Differentiating the material patterning between domestic refuse from squatters and ceremonial trash generated from termination rituals has been difficult for Maya archaeologists. Rich floor assemblages, especially from elite contexts, have been interpreted as “decadent” squatter refuse by some researchers and the remains of abandonment rituals by others. The identification and separation of these classes of behavior are essential for interpretations of floor assemblages. In this paper, we examine data from numerous contexts, in order to contextualize the debate over the interpretation of these two models. Ethnoarchaeological, ethnohistoric, and archaeological data indicate that close scrutiny of the context and material composition of such deposits are needed to distinguish these very different classes of behavior.

Investigations at several northern Peruvian coastal archaeological sites by archaeologists and physical anthropologists are beginning to provide details on long-term patterning of mortuary behavior. Some of these patterns include retainer sacrifice, child sacrifice, and the metaphorical principle we refer to as “like with like.” In this paper, we discuss the data relating to these mortuary patterns discovered at the site of Santa Rita B in the middle Chao Valley. Examples of each of the patterns presented are evident at the site. These include at least three child sacrifices and one adult sacrifice. The sacrifices appear to be retainer sacrifices, defined as sacrifices intended to accompany a deceased principal personage in the afterlife. The inclusion of the child sacrifices with a subadult principal burial is part of the “like with like” pattern seen here and at other Andean sites. Dating to the start of the Late Intermediate period (ca. A.D. 1100–1300), these finds are compared to other north coastal sites, both earlier and later, and the extent of temporal continuity in these patterns is discussed.

In the Late Intermediate Period (ca. A.D. 1000-1450), people in many parts of the Andean highlands moved away from rich agricultural lands to settle in defensive sites high on hills and ridges, frequently building hilltop forts known as pukaras in Quechua and Aymara. This settlement shift indicates a concern with warfare not equaled at any other time in the archaeological sequence. While the traditional assumption is that warfare in the Late Intermediate Period resulted directly from the collapse of the Middle Horizon polities of Wari and Tiwanaku around A.D. 1000, radiocarbon dates presented here from occupation and wall-building events at pukaras in the northern Titicaca Basin indicate these hillforts did not become common until late in the Late Intermediate Period, after approximately A.D. 1300. Alternative explanations for this late escalation of warfare are evaluated, especially climate change. On a local scale, the shifting nature of pukara occupation indicates cycles of defense, abandonment, reoccupation, and wall building within a broader context of elevated hostilities that lasted for the rest of the Late Intermediate Period and beyond.

Although the presence of Tiwanaku-style material culture throughout southern Peru, northern Chile, and western Bolivia is well documented, the nature of Tiwanaku influence during the Middle horizon (A.D. 500–1100) is variously attributed to imperial expansion or economic and/or religious relationships. Strontium isotope data from archaeological human remains from Tiwanaku-affiliated sites identified first-generation immigrants from the Lake Titicaca basin outside of the Tiwanaku heartland at the Peruvian site of Chen Chen. These data provide an important component to studies that demonstrated close biological relationships during the Middle horizon but could not demonstrate the direction of population movement. However, no immigrants from the Lake Titicaca basin were identified at the San Pedro de Atacama cemeteries of Coyo Oriental, Coyo-3, and Solcor-3. At the sites of Tiwanaku, Tilata, Iwawe, and Kirawi, strontium isotope ratios were also variable, and demonstrate movement within the Lake Titicaca basin. This demonstrates that Tiwanaku influence involved direct colonization in the Moquegua Valley but that in other regions, like San Pedro de Atacama, local inhabitants adopted Tiwanaku-style material culture. This elucidates the complex and highly variable relationships between the Tiwanaku heartland and peripheral sites during the Middle horizon.

Los restos de maíz en sitios arqueológicos de la región central de Chile son notablemente escasos. Para estudiar la introducción y adopción de este cultivo en las poblaciones prehispánicas se discutirán los resultados de análisis de isótopos estables de un conjunto de muestras humanas que abarcan desde las comunidades alfareras iniciales (300 a.C.–200 d.C.) hasta el contacto incaico (1450–1550 d.C.). Los isótopos estables de Carbono son sensibles para determinar la presencia y estimar abundancia de plantas C4, como el Zea mays, en dietas del pasado. Nuestros resultados permiten concluir que i) la adopción del maíz es posterior al 200 d.C., ii) su consumo se hace regular entre los grupos Llolleo, iii) su uso aumenta significativamente en los grupos Aconcagua con un consumo diferencial por género, y finalmente iv) la importancia del Zea mays decae inesperadamente durante el período de contacto incaico. En el Período Cerámico Temprano, los horticultores de maíz eran contemporáneos de y compartían el paisaje con cazadores recolectores y horticultores de quinoa, aún cuando cada grupo tenía sus propios hábitos dietarios. Esta evidencia muestra un nuevo acercamiento a los sistemas sociales pero también dejan abiertas algunas preguntas, especialmente en lo que se refiere a la presencia inicial del maíz en la región.

We reassess San Estevan's role within the Late Formative period political geography of northern Belize. This medium-sized site has been interpreted as a subsidiary center to Nohmul that ruled the area along with Cerros, Lamanai, and Colha (Scarborough 1991). It has also been suggested that scores of autonomous polities existed in the region at this time (McAnany 1995). We examine these contrasting models in light of our recent excavations in the central precinct of San Estevan. These excavations reveal a stratigraphic sequence of Middle through Late Formative period deposits. Excavations document that the central part of the site was plastered over after 50 cal. B.C.—at roughly the same time as monumental construction projects were also started at Cerros, Nohmul, and Lamanai. San Estevan's central Mound XV was built on these plaster surfaces during the Late Formative period as was the adjacent ballcourt. Based on our new excavation data we suggest that San Estevan was an independent polity during the Late Formative period. Further, we propose that San Estevan competed, and engaged in warfare, with other medium and large regional centers and was one of ~12 independent polities forming a political patchwork across northern Belize.

This is a study of the historical, archaeological, and anatomical/pathological evidence for human sacrifice at the Peruvian coastal site of Pachacamac during the Late Intermediate and Late Horizon Periods (A.D. 1000-1475 and 1475-1533). It highlights the problems associated with the identification of archaeological sacrifice, then goes on to summarize the pathological and cultural evidence from the site. The significance of this evidence is evaluated using not only traditional paradigms but also the notion of “deviant” burial; this is proposed as a formalized means of identifying archaeological sacrifice in collaboration with—and in the absence of—other indicators. Comparisons are carried out with selected sites and periods, and in both coastal and inland regions. Supplementary evidence from international contexts is also considered. The anatomical and contextual findings from Pachacamac reflect a shift from the somewhat sanguineous cultures such as the Nasca and the Moche, to the perfection-obsessed sacrificial modality of the Incas. The former seems to be concerned primarily with retainer burials and the punishment of enemies or opponents, which were offered to an uncertain eternity as a gesture to some higher power. The iconographic, archaeological, and anatomical evidence for sacrifice in these groups is commensurately dramatic. In the case of the Incas, the sacrifices were intended to bless objects or missions, give thanks, or to appeal for supernatural favors or assistance. We go on to propose—for the first time in Latin America—a theoretical framework for identifying and interpreting “deviant” burials in the Andean archaeological record.

In this article we present a synthetic overview and preliminary analysis of the data collected by members of the Sierra del Lacandón Regional Archaeology Project (SLRAP) during four field seasons of research from 2003 to 2007. We examine the growth, development, and transformation of the Classic Maya polities of Piedras Negras, Guatemala, and Yaxchilan, Mexico, located in the Middle Usumacinta Basin. This analysis uses a conjunctive approach, incorporating analyses of iconography, epigraphy, settlement patterns, ceramics, mortuary patterns, and architectural styles. During the Late Preclassic period (c. 250 B.C.-A.D. 350) settlement was scattered widely across the study region and Piedras Negras and Yaxchilan were only two of a number of other equally powerful Preclassic communities. In the Early Classic period (c. A.D. 350-600) royal dynasties were established at both Piedras Negras and Yaxchilan and the population of the region became concentrated at these two sites. During the Late Classic period (c. A.D. 600-810) the political frontier between Piedras Negras and Yaxchilan was repopulated and transformed into a contested border zone surrounding a political boundary. This territorial expansion culminated in endemic warfare by the eighth century A.D., which may have ultimately led to the demise of these two Maya polities.

Estudios anteriores basados en indicadores osteológicos comprobaron la existencia de un alto impacto ambiental afectando el crecimiento y desarrollo normal de los habitantes de Las Pirguas (Salta), un grupo del período agroalfarero del noroeste argentino (aproximadamente 600 d.C.), por la acción de factores nutricionales y socioculturales. Puesto que tales condiciones de vida tienen que haber comprometido además la estabilidad del desarrollo de los individuos, es apropiada su evaluación mediante el análisis de la repetibilidad (r) de mediciones bilaterales del cráneo y de su complemento (1 - r) la varianza ambiental especial. Se empleó una muestra de 60 individuos y la observación de 21 variables bilaterales del cráneo, habiéndose controlado el error intraobservador. Los resultados indican la existencia de diferencias bilaterales significativas a favor del lado derecho en las dimensiones: NA-FMO, PT-FMT, BRE-AS y PO-BRE, mientras que las restantes variables presentan promedios semejantes. Los individuos adultos poseen una repetibilidad media (.744 ± .025), menor en un 19.3 por ciento a la de los infantiles (.922 ± .013), y comparativamente más baja con respecto a otras poblaciones del Área Andina Centro Meridional. Estos resultados confirman el perfil de vida marginal y de extremas exigencias ambientales bajo las cuales vivió esta población.

Pottery in contexts that predate the entrance of Arawak societies to the Antilles (500 B.C.) by at least one millennium demand a reassessment of the introduction of this technology to the islands. We summarize the available evidence of what we term the Pre-Arawak Pottery horizon and address the social implications of the introduction of such technology to the insular Caribbean, based on the role of pots as tools. We show that this early pottery is more widespread than originally thought, extending from Cuba to Hispanola and perhaps to Puerto Rico and the Lesser Antilles as well. We argue that the paucity of early ceramic contexts discovered thus far could have resulted from the consideration of pottery as intrusive in Pre-Arawak contexts and because of its technological and stylistic overlap with wares associated to the Ostionoid series (A.D. 600-1500) of the Greater Antilles. Based on this evidence, we conclude by suggesting that some of the post-Saladoid manifestations that have been identified in the islands could have resulted from a multifocal development of these pre-Arawak cultures rather than simply from the divergent evolution of Saladoid societies as has been argued thus far.

Investigations begun in 2003 and continued through 2005 at Chocolá, in Southwestern Guatemala, have determined the existence of an extensive Preclassic network of well-engineered subterranean canals. The hydraulics discovered at the site, as well as other findings, add to long-standing evidence of Preclassic developments in the site's immediate region. While I consider an impressive Preclassic hydraulic system proven for Chocolá, a similarly early industry of cacao—a high-water demand plant of pan-Mesoamerican importance and native to the region—is discussed here admittedly only as a plausible hypothesis, based on copious ethnohistoric attestation but also on the long-known but disparate evidence of a temporal priority to many developments considered key to later Classic Maya civilization that are found in the Southern Maya area.

Time is an abstract concept that has been examined relatively less by Americanist archaeologists as compared to Europeanists. The lack of consideration of time is particularly curious among Mayanists, because the Classic Maya assiduously recorded events in the lives of rulers and their kingdoms according to time's passage in multiple, precisely calibrated calendars. This essay examines some of the ways in which time has been conceptualized, and its political and economic roles explored, by anthropologists, sociologists, historians, and others. I apply these findings to the evolution of calendars in Mesoamerica and their function in underwriting early leadership positions, such as that of shamans or “daykeepers.” I explore the role of time in structuring late (Postclassic) Maya geopolitical organization and the possibility that such principles also guided that of the Classic Maya. Time, calendars, and particularly the movements of the sun came to be viewed as being “controlled” by Maya sacred kings, aided by their retinue of daykeepers/calendar priests. This awesome cosmopolitical power led to the identification of the king with the sun and his legitimization through control of the means of social and cosmic reproduction.

Four seasons of excavation at the Santa Isabel site on the shore of Lake Nicaragua have recovered an extensive assemblage of material remains relating to Early Postclassic period (A.D. 800–1250) domestic practice. This paper reports initial project results, specifically relating to themes of architecture, foodways, specialized production, and belief systems. Exceptional preservation of organic materials such as faunal and botanical remains, as well as bone tools, permits an expansive description of the material culture relating to household level consumption. Through the intensive coverage of 5 ha of the site center, including 10 house mounds, we see that intra-site variation also reflects community organization. Finally, Santa Isabel presents potential for inferring cultural relationships between central Mexico (based on ethnohistorical accounts) and Greater Nicoya.

Numerous studies have used the Howells Peruvian sample from the province of Yauyos as the morphological representative for South America. Although Peru has a rich history of investigations of human skeletal remains, biological distance studies based on craniometrics are limited to nonexistent. This study examines the morphological variation found in Peru using the Howells sample and three additional coastal (Makatampu and Ancón) and highland (Cajamarca) samples. The between-group variation and the degree of among-group differentiation were tested using a canonical discriminant analysis and Mahalanobis D², respectively. All groups are significantly different from the Yauyos sample and results indicate a closer morphological affinity between coastal groups and the two highland groups.

Corporate political strategies (Blanton et al. 1996) that privilege power-sharing over exclusionary tactics are recognized to be important yet understudied forms of political behavior in early complex polities. I present the case of the Tequila valleys of western Mexico to illustrate several points about this corporate system: that the component descent groups can be recognized through their different approaches to architectural construction and burial patterns; that they form groups of counterpoised lineages that shared power; that the relationships between these groups become more fixed and hierarchical across different scales of architecture; and that there are distinct strata within the burial patterns that separate power-sharing groups from the rest of the community. It may be easier to identify and trace aspects of political organization here than in complex and layered urban settings that have been the focus of similar research.

Spanish colonization of the Yucatán Peninsula altered traditional patterns of subsistence after Spaniards imposed labor demands and controlled the movement of indigenous Maya. Spaniards established an encomienda and Franciscan visita at Ek Balam in the northern lowlands of the peninsula during the mid-sixteenth century. Complementary forces of doctrina and encomienda fostered the religious, political, and economic subjugation of the Maya. An analysis of zooarchaeological material from an Early Hispanic period feature at the archaeological site of Ek Balam indicates that Spanish restrictions of population movement and restructuring of indigenous labor altered pre-Hispanic patterns of faunal use. Under Spanish hegemony, Maya residents raised small-sized animals of Eurasian origin, especially pigs and chickens, while maintaining the indigenous dog as a primary food source. The animals used at Ek Balam could have been either raised or hunted locally; there is no indication that animals were obtained through either trade or exchange. The pattern of faunal use by indigenous people at Ek Balam differs from Early Hispanic sites in the southern Maya lowlands and elsewhere in the circum-Caribbean. This contrast demonstrates that tropical environmental variability, population density, and Spanish control tactics affected subsistence behavior and the incorporation of introduced fauna in the indigenous diet.

This article examines the way that obsidian craftsmen at Xochicalco, Mexico obtained the raw material needed to produce prismatic blades at the site between A.D. 650 and 900. The paper models seven different forms of direct, indirect, and institutional procurement that craftsmen could have used to obtain this obsidian. These seven procurement models are evaluated using two types of information collected from four domestic workshops: (1) source analysis (NAA, PIXE) to identify where obsidian came from, and (2) technological analysis to determine the form in which obsidian entered workshops. The results indicate that Xochicalco craftsmen most likely were provisioned through itinerant craftsmen who periodically visited Xochicalco. Pressure cores nearing exhaustion were sold to Xochicalco craftsmen who rejuvenated them to produce additional prismatic blades using a hand-held blade removal technology. The results indicate that: (1) different forms of craft provisioning can be differentiated when multiple forms of data are incorporated into the distributional approach, (2) independent domestic craft specialists were the foundation for Mesoamerican economy and were individually responsible for the procurement of raw materials and the distribution of finished products, and (3) neither state institutions, nor the elite who directed them, were involved in the procurement of obsidian for craft specialists who produced valued tools.

We analyzed strontium isotopes in more than 500 samples of shell, bone, and dental enamel from modern and archaeological contexts throughout Mesoamerica. The results correspond closely with expectations based upon the local geology and earlier measurements of geological materials. The results show that isotopic variation is significant across Mesoamerica. Thus strontium isotope ratios in dental enamel, which mark the place of childhood residence, can be used not only to document mobility but also in some cases to determine geographic origin. We present five archaeological case studies to illustrate the anthropological significance and range of applications for this technique: the origins of individuals in the “Oaxaca Barrio” at Teotihuacan, a northern origin for the founder of Copan, a local king at Tikal, the regional origin of two of Palenque's rulers, and individuals of African birth in a colonial cemetery in Campeche.

En el apéndice de su articulo reciente, Bracco (2006:511-540) realiza una serie de comentarios e interpretaciones de la evidencia científica interdisciplinaria producida por nuestro equipo en el sitio de Los Ajos en el sureste de Uruguay. Entre otras cosas, Bracco nos imputa: (a) de haber retrocedido la problemática de investigación en el área veinte años atrás, (b) de desconocer los trabajos anteriores realizados en la región, (c) de forzar nuestros datos paleoambientales a la secuencia cultural, y (d) de alegar, sin evidencia, la naturaleza doméstica de los montículos durante el período Montículo Precerámico en Los Ajos. En este comentario, nosotros respondemos a las alegaciones de Bracco.

Stingray spine use in Maya human bloodletting rituals has long been an accepted phenomenon. Recent work has suggested that intact spines may have been used and that the symptoms resulting from envenomation were an important part of the bloodletting ritual. Zoological and medical research, however, indicate that stingray toxins pose a more serious threat to human health than mere pain and inflammation. Medical studies conducted to track injuries resulting from stingray attacks report that some two-thirds of all cases result in tissue necrosis. Reconciling the use of stingray spines by the Maya with the physiological effects they present is crucial if we are to understand how the Maya viewed toxic marine materials and why they incorporated them in their ritual behaviors. Correlations between political events and stingray spine use may hold the key for understanding how these objects were articulated into the larger social and political sphere. We provide a discussion of the effects of stingray envenomation and the health risks inherent to the ritual use of stingray spines as bloodletters among the ancient Maya. Finally, we offer some possible explanations for the role of cleaned and defleshed spines in ritual contexts.