This article investigates the utility of a chaîne opératoire approach centered on technologies of ceramic production for identifying Inca mitmaqkuna archaeologically. Although early documents suggest that the Inca program of resettlement (mitmaq) was massive in scale, archaeologists have had minimal success in identifying such relocated populations. Here we test a novel approach that focuses on technologies of production and associated tool assemblages used within different communities of practice. Previous studies indicate that the ethnic Cañari of southern Ecuador used a distinctive method of pottery manufacture involving a specific chaîne opératoire and a unique set of production-related tools. According to early sources, the Inca deported Cañari peoples to various sectors of Tawantinsuyu. In this article, we investigate the contemporary manufacturing style of ceramics from the Ancash region of north-central Peru—an area where Cañari mitmaqkuna were purportedly resettled—to determine whether distinctive communities of practice potentially representing relocated communities might be visible. The results of this study suggest that it is possible to identify connections among distant communities of practice via a focus on craft production technologies that, in certain historical contexts, may be construed as evidence for the presence of resettled populations.

New developments in the natural sciences are contributing to new thinking on the nature of matter, materiality and being. Such re-visioning of the natural world is, in part, responsible for ‘the ontological turn’, a trend clearly visible in recent archaeological discourse. In combination with evolving relational and symmetrical approaches to investigating the constitution of ‘the social’, the door is open for exploring logics, taxonomies and understandings of reality different from our own in studies of the past. Applying these ideas to the investigation of early imperialism, this paper offers an analysis of a key element in the repertoire of Inca material culture that forwards the importance of human–thing relations in the context of early state politics. Working from the basis of the imperial Inca ceramic assemblage, the study examines how these objects were deployed in the task of empire-building and what insights they provide into Andean ontological commitments during the late pre-Columbian period. An argument is developed that imperial pots were construed as animate beings and agents of the State. The study brings to the fore the mutually constituted nature of the imperial Inca project and suggests new avenues for future research that highlight the matter of early empires.

Archaeological, ethnohistoric, and ethnographic evidence provides ample indication that water was a key symbol in Andean thought. During the late precolumbian era, the attention lavished on waterworks and features by the Inca emphasizes a clear concern with control over water and its movement. This paper examines the way in which specific relations of power and identity were constructed through Inca management of water. To this end, I offer a comparative analysis of water-related features from different sectors of the Empire, representing different moments in its historical development. The intent is to further our understanding of how the manipulation of water figured in the imperializing process and how its use and meaning may have evolved over time. The architectural evidence from the sites included in the study suggests that conspicuous exercise of control over the movement and flow of water may have been more critical to the establishment of Inca hegemony than to its subsequent maintenance.

Ethnohistoric sources suggest that the indigenous inhabitants of Andean South America saw both people and things as animated or enlivened by a common vital force (camaquen). In approaching the subject of camaquen archaeologically, I attempt to place objects and their materiality at the analytical centre, rather than the normally privileged ethnohistoric or ethnographic data, in order to see what new insights into the nature of Pre-Columbian ontologies might be gained from ‘thinking through things’. In this, I follow recent theories premised on the idea that the traditional segregation of concepts and things may hinder understanding of alternative worlds. The study focuses specifically on the arrangements, relationality and referentiality between and among objects found in sacred and offering contexts dating to the Inca period.

In the early days of anthropology, indigenous concepts of animating essences and the cross-cutting nature of the life-force, expressed in such terms as hau and mana, were front and centre in the ethnographic literature (e.g. Mauss 1954; 1975; Malinowski 1922; 1936; 1948). Branded as ‘mystical’, ‘primitive’ and ‘unscientific’ for more than a generation, however, such potentially key conceptual sites of alterity have only recently begun to be revisited and recuperated within anthropology and in other fields such as material culture studies and cognitive sciences. The articles in this special issue of CAJ consider what archaeology might contribute to the general theoretical discussion on animism and alternative ontologies. As a set, they offer a diversity of perspectives on how the recognition of animism as a prevalent theme within contemporary indigenous worlds can affect archaeological analysis and interpretation. They also offer ideas about how attending to the significance of such concepts may provide new analytical purchase on alternative ontologies and ways of constructing, dissolving, or transforming traditional dichotomies that continue to powerfully shape our worlds.

In this paper, the imperial Inka ceramic assemblage is examined in terms of its functional and culinary significance. Information culled from ethnohistoric sources, archaeological reports, and ethnographic studies is used to draw functional inferences about Inka vessel forms and to outline the features of an imperial “haute cuisine.” In the Inka empire, the relationship between rulers and subjects was largely mediated through the prestation of food and drink. The elaboration of a distinctive state vessel assemblage suggests a conscious strategy aimed at creating material symbols of class difference in the context of state-sponsored feasting events. An empire-wide analysis of the distribution of Inka vessels indicates the particular importance of the tallnecked jar form (aríbalo) to state strategies in the provinces. Analyzing Inka pottery as culinary equipment highlights the links among food, politics, and gender in the processes of state formation. Such an approach also illuminates the important role of women in the negotiation and consolidation of Inka state power.

Museums across the USA are busy carrying out their new obligations under NAGPRA, the Native American Graves Protection and Repatriation Act. There is more to the mood than some change in how human remains are curated in archaeological and anthropological collections.