Moche-Wari Textiles from Huaca del Sol, Moche influence in the Middle Horizon

This paper analyzes a selection of textiles excavated in 2013 in the destroyed late Middle Horizon (AD 800-1000) cemetery on Huaca del Sol, Huacas de Moche in the Moche Valley of northern Peru. The Huaca Sol textile group was woven with local, Moche style S-spun cotton yarns between AD 888-1050, calibrated radiocarbon dates along with a small number of Wari textiles, late Moche and Wari ceramics and ceramics in Casma and Cajamarca styles. Textile structure and design provide the basis for reconstruction into complete garment types known to other Middle Horizon collections on the central and southern coast where Moche S-spun cotton yarns contrast with southern cotton Z-spinning techniques. Finally, the paper discusses production methods and distribution of Moche-Wari men’s sleeved shirts and concludes that Moche spinners and weavers may have participated with Wari and other Moche and non-Moche groups in the production, use and distribution of late Middle Horizon textiles. Esta ponencia analiza veinte textiles excavados en 2013 en el cementerio muy destruido del Horizonte Medio tardio (d.C. 800-1000) en Huaca del Sol, Huacas de Moche en el Valle Moche del norte de Peru. El grupo de textiles Huaca del Sol fue tejido de hilos de algodón local, estilo Moche, hilado en S entre d.C. 888-1050 (fechas 14C calibrados). Se ha identificado textiles Wari e imágenes Wari, asimismo se asociaron cerámica en estilos Moche, Wari, Casma y Cajamarca. La estructura y el diseño proveen la base para una reconstrucción de un tipo de trajes conocidos de otras colecciones del Horizonte Medio donde hilos de Moche S difieren de los hilos locales de algodón hilado en Z. La ponencia presenta métodos de producción y distribución de túnicas de hombre con mangas de los Moche tardíos del Horizonte Medio y concluye que las hiladoras y tejedoras Moches probablemente participaron con otros grupos Wari, Moche y no-Moche en producción, uso y distribución de textiles Horizonte Medio

The String or Grass Skirt; an Ancient Garment in the Southern Andes

Introduction to Session and South America The regions of South America specific to our session concerning extraordinary textiles from the Southern Andes include the dry Pacific coast of southern Peru and northern Chile. Among the earliest inhabited sites of South America are those from the coast near Arica, Chile and the interior desert of the Pampa de Tamarugal. It is here that Chinchorro (9000-3000 B.P.) burials and later Formative (3000-1,500 B.P.) cemeteries of closely related coastal people known as Quiani and Fladas del Morro have been excavated (Fig. 1). Although humans inhabited the coast and highlands of South America for several millennia before the earliest dated Chinchorro mummies, it is the Chinchorro who left the earliest evidence of material culture, especially in objects of a usually perishable nature including twined textiles like those discussed by Vicki Cassman, Nancy Odegaard, and Bernardo Arriaza in this session. The Chinchorro settled along the Pacific coast of what is today northern Chile in a region known as among the driest areas on earth. Because of this aridity and the careful Chinchorro burial preparation, it is possible to identify prehistoric garments covering individuals in periods beginning around 9,000 years ago. Chilean textile scholars like Liliana Ulloa (1982) have traced the development of textile styles through successive millennia, research rarely available to textile specialists in other parts of the world. Max Uhle (1917) began Chinchorro and Formative investigations during the early part of the twentieth century followed by Junius Bird (1943), Percy Daulsberg (1963), Guillermo Foccaci (1974) and others (Munoz 1989). The greatest concentration of Chinchorro mummies was discovered by accident on the Morro of Arica in the early 1980’s and reported on by Bernardo Arriaza (1995). The recently published Handbook of South American Archaeology contains an excellent overview of Chinchorro culture written by Arriaza (2008:45-58) and his colleagues. Vivian Standen (2003) has published a detailed discussion of Chinchorro artifacts from the Morro 1 cemetery

Ancient Andean Headgear: Medium and Measure of Cultural Identity

From the earliest recorded periods of southern Andean history, distinctive clothing styles have served to identity specific socio-cultural groups and provide clues about cultural origins. Unique environmental conditions, especially present along the arid Pacific coast of South America, have allowed the preservation of a vast archive of usually perishable material. From the far south coast of Peru to the northern desert regions of Chile, textiles, and especially headgear forms were worn to distinguish between the diverse populations who established permanent settlements along the narrow river valleys linking highland regions and the coast. The south central Andes region has always known a considerable amount of cultural contact, and a similar widespread textile tradition developed within the area. In most archaeological collections, warp-faced woven camelid-fiber cloth predominates, created with 2-ply yarns first spun in the Z direction and plied S. It is generally assumed that during many periods highland cultures based around Lake Titicaca exerted considerable influence upon the coast, and this basic woven tradition may have originated there. However, the criteria used to identify highland and coastal traits remains elusive. Textiles, the artifacts most useful in discussing cultural and ethnic identity, are preserved only along the coast. Perishable materials are rarely found in highland contexts, where seasonal rains destroy organic artifacts. The most easily recognized highland traits are those found in designs which imitate images carved on highland stone sculptures or painted on ceramics. However, most textile remains are simple, unpatterned fabrics. Within archaeological collections, we must identify traits, other than design, which might be site- or region-specific, and which might suggest borrowing between regions, or blending of cultural groups; traits such as form, fiber, and structure. In an attempt to read the message of cultural identity with the medium of archaeological textiles, we present data from collections excavated in two separate river valleys, representing two distinct periods in Andean cultural history. Evidence of an early coastal-related culture (dated 800 BC–AD 100) has been found at the Caserones site in the Tarapaca Valley of northern Chile, while the late prehistoric Estuquina site in the Moquegua Valley of far southern Peru (dated AD 1100–1450) is a small, locally adapted, mid-valley village with basic highland attributes. To illuminate the specific ways in which pre-conquest Andeans presented themselves to others, we have chosen to examine headgear, or gorros, a traditional male Andean accessory and an object especially sensitive to ethnic identity

Effects of a high-dose 24-h infusion of tranexamic acid on death and thromboembolic events in patients with acute gastrointestinal bleeding (HALT-IT): an international randomised, double-blind, placebo-controlled trial

Background: Tranexamic acid reduces surgical bleeding and reduces death due to bleeding in patients with trauma. Meta-analyses of small trials show that tranexamic acid might decrease deaths from gastrointestinal bleeding. We aimed to assess the effects of tranexamic acid in patients with gastrointestinal bleeding. Methods: We did an international, multicentre, randomised, placebo-controlled trial in 164 hospitals in 15 countries. Patients were enrolled if the responsible clinician was uncertain whether to use tranexamic acid, were aged above the minimum age considered an adult in their country (either aged 16 years and older or aged 18 years and older), and had significant (defined as at risk of bleeding to death) upper or lower gastrointestinal bleeding. Patients were randomly assigned by selection of a numbered treatment pack from a box containing eight packs that were identical apart from the pack number. Patients received either a loading dose of 1 g tranexamic acid, which was added to 100 mL infusion bag of 0·9% sodium chloride and infused by slow intravenous injection over 10 min, followed by a maintenance dose of 3 g tranexamic acid added to 1 L of any isotonic intravenous solution and infused at 125 mg/h for 24 h, or placebo (sodium chloride 0·9%). Patients, caregivers, and those assessing outcomes were masked to allocation. The primary outcome was death due to bleeding within 5 days of randomisation; analysis excluded patients who received neither dose of the allocated treatment and those for whom outcome data on death were unavailable. This trial was registered with Current Controlled Trials, ISRCTN11225767, and ClinicalTrials.gov, NCT01658124. Findings: Between July 4, 2013, and June 21, 2019, we randomly allocated 12 009 patients to receive tranexamic acid (5994, 49·9%) or matching placebo (6015, 50·1%), of whom 11 952 (99·5%) received the first dose of the allocated treatment. Death due to bleeding within 5 days of randomisation occurred in 222 (4%) of 5956 patients in the tranexamic acid group and in 226 (4%) of 5981 patients in the placebo group (risk ratio [RR] 0·99, 95% CI 0·82–1·18). Arterial thromboembolic events (myocardial infarction or stroke) were similar in the tranexamic acid group and placebo group (42 [0·7%] of 5952 vs 46 [0·8%] of 5977; 0·92; 0·60 to 1·39). Venous thromboembolic events (deep vein thrombosis or pulmonary embolism) were higher in tranexamic acid group than in the placebo group (48 [0·8%] of 5952 vs 26 [0·4%] of 5977; RR 1·85; 95% CI 1·15 to 2·98). Interpretation: We found that tranexamic acid did not reduce death from gastrointestinal bleeding. On the basis of our results, tranexamic acid should not be used for the treatment of gastrointestinal bleeding outside the context of a randomised trial

A Wari Tapestry Textile in a Tiwanaku Tomb from the Osmore Valley, Moquegua, Peru

In the Andes, ancient textiles have been discovered in abundance in the elite tombs of royal personages. The arid climate particular to the coast of Peru and northern Chile has preserved outstanding collections of these textiles. Exquisite textiles at the site of Chimu Capac in the Supe Valley on Peru\u27s central coast were discovered in the beginning of the twentieth century by German archaeologist Max Uhle sponsored by Californian Phoebe Hearst. Many of the artifacts from Chimu Capac attest to elite status and the site may have been a burial ground for Wari administrators or even perhaps Wari royals in the tenth and eleventh century. More recently the excavations of the Huaca Cao Viejo Moche pyramid in the Chicama Valley of the north coast of Peru were sponsored the Lima banker Guillermo Wiese. The excavations inadvertently opened a cemetery of well-preserved funeral bundles covering the pyramid surface dating to the tenth and eleventh century. The fill that provided cover for the cemetery was really the slumped adobe Moche pyramid built from the fifth to the eighth century. Although few Moche textiles survive, the Royal tombs uncovered inside the Huaca Cao have preserved textile fragments that provide a rare view of early north coastal textile techniques in the context of these elite sites. This paper will discuss a selection of these important groups of textiles, and will examine the ways that modern-day private patronage has attributed to preservation of these Andean textile treasures

The Women Of Coyo: Tradition And Innovation In Andean Prehistory, San Pedro De Atacama, North Chile (A.D. 500-900)

Beginning in the second century and continuing until the Spanish arrived in the sixteenth century, the inhabitants of the large cluster of oases known as San Pedro in the Atacama desert of northern Chile buried their dead in the desert, in areas adjacent to shaded habitation sites and irrigated agricultural fields (Figure 1). The scarce oasis lands have been reused over the millennium and little former architectural evidence survives, however the cemeteries and the people themselves have been preserved. The arid Atacama desert has allowed the uncommon preservation of a vast quantity of prehistoric textiles and other usually perishable materials. Complete funeral bundles dating between the sixth and the tenth centuries have been uncovered in Coyo Oriental, the ancient eastern cemetery of the Coyo oasis. Not all bundles have been preserved equally, but remaining evidence suggests that a bundle included multiple layers of tunics, mantles and headdresses tied with strong camelid fiber ropes often surrounded by tools, weapons, food remains, bags, baskets and ceramics. Most reconstructions of Atacama prehistory discuss the ceramic component and identify a single indigenous population residing in the oases of San Pedro (Berenguer et. al. 1986,1988; Le Paige 1964; Tarrago 1968). But ceramics are not always present as burial offerings and, within the Southern Andes, ceramics could hardly be expected to provide the same intimate definition of personal identity as an analysis of the textiles could provide. Modern weaving in indigenous communities of the Southern Andes is known for its brilliant and intricate color and patterning which is ethnic-specific. In this area textiles are one of the most important aspects of material culture maintained by indigenous populations to define ethnic identity (Medlin 1991; Seibold 1992; Zorn 1990). There is nothing in the archaeological record to suggest that prehistoric Andean weaving was different. The multiple clothing styles represented in the ancient Coyo Oriental cemetery describe not a single homogenous culture, but multiethnic burials and possible multiethnic communities within the original Coyo oasis. Style and Place At least two separate groups of men, women, and children were buried in the Coyo Oriental cemetery and undoubtedly originally shared the Coyo oasis during the sixth to the tenth centuries A.D. One group was probably local deriving from an earlier San Pedro tradition, and the other highland, connected with the Bolivian altiplano and the cultural, political and economic center of Tiwanaku (A.D. 300- 1000) whose preeminence in the southern Andes parallels the Coyo occupation. Tiwanaku artifacts in San Pedro de Atacama have originally been described as exchanged items connected within a circulating llama caravan traffic (Browman 1980; Nunez and Dillehay 1979). But foreign textiles and artifacts might alternatively be considered as imported objects directly associated with original foreign populations. The present analysis supports just this hypothesis. Elaborate Tiwanaku tapestry tunics and mantles uncovered in Coyo, which I described in an earlier paper (Oakland 1986), were all connected with a specific set of warp-faced garments. These textiles are quite distinct from the local garment style evident not only in Coyo, but also in a variety of additional oases locations suggesting a much wider spread local style. The concept of style has recently generated a wealth of anthropological discussion (Conkey and Hastorf 1990; Sackett 1982,1990 among others). My own addition to the literature (Oakland Rodman n.d.) based in textile analysis from the Coyo Oriental cemetery, suggests that specifically designed and executed textile style was maintained by prehistoric ethnic groups as the principal emblem of group identification, similar to its use in contemporary indigenous Andean communities. For the purposes of the present paper in attempting to specify and visualize the past, the clothing and associated artifacts recovered with the highland woman with the red mantle (a woman buried with a red Tiwanaku tapestry mantle) will be used as a contrast to the weaving styles of two local sisters (a hypothetical familialtie: two women sharing the same tomb with closely related textiles). The separate styles were used in Coyo synchronically as ceramic associations and radiocarbon determinations suggest (600-900 A.D.). Groups were originally identified through a variety of other criteria, especially the male headdress form which is shared by men within groups but is distinctive between groups. The headdress center is particularly diagnostic: locals loop spiral designs and highlanders knot checked or diamond designs. Status differentiation is difficult to determine between groups. The highland woman\u27s burial was equipped with more textiles than the local women, but her female companion buried in the same tomb had very few textile associations. Within the larger collection, the non-textile artifacts do perhaps suggest a greater status afforded the highland group in Coyo. But the textiles illuminate the distinctiveness and technical expertise apparent in both groups

Of Gods and Men, Ancestors and Tapestry in the Central Andes

During the Andean Middle Horizon, a period that lasted from approximately the eighth to perhaps the twelfth century, a new religion swept the Peruvian coast. In the previous period, known as the Early Intermediate, no single culture nor religion could characterize the entire region. Instead Paracas and later Nasca in the south, Lima in central Peru, and Moche in the north, each developed independent and very strong traditions that included distinct customs, deities, garment styles, textile structures, architecture, and burial pattern. This paper discusses the period following these seemingly strong and independent local cultural traditions along the Peruvian coast when a new religion spread from the adjacent highlands in association with the Wari culture (Figure 1). Some see the spread of Wari as distinctly militaristic and others as a more passive adoption of a new religion following local cultural decline and perhaps both of these scenarios formed part of this developing Peruvian complex (lsbel and McEwan 1991; Shimada 1991)

Ancient Andean Headgear: Medium and Measure of Cultural Identity

From the earliest recorded periods of southern Andean history, distinctive clothing styles have served to identity specific socio-cultural groups and provide clues about cultural origins. Unique environmental conditions, especially present along the arid Pacific coast of South America, have allowed the preservation of a vast archive of usually perishable material. From the far south coast of Peru to the northern desert regions of Chile, textiles, and especially headgear forms were worn to distinguish between the diverse populations who established permanent settlements along the narrow river valleys linking highland regions and the coast. The south central Andes region has always known a considerable amount of cultural contact, and a similar widespread textile tradition developed within the area. In most archaeological collections, warp-faced woven camelid-fiber cloth predominates, created with 2-ply yarns first spun in the Z direction and plied S. It is generally assumed that during many periods highland cultures based around Lake Titicaca exerted considerable influence upon the coast, and this basic woven tradition may have originated there. However, the criteria used to identify highland and coastal traits remains elusive. Textiles, the artifacts most useful in discussing cultural and ethnic identity, are preserved only along the coast. Perishable materials are rarely found in highland contexts, where seasonal rains destroy organic artifacts. The most easily recognized highland traits are those found in designs which imitate images carved on highland stone sculptures or painted on ceramics. However, most textile remains are simple, unpatterned fabrics. Within archaeological collections, we must identify traits, other than design, which might be site- or region-specific, and which might suggest borrowing between regions, or blending of cultural groups; traits such as form, fiber, and structure. In an attempt to read the message of cultural identity with the medium of archaeological textiles, we present data from collections excavated in two separate river valleys, representing two distinct periods in Andean cultural history. Evidence of an early coastal-related culture (dated 800 BC–AD 100) has been found at the Caserones site in the Tarapaca Valley of northern Chile, while the late prehistoric Estuquina site in the Moquegua Valley of far southern Peru (dated AD 1100–1450) is a small, locally adapted, mid-valley village with basic highland attributes. To illuminate the specific ways in which pre-conquest Andeans presented themselves to others, we have chosen to examine headgear, or gorros, a traditional male Andean accessory and an object especially sensitive to ethnic identity

Tradición e innovación en la prehistoria andina de San Pedro de Atacama

El árido Desierto de Atacama ha permitido una preservación poco común en el mundo y por esa razón la posibilidad de estudiar una vasta cantidad de textiles prehistóricos y otros materiales perecederos. La mayoría de las reconstrucciones de la prehistoria de Atacama, basadas en criterios cerámicos identifican un solo grupo indígena habitando en los oasis de San Pedro. Puesto que las ofrendas de cerámica no siempre han estado presente en los enterramientos del Area centro Sur Andina, no se puede esperar que estas ofrendas provean la misma definición íntima, a nivel de identificación personal, como lo provee el análisis de los textiles. A juzgar por los tejidos modernos de las comunidades indígenas del centro sur de los Andes, éstos son notables por sus colores brillantes e intrincados y por sus diseños específicos a cada identidad étnica. En relación a estas cuestiones de identidad, no se ha encontrado ningún registro arqueológico que sugiera que el tejido andino prehistórico haya sido muy diferente al presente. En este sentido los estilos múltiples de ropa representados en el cementerio Coyo Oriental describen enterramientos multiétnicos, reflejando posibles convivencias bi y/o multiétnicas entre la población del oasis de Coyo.ABSTRACTThe arid Atacama Desert has allowed the uncommon preservation of a large quantity of prehistoric textiles excavated in the cemetery of Coyo Oriental. Although many reconstructions of Atacama prehistory discuss ceramic associations and identify a single indigenous population residing in the oases of San Pedro, the present analysis focuses on textile style and suggests that the multiple clothing styles represented in the ancient Coyo Oriental cemetery identifies multiethnic burials and possible multiethnic communities. The discussion focuses on three women whose separate textile styles identify them as belonging to larger groups who maintained a distinctive textile tradition possibly related to their original ethnic affiliations: one highland related to Tiwanaku, the other local with longer ties to the Chilean desert region

Tradición e innovación en la prehistoria andina de San Pedro de Atacama

El árido Desierto de Atacama ha permitido una preservación poco común en el mundo y por esa razón la posibilidad de estudiar una vasta cantidad de textiles prehistóricos y otros materiales perecederos. La mayoría de las reconstrucciones de la prehistoria de Atacama, basadas en criterios cerámicos identifican un solo grupo indígena habitando en los oasis de San Pedro. Puesto que las ofrendas de cerámica no siempre han estado presente en los enterramientos del Area centro Sur Andina, no se puede esperar que estas ofrendas provean la misma definición íntima, a nivel de identificación personal, como lo provee el análisis de los textiles. A juzgar por los tejidos modernos de las comunidades indígenas del centro sur de los Andes, éstos son notables por sus colores brillantes e intrincados y por sus diseños específicos a cada identidad étnica. En relación a estas cuestiones de identidad, no se ha encontrado ningún registro arqueológico que sugiera que el tejido andino prehistórico haya sido muy diferente al presente. En este sentido los estilos múltiples de ropa representados en el cementerio Coyo Oriental describen enterramientos multiétnicos, reflejando posibles convivencias bi y/o multiétnicas entre la población del oasis de Coyo.ABSTRACTThe arid Atacama Desert has allowed the uncommon preservation of a large quantity of prehistoric textiles excavated in the cemetery of Coyo Oriental. Although many reconstructions of Atacama prehistory discuss ceramic associations and identify a single indigenous population residing in the oases of San Pedro, the present analysis focuses on textile style and suggests that the multiple clothing styles represented in the ancient Coyo Oriental cemetery identifies multiethnic burials and possible multiethnic communities. The discussion focuses on three women whose separate textile styles identify them as belonging to larger groups who maintained a distinctive textile tradition possibly related to their original ethnic affiliations: one highland related to Tiwanaku, the other local with longer ties to the Chilean desert region