Two areas of Middle Preclassic architecture flanking a courtyard dating between ca. 650 and 400 B. C. were investigated. Successive plaster-floored houses were found that had perishable superstructures, and which demonstrated periodic partial demolition and rebuilding. Thirteen burials had a range of grave goods and orientations; burial position may, however, be lineage specific. While adult grave goods do not indicate social diversity, abundant shell jewelry with children suggests a status based on family rank rather than on individual achievement.

El trabajo explora cuán estables fueron las estrategias humanas una vez que las poblaciones indígenas del centro-occidente argentino incorporaron cultígenos. Asimismo, evalúa si una vez incorporado el consumo de plantas domésticas, las estrategias fueron, o no, progresivamente apoyándose más sobre la producción y consumo de las mismas. El estudio compara tres sitios con restos humanos (Jaime Prats-1, Rincón del Atuel-1 y Cañada Seca-1) localizados entre sí a una distancia máxima de 40 km y en un valle considerado como el límite sur de la agricultura andina prehispánica. Estos sitios, que presentan una continuidad temporal, abarcan desde ca. 1900 (300 años posterior al registro inicial de las plantas domésticas en la región) a ca. 1400 años aP. Se comparan datos de isótopos estables (13C, 15N, 18O), morfometría craneal, mandibular y dental, junto a información contextual arqueológica. El sitio más antiguo, Jaime Prats-1, muestra semejanzas isotópicas y morfológicas con Cañada Seca-1, el más reciente, a pesar de no ser continuos en el tiempo. Ambos se diferencian de Rincón del Atuel-1, que temporalmente se intercala entre los dos. Los resultados señalan una mayor importancia del maíz en Rincón del Atuel-1, junto a una menor movilidad residencial, aunque en ninguno de los casos este recurso habría contribuido más del 30% a la dieta. Los sistemas humanos que ocuparon la frontera agrícola en estos primeros 500 años de uso de plantas domésticas muestran una alta variabilidad en su organización, sin cruzar umbrales que impidan retornar a sistemas de baja producción.

Prehispanic socioeconomic organization along the Andean coast is often understood with the “horizontality” model. In this scenario, coastal communities engaged in specialized economic activities and exchanged for products of other specialized communities. Throughout the lower reaches of the Osmore drainage on the south coast of Peru, settlement distribution and both residential and mortuary assemblages of Late Intermediate period Chiribaya partially reflect this pattern. However, investigations at the site of Wawakiki do not support a strict pattern of specialization, demonstrating that some communities along the intervalley coast emphasized a diversified production strategy. This practice appears late in the Chiribaya cultural sequence established for the Ilo valley, and it appears to have constituted part of a socioeconomic response to increasing hardships between about A.D. 1200-1400. Late Chiribaya populations responded to the combined effects of demographic growth and diminishing agricultural potential by (1) expanding into the relatively unpopulated intervalley coast, and (2) placing greater emphasis on diversified community level production along the coast. These results indicate that the variation observed in socio-economic organization should be interpreted within a more historically contingent and dynamic framework than that offered by a general model alone.

This paper addresses the diversification of plant resource management practices in the lowlands of southeastern Uruguay starting in the fourth millennium B.P. Our approach includes (a) a reexamination of ethnohistorical sources; (b) a review of lithic and ceramic materials; (c) the presentation of new ethnoarchaeological information; and (d) the analysis of starch grains from grinding stones. The results highlight the importance of the palm Butia odorata as a source of food and useful materials for much of the year. Furthermore, the analysis of both macro- and micro-residues has enabled us to identify the presence of Datura ferox seeds and starch grains from edible plants. While many of these identifications confirm the use of a number of previously reported species, others are new, as is the case with Phaseolus sp., Arachis sp., and Typha domingensis. Continuity in the management of certain plant species and in environmental conditioning is interpreted as an important investment in the long-term cycles of human-environment interactions.

Some Caribbean archaeologists have assumed that the individuals buried beneath the central plazas of Saladoid sites in Puerto Rico lived in those villages during their lives. They interpret these central place burials as providing immediate access to the ancestors during ceremonies performed in this public space. The central plaza is viewed as the axis mundi, and through ancestor veneration the dead were called upon to intercede with the gods on behalf of the living. However, cross-cultural studies indicate that burial practices often are determined by descent, and those clan members whose postmarital residence was in communities other than their clan villages often were returned to their clan village for burial. It is argued here that central place burials do not reflect ancestor veneration, but rather social solidarity among widely scattered villages.

Pottery and clays from the Chalchihuites region of northwestern Zacatecas are characterized to examine ceramic production and exchange among settlements between A. D. 400 and 900. Instrumental neutron activation and petrographic analysis of 134 pottery and 26 clay samples from three Chalchihuites ceremonial centers identify pottery made from local clays and distinguish pottery found at each center that was not made from local clay deposits. Residents of Alta Vista, the region’s main center, acquired an elaborate painted ware from a second center located 30 km away after A. D. 650. The ceramic compositional data provide a basis for understanding the distance and direction that pottery was exchanged in Chalchihuites as economic activities increased in the region.

This work reports the presence of Zea mays microremains in three feasting episodes performed during the Middle and Late Formative Period in the North Coast of Peru. The remains of the Cerro Blanco de Nepeña feasts may represent a step toward the intensification of Zea mays consumption in ritual contexts, related to changes in the ceramic assemblages, and parallel to the transformation of ritual spaces during the second half of the Formative Period.

This paper reevaluates the architectural remains atop Mount Tlaloc in light of recent contributions by Aveni et al. (1988), Broda (1989, 1991a, 1991b), and Townsend (1991). Evidence suggests that there were at least two phases of architectural activity on the mountain. An archaeoastronomical analysis of the ceremonial enclosure leads to the suggestion that the orientation of the structure reveals a paradigm marking out specific days by denoting positions of the sun-at-horizon events at intervals of 20 days. This may be a reference to the nemontemi days of the Mexican 365-day solar calendar. Mount Tlaloc also appears to be associated with other mountains through visual lines that correlate with sunrise on dates when ceremonies were performed in sanctuaries situated on prominent elevations.

Recent excavations at the Late Archaic Period (ca. 3000-1000 B.C.) site of Kilometer 4 on the far south coast of Peru exposed a burial containing the remains of a 45-year-old male. The individual was buried with an unusual assemblage of artifacts that includes bone and shell implements and elaborate and distinctive cotton textiles, as well as a complex of paraphernalia of which some items were apparently associated with the use of hallucinogenic or other substances. Auditory exostoses indicate that the individual had engaged in maritime activities, including diving. Semi-flexed, single interment burials such as this are well known from the coast of northern Chile, but the use of cotton during the Archaic Period on the coast of the south-central Andes has not been well documented in the past.

A spatial analysis of rock art located within the lower Pecos region of southwest Texas and northern Mexico reveals the presence of a recurring motif that depicts anthropomorphic figures passing through an opening in a serpentine arch. An extensive review of the ethnographic literature and archaeological record of cultures within Mesoamerica and the Gran Chichimeca indicates that this motif is widespread and generally associated with specific beliefs about the shamanic journey into the spirit world. Based on analogies drawn from the ethnographic literature, the lower Pecos region motif can be interpreted as a pictographic representation of the shamanic journey made by Archaic Chichimecans into the spirit world. The evidence also indicates that the cosmologies of the cultures within Mesoamerica and the Gran Chichimeca were well established in the Chihuahuan Desert at least 4,000 years ago.

Ceramic diversity in the ceremonial center of Chavín de Huantar in the Peruvian highlands is assessed by neutron activation analysis, petrography, and stylistic analysis. These analyses lead to a new interpretation of ceramic production in Chavín between ca. 850 and 200 B.C. Several compositional groups with very different mineralogical paste types are identified. More than 30 percent of the ceramics are nonlocal. Most of these are bottles and fine wares, probably brought to the site as gifts or offerings. At the local level, ceramic production changed over time. A dramatic shift in resource procurement occurred at the end of the first occupation phase, and production became more diversified and intense as the site and its population grew larger.

New ceramic compositional evidence has come to light that bears on the relationships among the cream paste ceramics of southeastern Mesoamerica. This evidence, which derives from instrumental neutron activation analysis (INAA) and microprobe analysis, suggests that Ivory ware, a Late and Terminal Formative diagnostic found in southern Guatemala, is chemically similar not to other Guatemalan light firing pottery, but to Formative and Classic period cream paste wares from western El Salvador and Honduras. El Salvador is the clearest region of overlap between the Late Formative (Ivory Usulután) and Classic (Chilanga, Gualpopa, and Copador) representatives of this chemically homogeneous cream paste tradition, and therefore we argue that the source zone for all of them lies somewhere in western El Salvador and not in Honduras or Guatemala. This inference contradicts (1) our own earlier hypothesis that Ivory ware originated somewhere in the Guatemalan highlands and (2) the hypothesis that cream paste Copador originated in the Copán Valley. If this inference is correct, then (1) the importance of ceramic circulation in the Late and Terminal Formative Providencia and Miraflores interaction spheres has been underestimated and (2) during the Classic period, Copán absorbed the productive capacity of western El Salvador (represented in this case by cream paste polychrome pottery) to a greater extent than has been appreciated previously.

In a recent report (Latin American Antiquity 11:283-299), Bruce Dahlin presents evidence from Chunchucmil, Yucatan, and other ancient lowland Maya centers, which indicates that low stone and earth barricade walls may have been important defensive constructions. He also postulates that population annihilation occurred during Maya warfare, particularly at Chunchucmil. In this commentary I explore alternative explanations regarding Maya defensive works and warfare derived from recent archaeological research and historic sources from the Maya lowlands. The existence of palisades or thorny bush on barricade walls, and more gradual abandonment of Maya sites during episodes of conflict, warrant further consideration and testing along with Dahlin"s intriguing hypotheses.

Chachapoya societies that lived on the forested eastern slopes of the Andes in northern Peru between A.D. 1000 and 1450 remain largely absent from broader narratives of the Andean Late Intermediate period (LIP). This paper argues that environmentally deterministic frameworks and lingering Inka biases have led scholars to problematically isolate Chachapoyans from their highland contemporaries. This work reviews three aspects of Chachapoya built environments—settlement patterning, internal organization, and architectural style—in order to provide a baseline for comparison with other regions. Chachapoyas shared a pattern of hilltop settlement locations with nearly all of the highlands, which suggests that its inhabitants faced the same shared factors that prompted changes in settlement organization on a massive scale in this region during the LIP. At the same time, comparison of Chachapoya built environments with others of the northern, central, and southern highlands highlights the considerable diversity within and between regions. This demonstrates that Chachapoyas is best interpreted as simply one of many regions that were characterized by distinctive spatlalltles and architectural forms. These reflected locally specific cultural practices and social institutions. Including Chachapoyas and other regions of the Eastern Andes in accounts of the LIP underscores the diversity and dynamism that characterized this period of significant change in Andean history.

Chavín de Huántar is a Formative-period site (broadly 1500–200 B.C.) in the Peruvian Andes known for its highly complex art and monumental architecture. Recent excavations in the La Banda sector uncovered domestic settlements. The zooarchaeological analysis demonstrates that meat was locally produced and many bone tools were manufactured in this sector. These results contrast with previous faunal analysis from other parts of the site in which it was argued that dry camelid meat on the bone (ch’arki) was traded in exchange for local crops. The local economy of Chavín de Huántar was complex, showing different economic strategies across the site. While there is abundant evidence for the trade of lightweight exotic goods at the site (seashells, marine bone, obsidian, and cinnabar), the subsistence economy was locally focused.

An assemblage of modified bone remains from the site of Dos Pilas, Guatemala, in the southern Maya lowlands, is used to describe the raw materials, tools, techniques, and reduction strategies of Classic period Maya bone working. Most Maya bone artifact assemblages are not closely associated with production locales, are sparsely distributed across sites (rarely more than a few per household), and include primarily finished artifacts. In contrast, this large collection includes high frequencies of debitage from all stages of artifact production in a single spatially and temporally discrete locus—a residential group close to the main plaza of the site and occupied both before and after political disintegration of the Petexbatún hegemony. Comparative Petexbatún materials are used to suggest that although the Dos Pilas assemblage is unusually dense, the methods used by the bone crafters in this complex were similar to those used in all other periods and locations in the region and likely in the southern Maya lowlands as a whole. The Dos Pilas assemblage presents therefore an excellent model for Classic Maya bone-working.

Entre los años 2007 y 2010 se desarrollaron reconocimientos pedestres acompañados de sondeos y pequeñas excavaciones en el Archipiélago de Las Perlas, Panamá. Las investigaciones más intensivas se realizaron en Isla Pedro González. Esta breve síntesis preliminar de la cronología de la ocupación prehispánica de esta isla se basa en dataciones radiocarbónicas. También incluye comparaciones tipológicas y cronométricas con dos regiones culturales: Gran Coclé hacia el Oeste, donde floreció una tradición de policromía particular entre 2500 y 450 cal a.P. y el área que se constituyó como la región cultural de Gran Darién a partir de 1200–800 cal a.P. El yacimiento más antiguo en Pedro González es precerámico (6200–5600 cal a.P.). Después de un largo hiato, esta isla fue colonizada por grupos alfareros para el 2350 cal a.P. Se plantea la existencia de cinco fases cerámicas basadas en los rangos a 2σ de las dataciones radiocarbónicas, las que se traslapan entre sí. Entre 2350 y 1450 a.P. la alfarería isleña refleja la trayectoria diacrónica de la cerámica en Gran Coclé con características propias que se extienden a zonas de tierra firme hacia el Norte, así como a islas cercanas a la costa como Taboguilla. Sin embargo, entre 1450 y 1200 cal a.P., las similitudes tipológicas con la Península de Azuero, Coclé y Playa Venado (en la costa Sur del área canalera) son tan marcadas que se asume que este área comprendió brevemente una misma zona de interacción cuya homogeneidad cultural pudo estar vinculada al comercio marítimo estimulado por la importancia de las conchas de arrecife, como Spondylus. La alfarería cambia abruptamente entre 1200 y 800 cal a.P., aludiendo a una nueva población o a un reajuste en las conexiones con tierra firme con un énfasis en el litoral Este de la Bahía de Panamá y el noroeste de Colombia.

Isotopic investigations of human burials from excavations of the Autonomous University of Campeche (CIHS) at the prehispanic Maya capital of Calakmul in southeastern Mexico, near the border with Guatemala, include determination of radiocarbon dates; carbon and nitrogen isotope ratios in collagen; and strontium, carbon, and oxygen isotope ratios in tooth enamel. A total of 22 human and 5 faunal samples analyzed for strontium isotopes reveal a narrow range of variation in values, pointing to the likely local origin of over two-thirds of the central population of Calakmul, including two of its rulers. Carbon and nitrogen data confirm a typical Classic Maya diet at the site and identify a diet high in meat consumption for one dynastic individual. Interpreted jointly, the isotopic information offers new perspectives on the provenience and lifestyles of the residents of Calakmul, including a potential place of origin for the royal occupant of chamber tomb Burial VII-1.

Over the last half-century, Maya archaeologists have variously identified “minor centers” as small-scale ceremonial or administrative centers, elite residential compounds, dower houses, manor houses, astronomical stations or markers, and boundary markers. Arguments for these identifications have ranged from simple assertions to elaborate analyses. What has emerged most clearly is that, as with any form of monolithic type, the “minor center” category—based in this case on relative size—represents something of a functionally mixed hodgepodge. Such architectural complexes in fact served and represented a multiplicity of as yet incompletely appreciated sociocultural functions and roles. We examine one such center, Nohoch Ek, and its likely role within the Late to Terminal Classic social landscape of the upper Belize Valley, based on investigations carried out by the authors in 1985, and by Michael Coe and William Coe in 1949. The study combines in-depth artifactual, depositional, and contextual analyses of an extensive body of data that was recovered using strategically placed purposive stripping and sampling trenches. We conclude that Classic period Nohoch Ek looked and functioned very much like a medieval European agricultural manor.

Archaeological data from the Jequetepeque Valley suggest that Late Moche warfare and religious sacrifice were embedded in a particular cosmological and gendered construction of the world. As a consequence, the pragmatic motives implicated in violent conflict were mediated by structures of practice specific to the Moche. An analysis of the archaeological record points to the existence of this cultural schema, the identification of which better explains the ascendancy of the famed priestess cult based at San José de Moro and the general decentralization of power in the Jequetepeque region. The evidence indicates that political relations in the valley were informed by a religious ideology that structured feasting, warfare, and sacrifice as specifically gendered but complementary domains. The spatial delimitation and sequential unfolding of ritual events were likely deemed essential for both socio-cosmic renewal and legitimate political advancement. This gendering of political and religious practices is reflected archaeologically in the division of centered and rural space and in the differential distribution of architectural forms, parochial feasting arenas, and iconographically charged artifacts. Ultimately, the archaeological record demonstrates that the political machinations of rural communities amplified this gendered sacrificial system within the context of the environmental upheavals of the Late Moche Period.