7 research outputs found
Poder religioso, crisis y prosperidad en Pachacamac: del Horizonte Medio al Intermedio TardĂo
Pachacamac ha sido definido como un gran centro ceremonial con mucha fama en el Antiguo PerĂş. Sus orĂgenes se remontan al PerĂodo Intermedio Temprano. En este artĂculo damos a conocer algunos resultados de la presencia de cambios climáticos ocurridos principalmente en el Horizonte Medio, que ocasionaron cambios sustanciales en la ideologĂa religiosa. A partir de entonces, otras crisis climáticas ocasionaron el afincamiento de grupos de gentes altoandinas cuyos restos se encuentran debajo de las pirámides con rampa, que devino posteriormente en un replanteamiento del centro ceremonial, dando inicio a una reestructuraciĂłn del mismo con la apariciĂłn de las pirámides con rampa, que vienen a ser una suerte de embajadas religiosas que representaron a los señorĂos más prestigiosos de la costa central. Se discute sobre la funciĂłn de las pirámides con rampa, tomando como ejemplo especialmente la Pirámide con Rampa nËš 2, de donde se recuperaron evidencias alfareras que, junto con las que se encontraron en el Templo Viejo, permiten establecer una secuencia temporal y estilĂstica. Algunas interpretaciones se toman en consideraciĂłn en base a los resultados de las excavaciones realizadas en las dos Ăşltimas dĂ©cadas.Pachacamac a Ă©tĂ© dĂ©fini comme un grand centre cĂ©rĂ©moniel très connu dans l’ancien PĂ©rou. Ses origines remontent Ă l’IntermĂ©diaire Ancien. Dans cet article nous donnons quelques rĂ©sultats concernant la prĂ©sence de changements climatiques survenus principalement Ă l’Horizon Moyen, qui ont provoquĂ© des changements substantiels dans l’idĂ©ologie religieuse. Ă€ partir de ce moment-lĂ , d’autres crises climatiques ont provoquĂ© l’installation de groupes de personnes originaires des hautes Andes dont les restes ont Ă©tĂ© retrouvĂ©s sous les pyramides Ă rampe. Ceci provoque par la suite une remise en question du centre cĂ©rĂ©moniel, permettant une restructuration de ce dernier avec l’apparition des pyramides Ă rampe, qui sont assimilĂ©es Ă des ambassades religieuses qui ont reprĂ©sentĂ© les señorĂos les plus prestigieux de la cĂ´te centrale. Le dĂ©bat porte sur la fonction des pyramides Ă rampe, en prenant comme exemple spĂ©cifique la Pyramide Ă Rampe nÂş 2, d’oĂą l’on a rĂ©cupĂ©rĂ© des cĂ©ramiques qui, avec celles qui ont Ă©tĂ© trouvĂ©es dans le Vieux Temple, permettent d’établir une sĂ©quence temporaire et stylistique. Quelques interprĂ©tations sont prises en considĂ©ration sur la base des rĂ©sultats des fouilles effectuĂ©es au cours des deux dernières dĂ©cennies.Pachacamac has been defined as a great ceremonial center with much fame in Old Peru. Their origins go back Early to the Intermediate Period. In this article we present some results the presence of happened climatic changes mainly in the Average Horizon, that caused substantial changes in the religious ideology. From then, other climatic crises caused the installation of groups of people altoandinas whose rest are underneath Pyramids with Ramp, that happened later in a reframing of the ceremonial center, giving beginning to a reconstruction of the same one with the appearance of Pyramids with Ramp, that come to be a kind of religious embassies that represented the prestigious señorĂos but of the central coast. The Pyramid with Ramp nÂş 2 Incline is discussed on the function of pyramids with Ramp, taking like example specially, of where evidences recovered potters who along with those that was in the Old Temple, they allow to establish stylistic a temporary sequence and. Some interpretations are taken in consideration on the basis of the results of the excavations made in the two last decades
Pastoralism in northern Peru during pre-Hispanic times: insights from the Mochica Period (100-800 AD) based on stable isotopic analysis of domestic camelids.
Llama (Lama glama) and alpaca (Vicugna pacos) are the only large domesticated animals indigenous to the Americas. Pastoralism occupies a fundamental economic, social and religious role in Andean life. Today, camelid livestock are confined to the ecozone of the puna (above 3,500 masl), while their presence on the Pacific coast during pre-Hispanic times is attested by archaeological skeletal remains. This study aims to document herding practices on the northern Peruvian coast during the Early Intermediate Period (200 BC-600 AD) by gaining insights into diet, location of breeding and mobility of archaeological camelids from the funerary and ritual contexts of two Mochica sites, Uhle Platform in Huacas de Moche and El Brujo. The three first early years and the long-term life histories of the animals were documented by the combined bulk analysis of bone collagen (δ(13)C col and δ(15)N col) and bone structural carbonate (δ(13)C bone and δ(18)O bone) and the serial analysis of structural carbonate of molar tooth enamel (δ(13)C enamel and δ(18)O enamel). Mochica camelids were bred in the low and/or middle valleys, unlike their modern counterparts, who are restricted to highland puna C3 pastures. Archaeological camelids had diverse and complex life histories, usually with substantial maize foddering. An ontogenetic switch in diet and possible residential mobility during the course of life were identified for some specimens. Although the inference of geographic origin from δ(18)O bone and δ(18)O enamel values was limited because of the lack of understanding of the influence of environmental and biological factors, tooth enamel analysis has great potential for exploring camelid herding practices and Andean pastoralism. Our study suggested that Mochica herders adapted their practices to the difficult lowland environment and that herding practices were varied and not restricted to breeding at higher altitudes. The role of maize in different aspects of the economic life of the Mochicas is also underlined