Raising the Dead: Mortuary Patterns in Pacific Nicaragua
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Raising the Dead: Mortuary Patterns in Pacific Nicaragua By Sharisse McCafferty, Geoffrey McCafferty, Celise Chilcote, and Andrea Waters-Rist (University of Calgary) Paper presented in the symposium Re-Conceptualizing Nicaraguan Prehistory for the 2011 meeting of the Society for American Archaeology, Sacramento, CA. Mortuary practices are fundamental expressions of religious ideology and cultural identity. Unfortunately, in Pacific Nicaragua cemeteries are also the principal targets of illegal looting, so relatively few scientific excavations have been conducted. This paper will summarize research on mortuary practices from the recently excavated sites of Santa Isabel, Tepetate and El Rayo, all dating to the Sapoa period (800-1250 CE). While there are some overarching similarities that link the sites, especially through the importance of large, shoe-shaped burial urns, there are also significant differences in mortuary practices. There is also variation among sites in the age, sex and health profiles of interred individuals, which is explored in relation to differences in site function as well as regional mortuary diversity. Finally, these sites provide data for one of the first bioarchaeological analyses of human remains for Pacific Nicaragua, which is hoped to initiate the formation of a regional database. As with most aspects of Nicaraguan prehistory, the relative lack of scientific investigation has impeded detailed interpretation. Mortuary studies are somewhat of an exception to this norm, as several archaeologists have encountered burials and some of these have been published (Figure 1: Map of Nicaragua). The most extensive cemetery was excavated on Ometepe Island, with burials spanning a long time range (Haberland 1992). The Las Placeres cemetery from near the shore of Lake Managua was excavated by Lange as part of his urban survey (Garcia; ). Burials were also recovered from a rescue excavation at Malacatoya (Espinoza et al. 1999). Recently, a Late Tempisque period cemetery, also from Managua, has been partially excavated (Moroney ; Pavon ; Platz). Based on these and other unpublished discoveries a rough outline of changing mortuary patterns has been established (Garcia ). In part due to the poor preservation of osteological remains, however, a detailed bioarchaeological profile of prehispanic populations has not been developed. Recent excavations by archaeologists from the University of Calgary have specifically explored domestic contexts from the Sapoa period, with the research goal of evaluating cultural identities relating to possible migrants to Pacific Nicaragua (McCafferty 2008, 2010). In the process of these investigations numerous burial contexts have been encountered, ranging from isolated urn burials to more dedicated cemetery areas, and possibly a ritual burial ground. This paper will summarize the different burial contexts and contrast mortuary practices from the distinct sites. It will then present detailed osteological data from Santa Isabel and El Rayo. 1 Santa Isabel Santa Isabel is located on the shore of Lake Nicaragua, in the Department of Rivas (Figure 2: Map of Santa Isabel). Previous excavations had established it as an important Postclassic site (Healy 1980), and the regional survey by Karen Niemel (2003) demonstrated that it was the paramount center of a multi-tier settlement hierarchy. Between 2000 and 2005, excavations sampled the site center, including five of the estimated forty low mounds (McCafferty 2008). These consisted of accumulations of domestic debris, including the architectural collapse of wattle-and-daub structures. Seventeen radiocarbon dates established the occupation history for this portion of the site as between 900 to 1250 CE (McCafferty and Steinbrenner 2005; McCafferty 2008). Interspersed on mounds were both burial urns and primary interments; a cluster of burial urns was also discovered north of Mound 5 in an area where shovel testing had indicated very low artifact density. Two distinct mortuary patterns were discovered. One adult male and a sub-adult were buried in primary context, directly in the soil, in extended position with their heads to the east (Figure 3: Adult and child burial); a second sub-adult was also found as a primary interment on Mound 6. The adult and child were likely buried together, based on proximity and parallel orientation; a burial urn with remains of a 6 month old infant was also found near the adult. An unusual miniature urn, decorated with molded faces perhaps representing owls, was found with the adult, as were several bone tools and a finely made chert drill. The sub-adult lacked grave offerings, but was buried with its head resting on a turtle shell. 2 Figure 2: Plan of Santa Isabel excavations Figure 3: Adult and sub-adult burial; vessel found with adult The majority of the burials were found in shoe-shaped urns of the Sacasa Striated type. These are asymmetrical vessels, with a large orifice at one end (Figure 4: Sacasa shoe pot). The opposite end is often decorated with appliqué designs that have been compared to female internal anatomy, prompting art historian Laura Wingfield to term them „womb pots.‟ The urns typically have an inverted bowl covering the orifice. These burial urns were found either as 3 isolated vessels or in clusters. For example, a group of four urns was found west of Mound 5 in an area with very light artifact density (Figure 5: Cluster of burial urns). These urns consistently contained infant remains, and sometimes several individuals were present in a single vessel. Probably because the ceramic vessel retained moisture, skeletal remains were typically poorly preserved, and often teeth were the only evidence found. No obvious grave goods were associated with these burials, although a stingray spine was found in the fill of one urn. Figure 4: Sacasa shoe-pot Figure 5: Cluster of shoe-pots near Mound 5 Based on the demographic pattern of only one adult as opposed to five children and even more infants (no MNI was possible due to fragmentary remains), and informed by the high percentage of adults in the Los Angeles cemetery excavated by Haberland (1992) on Ometepe Island, it was predicted that other unidentified burial areas probably exist away from the site core 4 (McCafferty 2008). The high frequency of infants interred in burial urns, in and around the residential mounds, is consistent with ethnographic and ethnohistorical accounts of infants who died before weaning as being able to be „reborn,‟ much like a seedling that can grow again if replanted. With this in mind, the use of „womb pots‟ decorated with female imagery as a means of „re-planting‟ a fetus is plausible. Tepetate In 2008, investigations shifted north to the site of Tepetate, located on the northern edge of the modern and Colonial city of Granada. Tepetate has long been known archaeologically, though relatively little of the research has been published (Carmack and Salgado 2006). The site represents the Contact period community of Xalteva, a regional center for the Chorotega ethnic group and the name is still associated with the indigenous barrio of Granada. Although Tepetate has been severely looted in recent decades, as well as having been largely covered over by the urban growth of Granada, it was selected for archaeological testing since it was apparently occupied at Contact (Salgado 1996). Excavations were conducted at three loci: Mound 1 is one of the last remaining mounds at the site, while Loci 2 and 3 were identified during the initial shovel test survey. Locus 3 is of particular interest for this discussion due to the discovery of two group burials. Two radiocarbon dates from Tepetate range between 1000 to 1200 CE, so again are consistent with the Sapoa period and are contemporary with the occupation of Santa Isabel. Mound 1 was badly disturbed by recent looting, with the surface covered with mixed architectural rubble and several looters pits filled with modern materials, including skeletal remains of domesticated animals (Figure 6: Mound 1). Reaching a depth of about 1 meter, however, intact remains of stone floors were discovered. While almost no human skeletal remains were recovered, a stone-lined vault probably represents a looted tomb (Figure 7: Stone lined vault); a single human tooth was found in the area. Tombs outlined with vertical stone slabs are known from cemeteries in Costa Rica, and one was recently excavated at the La Chureca site in Managua (Jorge Zambrana, personal communication, 2010); several stone outlines are also visible on the surface at El Rayo but have not yet been excavated. The most extensive burial information from Tepetate was encountered at Locus 3, located about 200 m west of Mound 1. Unfortunately, these group burials were discovered at the end of the planned field season, so actual excavation occurred after most of the team had left the field, and recovery was further hampered by heavy rains. Two clusters of burial urns, including both shoe-shaped urns and large ollas, were found with poorly preserved human remains both within and over the top of the vessels (Figure 8: Burial clusters). The urns themselves were crushed, perhaps due to their proximity to the surface, but were also nested one within another on top of others, as if they had been stacked and then crushed. Associated diagnostic pottery supports the and temporal affiliation with the Sapoa period occupation. At least some of the skeletal remains pertain to adult individuals (Figure 9: Skeletal remains), but due to the extremely fragmentary nature of the bones they could not be removed for analysis. 5 Figure 6: Mound 1 excavations Figure 7: Possible looted burial crypt in Mound 1 Figure 8: Burial clusters from Tepetate, Locus 3 6 Figure 9: Primary adult burial associated with urn cluster In addition to the burial vessels themselves, some associated objects were likely included as offerings (Figure 10: Grave goods): a greenstone bead, an elaborate ceramic earspool, bowls, and miniature vessels were recovered. Figure 10: Earspool and miniature vessel from burial cluster While the remains found at Tepetate were not useful for osteological interpretation, the burial contexts do expand the corpus of Sapoa mortuary practices.