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                <text>An exchange network based on long-distance export of Spondylus and Strombus, two mollusks native to coastal Ecuador, united the sierra and coast of both Ecuador and Peru during a long period of Andean prehistory. The gradual expansion of the export area is sketched, using evidence from three successive periods: (A) 2800 to 1100 B.C., (B) 1100 to 100 B.C., and (C) 100 B.C. to A.D. 1532. Each of these periods corresponds not only to an enlargement of the exchange sphere, but also to a striking change in the sociocultural status and role of the two shellfish in highland Ecuador and in Peru. This series of qualitative changes is related to evolutionary sociopolitical developments in the central Andes. Chάvin is seen as a pristine state, linked to the later Huari and Inca empires through their common use of Spondylus and Strombus shells as symbols of the oracles that were important integrative mechanisms in the evolution toward large-scale societies. //  Una red de intercambio basada en el comercio a larga distancia de Spondylus y Strombus, dos moluscos nativos de la costa de Ecuador, unió la sierra y la costa de Ecuador y Perú durante un largo período de la prehistoria andina. Se esboza la expansión gradual del área de exportación, utilizando evidencia de tres períodos sucesivos: [A] 2800 -1100 a. C.,  [B] 1100-100 a. C,  [C] 10 a. C - 1532 d.C. Cada uno de estos períodos corresponde no solo a una ampliación de la esfera de intercambio, sino también a un cambio sorprendente en el estatus sociocultural y el papel de las dos conchas en las tierras altas de Ecuador y  Perú. Esta serie de cambios cualitativos está relacionada con los desarrollos sociopolíticos evolutivos en los Andes centrales. Chavin es visto como un estado prístino, vinculado a los imperios Huari e Inca posteriores, a través de su uso común de conchas de Spondylus y Strombus como símbolos de loráculos que fueron importantes mecanismos de integración evolucionados  hacia sociedades de gran escala.</text>
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                <text>American Antiquity, V. 39, N°4, oct. 1974</text>
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                <text>pp. 597-607</text>
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&lt;p&gt;&lt;a href="https://www.jstor.org/stable/278907?origin=JSTOR-pdf" target="_blank" rel="noreferrer noopener"&gt;Descarga 1&lt;/a&gt;&lt;/p&gt;
&lt;p&gt;&lt;a href="https://es.scribd.com/document/429509941/Paulsen-THE-THORNY-OYSTER-AND-THE-VOICE-OF-GOD-SPONDYLUS-AND-STROMBUS-IN-ANDEAN-PREHISTORY-pdf" target="_blank" rel="noreferrer noopener"&gt;Descarga 2&lt;/a&gt;&lt;/p&gt;</text>
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                <text>"The ancient peoples of Ecuador were among the most proficient workers of gold in South América.  From the very beginning of the spanish conquest up to the present time an incalculable amount of gold treasure has been discovered in the tombs and graves in different parts of the country.  Three regions of Ecuador are specially rich in treasure of the precios metal in ancient graves, namely, the province of Esmeraldas on the Pacific coast, que province of Carchi in the north near Colombian frontier, and the provinces of Cañar and Azuay in the south…"</text>
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                <text>Marshall H. Saville</text>
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                <text>Leaflets of the Museum of the American Indian, N° 3, set. 1924</text>
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                <text>F_AR_11776+
&lt;p&gt;&lt;a href="https://library.si.edu/digital-library/book/goldtreasureofsi00savi" target="_blank" rel="noreferrer noopener"&gt;Descarga 1&lt;/a&gt;&lt;/p&gt;
&lt;p&gt;&lt;a href="https://archive.org/details/goldtreasureofsi00savi" target="_blank" rel="noreferrer noopener"&gt;Descarga 2&lt;/a&gt;&lt;/p&gt;</text>
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                <text>Correlaciones entre la arqueología de la costa del Ecuador y Perú</text>
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                <text>Hasta la publicación de esta separata, los investigadores encontraban pocas evidencias de contacto entre culturas precolombinas de los actuales territorios de Perú y Ecuador, no obstante su vecindad.    Las pocas comparaciones se limitaban a hacerse entre culturas andinas de Ecuador y culturas de la costa norte peruana.  Hasta 1954; cuando arriban Betty Meggers y Clifford Evans a investigar,  la costa ecuatoriana no tenía estudios arqueológicos estructurados en su totalidad, solo enfoques locales.  Meggers, Evans y Estrada son los que motivan descubrimientos de culturas costeñas como : Valdivia, Machalilla, Chorrera, Bahía, Jama Coaque, Tejar, Milagro, Jambeli.&#13;
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                <text>Emilio Estrada</text>
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                <text>Humanitas,  Separata.  V. II, N° 2, 1962</text>
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                <text>Quito [EC] : Editorial Universitaria</text>
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                <text>pp. 31-61</text>
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                <text>H_AR_11775+
&lt;p&gt;&lt;a href="http://www.dspace.uce.edu.ec/handle/25000/17925" target="_blank" rel="noreferrer noopener"&gt;Descarga 1&lt;/a&gt;&lt;/p&gt;
&lt;p&gt;&lt;a href="https://revistasdivulgacion.uce.edu.ec/index.php/HUMANITAS/article/view/49" target="_blank" rel="noreferrer noopener"&gt;Descarga 2&lt;/a&gt;&lt;/p&gt;</text>
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                <text>B_AR_11774+
&lt;p&gt;&lt;a href="https://downloads.arqueo-ecuatoriana.ec/ayhpwxgv/bibliografia/DiCapua_DeLaImagenAlIcono.pdf" target="_blank" rel="noreferrer noopener"&gt;Descarga 1&lt;/a&gt;&lt;/p&gt;
&lt;p&gt;&lt;a href="https://digitalrepository.unm.edu/abya_yala/84" target="_blank" rel="noreferrer noopener"&gt;Descarga 2&lt;/a&gt;&lt;/p&gt;</text>
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                <text>"El volumen de pruebas iconográficas, arqueológicas y anecdóticas respalda la versión original del dueño del sol y de su cuñado, quien compró la pieza al cuencano, quien a su vez la compró al huaquero : Que el sol vino de cerca de Sígsig, probablemente del mismo Chunucari.  //  Esta es una zona que ha proporcionado abundantes testimonio de elites ricas que comerciaban tanto con la sierra como con la costa del Perú, y que se ataviaban con ornamentos procedentes de aquellos lugares, o que introducían motivos extranjeros en los estilos locales de metal.  No contamos con ejemplares de cerámica, madera o textiles, de manera que no podemos decir si esta influencia existió o no en muchos medios.  El sol de Quito sin embargo, es muy probablemente una obra ecuatoriana.  No es una copia servil de una pieza peruana, sino más bien una reinterpretación de la figura de una deidad que parece que causó una considerable impresión en por lo menos un ecuatoriano[sic.] de entonces..."</text>
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                <text>H_AR_11773+
&lt;p&gt;&lt;a href="https://publicaciones.banrepcultural.org/index.php/bmo/article/view/6899" target="_blank" rel="noreferrer noopener"&gt;Descarga 1&lt;/a&gt;&lt;/p&gt;
&lt;p&gt;&lt;a href="https://publicaciones.banrepcultural.org/index.php/bmo/article/view/6899/7139" target="_blank" rel="noreferrer noopener"&gt;Descarga 2&lt;/a&gt;&lt;/p&gt;</text>
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