Nicolas Goepfert

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 (δ13Ccol and δ15Ncol) and bone structural carbonate (δ13Cbone and δ18Obone) and the serial analysis of structural carbonate of molar tooth enamel (δ13Cenamel and δ18Oenamel). 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 δ18Obone and δ18Oenamel 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.

New zooarchaeological and funerary perspectives on Mochica culture (A.D. 100-800), Peru

Abstract The Mochica culture developed on the northern Peruvian coast between a.d. 100 and 800. A zooarchaeological study of the remains discovered in graves at four main ceremonial sites—Sipán, San José de Moro, El Brujo, and Moche—provides evidence of 12 sacrificed species including domestic animals such as llamas, dogs, and guinea pigs, and wild animals such as bats and parrots. A comparison of zooarchaeological data with Mochica iconography shows that animals served a variety of ritual purposes, for example, as mortuary food and as guides for souls of the dead in the afterlife. They were also considered to be mediators between the world of the living and that of the dead. This study enhances our understanding of funerary and sacrificial rituals linked to animals in Mochica society as well as in the central Andes.

The Las Salinas palaeo-lagoon in the Sechura Desert (Peru): Evolution during the last two millennia

The Sechura Desert provides a unique example of a vast palaeo-lagoon system on the Peruvian coast that was active during the first millennium AD. Reconstruction of coastal evolution is made possible by the good resolution of the sedimentary records of the Las Salinas Noroeste coastal plain. Evidence from morphostratigraphy and sedimentary facies indicates marked environmental diversity between the 3rd and the 8th centuries AD and a wide variability of sedimentary dynamics: lagoon foreshores received alternately fine distal marine sediments and coarser continental sediments in pro-deltaic sheets. Evaporation phases periodically occurred in these foreshores causing the formation of salt crusts. After a last high water level in the 8th century AD, the lagoon ultimately dried out and remains dry today. The malacofauna and sedimentary facies indicate that marine marshes bordered by vegetation, perhaps mangrove, developed in the higher parts of these lagoons. This palaeogeography is explained by the progressive build-up of a sand bar which started at least in the middle Holocene. From the 3rd to 8th centuries AD, the lagoon had limited connection to the sea in its northern end and hosted a warm-water and productive ecosystem that was exploited by pre-Hispanic populations. Wetter conditions in the Andes and occasional El Niño rainfalls maintained the lagoon during this period. The freshwater input likely stopped in the 8th century AD, which led to the closing of the shore bar under the influence of the longshore drift rapidly followed by the drying up of the lagoon, and the abandonment of the archaeological site.

Life History and Origin of the Camelids Provisioning a Mass Killing Sacrifice During the Chimú Period: Insight from Stable Isotopes

ABSTRACT The site of Huanchaquito-Las Llamas, situated in the Moche Valley, Peru, dated to the Late Intermediate Period (AD 1100-1470), represents a single event mass killing of children and domestic camelids of the Chimu society. Reconstruction of the life histories of 82 camelid individuals based on stable isotope analysis of bone collagen indicates that they originated from the lowlands. Isotopic inter-individual variability indicates diversity in dietary sources, consisting of wild plants and cultigens, grown in water-limited and non-water-limited conditions, as well as a large proportion of C4 plants, suggesting that the animals originated from various herds that were differently managed. In contrast, uniformity in terms of restricted coat colour and young age could suggest that the animals derived from specialised herds. It is possible that the requirement in a short period of time for a massive number of animals meeting certain criteria exceeded the capacity of these herds. This study presents the largest isotopic dataset measured at a single pre-Hispanic site so far and the first to record herding practices for the Chimú society. Comparison with previous isotopic datasets shows differences between ritual and non-ritual groups, as well as diversity in pastoralism practises through time in the Central Andes.