Precolumbian use of chili peppers in the Valley of Oaxaca, Mexico.

Excavations at Guilá Naquitz and Silvia's Cave, two dry rockshelters near Mitla, Oaxaca, Mexico, yielded the remains of 122 chili peppers dating to the period A.D. 600-1521. The chilies can be assigned to at least 10 cultivars, all belonging to the species Capsicum annuum or Capsicum frutescens. The specimens are well enough preserved to permit an evaluation of the criteria used to separate wild and domestic chilies and to distinguish among cultivated races. In addition, they provide the opportunity to assess the reliability of starch grains for documenting the presence of chilies in archaeological sites where no macrobotanical remains are preserved.

Implications of new petrographic analysis for the Olmec "mother culture" model.

Petrographic analysis of Formative Mexican ceramics by J. B. Stoltman et al. (see the companion piece in this issue of PNAS) refutes a recent model of Olmec "one-way" trade. In this paper, we address the model's more fundamental problems of sampling bias, anthropological implausibility, and logical non sequiturs. No bridging argument exists to link motifs on pottery to the social, political, and religious institutions of the Olmec. In addition, the model of unreciprocated exchange is implausible, given everything that the anthropological and ethnohistoric records tell us about non-Western societies of that general sociopolitical level.

Petrographic evidence shows that pottery exchange between the Olmec and their neighbors was two-way.

Petrographic thin sections of pottery from five Formative Mexican archaeological sites show that exchanges of vessels between highland and lowland chiefly centers were reciprocal, or two-way. These analyses contradict recent claims that the Gulf Coast was the sole source of pottery carved with iconographic motifs. Those claims were based on neutron activation, which, by relying on chemical elements rather than actual minerals, has important limitations in its ability to identify nonlocal pottery from within large data sets. Petrography shows that the ceramics in question (and hence their carved motifs) have multiple origins and were widely traded.

The coevolution of ritual and society: new 14C dates from ancient Mexico.

New (14)C dates from Oaxaca, Mexico, document changes in religious ritual that accompanied the evolution of society from hunting and gathering to the archaic state. Before 4000 B.P. in conventional radiocarbon years, a nomadic egalitarian lifeway selected for unscheduled (ad hoc) ritual from which no one was excluded. With the establishment of permanent villages (4000-3000 B.P.), certain rituals were scheduled by solar or astral events and restricted to initiates/social achievers. After state formation (2050 B.P.), many important rituals were performed only by trained full-time priests using religious calendars and occupying temples built by corvee labor. Only 1,300-1,400 years seem to have elapsed between the oldest known ritual building and the first standardized state temple.

The origin of war: new 14C dates from ancient Mexico.

New 14C dates from archaeological sites in Oaxaca, Mexico, support R. C. Kelly's observation that intervillage raiding may begin as soon as a region has segmentary societies. The oldest defensive palisade dates to 3260-3160 B.P. in conventional radiocarbon years, only a few centuries after village life was established. Over the next millennium raiding evolved into war, with residences and temples burned, captives killed, and populations moving to defensible hills. 14C dates are now available for the first use of hieroglyphic writing to record a captive's name, military victories leading to the consolidation of the Zapotec state, the first skull rack, and the building of a fortress in conquered territory.