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Summary There are many unanswered questions about the population history of the Central and South Central Andes, particularly regarding the impact of large-scale societies, such as the Moche, Wari, Tiwanaku, and Inca. We assembled genome-wide data on 89 individuals dating from ∼9,000-500 years ago (BP), with a particular focus on the period of the rise and fall of state societies. Today’s genetic structure began to develop by 5,800 BP, followed by bi-directional gene flow between the North and South Highlands, and between the Highlands and Coast. We detect minimal admixture among neighboring groups between ∼2,000–500 BP, although we do detect cosmopolitanism (people of diverse ancestries living side-by-side) in the heartlands of the Tiwanaku and Inca polities. We also highlight cases of long-range mobility connecting the Andes to Argentina and the Northwest Andes to the Amazon Basin. Video Abstract

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Recent arguments stating that marine resources were relatively unimportant in cultural developments on the coast of Peru during the Preceramic Period are incorrect on several counts. It is shown that the economics and technology of maritime subsistence of coastal Peru are more complex than previously thought, that the nutritional values of terrestrial versus maritime foods are debatable, that the dynamics of El Niño events are complex, and that maritime resources must still be seen as important for Preceramic Period economies. [Central Andes, coastal adaptations, ecological anthropology, origins of complex societies]

Here we report the results of excavation and interdisciplinary study of the largest child and camelid sacrifice known from the New World. Stratigraphy, associated artifacts, and radiocarbon dating indicate that it was a single mass killing of more than 140 children and over 200 camelids directed by the Chimú state, c. AD 1450. Preliminary DNA analysis indicates that both boys and girls were chosen for sacrifice. Variability in forms of cranial modification (head shaping) and stable isotope analysis of carbon and nitrogen suggest that the children were a heterogeneous sample drawn from multiple regions and ethnic groups throughout the Chimú state. The Huanchaquito-Las Llamas mass sacrifice opens a new window on a previously unknown sacrificial ritual from fifteenth century northern coastal Peru. While the motivation for such a massive sacrifice is a subject for further research, there is archaeological evidence that it was associated with a climatic event (heavy rainfall and flooding) that could have impacted the economic, political and ideological stability of one of the most powerful states in the New World during the fifteenth century A.D.

Studies of food remains from the Preceramic monumental site of E1 Paraíso, Peru (1800 to 1500 B.C.), have shed new light on a debate regarding the relative importance of seafood versus terrestrial resources and the role of cultigens in subsistence economies during the early development of Peruvian civilization. Fish was the primary animal food at the site whereas plant foods consisted of a mixture of cultivated resources (squashes, beans, peppers, and jicama) with an additional reliance on fruits (guava, lucuma, and pacae). Wild plants, especially the roots of sedges and cat-tail, also may have accounted for a substantial part of the diet. Cotton was a chief crop, used in making fishing tackle and the textiles that served as clothing and items of high value and status. As an example of the beginnings of civilization, El Paraíso is a case in which impressive architecture was built on a relatively simple subsistence economy and energy was expended in the production of resources useful in local and regional exchange systems.

AbstractThe Moche archaeological culture of the North Coast of Peru has been reified into a political system and claimed as the first state in South America. While some recent scholarship has reduced the size of the proposed state, the idea of Moche as a distinct political, social, or ethnic entity remains. In this article we demonstrate that even by the “classic” neoevolutionary theory of the 1960s—1980s the criteria for Moche statehood were not met. We suggest that neoevolutionary models for one or more Moche states are inadequate for understanding an archaeological culture that endured for more than six centuries, and we offer suggestions for directions for future research.

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