Reconstructing access patterns, in particular processional and liturgical movement in ceremonial architecture, can illuminate social processes within expansive states. Extensive excavations from 2010–2012 in the uniquely preserved Tiwanaku temple at the Omo M10 site in Moquegua, Peru (ca. AD 500–1100), shed new light on connectedness and access patterns of the temple. Extensive areal excavations confirm past interpretations of a central axial series of doorways and staircases presided over by stelae and U-shaped, altar-like structures leading from public plazas to the sunken court and a central shrine. However, new findings revealed separate lateral pathways through the structure, which suggest liturgical processions to walled patio groups that were isolated from the central axis. We posit that these small patios and their roofed chambers may have functioned as chapels for distinct groups or pluralistic cultic activities that were separate from those of the central axis. Implications for Tiwanaku social structure are studied in light of other examples of triple entryways in Tiwanaku monumental architecture, and Kolata's suggestion of “Taypi” as a structural amalgam of a center and complementary halves, with implications of mediation and bilateral complementarity between ethnicities, genders, moieties, or other pluralistic entities within Tiwanaku state and society.

Sealings recovered from the Omo M10 temple, a provincial center of the Andean Tiwanaku state (AD 500–1100), and from the Muru Ut Pata neighborhood of the Tiwanaku capital, as well as a signet ring from the Akapana East complex of Tiwanaku's highland capital, shed light on the hitherto undocumented use of seals and sealings in Central Andean complex society. The identification of Tiwanaku sealings related to the signet ring seal has implications for understanding the transmission of identity, authority, and authenticity over time and distance in early Andean states.