THE PARACAS CULTURES OF SOUTHERN PERU

THE PARACAS CULTURES OF SOUTHERN PERU Course ID: ARCH 315A June 28- August 1, 2015 DIRECTORS: Dr. Charles Stanish, Director, Cotsen Institute of Archaeology at UCLA (US) (stanish@ucla.edu) Dr. Henry Tantaleán, Associate Investigator at the Cotsen Institute of Archaeology at UCLA and at the Instituto Francés de Estudios Andinos (Peru) Mr. Benjamin Nigra, PhDC, Cotsen Institute of Archaeology at UCLA (US) (bennigra@gmail.com) INTRODUCTION Students excavating a late structure in the third sunken court, Huaca Soto The Paracas cultures of southern Peru produced some of the most spectacular textile and ceramic art in the ancient world. Major concentrations of Paracas sites and artifacts stretch from the coastal valleys of Cañete to Acari, with the majority found in the Ica, Pisco, and Chincha valleys. Recent excavations over the past three years by our team, the Proyecto Archaeologica Chincha (PACH) suggest that Chincha was a major, if not the major center of Paracas political and ceremonial life. Paracas was predominantly a coastal culture, but was by no means isolated from its highland contemporaries offerings of Paracas ceramics have been found as far away as Chavin de Huántar in the central Andean highlands, and highland goods, people, and motifs exerted a heavy influence on the coast during early Paracas times. Much like these highland pilgrimage centers and their later coastal counterparts under Nasca, Paracas dedicated enormous amounts of labor to the construction of monumental platform mounds (several more than 10 meters high and larger than soccer fields) in which they deposited high-value non-local goods during important ritual events. These massive structures continued to play important roles as huacas (sacred spaces or shrines) in post-paracas times; we have recovered ritual deposits from Wari and Inka times within the later phases of Paracas platform mounds. This field school will focus on two major Paracas mound sites in southern Peru s Chincha Valley: Huaca Soto (PV-57-26) and La Cumbe (PV57-3). These sites flourished between 400-1 BCE, and while they are primarily monumental architecture, domestic contexts and cemeteries exist around the bases of each. Using evidence recovered from archaeological excavation, we will study the nature Paracas ceremonial spaces as a window into understanding the development of political life, early leadership strategies, appropriation by later groups seeking legitimacy, commerce of valuable goods between the coast and highlands, and how individuals rendered life meaningful through ritual practice. Students will have the

opportunity to excavate at both Huaca Soto, a massive platform mound characteristic of Paracas ritual architecture near the coast, and at La Cumbe, a mound with Paracas beginnings that may have been a major coastal oracle during the time of the Inkas. This project investigates the rise of early complex societies in Peru by focusing on two main objectives: First, we seek a better understanding of the role of ritual spaces, practices, and performances of Paracas peoples, and how these communal gatherings affected the development of early leadership hierarchies, discrepancies in wealth, and the development of specialized industries. We hypothesize that communal events within these platform mounds are crucial for fostering socioeconomic cooperation of larger and more heterogeneous Paracas groups. Important ritual events are forums that bring together many people who would might normally have little interaction; during such gatherings, leaders may reward cooperative parties, chastise others, distribute information on social norms, and compete for political backing. PACH archaeologists and students, working at the Paracas platform mound sites of Cerro del Gentil (PV57-59) and Huaca Soto (PV57-26) from 2012 to 2014, have demonstrated that the Chincha Valley contains extremely large and rich ritual deposits, including dozens of basket offerings, ceremonial burial of mummy bundles, highland camelid sacrifices, finely made pottery, bird feather amulets from the Amazon Basin and other high-value offerings. At the same time, PACH excavations and survey work shows that these are not isolated events in Chincha, but are widespread the valley contains dozens of unexcavated Paracas platform mounds. Research over the past 3 years suggests that the Chincha Valley was a major, if not the major, center of Paracas ritual and political life. Yet there is much to explore. Besides fine offerings, what kind of activities took place during these events? Were they completely open, or was their access constricted to some but not all? Were permanent ritual specialists involved, or simply ad-hoc leaders? Does each mound represent an insular community with its own practices, or are they franchises modeled after the same expectations and activities? Second, we seek to understand how and why these important ritual spaces are reused, refashioned, and appropriated by later Andean societies and individuals. It is not uncommon in the Andes and elsewhere in the ancient world for political groups and leaders to attach themselves to older, well-renowned ritual spaces as a means of strengthening political legitimacy. The Greek Oracle of Delphi, Luxor Temple in Egypt, the Pachacamac oracle of the Peruvian coast, and the Island of the Sun in Lake Titicaca all serve as examples where newcomers invest great resources in older, important sites that hold historical or mythological significance. At Huaca Soto, our excavations in 2014 uncovered fineware pottery characteristic of the highland Wari state (considered by many the first Andean empire), the Chincha Kingdom of the Late Intermediate Period, and spondylus shell and copper figurines with clear Inka features. We recovered hundreds of personal-sized serving plates, pedestal goblets, and nearly 500 guinea pigs and dozens of camelids suggesting that reuse events by large groups of people may be centrally organized. Yet we also find many varieties of adobe figurines that may represent particular individuals, travelers, or herders that simply visited the site to make personal offerings. How many post- Paracas events can be identified at Huaca Soto? Are these events sponsored by a political body, the simple accumulation of many individual offerings, or a mixture of both? How do these later events differ from earlier Paracas ones, and what purpose do these huacas serve in the political and personal lives of pre-colombian peoples? COURSE OBJECTIVES This course is design to expose students to the broad range of field archaeology and anthropologically informed research. Students will participate in excavations, site survey, mapping and laboratory analysis. At the conclusion of this field school, students should be able to run an excavation unit, create a basic map and understand the fundamentals of ceramic technical drawings.

ACADEMIC CREDIT UNITS & TRANSCRIPTS Credit Units: Attending students will be awarded 8 semester credit units (equivalent to 12 quarter units) through our academic partner, Connecticut College. Connecticut College is a private, highly ranked liberal arts institution. Students will receive a letter grade for attending this field school (see grading assessment and matrix, below). This field school provides a minimum of 192 direct instructional hours. Transcripts: An official copy of transcripts will be mailed to the home address listed by students in their Student Enrollment Form. One additional transcript may be send to the student home institution at no additional cost. Additional transcripts may be ordered from the Registrar Office at Connecticut College by following this link: http://www.conncoll.edu/academics/registrar/transcripts. OFFICIAL TRANSCRIPTS WILL BE MAILED OUT BY NOV. 1, 2015 PREREQUISITES None. This is hands-on, experiential learning. Students will study onsite how to conduct archaeological research. Archaeology involves physical work and exposure to the elements, and thus requires a measure of acceptance that this will not be a typical university learning environment. You will get sweaty, tired and have to work outdoors. Students are required to come equipped with sufficient enthusiasm and adequate understanding that the archaeological endeavor requires real, hard work in the sun, on your feet, and with your trowel. DISCLAIMER PLEASE READ CAREFULLY Field archaeology is physical, tiring, and dirty work. Be aware that conditions in the field are different than those you experience in your home or university. You should expect to be outdoors for most of the day, in the sun, in temperatures between 50 and 90 degrees Fahrenheit. Be aware that you may be expected to walk several miles on any given weekday. There are no formal bathrooms on site or during survey. You are expected to outfit yourself for these conditions. Our evening accommodations will have running water, but we do not guarantee that it will be plentiful, potable, or hot. Expect to wash in cold water. Students and staff are expected to maintain a reasonable level of hygiene that befits closequarters living. Vegetarianism is not popular in Peru. We CANNOT guarantee that you will be provided with vegetarian, vegan, gluten-free, or other specialty diets common in the U.S. Part of learning field archaeology is learning to deal with the circumstances at hand, to make the best of a given situation, to work with the tools available. We emphasize that this is not a summer vacation in the traditional sense and we expect all members of our project to be patient, flexible, and prepared. GRADING MATRIX Student grades will be based on quizzes and student participation in excavation, mapping lab activities and field notes. The following is the grading matrix: Quizzes (based on reading & lectures): 20% Quiz 1: Short answer quiz on Readings, July 10, 2014. 1 hour. This quiz will cover general themes in Andean Archaeology and anthropological approaches to the Paracas regional sphere. Students will be expected to reflect on required readings but may also address questions with information from group discussions and lectures. Quiz 2: Short essay on Field Methods, July 17, 2014. 1 hour.

This quiz will cover the applicability of field methods (excavation, site survey, cartography, mortuary analysis, ceramic analysis) for answering anthropological research questions. Students will choose one field method that they have participated in and discuss data collection, the limits of that method, and how it fits into an overall program of field research. Participation in research activities: 30% Field notebooks and forms: 50% ACCOMMODATIONS Students will live in comfortable, but modest housing in the city of Chincha Alta. Conditions at the field house are basic and students should expect shared accommodations. All meals will be communal events and will provide plenty of nutritious but basic food in the tradition of local cuisine. The daily diet in Peru is heavily based on rice, corn, potatoes and meat. Specialized diets (vegan, kosher, etc.) are near impossible to maintain in this location. Vegetarians may attend but will find options limited. TRAVEL & MEETING POINT/TIME Students must email their flight information to Chincha-Peru staff prior to their final payment deadline (TBA) or risk losing their place in the program. All students must arrive in Lima on or before June 28th, 2015. Note: students who arrive prior to June 28th will not be covered by program insurance. Staff will meet students immediately after they exit Customs in the Lima International Airport (designated meeting point). In the highly unlikely case that staff members fail to show at this location within two hours, students should proceed to the emergency meeting spot locate: lobby of Hotel Costa del Sol Ramada lobby (http://www.costadelsolperu.com/peru/hoteles/lima, located inside the airport) and wait until further notice. If staff members do not arrive to this emergency meeting location within four hours, students may check-in to the hotel for the night and the project will pay room expenses. Project staff will then communicate with students via email. Please note that you will not be reimbursed for any travel, room or board expenses if you fail to reach the meeting place at your scheduled arrival time (excluding airline delays), do not wait the sufficient time before leaving either the designated/emergency meeting places, or otherwise fail to meet staff due to your own actions. VISA REQUIREMENTS A valid passport and evidence of return or onward travel are required to enter and depart Peru. Travelers entering Peru on a U.S. passport receive a card and an entry stamp from Peruvian Immigration upon arrival stating the length of approved stay (usually 90 days). Extensions are not available, and overstays will result in fines. It is imperative that all travelers entering Peru especially those crossing at a land border obtain an entry stamp from Peruvian immigration authorities at the time and place of entry. Travelers without an entry stamp will not be allowed to exit the country. Immigration authorities often insist that travelers must return to the point of entry in order to obtain the stamp. Citizens of other countries are asked to check the Peruvian Embassy website page at their home country for specific visa requirement. COURSE SCHEDULE General Schedule: Lecture 7:30-8:30 AM (Monday, Wednesday, Friday) Fieldwork 9 AM-3 PM. Lab tutorial and introduction to lab analysis 4-6 PM. All Lectures to be given by Project Directors, UCLA Graduate Students, and Visiting Scholars. Lectures are subject to change.

WEEK 1: ANDEAN CULTURE HISTORY Monday: Chronology in the Andes Horizons, Intermediate Periods and Regional Sequences Wednesday: Geography and Geology of the Western Andes Friday: Paracas, Nasca and the South Coast WEEK 2: REGIONAL APPROACHES IN ARCHAEOLOGY; CULTURE HISTORY CONT D Monday: Addressing Settlement Patterns through Archaeological Survey Wednesday: Identifying Ritual Practice in the Archaeological Record Friday: The Inka Empire, The Chroniclers, and Contact WEEK 3: POLITICAL EVOLUTION IN THE ANDES; CULTURE HISTORY CONT D Monday: Quiz 1 Wednesday: The State of the State History of Evolutionary Approaches in Archaeology Friday: Wari, Tiwanaku and the Middle Horizon Problem WEEK 4: ECONOMIC ANTHROPOLOGY; CULTURE HISTORY CONT D Monday: Households and the Domestic Economy Wednesday: Interregional Exchange and the Political Economy Friday: Urbanism on the North and South Coasts From Caral, to Cahuachi, to Moche WEEK 5: FINAL THOUGHTS Monday: Quiz 2 Wednesday: Polities as Cooperative Systems New Paradigms in Archaeological Theory Friday: None REQUIRED READINGS All reading will be made available to students as PDF files to be downloaded at will. No specific textbook is required for this course. Arkush, Elizabeth and Charles Stanish 2005 Interpreting conflict in the ancient Andes: Implications for the archaeology of warfare. Current Anthropology 46(1):3-28. Engel, F. 1957 Early sites in the Pisco valley: Tambo Colorado. American Antiquity 23 (1): 34-45. Massey, S. A. 1991 Social and political leadership in the Lower Ica Valley: Ocucaje Phases 8 and 9. En Paracas art and architecture: Object and context in South Coastal Peru, A. Paul (Ed.), pp. 315-348. University of Iowa Press, Iowa City. Paul, Anne

1991 Paracas: An ancient cultural tradition on the South Coast of Peru. En Paracas art and architecture: Object and context in South Coastal Perú, A. Paul (ed.), pp. 1-34. University of Iowa Press, Iowa City. 2001 Bodiless human heads in Paracas Necropolis textile iconography. Andean past, 6: 69-94. Peters, Ann 2000 Funerary Regalia and Institutions of Leadership in Paracas and Topará. Chungara, 32(2): 245-252. Proulx, Donald 2008 Paracas and Nasca: Regional Cultures on the South Coast of Peru. In Handbook of South American Archaeology, edited by H. Silverman and W. Isbell, pp. 653-685. Springer, New York. Silverman, Helaine 1994 Paracas in Nazca: New data on the Early Horizon occupation of the Río Grande de Nazca drainage, Perú. Latin American Antiquity, 5 (4): 359-382. Tung, T.A. 2008. Dismembering bodies for display: a bioarchaeological study of trophy heads from the Wari site of Conchopata, Peru. American Journal of Physical Anthropology 136, 294 308. Verano, J.W., 2001. The physical evidence of human sacrifice in ancient Peru. In: Benson, E.P., Cook, A.G. (Eds.), Ritual Sacrifice in Ancient Peru. University of Texas Press, Austin, pp. 165 184. RECOMMENDED READING: Browne, David, H. Silverman and R. García. 1993 A cache of 48 Nasca trophy heads from Cerro Carapo, Peru. Latin American Antiquity, 4(3): 274-294. Canziani Amico, José 1992. Arquitectura y Urbanismo del período Paracas en el Valle de Chincha. Gaceta Arqueológica Andina (6) 22: 87-117. Dwyer, J. 1979 The chronology and iconography of Paracas style textiles. En The Junius Bird Pre-Columbian Textile Conference, A. Rowe, E. Benson y A. Schaffer (Eds.), pp.105-128.textile Museum y Dumbarton Oaks, Washington D. C. García Soto, Rubén 2009. Puerto Nuevo y los Orígenes de la Tradición estilístico-religiosa Paracas. Boletín de Arqueología PUCP 13: 187-207. Isla, Johny, and Marcus Reindel 2006. Una tumba Paracas Temprano en Mollake Chico, valle de Palpa, costa sur del Perú. Zeitschrift für Archäologie Außereuropäischer Kulturen 1: 153-182.

Peters, Anne 1991 Ecology and society in embroidered images from the Paracas Necrópolis. En Paracas art and architecture: Object and context in South Coastal Perú, A. Paul (Ed.), pp. 240-314. University of Iowa Press, Iowa City. Silverman, Helaine 1996 The Formative period on the South Coast of Perú: A critical review. Journal of World Prehistory, 10 (2): 95-147. Vaughn, K, J. y H. Neff 2000. Moving beyond iconography: Neutron activation analysis of ceramics from Marcaya, Perú, an Early Nasca domestic site. Journal of Field Archaeology, 27 (1): 75-90. Verlarde, Leonid 2006. El intermedio temprano en el valle de Chincha (Peru): el sitio de Pampa del Gentil. In Changes in the Andes: Origins of Social Complexity, Pastoralism and Agriculture. Acts du XIVème Congrès UISPP: Université de Liège, Belgique. 2-8 Septembre 2001.