The Tiwanaku Camelid Sacrificer: origins and transformations of animal iconography in the context of Middle Horizon (A.D. 400–1100) state expansion

Baitzel, Sarah I.; Rodríguez, David E. Trigo

doi:10.1080/00776297.2019.1574958

Cited by 10 publications

(7 citation statements)

References 40 publications

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“…The first cluster dates from the late seventh century to the mid-tenth century AD, the second from the late eighth century to the mid-twelfth century AD. Overall, the Tiwanaku-style cemeteries at Omo M10 date from AD 698 to AD 1128 (2-sigma; Baitzel 2016), coinciding with published dates for the Tiwanaku occupation in Moquegua (Goldstein 2005:Table 5.3, 2013: Table 2; Sharratt 2011). A “radiocarbon plateau” in the SHcal13 calibration curve from 1200 cal BP to 900 cal BP—and the lack of alluvial deposition and stratigraphy at the Omo M10 cemeteries—preclude the possibility of establishing a more precise chronological sequence.…”

Section: Mortuary Diversity At the Omo M10 Sitesupporting

confidence: 65%

“…I will instead consider the effects contact had on the Tiwanaku occupants of Omo M10 for whom more evidence is available. As late as the twelfth century AD, mortuary practices at the site remained highly conservative (Baitzel 2016). The only evidence for foreign influence were three coastal-style burials in a Tiwanaku-style cemetery.…”

Section: Discussionmentioning

confidence: 99%

“…The textiles are warp-face structures made from brown camelid fibers. Two textiles have polychrome embroidery, also seen in Tiwanaku-style textiles in Moquegua (Baitzel 2016; Plunger 2009). Textile techniques unique to Cemetery M10X included a warp-face plainweave tunic with chain-linked warp selvedge and a warp-face plainweave faja (belt) buried with a juvenile (Burial M10X-32).…”

Section: Mortuary Diversity At the Omo M10 Sitementioning

confidence: 93%

“…The site of Omo M10 in the middle Moquegua valley features a large residential area and a monumental ceremonial complex, as well as 14 cemetery sectors, 12 of which date to the Middle Horizon period (Figure 2). Over 200 burials 2 excavated in 11 of the Middle Horizon cemeteries of the site adhere to the Tiwanaku burial style (Baitzel 2016; Baitzel and Goldstein 2014; Blom 1999; Buikstra 1995; Goldstein 1989, 2005). Because Tiwanaku mortuary practices have been studied intensively throughout the southern Andes (see Anderson 2013; Baitzel 2016; Baitzel and Goldstein 2011, 2014; Bermann 1994; Blom 1999; Buikstra 1995; Couture and Sampeck 2003; Goldstein 1989, 1996, 2005, 2013; Hoshower et al 1995; Korpisaari 2006; Owen 1997; Plunger 2009; Rivera 1985; Sharratt 2011; Torres-Rouff 2008; Vargas 1988), I provide only a brief overview of Tiwanaku-style burials at Omo M10 and focus in more detail on the new findings from Cemetery M10X and Cemetery M10I.…”

Section: Mortuary Diversity At the Omo M10 Sitementioning

confidence: 99%

“…Ninety-eight percent of the 184 Tiwanaku-style burials excavated at Omo M10 were single-individual interments, except for two double burials (Baitzel 2016). Although group affiliation and age were the most salient factors in mourners’ choices regarding tomb size and style (pits, partially and fully stone-lined cists), tomb density (average 0.4 tombs/m 2 ) and depth (average 80 cm) were consistent across cemeteries (Supplemental Table 1).…”

Section: Mortuary Diversity At the Omo M10 Sitementioning

confidence: 99%

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Cultural Encounter in the Mortuary Landscape of a Tiwanaku Colony, Moquegua, Peru (Ad 650–1100)

Baitzel

2018

Latin Am. antiq.

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Archaeological studies of culture contact often presuppose culture change. Contact that did not result in culture change is difficult to identify archaeologically, but it merits our attention for understanding how and why change failed to materialize in the wake of cultural encounter. In this paper, I examine the occurrence of contact without change on the frontier of the south-central Andean Tiwanaku state (AD 400–1100). Tiwanaku settlers who colonized the uninhabited middle Moquegua valley in the seventh century AD shared a mortuary landscape with coastal sojourners at the site of Omo M10, even though their interactions were otherwise limited. Complex regional histories and divergent economic interests explain why contact between highland and coastal groups was confined to mortuary rituals during the initial stage of contact, following a Tiwanaku pattern in Moquegua of ritualizing culture contact. Later generations of Tiwanaku colonists may have reinitiated contact with coastal communities for access to marine resources, and accepting foreigners into their community. This case study presents a framework for identifying culture contact without culture change. It demonstrates the utility of regional histories and careful contextual analysis for hypothesizing the nature and consequences of cultural encounters that did not follow expected trajectories of change.

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Section: Mortuary Diversity At the Omo M10 Sitesupporting

confidence: 65%

Section: Discussionmentioning

confidence: 99%

Section: Mortuary Diversity At the Omo M10 Sitementioning

confidence: 93%

Section: Mortuary Diversity At the Omo M10 Sitementioning

confidence: 99%

Section: Mortuary Diversity At the Omo M10 Sitementioning

confidence: 99%

See 3 more Smart Citations

Cultural Encounter in the Mortuary Landscape of a Tiwanaku Colony, Moquegua, Peru (Ad 650–1100)

Baitzel

2018

Latin Am. antiq.

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Smoke on the Rocks: Pathways of Transformation in the Argentinian Northwest and Southern Andes

Lema

2024

Contributions to Global Historical Archaeology

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Non-Local Enemies or Local Subjects of Violence?: Using Strontium (87Sr/86Sr) and Lead (206Pb/204Pb, 207Pb/204Pb, 208Pb/204Pb) Isobiographies to Reconstruct Geographic Origins and Early Childhood Mobility of Decapitated Male Heads from the Majes Valley, Peru

Scaffidi

Kamenov

Sharpe

et al. 2021

J Archaeol Method Theory

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Throughout much of the pre-Hispanic Andes, bioarchaeological and iconographic evidence shows that the decapitation, dismemberment, and display of human heads were important aspects of ritual practices. Researchers have debated about the social identities of these decapitated heads—were they revered local ancestors, non-local enemies captured in raids or war, or locals injured in distant combat partially repatriated for home burial—answers which have distinct implications for understanding the motivations and social contexts of this practice. We describe trophy-taking and trophy-making from the Uraca cemetery in pre-Hispanic Arequipa, Peru. To determine whether these trophies were locals, we employ radiogenic isotope analyses (87Sr/86Sr, 206Pb/204Pb, 207Pb/204Pb, 208Pb/204Pb) of tooth enamel from 37 individuals (25 non-trophies and 12 adult male trophies). To understand the degree of childhood mobility that occurred and whether that differed between individuals who became trophies and those who did not, we also examine 87Sr/86Sr, 206Pb/204Pb, 207Pb/204Pb, 208Pb/204Pb in paired teeth from infancy/early childhood and middle childhood of 18 individuals (8 non-trophies and 10 trophies). Results show that 20% of the non-trophies and 75% of the trophies were non-local relative to modeled local 87Sr/86Sr and mean (± 2 SD) of lead isotope values. Intra-childhood differences show that the individuals who became trophies experienced more childhood mobility than non-trophy individuals. This suggests Uraca’s external interactions and mobility were structured by violent intergroup raids and warfare throughout the region. Ongoing analyses will extend Uraca’s residential isobiographies to adolescence and late-life, refine the expected range of isotope ratios in the region, and clarify the extent of Majes Valley mobility during the mid-first millennium CE.

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The Tiwanaku Camelid Sacrificer: origins and transformations of animal iconography in the context of Middle Horizon (A.D. 400–1100) state expansion

Cited by 10 publications

References 40 publications

Cultural Encounter in the Mortuary Landscape of a Tiwanaku Colony, Moquegua, Peru (Ad 650–1100)

Cultural Encounter in the Mortuary Landscape of a Tiwanaku Colony, Moquegua, Peru (Ad 650–1100)

Smoke on the Rocks: Pathways of Transformation in the Argentinian Northwest and Southern Andes

Non-Local Enemies or Local Subjects of Violence?: Using Strontium (87Sr/86Sr) and Lead (206Pb/204Pb, 207Pb/204Pb, 208Pb/204Pb) Isobiographies to Reconstruct Geographic Origins and Early Childhood Mobility of Decapitated Male Heads from the Majes Valley, Peru

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