“…Valdez's dates for SALF securely place some specimens within the Ecuadorian Early Formative (or Late Preceramic period). This conclusion is supported by the similarities in iconography—most notably in the use of bicephalous serpent and avian imagery—between the SALF vessels and textiles and gourds from La Galgada (Figure 8c; Grieder 1988:Figures 130–132, 138–140) and Huaca Prieta (Figure 8d–e; Bird 1963:Figures 1, 4, 7a, 7b) in the Peruvian highlands and coast, respectively,…”
Section: The Jaén Region Stone Vessel Traditionmentioning
confidence: 74%
“…Another vessel depicts humanoid figures with avian bodies alternating with tricephalous avian and serpent motifs, which, as will be discussed, shares similarities with coastal and highland Late Preceramic iconography (Valdez 2008:Figure 43.8). Figure 8.Late Preceramic/Early Formative bicephalous imagery: (a–b) stone vessels from Santa Ana-La Florida (images courtesy of Francisco Valdez); (c) looped bag from La Galgada (redrawn from Grieder 1988:Figure 130); (d) twined fabric from Huaca Prieta (redrawn from Bird 1963:Figure 4); (e) reconstructed textile design from Huaca Prieta (redrawn from Bird 1963:Figure 7b). (Color online)…”
Section: Stone Vessels From Santa Ana-la Florida Ecuadormentioning
confidence: 99%
“…Late Preceramic/Early Formative bicephalous imagery: (a–b) stone vessels from Santa Ana-La Florida (images courtesy of Francisco Valdez); (c) looped bag from La Galgada (redrawn from Grieder 1988:Figure 130); (d) twined fabric from Huaca Prieta (redrawn from Bird 1963:Figure 4); (e) reconstructed textile design from Huaca Prieta (redrawn from Bird 1963:Figure 7b). (Color online)…”
Section: Stone Vessels From Santa Ana-la Florida Ecuadormentioning
Pedro Rojas's 1961 excavation of numerous stone vessels at the Huayurco site has led scholars to suspect that the Jaén region of the northeastern Peruvian Andes was an important center of early ceremonial stone bowl production. This discovery not only provided clear evidence of an independent craft technology within the ceja de selva, or eastern Andean tropical montane forest, but the similarity of these stone vessels to examples found at coastal and highland Andean sites also suggested that the Jaén region produced these vessels as a means of participating within early interregional exchange networks. Because empirical evidence of tropical forest exchange items within coastal and highland sites is difficult to obtain because of these items’ suspected perishable nature, the stone vessels represented an alternative means for understanding early Andean–Amazonian relations. Despite the importance of this discovery, little follow-up investigation has been conducted. In this article, I define the Jaén stone vessel tradition on the basis of form, design, and technology. I then review the archaeological literature on early Andean stone vessels to show how these vessels help articulate Jaén's participation within Andean interaction spheres between 2500 and 800 BC.
“…Valdez's dates for SALF securely place some specimens within the Ecuadorian Early Formative (or Late Preceramic period). This conclusion is supported by the similarities in iconography—most notably in the use of bicephalous serpent and avian imagery—between the SALF vessels and textiles and gourds from La Galgada (Figure 8c; Grieder 1988:Figures 130–132, 138–140) and Huaca Prieta (Figure 8d–e; Bird 1963:Figures 1, 4, 7a, 7b) in the Peruvian highlands and coast, respectively,…”
Section: The Jaén Region Stone Vessel Traditionmentioning
confidence: 74%
“…Another vessel depicts humanoid figures with avian bodies alternating with tricephalous avian and serpent motifs, which, as will be discussed, shares similarities with coastal and highland Late Preceramic iconography (Valdez 2008:Figure 43.8). Figure 8.Late Preceramic/Early Formative bicephalous imagery: (a–b) stone vessels from Santa Ana-La Florida (images courtesy of Francisco Valdez); (c) looped bag from La Galgada (redrawn from Grieder 1988:Figure 130); (d) twined fabric from Huaca Prieta (redrawn from Bird 1963:Figure 4); (e) reconstructed textile design from Huaca Prieta (redrawn from Bird 1963:Figure 7b). (Color online)…”
Section: Stone Vessels From Santa Ana-la Florida Ecuadormentioning
confidence: 99%
“…Late Preceramic/Early Formative bicephalous imagery: (a–b) stone vessels from Santa Ana-La Florida (images courtesy of Francisco Valdez); (c) looped bag from La Galgada (redrawn from Grieder 1988:Figure 130); (d) twined fabric from Huaca Prieta (redrawn from Bird 1963:Figure 4); (e) reconstructed textile design from Huaca Prieta (redrawn from Bird 1963:Figure 7b). (Color online)…”
Section: Stone Vessels From Santa Ana-la Florida Ecuadormentioning
Pedro Rojas's 1961 excavation of numerous stone vessels at the Huayurco site has led scholars to suspect that the Jaén region of the northeastern Peruvian Andes was an important center of early ceremonial stone bowl production. This discovery not only provided clear evidence of an independent craft technology within the ceja de selva, or eastern Andean tropical montane forest, but the similarity of these stone vessels to examples found at coastal and highland Andean sites also suggested that the Jaén region produced these vessels as a means of participating within early interregional exchange networks. Because empirical evidence of tropical forest exchange items within coastal and highland sites is difficult to obtain because of these items’ suspected perishable nature, the stone vessels represented an alternative means for understanding early Andean–Amazonian relations. Despite the importance of this discovery, little follow-up investigation has been conducted. In this article, I define the Jaén stone vessel tradition on the basis of form, design, and technology. I then review the archaeological literature on early Andean stone vessels to show how these vessels help articulate Jaén's participation within Andean interaction spheres between 2500 and 800 BC.
“…In the central Andes, monumental architecture pre-dated the production of ceramics by at least one millennium, and large ceremonial centres formed part of the cultural landscape of the coastal valleys, with a strong concentration in the Norte Chico (Shady & Leyva 2003;Hass & Creamer 2006;Vega-Centeno 2017) and the highlands from 2800-1800 BC (Grieder & Bueno 1981;Bonnier 1997;Montoya Vera 2007;Grieder et al 2012;Bria 2017;Munro 2018). On the coast, the basic construction units were platforms, mounds and circular plazas (Williams 1980), while in the highlands, rectangular or circular buildings with central hearths were common (Figure 9).…”
Religion played a key role in the social organisation and political authority of early Andean societies. Excavations at La Seductora in Peru have identified a circular structure with a central hearth and an underground ventilation shaft. The authors argue that the structure belongs to the Kotosh religious tradition, which dominated the central Andes during the Late Archaic and Formative periods (2800–550 BC). Probably representing a small shrine for use by local families, the authors situate La Seductora within the context of power and religiosity in Andean society, providing a model of relevance to similar contexts elsewhere in the world.
“…Otros sitios cercanos a Chillia, también presentan ocupaciones durante el Formativo, estos corresponden a La Galgada (provincia de Pallasca-Ancash), donde se ubica un complejo arquitectónico monumental (Bueno, 1998;Grieder et al, 1988), y Los Cóndores (provincia Santiago de Chuco-La Libertad), donde se encuentra una cantidad considerable de rocas con petroglifos (Bueno, 1997, pp. 54-61).…”
El artículo presenta el estudio de las representaciones de dos litoesculturas provenientes de Chillia y Ushno de Agotuna, dos sitios arqueológicos del distrito de Chillia, en la provincia de Pataz, departamento de La Libertad, en el norte peruano. Dicha investigación consistió en un estudio inicial y general de las representaciones iconográficas plasmadas en estos soportes líticos.
Mediante esta investigación se busca reconocer el estilo y posición cronológica de ambas esculturas dentro del período Formativo. De esta manera, también buscamos aproximarnos a las implicancias de estas representaciones en la cosmovisión de quienes las elaboraron. Consideramos así, que la litoescultura de Chillia fue elaborada entre el Formativo Temprano y Medio, mientras que la de Ushno de Agotuna entre el Formativo Medio y Tardío. Las representaciones plasmadas en ambas litoesculturas presentan rasgos que podrían definirlos como seres míticos, deidades u oficiantes de cultos religiosos. Por otra parte, también notamos que algunos aspectos de estas representaciones reflejan que esta área estuvo inserta dentro de flujos de interacción interregionales.
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