Mortuary remains within an archaeological context can illuminate the social and political aspects not only of the individual(s) buried, but also of the living who interred them. Although this is so, a consensus has not been reached in regard to the following questions: how can we determine the social identity of the living that interred the dead? What are the implications of the living-dead interaction, and how do mortuary practices alter social memory in order to fit political needs? This thesis constitutes an initial attempt to answer these questions while examining pre-internment mortuary practices, and associated ideologies regarding the afterlife based on data collected during the 2015 field season by members of the Proyecto de Investigación Arqueológica Panquilma (PIAP), under the direction of Dr. Enrique Lopéz-Hurtado, of the Instituto de Estudios de Peruanos Programa de Investigación. This project is centered at the Late Intermediate Period (LIP) to Late Horizon (LH) secondary Ychsma site of Panquilma in the mid-Valley of the Lurín River Valley, Central Coast of Peru. This research aims to determine the time period and significance of a puzzling structure that was excavated at the cemetery’s margin at Panquilma in order to determine the building’s potential role in ancestral veneration practices of the lesser-elites. Upon first glance this structure appeared to have a layout of a household structure but was located near the cemetery, far from the residential center of the site. A wide array and substantial quantities of exotic and/or ritual items such as sheet metal fragments, colorful bird feathers, orpiment, and manuports, as well as Spondylus sp. and Nectandra sp. beads were discovered within this building suggesting non-mundane or non-domestic usages. Was this structure used in the preparation and care of the funerary bundles? Did it house an important figure (e.g., a shaman) in both their life and death? Or did it serve as a workshop for preparing ritual items? In an effort to ascertain the significance of this structure, this thesis examines the aforementioned remains as well as its relative location and the results from portable X-ray Fluorescence (pXRF) analyses of some of the excavated artifacts in order to provide a deeper understanding of mortuary practices at Panquilma and thus the Ychsma’s concept of and interaction with the dead on the Central Coast of Peru. The exact function of this structure cannot be concretely stated, but the diverse lines of evidence present appear to favor the first hypothesis in which this structure functioned as a funerary preparation area, but principally for elite and/or ritually significant bundle(s). This was ascertained due to the numerous exotic and/or ritual artifacts found associated within this Inkaic structure that likely served a ritualistic function in regard to water and agricultural fertility as well as serving as indirect evidence for elite ancestral veneration practices.

Near the edge of the Aztec empire, about sixty-eight miles from Mexico City-Tenochtitlan, the temple complex Malinalco (built 1501 -- ca. 1519) comprises a tiny portion of an eponymous town and has the only known monolithic temple in Mesoamerica. The Mexica tlatoani Ahuitzotl (r. 1486-1502) commissioned the complex in 1501, and his successor Moctezuma II (r. 1502-1520) renewed the work order at least once. The site remained unfinished after the Spanish conquest of Tenochtitlan in 1521. The remarkable preservation of Structure I offers a unique view of a Mexica temple interior, and the eagle and jaguar seats carved within that temple led to the traditional interpretation of the site as a haven for eagle and jaguar warriors. In contrast, I contend that Malinalco's ceremonial center was a Mexica space for politico-religious rituals likely performed by the tlatoani or his proxies. My analysis of Malinalco's pre-Mexica history (Chapter 2) examines the mythical history of the Malinalca and their possible dual Mexica-Toltec heritage. Malinalco's now-lost mural of Toltec warriors situates the site within the larger corpus of Tula-inspired procession scenes, and links it iconographically to Tenochtitlan monuments that legitimated imperial power. Through a close analysis of early colonial texts and pictographic sources, I show that the eagle and jaguar seats in Structure I were not used by warriors, but rather were the purview of the tlatoque. An analysis of Malinalco's sacred landscape features demonstrates that the Mexica did not simply build a temple complex in the sacred space of a subject territory, but rather transformed the shape of a sacred mountain in declaration of a god-like imperial power. Finally, Malinalco's famous upright drum, often cited as proof that the site was for warriors, actually shows eagle and jaguar warriors weeping as they sing a war song, perhaps alluding to the martial sacrifices of the empire as it fought to preserve and expand its boundaries. I conclude that the Mexica designed Malinalco as a space for the performance of politico-religious regime-legitimating rituals, permanently declaring their dominance in their empire's hinterland. / text

El presente trabajo explica el desarrollo, desde su planteamiento, de un Museo Interactivo ubicado en el distrito de Cercado de Lima. La ubicación del proyecto fue elegida en una zona que mantiene varios restos arqueológicos, de los cuales la mayoría se encuentra en estado de deterioro. El tema del museo, Lima Prehispánica, responde al análisis de su ubicación y busca rescatar la interacción entre la comunidad y los vestigios de su pasado histórico presente en el territorio. Una de las estrategias urbanas inmediatas utilizadas en el proyecto es la conexión del museo con el sitio arqueológico Mateo Salado a través de un túnel que une ambos terrenos y que estará integrado al recorrido del museo. El proyecto propone un concepto interactivo presente en la dinámica arquitectónica, y principalmente en la museografía propuesta, la cual responde al usuario contemporáneo con una exposición participativa, distinta a la del museo tradicional. Igualmente, las estrategias de diseño hacen énfasis en la “Arquitectura prehispánica”, la cual se presenta en la forma y el recorrido arquitectónico, y potencia el tema presentado por el museo. / This document explains the development, from its approach, of an Interactive Museum located in the district of Cercado de Lima. The location of the project was chosen in an area that maintains several archaeological remains, most of which are in a state of deterioration. The theme of the museum, Pre-Hispanic Lima, responds to the analysis of its location and seeks to rescue the interaction between the community and the vestiges of its historical past present in the territory. One of the immediate urban strategies used in the project is the connection of the museum with the archaeological site Mateo Salado through a tunnel that joins both terrains and that will be integrated into the museum's route. The project proposes an interactive concept present in the architectural dynamics, and mainly in the proposed museum, which responds to the contemporary user with a participatory exhibition, different from that of the traditional museum. Likewise, the design strategies emphasize the "Pre-Hispanic Architecture", which is presented in the form and architectural journey, and enhances the theme presented by the museum. / Trabajo de investigación

O Sistema Hidráulico de Campos Elevados de Cultivo, Camellones, construído ao longo de 2500 anos pelos grupos pré-hispânicos da Sabana de Bogotá, Colômbia, é o tema central da presente tese. O nosso trabalho focou na relação estabelecida entre estes grupos e a água, para determinar de que maneira a interação entre ambos levou a uma forma particular de exploração dos recursos e de ocupação do território. O objetivo geral da pesquisa foi entender como foi organizada a espacialidade e as atividades cotidianas, especificamente durante o período Muisca Tardio (1000 - 1550 DC), em torno do sistema hidráulico, isto é, como se construiu uma paisagem agrícola em um ecossistema de águas abertas, e como mudou essa paisagem com a colonização espanhola durante a segunda metade do século XVI. Apoiados nos conceitos e elementos teóricos da Arqueologia da Paisagem e da Ecologia Histórica, e nos dados arqueológicos, paleo-ambientais, documentais e na fotointerpretação, desenvolvemos uma análise que permitiu estabelecer que o sistema de camellones foi o resultado da inter-relação homem-meio em que os homens criaram uma forma de viver em um meio alagadiço e com grandes áreas de pântano permanente, construindo longos canais para controlar a água, criando áreas de mitigação das enchentes, obstruindo a confluência de alguns rios e elevando os campos para cultivo. A água, longe de ser um problema, se transformou no eixo de um sistema que não só provia alimentos mas também recursos derivados da pesca e da caça. Esta paisagem mudou drasticamente com a colonização espanhola, já que ela transformou o sistema social e produtivo dos Muiscas, o qual sustentava o sistema hidráulico. A mudança na forma de posse da terra, no tipo de plantas cultivadas, na introdução de elementos completamente alheios como o gado, somado à queda populacional, ao rompimento dos laços comunitários tradicionais, enfim, o desabamento do mundo que até então tinham conhecido, dificultou a reprodução social das estruturas necessárias para que o sistema hidráulico sobrevivesse. / The Hydraulic System of Raised Fields Cultivation, Camellones, built throughout 2500 years by pre-Hispanic groups from the Sabana de Bogotá, Colombia, is the central theme of this thesis. Our work focused the relationship between these groups and the water, to determine how the interaction between them led to a particular form of exploitation of resources and occupation of the territory. The overall objective of the research was to understand how it was organized the spatiality and quotidian activities, specifically during the Late Muisca period (1000 - 1550 AD), around the hydraulic system, that is, how it was built an agricultural landscape in an ecosystem of open water, and how this landscape changed with the Spanish colonization during the second half of the sixteenth century. Building on the concepts and theoretical elements of Landscape Archaeology and Historical Ecology, as well as archaeological, paleo-environmental, documentary data and photointerpretation, we developed an analysis that determined that the system of camellones was the result of the inter-relationship man-environment in which men have created a way to live in a wetland environment and with large areas of permanent swamp, building long channels to control the water, creating areas of mitigation of floods, blocking the confluence of some rivers and raising the fields for cultivation. The water, far from being a problem, has become the axis of a system that not only provided food but also the proceeds of fishing and hunting. This landscape has changed dramatically with the Spanish colonization, as it transformed the social and productive system of Muiscas, which supported the hydraulic system. The change in the form of land tenure, the type of crops, the introduction of completely unrelated elements such as cattle, added to the population decline, the breakdown of traditional community ties, ultimately, the collapse of the world that they had hitherto known, difficult the social reproduction of the structures necessary for the hydraulic system to survive.

Recent excavations at the site of Huaca 20, a sector of the Maranga Complex, have uncovered a shing settlement from the Late/Terminal Lima period. e spatial analysis of the residential areas and the activities performed there permits an understanding of the social dynamics of the group of sherfolk in the greater context of the Maranga Complex.Moreover, a detailed study of the material culture and shing gear helps to understand subsistence practices and daily performance in this settlement. e analysis of earlier and later shing settlements located in the Rímac Valley and inthe nearby littoral zones contributes to interpretations of the cultural trajectory of these shing communities that are usually consider to be marginal groups. / Los recientes trabajos efectuados en el sitio Huaca 20, un segmento del gran Complejo Maranga de la cultura Lima, nos ha permitido identicar un barrio de pescadores del periodo Lima Tardío y Lima Terminal. El análisis espacial de susviviendas, las actividades desarrolladas en su interior, la cultura material registrada y los implementos de pesca presentes, nos permiten inferir sobre la dinámica social de este grupo en el contexto del Complejo Maranga. Más importante aún, haciendo un recuento de las características generales de las comunidades de pescadores del valle del Rímac y otros cercanos, podemos realizar una comparación diacrónica y bosquejar la trayectoria cultural de estos grupos de pescadores generalmente considerados marginales.

Considering all the developments and dynamics spanning the Andean cultural history, contact between Andeans and Europeans in the sixteenth century was unprecedented in terms of scope, impact and violence. Paradoxically, it is a time period that has received little archaeological attention. Historic Peru has almost always been studied through the ethnohistorical sources, revealing incomplete and often distorted by layers of European ethnocentrism and behavioral misperception of Andean cultures. Often, the very lives of people and the nuanced experiences of native cultures have remained unknown, obscured by a lack of data and wide range of assumptions about the colonial society that emerged in the wake of the conquest. This article applies bioarchaeological perspectives in the study of colonial Central Andes. The excavations in the village of Mórrope, Lambayeque Valley (northern Peru) allows us to integrate multiple independent lines of ethnohistoric, archaeological, and biological data to examine two central issues: (1) How did conquest impact patterns of pre-Hispanic health, diet, and physical activity? (2) What do burial patterns reveal about parallel processes of native cultural change and identity in colonial Peru? / Considerando la totalidad de los desarrollos y dinamicas culturales que abarca la historia andina, el contacto entre los andinos y los europeos a partir del siglo XVI no tiene precedentes en terminos de su alcance, impacto y violencia. Paradojicamente, es la epoca que ha recibido poca atencion arqueologica. El Peru historico, casi siempre, ha sido estudiado a traves de las fuentes etnohistoricas que son reveladoras e incompletas, a menudo distorsionadas por capas de etnocentrismo europeo y percepcion erronea del comportamiento de las culturas andinas. A menudo, la vida misma y los matices de las experiencias vividas por las culturas nativas son desconocidos, y estan cubiertos de misterio y de una amplia gama de supuestos acerca de la sociedad colonial que surgio de la estela de la conquista. En este articulo, se aplican las perspectivas bioarqueologicas en el estudio de los Andes Centrales coloniales. Las excavaciones en el pueblo de Morrope, valle de Lambayeque (Costa Norte del Peru), nos permiten integrar multiples lineas de datos independientes etnohistoricos, arqueologicos y biologicos para examinar dos cuestiones centrales: 1) .Como impacto la conquista en los patrones de salud, actividad fisica y dieta prehispanicos? 2) .Que revelan los patrones de enterramiento como experiencias paralelas de cambio cultural e identidad nativa en el Peru colonial?

O Sistema Hidráulico de Campos Elevados de Cultivo, Camellones, construído ao longo de 2500 anos pelos grupos pré-hispânicos da Sabana de Bogotá, Colômbia, é o tema central da presente tese. O nosso trabalho focou na relação estabelecida entre estes grupos e a água, para determinar de que maneira a interação entre ambos levou a uma forma particular de exploração dos recursos e de ocupação do território. O objetivo geral da pesquisa foi entender como foi organizada a espacialidade e as atividades cotidianas, especificamente durante o período Muisca Tardio (1000 - 1550 DC), em torno do sistema hidráulico, isto é, como se construiu uma paisagem agrícola em um ecossistema de águas abertas, e como mudou essa paisagem com a colonização espanhola durante a segunda metade do século XVI. Apoiados nos conceitos e elementos teóricos da Arqueologia da Paisagem e da Ecologia Histórica, e nos dados arqueológicos, paleo-ambientais, documentais e na fotointerpretação, desenvolvemos uma análise que permitiu estabelecer que o sistema de camellones foi o resultado da inter-relação homem-meio em que os homens criaram uma forma de viver em um meio alagadiço e com grandes áreas de pântano permanente, construindo longos canais para controlar a água, criando áreas de mitigação das enchentes, obstruindo a confluência de alguns rios e elevando os campos para cultivo. A água, longe de ser um problema, se transformou no eixo de um sistema que não só provia alimentos mas também recursos derivados da pesca e da caça. Esta paisagem mudou drasticamente com a colonização espanhola, já que ela transformou o sistema social e produtivo dos Muiscas, o qual sustentava o sistema hidráulico. A mudança na forma de posse da terra, no tipo de plantas cultivadas, na introdução de elementos completamente alheios como o gado, somado à queda populacional, ao rompimento dos laços comunitários tradicionais, enfim, o desabamento do mundo que até então tinham conhecido, dificultou a reprodução social das estruturas necessárias para que o sistema hidráulico sobrevivesse. / The Hydraulic System of Raised Fields Cultivation, Camellones, built throughout 2500 years by pre-Hispanic groups from the Sabana de Bogotá, Colombia, is the central theme of this thesis. Our work focused the relationship between these groups and the water, to determine how the interaction between them led to a particular form of exploitation of resources and occupation of the territory. The overall objective of the research was to understand how it was organized the spatiality and quotidian activities, specifically during the Late Muisca period (1000 - 1550 AD), around the hydraulic system, that is, how it was built an agricultural landscape in an ecosystem of open water, and how this landscape changed with the Spanish colonization during the second half of the sixteenth century. Building on the concepts and theoretical elements of Landscape Archaeology and Historical Ecology, as well as archaeological, paleo-environmental, documentary data and photointerpretation, we developed an analysis that determined that the system of camellones was the result of the inter-relationship man-environment in which men have created a way to live in a wetland environment and with large areas of permanent swamp, building long channels to control the water, creating areas of mitigation of floods, blocking the confluence of some rivers and raising the fields for cultivation. The water, far from being a problem, has become the axis of a system that not only provided food but also the proceeds of fishing and hunting. This landscape has changed dramatically with the Spanish colonization, as it transformed the social and productive system of Muiscas, which supported the hydraulic system. The change in the form of land tenure, the type of crops, the introduction of completely unrelated elements such as cattle, added to the population decline, the breakdown of traditional community ties, ultimately, the collapse of the world that they had hitherto known, difficult the social reproduction of the structures necessary for the hydraulic system to survive.

VYŠNÝ, Peter: State, Law, and Everyday Life in Aztec Tenochtitlan. Dissertation. Charles University, Faculty of Arts, Centre for Ibero-American Studies. PhD Programme: Ibero- American Studies. Field of Study: History. Adviser: doc. Markéta Křížová, Ph.D. Prague, 2018. 384 pp. The present dissertation, under the title of State, Law, and Everyday Life in Aztec Tenochtitlan, is the result of the research of a society that existed in the Aztec city-state of Tenochtitlan from its founding (about AD 1325) to its conquest by the Spaniards (1519 - 1521). In the dissertation, based on historical sources and secondary literature, three essential, complementary aspects of this society are examined, namely: 1. its organization and functioning, whose character indicates that Tenochtitlan was a consolidated (urban) state; 2. its legal order, which was developed and systematically exercised by the state; and 3. typical forms of everyday life of its members (of different categories). By exploring the three aspects of the society existing in Tenochtitlan, the following aim of the dissertation was achieved: 1. to examine the state organization, the legal order and the everyday life forms of the inhabitants of pre-Hispanic Aztec Tenochtitlan, both in their interrelated contexts and in the diachronic perspective; and...

The recent excavations of two important areas of the Pachacamac Monumental Sector, the foot of the principal facade of the Old Temple and the area beneath the hall of the main entrance at the Temple of the Sun, have allowed the authors to determine the relative chronology of the first construction at this site during the Early Intermediate Period. The ceramic fragments recovered share similar technological, formal and iconographic characteristics with the Lima Medio ceramics (Lima 4-5 in the Patterson sequence) from Chancay, Chillon and Ancon. This paper concurs with the hypothesis that after the conquest of the lower Rimac and Lurin valleys, there was an emerging regional multi-valley political entity which could relate to a complex chiefdom or an “Andean State.” However, during the Lima occupation of the Pachacamac site there is no evidence of an administrative center with urban residential zones. Instead, Pachacamac seems to have been a low-ranked local ceremonial center compared with the sites of Maranga, Pucllana or Cajamarquilla. / Las excavaciones llevadas a cabo por los autores en dos lugares claves del complejo monumental de Pachacamac, al pie de la fachada sur del Templo Viejo y debajo del vestíbulo de la entrada principal al Templo del Sol, han permitidodeterminar con precisión, la cronología relativa del inicio de obras de construcción, emprendidas durante el Periodo Intermedio Temprano, en el área del famoso santuario, ubicado sobre la margen izquierda del río Lurín, en los suburbios de Lima. El material cerámico asociado a los niveles de ocupación tiene las mismas características tecnológicas, formales e iconográficas que la cerámica Lima Medio (Lima 4-5 según Patterson (2014[1966]) en los valles de Chancay y Chillón, así como en Ancón. Cambios simultáneos, profundos, y de gran escala, se hacen presentes durante las fases Lima Medio en la Costa Central del Perú. Las tecnologías de producción de cerámica, su decoración, las técnicas de construcción, las formas de arquitectura, y los rituales funerarios, originarios de la cuenca de Chillón y de Ancón fueron adoptadas por laspoblaciones de Rímac y Lurín. Estas evidencias hacen reforzar la hipótesis que luego de la conquista de los valles bajos de Rímac y Lurín se está formando una entidad política regional multivalle con características de jefatura compleja y/o del «estado andino». Pachacamac lima no tuvo características de un centro administrativo con zonas urbanas residenciales, sino más bien las de un centro ceremonial local, posiblemente de rango subalterno, a juzgar por la comparación con Maranga, Pucllana y Cajamarquilla.

Dès les débuts de l’archéologie préhispanique, au XIXe siècle, le temple maya sous sa forme commune de pyramide est devenu la figure de proue d’une discipline qui s’est construite dans un contexte intellectuel bien particulier. Entre la redécouverte du patrimoine archéologique italien et égyptien et l’esprit romantique des premiers explorateurs, les constructions mayas perdues dans la végétation du Yucatán et du Petén ont su enflammer l’imagination. L’étude du monde méso-américain a donc pris naissance dans le creuset de l’évolutionnisme européen et de la tradition chrétienne, dès la Conquête espagnole, au XVIe siècle. En réalité, la pensée cosmographique maya, née du fonds culturel méso-américain formé à l’époque olmèque, est beaucoup plus complexe, et l’on ne peut se contenter d’interprétations consensuelles. Le temple maya, réitération du macrocosme, est l’une des expressions spécifiques d’une conception de l’univers qui se manifeste au travers d’un véritable discours d’imbrication et de démultiplication interne de signes. Fondée sur l’examen précis et systématique d’un vaste corpus de sites des Basses Terres de la péninsule yucatèque et du Petén, datés du IIIe au Xe siècle (époque III ou Classique), cette étude use de la sémiologie comme outil d’analyse de l’organisation spatiale des centres urbains mayas. Elle se propose d’apporter une nouvelle lecture du processus intellectuel et matériel de construction, afin de révéler l’ensemble de la sémantique formulée par le temple et l’architecture rituelle et sacrificielle mayas. / From the beginning of pre-Hispanic archaeology, in the end of the 19th century, the Maya temple as a pyramid has become the figurehead of a discipline built in a very specific intellectual context. Between the rediscovery of the Italian and Egyptian archaeological heritage and the Romantic spirit of the early explorers, Maya buildings lost in the forest of Yucatán and Petén were able to fire the imagination. The study of the Mesoamerican world has thus been formed based on European evolutionism and Christian tradition, starting from the Spanish Conquest in the 16th century. Actually, the Mayas’ cosmographic thought, born of the Mesoamerican cultural unit – first formed by the Olmecs – is so much more complex that we can not just settle for consensual explanations. Not only is the Maya temple a reiteration of the macrocosm, but also a particuliar expression of their conception of the universe which is a true speech made of internal multiplication and interweaving signs. Built on a systematic and accurate observation of a huge site corpus of the Lowlands of the Yucatecan peninsula and Petén (3rd to 10th century, Classic period), this study uses semiology as a real tool for analysing the spatial organization of Maya cities. Its aim is to provide a new understanding of both the intellectual and material construction process, in order to reveal the whole semantics behind the temple and the Maya ritual and sacrificial architecture.