Late Intermediate Period Funerary Traditions, Population Aggregation, and the Ayllu in the Sihuas Valley, Peru

The Late Intermediate period in the south-central Andes is known for the widespread use of open sepulchres called chullpas by descent-based ayllus to claim rights to resources and express idealized notions of how society should be organized. Chullpas, however, were rarer on the coast, with the dead often buried individually in closed tombs. This article documents conditions under which these closed tombs were used at the site of Quilcapampa on the coastal plain of southern Peru, allowing an exploration into the ways that funerary traditions were employed to both reflect and generate community affiliation, ideals about sociopolitical organization, and land rights. After a long hiatus, the site was reoccupied and quickly expanded through local population aggregation and highland migrations. An ayllu organization that made ancestral claims to specific resources was poorly suited to these conditions, and the site's inhabitants instead seem to have organized themselves around the ruins of Quilcapampa's earlier occupation. In describing what happened in Quilcapampa, we highlight the need for a better understanding of the myriad ways that Andean peoples used mortuary customs to structure the lives of the living during a period of population movements and climate change.

Late Intermediate Period Plant Use at a Colla Hillfort, Puno, Peru (AD 1300–1450)

In the Lake Titicaca Basin during the Late Intermediate period (LIP; AD 1100–1450), people's lives were overwhelmingly structured by warfare. Previous research in the region has shed light on how martial conflict between and possibly among competing ethnic groups motivated people to live in fortified villages on defensive hilltops. At the same time, there was a centuries-long drought that threatened agricultural production. Little is known about the plant use of people living in hillforts during this arduous time. Drawing on macrobotanical information collected from Ayawiri, one of the largest hillforts in the northern Titicaca Basin, I argue that the food stuffs and plants used were locally grown. Additionally, these findings indicate a possible departure from earlier symbolically charged and ritually important plant consumption practices based on the lack of imported maize. This research sheds light on how people adapted their domestic and agricultural strategies to warfare and climate change during the LIP.