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studies that included the use of MtDNA (systematic mitochondrial DNA) analysis and inherited dental traits analysis revealed that women in the West Tomb were grouped according to their kinship ties to the principal personage and each other (Shimada et al. 2005; Shimada et al. 2004). The grouping of women in the south part of the West Tomb were found to be maternally related to one another, as well as the principal personage; the grouping of women in the north part of the West Tomb were found to not only be unrelated to one another, but also unrelated to the principal personage. Further, ceramics in the south part were found to be of typical Middle Sicán style, while the ceramics in the North part were of a
Mochica style (Shimada et al. 2005; Shimada et al. 2004). This evidence suggests that while the women of the South part of the West tomb were grouped and placed according to their kinship ties with the principal personage, the women of the North part of the West tomb had no kinship ties with the principal personage or each other therefore were placed and grouped according to some other distinct relationship to the principal personage. This genetic evidence and along with the differing styles of ceramics suggests that the North-niche women of the West Tomb were perhaps descendants of a different ethnic group, the Moche, who had been integrated into Sicán society under political domination (Shimada et al. 2004). While these relationships have not been proved definitively, it shows the great complexity itself of elite burial practices based on social differentiation.
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grandeur of the monumental mounds built above the elite tombs would have been awe-inspiring to Sicán citizens and a symbol the divine nature of the figures buried below. (Shimada et al. 2004) Colorful murals with religious iconography decorated ceremonial precincts in the temples of the mounds, establishing the sanctity of the ritual space, and reaffirming this connection of the buried elite below to the divine. (Nickle Arts Museum 2006, Shimada et al. 2004) Also, the principal personage of the East Tomb at Huaca Loro wears a mask identical to the Sicán Deity, which is another reference to his relationship to the Deity and the divine. (Shimada et al. 2004, p. 389) The construction itself of these monumental mounds served as a reminder of the elite's power and endurance, and combined with the symbolic use of Sicán religious iconography to justify the divine merits of the elite lineage, was an attempt by the Sicán elite to "preserve the status quo of inherited rights." (Shimada et al. 2004, p. 370) The funerary rites and rituals performed by the living lineage members served to further reinforce their lineage identity and the three-way relationship between the divine, the dead, and the living elite. (Shimada et al. 2004, p. 389)
380:
629:
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Sican Deity to mediate nature for the Sican people. The Sican ceremonies (and temples/mounds on which they were performed) were supposed to ensure that there was an abundance of nature for the people. The elites were the mediators between the common people and the Sican Deity, as the Sican Deity was the mediator between nature and the Sican people. After 30 years of uncertainty in respect to nature, the temples that were the center of Middle Sican religion and elite power were burned and abandoned between 1050 and 1100. Perhaps the ancestor cult and aggrandizing of the elites caused too much resentment. Coupled with the drought that surely weakened agriculture in the area, the tolerance of the common population plummeted, forcing the removal of the political and religious leadership at Sican to save the people. There was little or no repair of the destruction of Sican, and further damage was inflicted by
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527:), shell beads, and double spout bottles. (Nickle Arts Museum 2006, p. 87; Shimada 2000, p. 56; Bruhns 1994, p. 290) On the other hand, commoner burials had a significantly less amount of grave goods of different types, made of less valuable materials. For example, commoner grave goods at Huaca Loro were usually restricted to single-spout bottles, utilitarian plain and/or paddle decorated pottery, and copper-arsenic objects, instead of the precious metal objects of the elite tombs. (Nickle Arts Museum 2006, p. 87, Shimada et al. 2004) The power of the elite of Sicán society is demonstrated not only by the amount, quality, and diversity of exotic and status goods accumulated in the tombs, but also by the amount of time and labor that would have gone into making and acquiring them. (Shimada 2000, p. 56)
454:, which was more ductile and corrosion-resistant than pure copper. The great amounts of smelting and/or metalworking sites found in the Lambayeque region point to the convergence of major factors to allow such an occurrence: accessible ore deposits, extensive forests for hardwood to make charcoal, pottery making tradition using efficient kilns, gold working tradition that formed the basis for later metalworking technology, and a demand for goods by the elites (Shimada, Goldstein, Wagner, Bezur 2007, p. 339). The large number of smelting sites also point to the amount of labor required by using their method. In modern standards, their copper-alloy smelting was inefficient, which could have led to the high number of workshops with multiple furnaces (Shimada and Merkel 1991, p. 85).
120:
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the Sican Deity and Sican Lord disappear from art, is when the Late Sican begins. Other mythical depictions from the Middle Sican continued in the Late Sican and reflect the revitalization of the religion going back to tradition relationships with nature. Icons include felines, fish, and birds that were secondary to the Sican Deity during the previous era, but were also linked to previous cultures in the area. Sican material culture, such as ceramics and metallurgy, unrelated to religion or politics did not suffer a severe change during the Middle Sican to Late Sican transition. Agriculture and irrigation were also not affected by the transition of political and religious power, as evidenced by the lack of effects on Pampa de
Chaparri and numerous large urban hill-side settlements.
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the moon and the ocean may symbolize the Sicán Deity's involvement in the wellbeing of marine life and fishermen. Iconography related to water signifies the importance of irrigation and agriculture to the Sicán. Other iconography, such as of the sun and moon, symbolizes the importance of duality in both human and celestial life. Depictions of the Sicán Deity with tumi knives and trophy heads may indicate his omnipotent control in both human life and the celestial world (Nickle Arts Museum 2006, p. 66; Shimada 2000, p. 52-53). Through the iconography which the Sicán associated with the icon, anthropologists theorize that the Sicán Deity may have been attributed with power to control all of the celestial forces fundamental to life and abundance (Shimada 2000, p. 53).
487:
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435:. Field experiments indicated that the kilns were used either for ceramics or metallurgy (Shimada and Wagner 2001, p. 28). The Paleteada ceramics used the paddle-and-anvil technique to form and decorate pottery, primarily with geometric designs (Cleland and Shimada 1998, p. 112). The monochrome black pottery became widely popular across the region during the Middle Sican as the Sican themselves began to emphasize the black pottery, with the help of the Middle Sican religious prestige. Only the geometric designs continued on the pottery into the Late Sican.
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Moscón, Las
Ventanas, La Merced, and Abejas built between around AD 900 and 1050. The pyramidal monumental mounds were used as both burials sites for the elite and places of worship and ritual. The construction of the monumental mounds required considerable material, labor resources and time, indicating the Sicán elite's control and monopoly over the society's resources and manpower. They are a dramatic symbol of the power, wealth and permanence of the Middle Sicán elite and their theocratic state that dominated much of the north coast.
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The same types of ceremonial and religious artifacts made from the same materials were found at Túcume. The site grew enormously during its 250-year Late Sican occupation. By the time of the Chimú conquest of the
Lambayeque region in 1375, there were 26 major mounds and enclosures. The site is built on 220 hectares around the La Raya Mountain. Túcume is seen as the reorganization and reunification of the Sican elite and Sican population as a whole until the fall of the Sican to the Chimú.
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ramp to provide circuitous access to the mound top. This second type also featured an enclosed structure at the top of the mound, likely for private rituals, whereas the first type of mound was likely for public rituals (Shimada 2000, p. 60; Shimada, Shinoda, Farnum, Corruccini, Watanabe 2004, p. 388). The mounds also covered and protected the shafts of tombs of elites underneath.
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monumental temples, and the structure and authority of the state (Shimada 2000, p. 52-61; Shimada 1985, p. 365-369). Together, these characteristics provide evidence that the Sicán culture had a highly productive economy, clear social differentiation, and an influential religious ideology. The religious ideology was the underpinning of the structure of their theocratic state.
53:
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Huaca Loro. Secondly, it was found that one's social status was also a determinant of the burial position of the body; seated, extended, or flexed. For example, bodies of the High Elite were always buried in the seated position, while commoners could be buried in a seated, extended, or flexed position (Nickle Arts Museum 2006, p. 87; Shimada et al. 2004).
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religious ideology in the forms of storage vessels, architectural ornaments, cooking vessels, sculptures of the Deity or animals, and other types proliferated during this period. The potters likely worked separately from one another, rather than in assembly-line type production. Huaca
Sialupe excavations produced clusters of similar kilns using local
572:. The Middle Sican trade networks appear to be unprecedented in range and goods involved, which helped to insure the spread of Sican religion and polity outside of the Lambayeque and La Leche valleys (Shimada 2000, p. 58). They also could have controlled the transport methods in addition to the goods being traded. The breeding and herding of
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contained the black ceramics, while only the social elite had access to the precious metal object; therefore, metalworking probably was given production preference by the elites (Goldsmith and
Shimada 2007, p. 47). The greatness of Middle Sican metallurgy was the large-scale smelting and diverse use of
268:-avian (bird) face at the spout base. The face consisted of bulging eyes, a hooked beak or triangular projection instead of a nose, stylized ears, and no mouth. It appeared to be a predecessor to the related faces of the Sican Deity and the Sican Lord of the Middle Sican culture. (Shimada 2000, p. 51)
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Túcume took on the religious and ceremonial prestige as the site of Sican claimed during the Middle Sican. The mounds and temples from the Middle Sican were continued into the Late Sican since the idea of mounds were not associated with the fall of the Middle Sican, only those mounds in Batán Grande.
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system points to its construction during the Middle Sican. The construction of this irrigation system, as well as the association of hierarchical social units and canal branches, coincides with the rapid and dramatic growth of the Middle Sican. Irrigation for agriculture was a necessity for the Sican
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The Sicán culture is characterized by the establishment of religious cities with monumental temples. The religious capital city and cultural center of the Middle Sicán is referenced as the Sicán
Precinct. (Bruhns 1994, p. 293). This T-shaped area is defined by monumental mounds of Huaca Loro, El
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All together, the construction of the monumental mound at Huaca Loro, the preparation of the East and West Tombs and performance of the associated rituals required careful and complex planning, and considerable material, labor resources and time, and suggests the elite's control and monopoly of power
498:
Excavations of religious sites have revealed much about the funerary practices of the Sicán people. These funerary practices have helped anthropologists understand the broader organization and structure of Sicán society and religion. Most of the evidence for these funerary practices has been based on
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Metallurgy is one of the Sican's greatest legacies, lasting nearly 600 years at Batán Grande (Shimada and Merkel 1991, p. 83). Some Middle Sican workshops showed multicraft production and it is likely the crafts competed for resources, such as fuel for kilns. Middle- and high-status burials both
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The most obvious difference in burial type based on social hierarchy was that commoners were buried in simple, shallow graves on the peripheries of the monumental mounds while the elite of Sicán society were buried in deep shaft tombs beneath monumental mounds, as shown in the East and West tombs at
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objects. The precious metal objects then clearly demonstrate a hierarchy within the society (Shimada 2000, p. 56). No evidence of metalworking at the large sites has been uncovered, such as the Middle Sican capital Sican or elsewhere in the Batán Grande area, but the precious metal objects were
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cultures feature a single dominant male figure, and the upturned eyes characteristic of the Sicán Deity are common to the art and iconography of other Pre-Hispanic societies. The iconography accompanying the Sicán Deity was unique and significant (Nickle Arts Museum 2006, p. 66). Iconography of
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or "el
Purgatorio" was constructed as the new Late Sican capital at the juncture of the La Leche and Lambayeque Valleys. Túcume became the new religious and ceremonial center of the Sican. The religious and iconographic legacies of the Middle Sican abruptly disappeared. It is at this juncture, when
648:
Around 1020, a major drought lasting 30 years occurred at Sican. At the time of the drought, the Sican Deity, so closely tied to the ocean and water in general, was at the center of Sican religion. The catastrophic changes in weather were thus linked to the Sican Deity, mainly to the failure of the
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are vastly studied, agriculture during the Middle to Late Sican may have been linked to their increasing craft production. Shimada suggests that the canals at Pampa de
Chaparri were developed by the Sican as part of an agro-industrial complex marked by an increase in mining and smelting operations,
589:
Two types of mounds are found in the
Lambayeque Valley dating to the Sicán. The first type is the T-shaped mound, which is a relatively low mound with a short, central ramp providing direct access to the top of the mound. The second type is a relatively tall mound with steep sides and a zig-zagging
534:
Secondly, the funerary practices of the Sicán suggest the existence of an elite lineage that used the new Sicán religion to demonstrate and maintain their power (Shimada et al. 2004). The Sicán elite used funerary practices as a way to symbolize their relationship to the divine. The sheer size and
510:
Furthermore, social differentiation is manifested even within the elite tombs at Huaca Loro, through the grouping and placement of bodies. The complex internal organization of both East and West Tombs was designed according to specific social and kinship relationships (Shimada et al. 2004). Recent
219:
The Early Sican period began around 750 and lasted until 900. The lack of artifacts has limited the development of knowledge about this early period. The Sican were probably descendants of the Moche culture, which fell around 800. Their works shows shared motifs in the artifacts recovered. Similar
344:
Sicán iconography is dominated by the Sican Deity It decorates all artistic media of the Sicán, including ceramics, metal works, and textiles. The icon is most commonly represented with a mask face and upturned eyes. Sometimes it may be shown with avian features, such as beaks, wings, and talons,
263:
The Early Sican culture is known for the highly polished, black-finish ceramics found in the La Leche Valley. This black-finish ceramic style began in the Moche culture prior to the Early Sican, and shows the sharing of cultures in the region. Much of the ceramics were examples of a single spout,
408:
the lack of representation of humans in Middle Sicán art emphasizes the omnipresence of the Sicán Deity in Sicán iconography. The only exceptions are representations of the Sicán Lord, the male elite personage, and his entourage. (Shimada 2000, p. 53) Iconography of the Sicán Lord is almost
399:
raft by sea to the Lambayeque shores. He founded a large city, and the 12 sons of his eldest son each founded a new city in the Lambayeque region. When Naylamp died, he sprouted wings and flew off to another world (Nickle Arts Museum 2006, p. 18 and 65). Middle Sicán art did not change the
426:
production techniques (Shimada and Wagner 2001, p. 26). Workshops, such as the one found at Huaca Sialupe to the west of Batán Grande, likely had both pottery and metalworking production sites (Goldsmith and Shimada 2007, p. 45). Ceramics allowed for a medium to convey political and
335:
Sicán art is representational in style and religious in nature. Features such as sculptural representation and the minimization of number of colors (one to three), were common among the art of many earlier cultures that flourished on the north coast of Peru. Sicán art reconfigured the motifs,
197:
The climate of the area during Sican occupation was similar to the current climate, despite changes in landscape accumulated in the last 600 years. The drought-and-flood cycles seen in the region for the past 1500 years did not spare the Sican culture. (Goldstein and Shimada 2007, p. 49)
601:
bricks used to make the mounds are indications of the patrons donating materials and/or labor for the construction of the temples (Shimada 2000, p. 60). This construction technique required "large-scale, unified construction with centrally pooled materials and labor force" (Shimada 2000
326:
and the Middle Cajamarca polity enabled the resurgence in local political and religious identity and autonomy. The Middle Sican culture is marked by distinctive characteristics in six areas: art and ideology, crafts and technology, funerary customs, long-distance trade, religious cities and
551:
The variety of grave goods suggests the wide range of power of the Middle Sican elite. They not only received the most grave offerings, but also the best quality and exotic offerings. None of the metalworking sites showed evidence of on-site mining of any of the materials. In addition, the
514:
Social stratification and hierarchy is also evidenced through the variation in quantity and quality of grave goods associated with those of different social status. The elite East Tomb at Huaca Loro, contained over a ton of diverse grave goods, over two-thirds of which were objects of
417:
The population of Batán Grande included many skilled artisans. Craft production during the Middle Sican flourished and became one of the leading characteristics of the period. The highly polished black finish ceramics from the Early Sican bloomed in this later phase, along with
271:
Aside from the shared ceramic styles, much of the Early Sican defines a distinguishable culture. While the ceramic styles and iconography show some continuity with previous cultures, the combination of all the influences is Sican. The changing ceramic styles,
321:
The Middle Sican period lasted from 900 to 1100 . This is the period of the Sican's "cultural florescence", and is marked by the emergence of various cultural innovations, some of which were unprecedented in the local area. The decline of the
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and Moche) into an overall new and unique style. The references to the old ideas, images and ways of antecedent cultures in Sicán art would have been useful in providing prestige and legitimacy to the new Sicán religion which was emerging.
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First of all, the funerary practices at Huaca Loro reflect the social differentiation and hierarchy present Sicán society. This social stratification is revealed in varying burial types and practices, along with accompanying grave goods.
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p. 60). It allowed for rapid erection of monumental buildings while minimizing labor and material investment and promoted the centralization of political and religious power in order to plan and complete these monumental mounds.
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that expressed the Sican culture. Most importantly, the late Early Sican period saw the accumulation of these changes in art style and iconography, coupled with other changes in organization, by which the Sican constructed monumental
155:. There is still controversy among archeologists and anthropologists over whether the two are separate cultures. The Sican culture is divided into three major periods based on cultural changes as evidenced in archeological artifacts.
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settlement growth, and the expansion of agriculture. Along the canals, 39 Middle Sican sites and 76 Late Sican sites were identified; however, few sites were located in the irrigation fields. This Sican occupation at the
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on the North Coast since the time of the Moche could have been utilized by the Sican to provide the goods as well as a caravan of llamas to transport the goods considerable distances (Shimada 1985, p. 391).
297:, and developed the elaborate funerary tradition that would come to characterize the Middle Sican (Shimada 1985, p. 361). Such changes have been seen by researchers at sites in Batán Grande, including the
523:(low-karat gold), silver and copper alloys, and high-karat gold alloys. Other grave goods of the elite included semi-precious stone objects, amber, feathers, textiles, imported shells (such as conus and
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clearly for the elites. From their high status sites, the elites supervised the manufacturing of their precious metal objects for ritual or funerary purposes (Shimada and Merkel 1991, p. 86).
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Shimada, Izumi, Gabriela Cervantes, Carlos Elera, Katsutomo Kato, Go Matsumoto, Elvis Mondragon, and Hirokatsu Watanabe. "Organization and Variability Among Middle Sican Elite Burials in Peru."
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identical to the Sicán Deity, except that he is shown in natural settings and does not have avian features. The Sicán Lord was probably meant to represent an earthly alter-ego of the Deity.
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Shimada, Izumi, Ken-ichi Shinoda, Julie Farnum, Robert Corruccini, and Hirokatsu Watanabe. "An Integrated Analysis of Pre-Hispanic Moruary Practices: A Middle Sican Case Study."
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The Sicán used a walled-chamber-and-fill technique (which first appeared on the North Coast during Moche V) for constructing the monumental mound where the walls were created by
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The precious metal objects found in Middle Sican sites reveal the unprecedented scale of their production and use. Metal objects permeated all levels of society.
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350:
167:, founder of the Sican Archaeological Project, named the prehistoric culture which he discovered in northwestern Peru. They succeeded the Moche and preceded the
232:. From remains found in the archaeological locations, researchers have determined that this culture maintained commercial exchange with people from present-day
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Shimada, Izumi; Shinoda, Ken-ichi; Bourget, Steve; Alva, Walter; Uceda, Santiago. "mtDNA Analysis of Mochica and Sicán Populations of Pre-Hispanic Peru." In
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Shimada Izumi, David J. Goldstein, Ursel Wagner, and Aniko Bezur. "Pre-hispanic Sican Furnaces and Metalworking: Toward a Holistic Understanding." In
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Supplement to Volume 15, 1998, edited by Izumi Shimada, p. 111-142. University of Pennsylvania Museum of Archaeology and Anthropology, 1998.
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bricks and mortar in conjunction with chambers of superimposed lattices filled with refuse and other readily available materials. Marks on the
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excavations carried out at the Huaca Loro site in the city of Poma, located at Batán Grande, in La Leche Valley, by Izumi Shimada and the SAP.
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1611:
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Shimada, Izumi and Ursel Wagner. "Peruvian Black Pottery Production and Metalworking: A Middle Sican Craft Workshop at Huaca Sialupe."
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shell, emeralds, feathers, and other minerals were imported to the area. Their materials came from mainly the northern Andes, such as
256:). The Lambayeque culture may have been a separate trading people as well. Around 800, the Sican created the city of Poma, located at
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473:, was used to wrap ceramic vessels for the lower elites, while the upper elites had high karat gold alloys. Common laborers only had
190:. The archaeological sites span the Lambayeque region, including the Motupe, La Leche, Lambayeque, and Zaña valleys, near modern-day
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Goldstein, David J. and Izumi Shimada. "Middle Sican Multicraft production: Resource Management and Labor Organization." In
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Cleland, Kate M. and Izumi Shimada. "Paleteada Potters: Technology, Production Sphere, and Sub-Culture in Ancient Peru." In
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Nickle Arts Museum. (2006). Ancient Peru Unearthed: Golden Treasures of a Lost Civilization. Calgary: The Nickle Arts Museum
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Jennings, Justin (19 May 2008). "Catastrophe, Revitalization and Religious Change on the Prehispanic North Coast of Peru".
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The Late Sican period began around 1100 and ended with the conquest of the Lambayeque region by the Chimú kingdom of
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Naylamp was said to be the founder of the first dynasty of prehistoric kings in La Leche and Lambayeque valleys. In
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1083:, edited by Shozo Masuma, Izumi Shimada, and Craig Morris, p. 357-399. Tokyo: University of Tokyo Press, 1985.
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Metallurgia en la America Antigua: Teoria, arqueologia, simbologia y tecnologia de los metales prehispanicos
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1626:
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MASCA Research Papers in Science and Archaeology: Andean Ceramics: Technology, Organization, and Approaches
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Shimada, Izumi. "Perception, Procurement, and Management of Resources: An Archaeological Perspective." In
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560:(from the Manteno and Milagro cultures), Peru, Colombia, but could have also reached as far south as the
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314:
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Andean Ecology and Civilization: An Interdisciplinary Perspective on Andean Ecological Complementarity
349:, the key figure in Sicán mythology. The name "Naylamp" was first mentioned by the Spanish chronicler
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Cavallero, Raffael and Izumi Shimada. "Some Thoughts on Sican Marked Adobes and Labor Organization."
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Hayashida, Frances M. "The Pampa de Chaparri: Water, Land, and Politics on the North Coast of Peru."
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elite to produce a surplus of food to feed artisans and laborers, who in turn support the elites.
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1941:
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1097:, edited by Roberto Lleras Perez, p. 337-361. Bogota: Instituto Frances de Estudios Andinos.
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The burning and abandonment of the previous capital meant that a new capital needed to be built.
309:
17:
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1118:, edited by David M. Reed, p. 61-92. Board of Trustees: Southern Illinois University, 2005.
422:; however, the ceramic technology used in the Middle Sican developed over 2500 years from local
438:
1911:
897:, edited by L. Laurencich Minelli, pp. 49–82. Norman: University of Oklahoma Press, 2000.
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8:
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1076:, edited by Izumi Shimada, p. 44-67. Salt Late City: University of Utah Press, 2007.
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concept or representation of the icon of the Sicán Deity. Both the preceding Moche and
194:. Numerous sites have been identified in the Batán Grande area of the La Leche Valley.
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358:
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111:
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1335:
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Shimada, Izumi and Jo Ann Griffin. "Precious Metal Objects of the Middle Sican."
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to the south (blue stone), and the eastern basin of the Marañón River (seeds of
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which are evident in Early Sicán ceramics. These avian features are related to
183:
76:
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Shimada, Izumi and John F. Merkel. "Copper-Alloy Metallurgy in Ancient Peru."
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9th to 11th century Sican beaker gold cups from Lambayeque, Peru. Now in the
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152:
136:
101:
28:
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Craft Production in Complex Societies: Multicraft and Producer Perspectives
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260:, in La Leche Valley. Few other Early Sican sites have been discovered.
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means "temple of the Moon". The Sican culture is also referred to as
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culture, after the name of the region in Peru. It succeeded the
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Ancient Peru Unearthed: Golden Treasures of a Lost Civilization
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first recorded in the 16th century by the Spanish chronicler
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Population history of the Indigenous peoples of the Americas
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1090:. Austin, TX: Society for American Archaeology, April 2007.
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Shimada, Izumi. "The Late Prehispanic Coastal States." In
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The Art of Precolumbian Gold: The Jan Mitchell Collection
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Biomolecular archaeology; genetic approaches to the past
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Painting in the Americas before European colonization
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The Inca World: The Development of Pre-Columbian Peru
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Chancay, vessel with the Sican god, Late Intermediate
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practices reflect a change in religious ideology and
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between about 750 and 1375 CE. According to Shimada,
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Gold Ceremonial Mask, La Leche Valley, A.D. 900-1100
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949:. Cambridge ; New York: Cambridge University Press.
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1191:. New York: The World Publishing Company, 1966.
1088:Society for American Archaeology Annual Meeting
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564:in the south-central Andes and east to the
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313:9-11th century Sican funerary mask in the
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135:) culture is the name that archaeologist
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734:; "Discover!" World Wonder sponsored by
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1132:Bulletin, January 2001: p. 25-30.
958:Cavallero and Shimada 1988, p. 76
782:"Research Settings: The Sican Culture"
38:For the people of ancient Sicily, see
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1176:. Calgary: Nickle Arts Museum, 2006.
644:Abandonment of Sican and Batán Grande
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815:"Sican Archaeological Project (SAP)"
357:. Later authors believe the form is
1668:Cultures of Pre-Columbian Venezuela
924:Nickle Arts Museum 2006, p. 89
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2660:Indigenous cuisine of the Americas
1639:Cultures of Pre-Columbian Colombia
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1033:, September 2006: p. 243-263.
802:Sican Archaeological Project (SAP)
693:Bosque de Pómac Historic Sanctuary
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1651:Cultures of Pre-Columbian Ecuador
1622:Cultures of Pre-Columbian Bolivia
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804:, 2007, Retrieved 5 October 2008.
264:loop-handle bottle, featuring an
57:Map of the Sican culture (yellow)
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1644:Archaeological sites in Colombia
1617:Cultures of Pre-Cabraline Brazil
1005:Cambridge Archaeological Journal
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1627:Cultures of Pre-Columbian Chile
1062:, January 1988: p. 75-101.
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1125:, June 2004: p. 369-402.
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2665:Mesoamerican writing systems
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1661:Archaeological sites in Peru
1202:Sican Archaeological Project
1104:, April 2004: p. 80-89.
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466:, a thin sheet of low-karat
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2561:Spanish Conquest of Yucatán
1111:, July 1991: p. 80-86.
976:Hayashida 2006, pp. 248-249
856:Shimada, Izumi. 2000, p. 52
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581:Religious cities and mounds
568:, a major tributary of the
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2490:Uaxaclajuun Ubʼaah Kʼawiil
1130:Materials Research Society
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383:Sican gold cup, 850-1050
2593:Hernán Pérez de Quesada
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1296:Archaeological periods
988:Hayashida 2006, p. 257
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2599:List of Conquistadors
2486:Kʼinich Janaabʼ Pakal
1897:Quebrada de Humahuaca
1316:Caddoan Mississippian
1187:Hoyle, Rafael Larco.
947:Ancient South America
945:Bruhns, K.O. (1994).
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413:Crafts and technology
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2723:Andean civilizations
2566:Francisco de Montejo
2494:Jasaw Chan Kʼawiil I
1607:Andean civilizations
1534:Shaft tomb tradition
653:floods around 1100.
355:Miscelánea Antártica
2733:Archaeology of Peru
2532:Manco Inca Yupanqui
1837:Manteño-Huancavilca
1306:Ancestral Puebloans
1123:Current Archaeology
1109:Scientific American
1102:Scientific American
1045:Shimada 2000, p. 63
906:Shimada et al. 2005
444:Metropolitan Museum
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2655:Columbian exchange
2645:Portal:Mesoamerica
1797:La Tolita (Tumaco)
1612:Indigenous peoples
1351:Hopewell tradition
1278:Indigenous peoples
1060:American Antiquity
738:"), 8 August 2009.
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1172:Sharpe, Colleen.
188:Lambayeque Rivers
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1599:South America
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177:conquistadors
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165:Izumi Shimada
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153:Moche culture
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137:Izumi Shimada
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41:
34:
30:
29:Moche culture
19:
2690:
2623:
2473:Moctezuma II
2430:Inca history
2355:Andean Music
2299:Architecture
2294:Architecture
2289:Architecture
2284:Architecture
2280:Architecture
2274:Gender Roles
2019:Tenochtitlan
1942:Timoto–Cuica
1937:Tierradentro
1921:
1722:Casma–Sechin
1454:Chalcatzingo
1188:
1173:
1147:
1144:
1129:
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681:
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640:circa 1375.
635:
609:
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584:
570:Amazon River
550:
533:
531:in society.
529:
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416:
407:
388:
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365:
361:
354:
343:
334:
320:
305:Middle Sican
298:
295:metalworking
270:
262:
258:Batán Grande
218:
196:
181:
162:
148:
144:
132:
128:
126:
2536:Túpac Amaru
2520:Manco Cápac
2469:Moctezuma I
2380:Agriculture
2375:Agriculture
2370:Agriculture
2361:Agriculture
2304:Road System
2193:Mathematics
2058:Muysc Cubun
1912:San Agustín
1862:Monte Verde
1539:Teotihuacan
1431:Mesoamerica
1326:Coles Creek
1311:Anishinaabe
1268:Archaeology
490:Ceremonial
324:Wari Empire
274:iconography
207:Early Sican
169:Inca Empire
108:Followed by
98:Preceded by
2717:Categories
2507:Tisquesusa
2481:Cuauhtémoc
2477:Cuitláhuac
1807:Lauricocha
1777:Gran Chaco
1767:Cupisnique
1752:Chinchorro
1727:Chachapoya
1717:Caral–Supe
1559:Tlaxcaltec
1549:Teuchitlán
1464:Chupícuaro
1391:Plum Bayou
1386:Plaquemine
1356:Marksville
1321:Chichimeca
1204:(archived)
1053:References
624:Late Sican
617:irrigation
612:metallurgy
494:, 850-1050
420:metallurgy
317:, New York
230:Pachacamac
149:Lambayeque
93:750 - 1375
67:Lambayeque
2528:Atahualpa
2524:Pachacuti
2499:Nemequene
2365:Chinampas
2187:Astronomy
2176:Astronomy
2156:Mythology
2151:Mythology
2146:Mythology
2141:Mythology
2137:Mythology
1967:Wankarani
1957:Tuncahuán
1847:Marajoara
1802:Las Vegas
1688:Atacameño
1584:Xochipala
1524:Purépecha
1484:Epi-Olmec
1474:Cuicuilco
1416:Troyville
1406:St. Johns
1166:893699140
657:New Sican
554:spondylus
525:spondylus
282:cosmology
222:Cajamarca
2624:See also
2542:Conquest
2515:Zoratama
2182:Calendar
2171:Calendar
2166:Calendar
2162:Calendar
2131:Religion
2126:Religion
2115:Religion
2104:Religion
2100:Religion
2089:Numerals
2083:Numerals
2044:Language
2024:Multiple
1962:Valdivia
1947:Tiwanaku
1907:Saladoid
1902:Quimbaya
1792:Kuhikugu
1772:Diaguita
1762:Chorrera
1579:Veraguas
1574:Veracruz
1554:Tlatilco
1366:Mogollon
1273:Cultures
1251:Americas
823:cite web
790:cite web
687:See also
433:charcoal
429:hardwood
291:smelting
278:funerary
242:emeralds
238:Colombia
192:Chiclayo
184:La Leche
2511:Tundama
2440:Peoples
2425:History
2420:History
2415:History
2411:History
2405:Cuisine
2400:Cuisine
2395:Cuisine
2390:Cuisine
2386:Cuisine
2244:Warfare
2239:Warfare
2234:Warfare
2230:Warfare
2224:Society
2219:Economy
2208:Society
2203:Society
2199:Society
2069:Writing
2063:Quechua
2048:Nahuatl
2015:Capital
1952:Toyopán
1932:Tairona
1842:Mapuche
1757:Chiripa
1732:Chancay
1703:Cañaris
1678:Amotape
1673:El Abra
1589:Zapotec
1569:Totonac
1544:Tepanec
1529:Quelepa
1499:Mezcala
1489:Huastec
1459:Cholula
1449:Capacha
1444:Acolhua
1401:Sinagua
1376:Patayan
1346:Hohokam
1336:Fremont
736:Hitachi
651:El Nino
558:Ecuador
521:tumbaga
464:Tumbaga
458:Society
424:pottery
359:Mochica
347:Naylamp
234:Ecuador
173:Spanish
18:Naylamp
2454:Muisca
2449:Mayans
2444:Aztecs
2078:Script
2073:Script
2033:Bacatá
2004:Muisca
1887:Pucará
1882:Piaroa
1877:Paiján
1872:Omagua
1827:Lupaca
1822:Lokono
1787:Kalina
1782:Huetar
1742:Chavín
1737:Chango
1712:Nariño
1708:Capulí
1698:Calima
1693:Aymara
1683:Arawak
1564:Toltec
1514:Olmecs
1509:Nicoya
1504:Mixtec
1479:Diquis
1381:Picosa
1371:Oshara
1341:Glades
1331:Dorset
1180:
1164:
1154:
678:Túcume
671:Túcume
638:Chimor
574:llamas
374:Chimor
362:Ñañlap
276:, and
228:, and
131:(also
112:Chimor
73:Period
40:Sicani
31:, see
2459:Incas
2350:Music
2345:Music
2340:Music
2336:Music
2269:Women
2264:Women
2259:Women
2255:Women
2213:Trade
2094:Quipu
2038:Cusco
2029:Hunza
1994:Aztec
1927:Taíno
1922:Sican
1917:Shuar
1867:Nazca
1857:Mollo
1852:Moche
1832:Luzia
1747:Chimú
1519:Pipil
1494:Izapa
1469:Coclé
1411:Thule
1301:Adena
1011:(2).
714:Notes
599:adobe
595:adobe
471:alloy
397:balsa
287:adobe
250:Chile
246:amber
145:Sican
133:Sicán
129:Sican
102:Moche
87:Dates
46:Sican
33:Sipán
2249:Army
2031:and
2009:Inca
1999:Maya
1977:Zenú
1972:Wari
1817:Lima
1189:Peru
1178:ISBN
1162:OCLC
1152:ISBN
829:link
796:link
492:Tumi
468:gold
431:for
402:Wari
338:Wari
293:and
254:gold
244:and
226:Wari
186:and
141:Peru
127:The
2330:Art
2325:Art
2320:Art
2315:Art
2311:Art
1013:doi
366:ñañ
248:),
2719::
2568:)
1160:.
1038:^
1009:18
1007:.
993:^
981:^
938:^
870:^
837:^
825:}}
821:{{
800:,
792:}}
788:{{
743:^
519:,
224:,
179:.
91:c.
2612:)
2608:(
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2589:)
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2564:(
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2081:(
1710:/
1236:e
1229:t
1222:v
1184:.
1168:.
1019:.
1015::
831:)
798:)
730:(
42:.
35:.
20:)
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