For years, the pre-Hispanic Chachapoya of Northern Peru have been described as the 'Warriors of the Clouds'.A more detailed look at newly excavated osteological samples from the highland site of Kuelap allows us to better examine the types of traumatic injuries among the Chachapoya. This paper describes an individual with evidence of a recent scalp removal including cut marks encircling the vault and a large area of active inflammatory response due to exposure of the outer table. The degree of osseous response and a small area of healing indicate short-term survival. A second fragmentary skull demonstrates similar features but more advanced healing. The location and patterning of the cut marks are consistent with North American Indian prehistoric and historic cases of scalping. The skulls of these two individuals provide the first osteological evidence of scalp removal from a pre-Hispanic South American Andean context, although it is difficult to determine the motivation whether for therapeutic treatment or trophy taking. These cases, along with other evidence of interpersonal violence and cranial trauma, serve to elucidate the possible volatile nature of cultural contact between this region and lowland Amazonian tribes, where scalps and trophy heads were commonly taken in raids.

Guinea pigs (Cavia spp.) have a long association with humans. From as early as 10,000 years ago they were a wild food source. Later, domesticated Cavia porcellus were dispersed well beyond their native range through pre-Columbian exchange networks and, more recently, widely across the globe. Here we present 46 complete mitogenomes of archaeological guinea pigs from sites in Peru, Bolivia, Colombia, the Caribbean, Belgium and the United States to elucidate their evolutionary history, origins and paths of dispersal. our results indicate an independent centre of domestication of Cavia in the eastern colombian Highlands. We identify a peruvian origin for the initial introduction of domesticated guinea pigs (Cavia porcellus) beyond South America into the caribbean. We also demonstrate that peru was the probable source of the earliest known guinea pigs transported, as part of the exotic pet trade, to both Europe and the southeastern United States. Finally, we identify a modern reintroduction of guinea pigs to Puerto Rico, where local inhabitants use them for food. This research demonstrates that the natural and cultural history of guinea pigs is more complex than previously known and has implications for other studies regarding regional to global-scale studies of mammal domestication, translocation, and distribution. The use of ancient DNA (aDNA) in studies of animal domestication and subsequent translocation has radically improved our ability to identify spatially, temporally, and culturally variable processes of domestication and the diversity of social networks behind domestic species distribution (e.g. 1,2). Increasingly, aDNA studies are revising previous assumptions of geographically conscripted animal domestication and dispersal events to reveal multiple centers, timings, and processes of domestication of the world's most prominent domestic animals (e.g. pigs, chickens, cattle, dogs 3-6). Because domestic animals are exemplar proxies for investigating past human migration and interaction, understanding long-term, diachronic patterns of when and where species domestication and

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These are the first isotopic data from a Chachapoya site and our research shows evidence for minimal non-local presence in this commingled burial assemblage. The regional diet reconstructed at Los Pinchudos (2850 masl) focused on resources of higher altitude tuber crops, beans, and grains (C ) and terrestrial protein rather than on lower elevation grasses such as maize (C ) as in other highland Andean regions under Inca control. During imperial domination, inhabitants of this region appropriated Inca materials goods but continued to construct tombs in the local manner even though a potentially diverse population was occupying them.

Archaeological residues of ritual are often ephemeral, and reconstructing the dynamics of performed actions that create deposits can be difficult. Rituals associated with the dead are common across many cultures since all human groups have specific means of disposing of corpses. Evidence of peri- and postmortem manipulation of human remains, such as cutting, dismemberment, or disarticulation can provide details of the sequence of actions performed related to the circumstances surrounding death and the possible social meaning of those behaviors. Cut marks observed on the upper chest and throat of 93 percent of 117 children and men found interred at the Temple of the Sacred Stone at Túcume, Peru are consistent with three symbolic behaviors: cutting the throat, opening the chest cavity, and decapitation. This patterning of skeletal trauma demonstrates that a highly elaborate series of violent ritual behaviors was carried out on a regular basis at this location, beginning in the Late Intermediate Period (∼A.D. 1100) through to the end of the Late Horizon Inca occupation of the site around A.D. 1532. The recent finds of bioarchaeological evidence of ritual violence across the Andes suggests that, although rare, these mortuary remains provide important clues to the elaborate nature of ritual behaviors at different sites.

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Most archaeological practice involves horizontal excavations of ancient occupations and cemeteries, but the Chachapoya of Peru's eastern montane built tombs along narrow cliff ledges, which require innovative methods of investigation. Many of these sites are becoming exposed and threatened due to increased deforestation. The La Petaca mortuary complex includes 125 constructed platforms, modified ledges, mausoleums, and caves containing human remains across one section of an exposed rock face approximately 200 m across by approximately 80 m high. While the site has been looted and damaged due to various taphonomic processes (including ecological, geological, and cultural), we argue that there are recoverable details, especially in relation to how the ancient Chachapoya people created and accessed these vertical spaces. Through collaboration with technical professionals, we identified and documented many tombs using vertical progression techniques. This valuable partnership between spelunkers and archaeologists allowed us to develop techniques for “vertical archaeology,” including safe access in order to be able to document, sample, and make detailed observations of building methods and burial contents.

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