Field Methods & Techniques (Human & Physical)

Historically and cross-culturally, communities have intentionally utilized vertical spaces, mountain peaks, and cliffs, frequently as sacred places and burial sites (Erickson 2006; Knabb et al. 2015; Man 1991; Reinhard and Ceruti 2005). In times of rapid deforestation and environmental change, more archaeological sites, ABSTRACT Most archaeological practice involves horizontal excavations of ancient occupations and cemeteries, but the Chachapoya of Peru's eastern montane built tombs along narrow cliff ledges, which require innovative methods of investigation. Many of these sites are becoming exposed and threatened due to increased deforestation. The La Petaca mortuary complex includes 125 constructed platforms, modified ledges, mausoleums, and caves containing human remains across one section of an exposed rock face approximately 200 m across by approximately 80 m high. While the site has been looted and damaged due to various taphonomic processes (including ecological, geological, and cultural), we argue that there are recoverable details, especially in relation to how the ancient Chachapoya people created and accessed these vertical spaces. Through collaboration with technical professionals, we identified and documented many tombs using vertical progression techniques. This valuable partnership between spelunkers and archaeologists allowed us to develop techniques for "vertical archaeology," including safe access in order to be able to document, sample, and make detailed observations of building methods and burial contents. La mayoría de los cementerios antiguos se encuentran en emplazamientos sin dificultad de acceso, donde se excavaron tumbas para depositar los restos mortuorios. Sin embargo, los Chachapoyas de la región serrana oriental del Perú construyeron sus tumbas en acantilados escarpados de muy difícil acceso. Muchos de estos sitios están expuestos y en peligro a causa de la creciente deforestación. En el complejo mortuorio de La Petaca encontramos 125 mausoleos y cuevas con restos humanos, conectados entre sí por medio de plataformas construidas en madera y salientes rocosos modificados. La Petaca ocupa un área de más de 200 metros de longitud por 80 metros de altura de la sección de un acantilado muy expuesto de roca caliza. A pesar de que el sitio arqueológico ha sido saqueado y dañado debido a diversos procesos tafonómicos (incluyendo procesos ecológicos, geológicos y culturales), sostenemos que hay datos recuperables utilizando técnicas especializadas. A través de la colaboración con técnicos de acceso y posicionamiento con cuerdas, hemos podido acceder e identificar muchas de las construcciones. Esta valiosa alianza entre arqueólogos y técnicos de acceso por cuerdas ha permitido desarrollar la especialidad de una arqueología en espacios verticales. Esta comprende, entre otras cosas, temas relacionados con la elección de anclajes que causan un mínimo impacto en estos emplazamientos tan sensibles y el acceso y posicionamiento seguro para que los técnicos e investigadores puedan llevar a cabo sus trabajos de mapeo, tomar muestras y realizar observaciones detalladas tanto de las técnicas arquitectónicas como de los contenidos de las tumbas. including these, are being exposed and are in danger of becoming damaged or lost if archaeologists are not willing to become more proactive. However, work in these contexts often requires new methods and training in order to document and acquire data

How do people feel during extreme collective rituals? Despite longstanding speculation, few studies have attempted to quantify experiences by ritual participants. We investigated physiological arousal (heart rates) and affect during a fire-walking ritual among a Hindu community in Mauritius. We compared changes in levels of happiness and fatigue among high-ordeal participants (fire-walkers), low-ordeal participants (with familial bonds to the fire-walkers) and spectators. We found that fire-walkers were more aroused and reported greater happiness post-ritual compared to low-ordeal participants and spectators, supporting long-standing speculations about collective effervescence. However, low ordeal participants showed an increase in fatigue post-ritual. This suggests that roles and relationships between participants are important in shaping affective states in collective rituals. Perceiving apparent ritualistic suffering of related others can be more exhausting than experiencing suffering oneself.

In this reflection we unpack students’ first fieldwork experiences and how this parallels a rite de passage. We do so in two domains: (1) students' first fieldwork with a focus on entering the field, staying in the field, and researcher identity; and (2) the impact of fieldwork experiences on students’ professional skills. Two struggles are prominent: letting go of the idea of “objectivity” and learning to deal with the whimsicalities of doing fieldwork.