The site is located in the Ancash Region, 434 kilometers (270 mi) north of Lima, at an elevation of 3,180 meters (10,430 ft), east of the Cordillera Blanca at the start of the Conchucos Valley.

People went to Chavín de Huántar as a center: to attend and participate in rituals, consult an oracle, or enter a cult.

The "Old Temple", dating from the site's early history, was an inward-facing structure composed primarily of passageways built around a circular courtyard.

The structure contained obelisks and stone monuments with relief carvings depicting jaguars, caimans, and other forms with anthropomorphic features.

Most burials were simpler, with bodies interred in shallow pits, dressed in cotton clothing and accompanied by a simple tool kit.

Local style in art and decoration included scrolls, simple curves, straight lines, and images of wild animals.

Pottery was found in a wide variety of forms, including bottles and bowls, decorated with a wider range of distinctive elements.

In Chavin de Huantar the surrounding city and rural areas around the ceremonial centers show social inequalities.

Investigations done by archaeologists show that people on both sides of the river were artists who created jewelry and other items carved out of bone.

These clear examples of social hierarchies show the differences between the people inside of town and those who lived in rural areas.

Chavín de Huántar is located north of modern-day Lima at the confluence of two rivers: the Mosna and the Huanchecsa.

But discoveries and excavations since the late 20th century have established the older Norte Chico, also known as Caral-Supe, as the site of the first civilization in the Americas and what is now Peru.

The people were also domesticating llamas in the high altitude areas for food and to serve as transport animals, to carry heavy loads on the steep slopes of the hills.

The area is known to have natural hot springs and an awe-inspiring view of the Wantsan peak, both of which may have added to the religious significance of the site.

[5] Rick theorizes that the higher-ups (typically priests) at the temple would use deliberate techniques, material goods, and intricate architectural features to persuade and gain followers.

[6] Rick also studied the site with laser scanning in an effort to determine whether it was "planned by an elite or had resulted from some grassroots religious fervor."

[7] Because details such as stair placement remain constant throughout generations of builders, the site may be a very early example of the use of a standardized building code.

According to GHF, their work has involved: stabilizing primary monuments, repairing underground structures, documenting the site with high precision instruments, locating underground structures with non-intrusive technologies, revealing, assessing and when appropriate removing post-Chavín structures to reveal original architecture; cataloguing (sic) artifacts, and improving site interpretation facilities, while the local community is engaged through conservation and craft training, employment, tourism entrepreneurship and regular consultations regarding the management of the site and its environs.

"[8]CyArk has made a slideshow, maps, and 3-D multimedia presentations about Chavín de Huántar available, based on its 2005–2006 laser scanning and digital preservation project.