No abstract

This paper examines the stone-tool assemblage recovered from excavations of six Classic-period residential terraces at El Palmillo, a terraced hilltop community in the eastern arm of the Valley of Oaxaca. Based on this analysis, stone-tool production and the processing of xerophytic plants-most important, maguey-were found to be important household craft industries at the site. Yet certain craft activities were practiced in only a few households, while others were enacted more widely but in varying intensities or degrees. This house-to-house variability in production implies a reliance on a system of economic integration in which domestic units at El Palmillo exchanged specific goods with other households at the site as well as more broadly. Through comparison of domestic units, we also found that exotic obsidian and semiprecious stone artifacts were distributed differentially between households, although the extent of the differentiation was less marked than might have been expected at one of the largest Classic-period settlements in the Valley of Oaxaca. Together, these findings point toward a high degree of horizontal, socioeconomic interconnection and integration among household units at El Palmillo.

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In prehispanic Mesoamerica, basic utilitarian artifacts, such as non-obsidian chipped stone tools, have rarely been considered outside the realms of technology or the economics of manufacture and circulation. Yet in recent excavations of residential terraces at the Classic period hilltop settlement of El Palmillo, Oaxaca, we have noted spatial patterning in the distribution of chipped stone tools that parallels variation previously observed in a range of nonlocal goods including obsidian, marine shell, and greenstone. Compared to the inhabitants of terraces situated near the base of the site, the apparently higher-status residents of households residing closer to the hill’s apex not only were associated with a somewhat different assemblage of stone tools and debris, but their chipped stone implements tended to be made on better-quality raw materials. As a consequence, chipped stone assemblages can serve as an additional axis of variation for examining status distinctions in the Classic period Valley of Oaxaca, and potentially elsewhere in Mesoamerica.

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.