Textiles del asentamiento Caserones y su cementerio: Significado social y político para la población Tarapaqueña durante el período Formativo (Norte de Chile)

Abstract

Resumen Nuevas investigaciones arqueológicas en el cementerio Tarapacá 40 (norte deChile

El Formativo en Tarapacá (3000-1000 aP): Arqueología, naturaleza y cultura en la Pampa del Tamarugal, Desierto de Atacama, norte de Chile

“…La diversidad de modificaciones craneanas durante el Formativo que hemos documentado en Tarapacá−40 (70,4% de los cráneos con modificación), expresan una comunidad intencionalmente diversa, expuesta a situaciones sociales y ambientales variadas (Arias y Herrera 2010; Uribe et al 2015). Igualmente, las manufacturas más innovadoras y masivas del período, como textilería y cerámica, aluden a conocimientos compartidos por grupos heterogéneos, aunque eficientemente comunicados bajo esa cosmología común (Agüero 2012; Uribe y Vidal 2015). En consecuencia, las identidades, tensiones y arreglos colectivos debieron estar vinculados con sus concepciones cosmológicas.…”

Emblems, Leadership, Social Interaction and Early Social Complexity: The Ancient Formative Period (1500 bc–ad 100) in the Desert of Northern Chile

“…These early villages and collective cemeteries are material expressions of a communal mode of social organization that extended beyond the family unit, and their communality was legitimized in everyday life through residential architecture that promoted social solidarity by linking group members, including deceased ones, together. This affirmation of ancestral coexistence served as an affiliation device that was brought into effect symbolically through the manipulation of bodies-tombs from these times were marked with thick wooden posts and some individuals bear the marks of the thick ropes used to transport them (Agüero 2012;Núñez 1970).…”

“…North of Caserones, on the opposite side of the ravine, is the Tarapacá 40 cemetery (Tr-40), which was used at least from the first millennium bc until the first few centuries ad (Núñez 1970;. While the site contains abundant archaeological evidence of skilled craftwork, the most abundant items in all tombs are camelid fibre textiles and knitted artefacts, including turbans made of skeins of wool, blankets and tunics (Agüero 2012). There are also numerous miniature items of clothing made of what is believed to be vicuña hair, which points to the use of wild animal fibre, typical of the Formative Period in the Chilean desert (Agüero 2012;Cartajena et al 2009).…”

“…While the site contains abundant archaeological evidence of skilled craftwork, the most abundant items in all tombs are camelid fibre textiles and knitted artefacts, including turbans made of skeins of wool, blankets and tunics (Agüero 2012). There are also numerous miniature items of clothing made of what is believed to be vicuña hair, which points to the use of wild animal fibre, typical of the Formative Period in the Chilean desert (Agüero 2012;Cartajena et al 2009). Other common finds from this cemetery are objects of non-local provenance such as harpoon heads, dried fish and octopus, seashells, vicuña and armadillo hides, tropical bird feathers, peanuts and cebil seeds (Núñez 1974;.…”

Colors and dyes of archaeological textiles from Tarapacá in the Atacama Desert (South Central Andes)

“…In the Andes, the color in archaeological textiles have been interpreted in terms of the prestige and power of certain social entities, but also as an expression of gender identity [1,29,[36][37][38][39][40][41][42][43]. However, until now the color materiality is poorly understood, i.e.…”