With great interest I have watched the YouTube Video called: Charla Rupestre: Los Petroglifos de Chillihuay. Arequipa, Perú by Maritza Rodríguez Cerrón and Daniel Chumpitaz Llerena (21 August 2020), two leading Peruvian archaeologists who have intensively surveyed the important rock art site of Chillihuay in southern Peru. However, a couple of those drawings in their 2014-paper drew my attention, as they proved to be incorrect (PDF available).
by Maarten van Hoek – rockart @home.nl Read more
The rock art of Arequipa (southern Peru) is characterised by several idiosyncratic images, like ‘Dancers’. However, also rather simple elements form rare and uncommon configurations that are composed of grooves, arcs of dots and crosses that are hovering over or are emanating from zoomorphic petroglyphs, yet intimately associated. Similar configurations prove to be very rare in global rock art.
By Maarten van Hoek Read more
Only the manufacturer of a rock art image could reliably have informed us whether a rock art image is unfinished or whether it is incomplete. Unfortunately informed knowledge is often completely unavailable. Then only the image and its graphical and cultural context are available to possibly separate the unfinished from the incomplete. Additionally, the incomplete image may even include something invisible. To address these issues I will use the rich rock art repertoire of the Desert Andes, focussing mainly on Toro Muerto and Miculla, two enormous rock art sites in the south of Peru.
By Maarten van Hoek
This paper provides a few examples of petroglyphs that have drastically been transformed by later rock art manufacturers. However, it focuses on one specific petroglyph, which is found at Alto de Pitis in the Majes Valley of southern Peru; aptly called ‘The Death Valley of the Andes’. In this paper I tentatively argue that the unique ‘Trophy-Bird’ petroglyph of Alto de Pitis initially started off as a ‘trophy’ head, which was later intentionally transformed to symbolise the Supernatural Flight of the Dead towards Apu Coropuna, the Sacred Mountain of the area.
by Maarten van Hoek
Este artículo trata sobre el sitio de arte rupestre de La Puntilla en el norte de Perú. Aunque pasé este sitio muchas veces no lo he visitado. Sin embargo, el sitio tiene varios paneles muy interesantes con petroglifos – todos reportados por primera vez por el arqueólogo aficionado local, Francisco Gregorio Díaz Núñez – que serán discutidos en este artículo.
En 2016 visitamos por primera vez el sitio de arte rupestre de Chumbenique en el Valle de Zaña en el norte de Perú. Con base en nuestras investigaciones publiqué un artículo preliminar sobre los petroglifos de Chumbenique (Van Hoek 2016a). En mi artículo de 2016 mencioné que registramos 32 bloques con petroglifos . Sin embargo, volvimos a Chumbenique en septiembre de 2017 para una investigación más exhaustiva y pudimos agregar 21 rocas con petroglifos más. De ahí esta actualización.
En noviembre 2016 Daniel Castillo Benítez y María Susana Barrau informaron sobre el sitio de arte rupestre de Mayasgo-1 en el Valle de Carabamba en el norte de Perú. En septiembre de 2017 investigué el mismo sitio y descubrí más petroglifos. Por lo tanto, este artículo ofrece una actualización del artículo de Castillo y Barrau.
In November 2016 Daniel Castillo Benítez and María Susana Barrau reported the rock art site of Mayasgo-1 in the Carabamba Valley of northern Peru. In September 2017 I surveyed the same site and discovered more petroglyphs. Therefore this paper offers an update of the report by Castillo and Barrau.
This study discusses some rare instances of biomorphic rock formations that also bear petroglyphs, which, in some cases enhance the biomorphic character of the rock. The focus in this study is on the Sacred Sitting Bird at Cerro La Puntilla in northern Peru.
Este estudio discute algunos casos raros de formaciones rocosas biomórficas que también tienen petroglifos, que, en algunos casos, mejoran el carácter biomórfico de la roca. El enfoque en este estudio está en el Ave Sagrado Sentado en Cerro La Puntilla en el norte de Perú.
En el Valle de Chicama en el norte de Perú hay muchos sitios de arte rupestre. Más de 20 sitios han sido reportados en esta cuenca (Castillo Benites 2006). Sin embargo, hay sólo unos pocos sitios que tienen un gran número de paneles con petroglifos. La mayoría de los otros sitios de la cuenca de Chicama tienen sólo uno o algunos paneles de petroglifos y la mayoría de ellos son poco conocidos. Este artículo se trata de un sitio poco conocido en Chicama.
By Maarten van Hoek
El autor – Rainer Hostnig, con residencia en Cusco, Perú – realiza una síntesis comparativa de representaciones del sitio rupestre recientemente registrado de Ñawpakachi (y los demás yacimientos rupestres en el Valle Sagrado, Perú) con figuras grandes de personajes de la élite inca o sus abstracciones en forma de escudos o unkus.
The author – Rainer Hostnig, who resides in Cusco, Peru – performs a comparative synthesis of representations of the recently recorded rock art site of Ñawpakachi (and other sites in the Sacred Valley, Peru) featuring large figures of Inca dignitaries or their abstractions in the form of shields or ‘unkus’.
The paper by Daniel Castillo Benites from Peru and María Susana Barrau from Argentina (2016) offers an excellent overview regarding the rock art of the Virú drainage in northern Peru. Yet there are some flaws.
El trabajo de Daniel Castillo Benites (de Perú) y María Susana Barrau (de Argentina) (2016) ofrece una excelente visión general del arte rupestre en la cuenca del río Virú en el norte del Perú. Sin embargo, hay algunas fallas.
By Maarten van Hoek
Este trabajo investiga el arte rupestre en el Valle de Jequetepeque en el norte de Perú. Se centra en el sitio de Quebrada del Felino. El artículo actualiza la información que se publicó anteriormente y se centra en establecer la fecha de varias imágenes en el Quebrada del Felino.
This paper focuses on the rock art site of Quebrada del Felino in the Valley of the Jequetepeque in northern Peru. The paper updates the information that was published earlier and focuses on the dating issue of some images at Quebrada del Felino.
El tema principal de este artículo es la relación entre ciertos petroglifos en el Valle de Yarabamba, sur de Perú, y el volcán El Misti. Para explicar esta relación se discutirán dos tipos de petroglifos en el sitio de Alto de San Antonio en el Valle de Yarabamba.
The main subject of this article is the relationship between certain petroglyphs in the Yarabamba Valley, southern Peru, and the volcano Misti. In order to explain this relationship I will discuss two types of images that are found at the rock art site of Alto de San Antonio in the Yarabamba Valley.
Tintín es un sitio pequeño de arte rupestre en el valle del Río Sihuas en el sur de Perú. El sitio, también conocido como Cerro Blanco y Pisanay tiene algunas rocas con petroglifos. La Roca Principal es bastante grande y tiene un gran cantidad de imágenes. Un video muestra los petroglifos en detalle.
Tintín is a small rock site in the Sihuas River valley in southern Peru. The site, also known as Cerro Blanco and Pisanay has some rocks with petroglyphs. The Main Rock is quite large and has a lot of images. A video shows those petroglyphs in detail.
By Maarten van Hoek Read more
This short paper, together with a YouTube video, describes and illustrates the rock art discovered in the valley of the Río Zaña in northern Peru. The petroglyphs were first described (in Spanish) by archaeologist Edgar Bracamonte in 2014. Because that is the only brief report that exists at the moment, I have written a brief paper in English, while the video (which is in Spanish) offers the illustrations as well as shots of the environment. The locals at Chumbenique know about ‘their’ rock art and I hope that they will encourage locals of their village and of the valley and of course every visitor to Chumbenique to respect and protect this sacred site.
By Maarten van Hoek
Often we find pecked or scratched images on walls of rocks that are part of ancient structures, ranging from simple circular huts to intricate temple complexes. In many cases the rocks that are used have been smoothened before (or after) they were incorporated. In most instances it is clear that those images have been added after the smoothening and after the incorporation of the stones into the structure. Some of them may definitely be regarded as true rock art and not as architectural art, but a few images are ambiguous in this respect. This short paper discusses one such controversial image on a menacing monolith at Kuntur Wasi in northern Peru.
By Maarten van Hoek
The essence of every rock art study must be the image. In most cases the image that we observe is not quite the same as manufactured and/or intended by prehistoric people. It is altered by weathering, erosion and all sorts of anthropic activities. Yet, the resulting image is the only source to use. The best thing to do is to photograph the image, but if one makes a drawing of the image, it should be as correct as possible. Yet, many rock art researchers produce and publish drawings that are not correct. Consequently, their interpretations will often be incorrect. This study discusses some examples of incorrect drawings and offers some recommendations.
by Maarten van Hoek
Parque Diaguita
Two instances of special petroglyph manifestations in Namibia (Twyfelfontein Valley) and Peru (Virú Valley), having very limited visibility, will be discussed in this paper.
Dos casos de manifestaciones especiales de petroglifos en Namibia (Valle de Twyfelfontein) y Perú (Valle de Virú), que demuestran de tener una visibilidad muy limitada, serán discutidos en este documento.
by Maarten van Hoek
