Archaeologists have studied buildings for decades, but a very narrow range of analytical approaches has been applied to prehistoric architecture. This paper presents a basic theory of architectural meaning, which has as its principal focus the role of access patterns within buildings as a medium of social control. On the north coast of Peru, Andeanists have held an implicit notion about the relation between access patterns and social control, but have lacked the analytical tools to explore this question further. A set of basic tools borrowed from graph theory and locational geography is presented, and discussed, and then applied to a specific set of Prehispanic constructions—the monumental compounds of Chan Chan, the capital of the Chimu state (A. D. 900-1470). The methods illuminate differences and similarities in the organization of access within the compounds, and they are used to test a hypothesis about the role of a specific architectural element—the U-shaped room—in controlling access within royal compounds at Chan Chan. The results have implications for understanding the nature of social control in the Chimu state and suggest the potential that new analytical methods may have for the study of prehistoric constructions.

The existence of the mesoamerican Tuxtla script is based primarily on inscriptions from five objects in addition to very scant epigraphic evidence on 16 other items (Méluzin 1992). The name “Tuxtlatec” is used to refer to the language rendered by this script. The longest inscription so far known in this writing system is on the recently discovered La Mojarra, Veracruz, Stela 1, which also reveals two Initial-Series-style dates. A bilingual approach is attempted using the month and day glyphs in the stela dates and their presumably equivalent glyphs and names in the Yucatec Maya calendar. Meanings of the four calendar names in the Tuxtlatec system are suggested. The four corresponding Maya glyphs are reinterpreted with alternate Yucatec translations offered for two of them. In two of the analyses Zoque words are pivotal, but it is argued that this in itself does not prove that Tuxtlatec was a dialect of Zoque.

The ceque system of Cuzco was composed of at least 328 shrines (huacas) organized along 42 hypothetical lines (ceques) that radiated out of the city of Cuzco, the capital of the Inca. Ethnohistoric research indicates that the system was conceptually linked to, and essentially reproduced, the fundamental social, political, spatial, and temporal divisions of the Cuzco region and Inca society. As such the ceque system is one of the most complex, indigenous Prehispanic ritual systems known in the Americas. This article summarizes the basic organizational features of the ceque system according to ethnohistorians and reviews the current literature. Archaeological data document the likely positions of 85 shrines and the probable courses of nine ceques in Collasuyu, the southeast quarter of the Cuzco Valley. The courses of the nine Collasuyu ceques are then compared with predicted courses set forth in current models of the system. The findings suggest that numerous internal inconsistencies, if not errors, exist in the seventeenth-century documentary source that describes the ceque system and that the courses of the ceques may have varied far more than is suggested in the literature.

Past Maya communities were composed of a number of social, political, and economic components that were bound together in specific ways. Understanding how such components were organized at the scale of the entire community to form a single functioning entity is an important archaeological issue that is presently not well understood. To address this issue, large-scale research into community organization has been initiated at the Terminal Classic (A. D. 800-1000) Puuc center of Sayil. A program of broad-scale surface collections has systematically covered almost 1.5 km2 of the site's mapped urban area (3.5 km2). Preliminary results from the 1990 field season are providing data related to important components of the community such as social differentiation, economic and subsistence specialization, and the spatial structure of political and religious organization. This study is contributing toward the development of new methods for exploring large archaeological sites and can be employed ultimately to address broader issues concerning societal transformations among the Prehispanic Maya.

The Cupisnique (ca. 1000-200 B. C.) and the Moche (ca. 100 B. C.-A. D. 800) inhabited much of the same territory of Peru's north coast in Precolumbian times, and both are noted for their extraordinary and distinct artistry. Despite the distinctiveness of the two art styles, various similarities between them have been noted. One investigation concluded that archaistic copying was the explanation for the similarities (Rowe 1971). In contrast, the present study arrives at the opposite interpretation: that the Moche knew the symbolic content of the earlier images and retained it. Decapitation is a concept that is essentially pan-Andean and, therefore, it is not surprising that both the Cupisnique and the Moche subscribed to it. What is surprising, particularly in view of the universality of the idea, is that both groups employed virtually the same cast of characters. This paper demonstrates a continuity of belief between Cupisnique and Moche societies through an investigation of the Decapitator theme.

Epiclassic occupants of the site of La Quemada left the disarticulated remains of 11-14 humans in an apparently sacred structure outside the monumental core of the site. Several lines of evidence are reviewed to generate propositions about the ritual meanings and functions of the bones. A comparative analysis reveals the complexity of mortuary practices in northern and western Mexico, and permits the suggestion that these particular remains were those of revered ancestors or community members. The sacred structure is seen as a charnel house, in which the more ancient tradition of ancestor worship expressed in shaft tombs was essentially perpetuated above ground. Hostile social relations are clearly suggested, however, by other categories of bone deposits. Recognition of the rich variability of mortuary displays leads to questions about their role in the maintenance of the social order.

This paper explores certain methodological issues relevant to the interpretation of archaeological data derived from surface survey. Recognizing the significance of survey to the study of regional settlement patterns, I argue that how we classify these data bears directly on our ability to reconstruct the past. Comparison of site typologies created by the Seibal and Copán projects with their excavation results provides a way to evaluate the accuracy of site classifications based on surface features. I discuss the effectiveness of the typologies in capturing variation pertinent to the study of social organization and site function, and consider the importance of variation within sites, within types, and across types not expressed in the typologies to suggest that such elaborate typologies assume a higher degree of data visibility than is generally possible. The analysis underscores the critical role excavation plays in mesoamerican archaeology as a source of data unavailable through survey.

Clothing styles, design motifs, and techniques of cloth production found in codex illustrations and on pottery and extant textile fragments suggest diffusion of culture traits from the northern coast of South America to West Mexico and on into the American Southwest. The non-mesoamerican garments depicted in a West Mexican sixteenth-century manuscript and on mortuary figurines buried more than 1,000 years earlier in an adjacent area find analogs only in styles that were present in Ecuador from 1500 B. C. up to the time of Spanish contact. Clothing and textile design motifs represented on figures found in the West Mexican shaft tombs of Ixtlán del Río, Nayarit, indicate that these parallels existed as early as 400 B. C. A variety of other data suggest that intermittent maritime contact persisted between Ecuador and West Mexico through the intervening period and into the sixteenth century.

The technique of obsidian-hydration dating contains great potentials for error, from both laboratory determinations of rate constants and measurements of effective hydration temperatures (EHTs) in the field. The rate constants used to determine these dates are of questionable validity and need to be independently verified. Significantly, no measurements of EHTs were taken at the site of Copán, Honduras, until the majority of the obsidianhydration dates were calculated. An error of but a few Kelvins in estimated EHT can lead to dates that are in error by several centuries. In view of the likelihood of large errors in the Copán obsidian dates, the assertion that the Late Classic Coner phase should be extended beyond A. D. 900 (Webster and Freter 1990a) is premature.

Curaumilla-1 presents the earliest date for Archaic coastal occupation and marine exploitation in central Chile (8,500 years B. P.). The remains of marine invertebrates from this site at Punta Curaumilla were studied. The number of present species, minimum number of individuals for 14 species, and mean sizes of two of these species were established. Recent studies have demonstrated that modern shellfish gatherers are important modifiers of rocky-intertidal communities in central Chile. Consequently, we attempt here to define the probable ecological role of past people at Punta Curaumilla as shellfish gatherers. The molluscan species present at Curaumilla-1 are much the same as those exploited at present by shellfish gatherers in central Chile. Two pulses of occupation were identified within the Archaic and Early Ceramic periods respectively. During these events it is likely that Precolumbian people may have temporarily or permanently modified sectors of the rocky intertidal at Punta Curaumilla.

Examining textiles and other usually perishable artifacts, this paper focuses on textile style as an indicator of ethnicity in archaeological textiles excavated in the cemetery of Coyo Oriental, San Pedro de Atacama, Chile. The Coyo Oriental cemetery was occupied during a period of strong Tiwanaku influence in San Pedro de Atacama (A. D. 500-1000) recognized in artifacts decorated with Tiwanaku images. The analysis presented here identifies at least two distinct textile styles recognized in tunic striping, embroidered selvage treatments, and headgear, a fact that possibly indicates a multiethnic use of the cemetery and oasis of Coyo Oriental. Associated textiles and artifacts suggest that one group represents a local style and ethnic group and the other is a different ethnic group closely related to Tiwanaku. Instead of only minor Tiwanaku influence, I suggest that the oasis was home to a foreign altiplano population who maintained for centuries an ethnic identity visible in a distinct textile style.

Neutron activation and statistical analyses establish source ascriptions for 201 obsidian artifacts representing Preclassic, Classic, and Postclassic period contexts in the Gulf Coast region of Mexico. Zaragoza-Oyameles, Puebla, and Pico de Orizaba, Veracruz, are the most common sources, but procurement patterns and technology shifted during the archaeological sequence. Comparative information is discussed for all periods, but especially the distribution of Zaragoza-Oyameles obsidian in the Classic period is examined. The distribution network for this obsidian served several regions. The importance of long-distance obsidian distribution for Teotihuacán is called into question.

Some prominent Mesoamericanists long considered lowland central Veracruz to have been agriculturally unproductive prior to the Totonacs' construction of a canal-irrigation system at Zempoala during the Middle Postclassic period (A. D. 1200-1400). This evaluation reflects a long-standing negative predisposition toward tropical lowlands and a preoccupation with the significance of canal irrigation in the emergence of urban societies. However, an appreciation of mesoenvironments and their ecological interrelations has led to a reevaluation of agriculture in central Veracruz. In wetlands to the south of Zempoala, evidence of canals and planting platforms supporting maize cultivation by A. D. 500 demonstrates that people were intensively cultivating that mesoenvironment by the Classic period (A. D. 1-850). Moreover, vestiges of sloping-field terraces occur throughout some 1,000 km2 of piedmont west of those wetlands. Direct evidence for crops and a chronology are still lacking for these latter fields, but ethnohistorical data and plant ecology suggest cotton, maize, agave, and a Prehispanic origin.

La arqueología moderna ha enfocado su atención al estudio de las áreas de actividad para entender formas de vida y patrones de subsistencia. Esto ha conducido a que se manejen niveles de análisis cada vez más pequeños, tales como los estudios de microarqueología, la recuperación de información botánica por medio de la flotación de restos vegetales, y el estudio de fitolitos y polen. Hasta el momento, el análisis químico de los pisos representa la escala más pequeña de estudio, ya que se está tratando con iones y moléculas químicas invisibles, impregnadas en los pisos. Sin embargo, la interpretación arqueológica de estos datos necesita estar sustentada por estudios etnoarqueológicos para entender los patrones de contaminación de actividades universales como el comer, cocinar, almacenar, etcétera y poder extrapolarlos coherentemente a contextos arqueológicos.

El presente trabajo muestra la relación entre las actividades humanas practicadas in situ y la distribución de compuestos químicos orgánicos e inorgánicos que impregnan los pisos de un área habitacional localizada en el poblado de San Vicente Xiloxochitla, en Tlaxcala, México.

Las pruebas químicas aplicadas a 76 muestras identificaron las concentraciones de carbonatos, fosfatos, pH, hierro, calcio, albúmina, ácidos grasos y carbohidratos, además de registrar su color Munsell. Los mapas de distribución muestran que las mayores alteraciones producidas por la ocupación están relacionadas principalmente con las actividades alimenticias y con los desechos de los animales. El resto de las actividades tuvieron un impacto menor en el enriquecimiento químico de los pisos pero a pesar de ello resultan claramente reconocibles. Lo anterior constituye una prueba fehaciente del tipo de información que los compuestos químicos impregnados en los pisos pueden proporcionar en contextos arqueológicos, especialmente cuando los materiales sobre los pisos son escasos.

Moholy-Nagy"s (1990) discussion of the confusion of lithic-reduction sites (workshops) and workshop refuse dumps included criticism of a statement by Healan et al. (1983) as an example of such confusion. In reality no confusion is implied in the statement. Instead, Moholy-Nagy's criticism and the manner in which she defines her basic units reflect an overly narrow and simplistic conception of workshop and workshop dump.

Two caches were recovered at Pikillacta, the largest Huari state installation (A. D. 550-1000) in the southern Andean highlands; each contained 40 richly garbed votive turquoise figurines. The figurines are analyzed in terms of their production, use, and deposition as well as their overall morphology. To the extent possible, the rank associated with the costumes worn by each figure is also considered. Reference is made to Inca apparel and its potential for interpreting Huari official garments. Because the number 40 also held special importance in Inca state organization as an administrative unit or division, the Inca example provides concepts of administration vital to the interpretation of the figurines. A more unusual source—origin myths associated with the Chimor Kingdom—supports the relation between turquoise figurines and ancestor worship. I argue that the stone figurines embody qualities and convey concepts that are central to Andean political administration, and that they are intimately tied into the web of ancestral cults through which kinship, hierarchy, and inheritance were determined.

Moholy-Nagy (1990) has argued that concentrations of chipped-stone debitage from mesoamerican sites, including Colhá, Belize, represent dumps and not workshops as we have suggested (Shafer and Hester 1983, 1986). She emphasizes microdebitage as the most reliable indicator of workshop location. Her argument is supported by the use of ethnoarchaeological accounts of debitage deposition from stone- and glass-artifact manufacture. Our alternative view is that microdebitage is only one of several criteria for identifying the loci of intensive stone-tool making. The Colhá data are also used to demonstrate variability in behaviors related to the formation of debitage deposits and the visibility of workshop activity. We contend that identifying precise manufacturing loci is less important than assessing the overall scale of production at a site and that site"s role in regional settlement systems.

Due to the poor conservation of domestic structures in tropical and subtropical environments, the study of households has received little attention from Caribbean archaeologists. However, recent studies have produced good quality household data in the form of post-mold distributions that can be used to address this topic. A method for the definition of houses using the post-mold data is introduced, and three cases from Puerto Rico are used to investigate changes in house shape and size through prehistoric times. These changes are discussed in the context of sociocultural and political trends in Precolumbian social formations.