New zooarchaeological and funerary perspectives on Mochica culture (a.d. 100–800), Peru

Consumption of animals beyond diet in the Atacama Desert, northern Chile (13,000–410BP): Comparing rock art motifs and archaeofaunal records

“…Ethnographic, ethnohistorical and archaeological evidence indicates that herders rarely utilized camelids just for food, but they have played important ceremonial (e.g., sacrifices, offerings, feasts), socio-political (e.g., prestige and exchange goods) and economic (e.g., caravan traffic, ch'arki meat, wool) roles (Aschero, 2000;Berenguer, 1995;Berenguer and Martínez, 1989;Broughton, 2010;Cartajena and Núñez, 2006;Castro, 1986;Dransart, 1999;Flores Ochoa, 1974, 1977Gallardo, 2009;Gladwell, 2009;Goepfert, 2010Goepfert, , 2012Grebe, 1984;Isbell, 1974;Lecoq and Fidel, 2003;Mariscotti, 1978;Martel, 2010;Murra, 1975;Nielsen, 2001;Tomoeda, 1993;Valenzuela, 2013;Van Kessel, 1976;Yacobaccio and Vilá, 2013;Zuidema and Urton, 1976). We think that the camelids in the rock art studied were a means to ideologically materialize and reinforce the importance 4 The origin and local development of the textile production of hunter, gatherer, fisher and agricultural societies of the study zone, despite external influences, is widely supported in the technological traditions as well as in the presence of objects related to textile manufacture such as yarns, fleece, balls of yarn, sewing boxes, spindles, whorls and wichuñas.…”

Anthropological Archaeology in 2012: Mobility, Economy, and Transformation

“…In the vast body of current work focusing on ritual, monumentality, landscape, and the built environment, we encounter studies privileging localized social histories and contingencies and a distinct move away from ecologically driven models. The past year of research certainly continues a noted trend in methodological and theoretical interest in exploring the materiality of religion and ritual in the archaeological record and in viewing ritual and religion as agents of social change (Chicoine ; Duncan ; Goepfert ; Rowan ). In discussing the Pre‐Pottery Neolithic period in the Near East, E. B. Banning () highlights the difficulty of differentiating ritual activities from ordinary domestic use and problematizes sacred–profane and ritual–domestic dichotomies.…”

Early Horizon camelid management practices in the Nepeña Valley, north-central coast of Peru

“…While there was temporal and regional variability, these animals were utilised for their meat (Pozorski 1979a;Miller and Burger 1995;Marcus et al 1999), wool (Murra 1962;Boytner 2004;Millaire 2008), dung (for fuel and fertiliser) (Winterhalder et al 1974;Grossman 1983;Bruno 2014) and as pack animals (Browman 1975;Stahl 1988;deFrance 2010). Camelids figured prominently in iconographic representations (Shimada and Shimada 1985;Stone-Miller 1992) and ceremonial events (Donnan and Foote 1978;Millaire 2002;Goepfert 2012;Szpak et al 2014;Millaire 2015;Szpak et al in press). They permeated every aspect of life in the pre-Hispanic Andes and were thus intimately intertwined with political, religious and social developments in the region.…”

“…This is the environment in which camelid pastoralism originated (Wheeler 1985;Browman 1989;Kuznar 1989;Moore 1989;Wheeler 1995;Aldenderfer 2001) and the nature of management in the highlands has been widely examined in archaeological contexts (Browman 1984;Moore 1988;Webster 1993;Moore et al 1999;Duncan 2003;Webster and Janusek 2003;Aldenderfer 2006;Beaule 2012;Knudson et al 2012;Vallières 2012). Camelids are, however, regularly present in refuse and ceremonial deposits at sites on the north, central and south coasts of Peru from at least the Early Horizon (c. 800 BC) and through to the Late Horizon (c. AD 1476-1532) (Pozorski 1979a(Pozorski , 1979bReitz 1979;Shimada and Shimada 1985;Marcus et al 1999;Bonavia 2008;Chicoine 2011;Goepfert 2012;Millaire 2015). Some scholars have argued that camelids (specifically llamas) were raised locally along the coast, rather than being imported from higher altitudes either as dried meat (ch'arki or jerky) or meat on the hoof via coasthighland networks of llama caravans.…”