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91-580: It would seem through the ayllus system there is a large degree of coordination between both the Aymara and the Quechua nations. Apu Mallku was the title bestowed upon Evo Morales on 21 January 2006 at Tiwanaku , the day before his official inauguration as president of Bolivia . This parliament or Jacha Ulaka consists of 150 delegates sent from the ayllus of the Greater Collasuyu region. This region

182-458: A C 4 food, was not a part of the main diet. Potato and quinoa were crops better adapted to the Chavín environment. They are more resistant to the frost and irregular rain fall associated with high-altitude environments. Maize would not have been able to thrive in such conditions. The Kotosh Religious Tradition preceded the Chavín culture at various sites. Some Kotosh elements show links with

273-462: A creation myth . Tenon heads are found throughout Chavín de Huántar and are one of the most well-known images associated with the Chavín civilization. Tenon heads are massive stone carvings of fanged jaguar heads which project from the tops of the interior walls. Possibly the most impressive artifact from Chavín de Huántar is the Lanzón. The Lanzón is a 4.53-meter-long carved granite shaft displayed in

364-426: A San Pedro cactus. A general study of the coastal Chavín pottery with respect to shape reveals two kinds of vessels: a polyhedral carved type and a globular painted type. Stylistically, Chavín art forms make extensive use of the technique of contour rivalry . The art is intentionally difficult to interpret and understand, since it was intended only to be read by high priests of the Chavín cult, who could understand

455-1043: A fourth, a northern or Peruvian branch. The latter causes complications in the classification, however, as various dialects (e.g. Cajamarca–Cañaris , Pacaraos , and Yauyos ) have features of both Quechua I and Quechua II, and so are difficult to assign to either. Torero classifies them as the following: Willem Adelaar adheres to the Quechua I / Quechua II (central/peripheral) bifurcation. But, partially following later modifications by Torero, he reassigns part of Quechua II-A to Quechua I: Ancash (Huaylas–Conchucos) Alto Pativilca–Alto Marañón–Alto Huallaga Yaru Wanka (Jauja–Huanca) Yauyos–Chincha (Huangáscar–Topará) Pacaraos Lambayeque (Cañaris) Cajamarca Lincha Laraos Kichwa ("Ecuadorian" or Highlands and Oriente) Chachapoyas (Amazonas) Lamas (San Martín) Ayacucho Cusco Puno (Collao) Northern Bolivian (Apolo) Southern Bolivia Santiago del Estero Landerman (1991) does not believe

546-517: A massive effort in design and planning. Maintaining these galleries over time was important to architects. The galleries are known to be windowless, dead ends, sharp turns and changes in floor height, all of which were designed to disorient people walking in them. A combination of symmetry and asymmetry was used in the design and planning of the site construction, and in fact, guided the design. There were centered placements of staircases, entrances, and patios, all of which were consistently prominent. In

637-475: A medium for manipulation. Only indirect evidence supports the use of psychotropic drugs, as noted above. Scholars have not been able to determine if the San Pedro cactus was ingested, who consumed the cactus: only the shaman elite, or more widespread among the masses. If the masses were taking the cactus, they would be more susceptible to the influences of the shamans. If the shamans were the only ones to consume it,

728-537: A planned strategy by the shamans and those who planned and constructed the ceremonial center. Religion and the practices which followed had a deeper connection to the sociopolitical and economic aspects within the Chavín society. Ritual activity for the Chavín is not fully understood, but a great understanding of the overall ritual influence and impact that ritual had on the Chavín is more evident through their architectural structures, offering deposits, and artistic remains, mainly through pictographic displays. Over time,

819-433: A psychedelic drug that caused a lot of sensory overloads. It has been displayed in art, specifically ashlar blocks with costumed figures in procession carrying the cacti. Ritual evidence in the architectural remains shows that there was paraphernalia for grinding and ingesting snuff . Artistic evidence shows that certain drawings were done by shamans whilst under the influence of the psychedelic drugs . Music also played

910-429: A question as to whether or not it was symbolic of a greater diverse ritual practice. The ritual spaces themselves had a hierarchy, and legitimized and reflected cosmological and social order and structure. The Chavín buildings and spaces used for ritual were constructed to elicit an experience, and encompassed many of the overall architectural facets described previously. Two of the most well-noted ritual spaces include

1001-535: A reference point, the overall degree of diversity across the family is a little less than that of the Romance or Germanic families, and more of the order of Slavic or Arabic . The greatest diversity is within Central Quechua, or Quechua I, which is believed to lie close to the homeland of the ancestral Proto-Quechua language. Alfredo Torero devised the traditional classification, the three divisions above, plus

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1092-478: A role in Chavín ritual. Strombus shell trumpets were found at Chavín sites. Trumpets were stored underground and it is believed that they were used by ritual practitioners, who would use them and play in procession through the underground galleries. Religious art is reflective of the landscape around the Chavín and everyday experiences they lived through, including that which can be affiliated with religious practices. Art implied that there were certain deities within

1183-574: A significant influence on other native languages of the Americas, such as Mapuche . It is difficult to measure the number of Quechua speakers. The number of speakers given varies widely according to the sources. The total in Ethnologue 16 is 10 million, primarily based on figures published 1987–2002, but with a few dating from the 1960s. The figure for Imbabura Highland Quechua in Ethnologue , for example,

1274-439: A step-like notch at the top. The obelisk is carved in relief on all four sides and consists of two representations of a single-type creature. The head, body and tail occupy one or the other broad sides, while the legs, genitalia and other subsidiary elements occupy the narrow sides. These creatures have been interpreted as a "cat-dragon" type of creature (by Tello) and as a cayman (by Rowe and Lathrop). The large artifact may portray

1365-578: A true genetic classification is possible and divides Quechua II so that the family has four geographical–typological branches: Northern, North Peruvian, Central, and Southern. He includes Chachapoyas and Lamas in North Peruvian Quechua so Ecuadorian is synonymous with Northern Quechua. Quechua I (Central Quechua, Waywash ) is spoken in Peru's central highlands, from the Ancash Region to Huancayo . It

1456-459: Is 300,000, an estimate from 1977. The missionary organization FEDEPI, on the other hand, estimated one million Imbabura dialect speakers (published 2006). Census figures are also problematic, due to under-reporting. The 2001 Ecuador census reports only 500,000 Quechua speakers, compared to the estimate in most linguistic sources of more than 2 million. The censuses of Peru (2007) and Bolivia (2001) are thought to be more reliable. Additionally, there

1547-691: Is a secondary division in Quechua II between the grammatically simplified northern varieties of Ecuador, Quechua II-B, known there as Kichwa , and the generally more conservative varieties of the southern highlands, Quechua II-C, which include the old Inca capital of Cusco . The closeness is at least in part because of the influence of Cusco Quechua on the Ecuadorean varieties in the Inca Empire. Because Northern nobles were required to educate their children in Cusco, this

1638-569: Is also an institution called the Council of Mallkus and Amautas which acts rather like an upper house consisting of four delegates from each of the modern states that comprise the Qullakas Asanajaqes . During the period 2000 - 2003 those delegates were: We are a single Qullana people who speak Quechua and Aymara , at the moment divided into four Latin American states, which hurts us much; but

1729-509: Is also called Qullakas Asanajaqes . The parliament holds regular meetings at Tiwanaku and Cochabamba in Bolivia and other places. It was first constituted on March 22, 1997, and was composed of the regional organizations: Jatun Quillakas Asanajaqis , J'acha Carangas , Charka Qhara Qhara , First Nations' Council of Potosi's Ayllus , Qhara Qhara , Ayllus of Cochabamba , Jach'a Suyu Pakajak'i , Urus , Saoras-Chuwis , and Kallawayas . There

1820-455: Is an unknown number of speakers in emigrant communities. There are significant differences among the varieties of Quechua spoken in the central Peruvian highlands and the peripheral varieties of Ecuador, as well as those of southern Peru and Bolivia. They can be labeled Quechua I (or Quechua B, central) and Quechua II (or Quechua A, peripheral). Within the two groups, there are few sharp boundaries, making them dialect continua . However, there

1911-409: Is known for its complex iconography and its "mythical realism". There is constant evidence within all types of art (ceramics, pottery, sculptures, etc.) of human-animal interactions, which was reflective of societal interconnections and how the Chavín people viewed themselves connected with "the other world". Some other iconography found in Chavín art continues to give a glimpse as to what the culture

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2002-507: Is one of the most important motifs seen in Chavín art. It has an important religious meaning and is repeated on many carvings and sculptures. Eagles are also commonly seen throughout Chavín art. There are three important artifacts which are the major examples of Chavín art. These artifacts are the Tello Obelisk, tenon heads, and the Lanzón . Tello Obelisk is a vertical, rectangular shaft with

2093-472: Is the most diverse branch of Quechua, to the extent that its divisions are commonly considered different languages. Quechua II (Peripheral Quechua, Wamp'una "Traveler") This is a sampling of words in several Quechuan languages: Chav%C3%ADn culture The Chavín culture was a pre-Columbian civilization , developed in the northern Andean highlands of Peru around 900 BCE, ending around 250 BCE. It extended its influence to other civilizations along

2184-493: The Andes . Derived from a common ancestral " Proto-Quechua " language, it is today the most widely spoken pre-Columbian language family of the Americas, with the number of speakers estimated at 8–10 million speakers in 2004, and just under 7 million from the most recent census data available up to 2011. Approximately 13.9% (3.7 million) of Peruvians speak a Quechua language. Although Quechua began expanding many centuries before

2275-750: The Chavín and Wari civilizations. Quechua had already expanded across wide ranges of the central Andes long before the expansion of the Inca Empire . The Inca were one among many peoples in present-day Peru who already spoke a form of Quechua, which in the Cuzco region particularly has been heavily influenced by Aymara , hence some of the characteristics that still distinguish the Cuzco form of Quechua today. Diverse Quechua regional dialects and languages had already developed in different areas, influenced by local languages, before

2366-588: The Incas , that previous expansion also meant that it was the primary language family within the Inca Empire. The Spanish also tolerated its use until the Peruvian struggle for independence in the 1780s. As a result, various Quechua languages are still widely spoken today, being co-official in many regions and the most spoken language lineage in Peru , after Spanish. The Quechua linguistic homeland may have been Central Peru. It has been speculated that it may have been used in

2457-585: The University of San Marcos , completed and defended the first thesis in the language group in 2019; it concerned the works of poet Andrés Alencastre Gutiérrez and it was also the first non-Spanish native language thesis done at that university. Currently, there are different initiatives that promote Quechua in the Andes and across the world: many universities offer Quechua classes, a community-based organization such as Elva Ambía 's Quechua Collective of New York promote

2548-483: The "Old Temple" took place from around 900 to 500 BCE, and construction of the "New Temple", the structure that was constructed and added on to the "Old Temple", took place from around 500 to 200 BCE. The lack of residential structures, occupational deposits, generalized weaponry, and evidence of storage further make the site's architecture more interesting, as it focuses mainly on the temples and what lies inside of them. The monumental center at Chavín de Huántar

2639-570: The Americas. As a result of Inca expansion into Central Chile , there were bilingual Quechua- Mapudungu Mapuche in Central Chile at the time of the Spanish arrival . It has been argued that Mapuche, Quechua, and Spanish coexisted in Central Chile , with significant bilingualism, during the 17th century. Alongside Mapudungun, Quechua is the indigenous language that has influenced Chilean Spanish

2730-400: The Chavín culture, as well as symbols indicative of ritualistic activities. Lithic art, for example, indicates that processions were important to Chavín ritual. Other artistic expressions included images of jaguars and hybrid humans with felines, avians, and crocodilian features. These in particular are done through artistic interpretations and were believed to have been done by shamans under

2821-512: The Chavín culture, such as for example the ceramic styles. Prior to Kotosh was the Wairajirca Period. This is when the first pottery appeared. The Mito tradition was even earlier. This was a preceramic tradition. Nevertheless, public buildings were constructed. The Chavín culture archaeological horizon, itself, has three ceramic stages. They were originally identified through stratified ceramics and encompass three stages of development for

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2912-469: The Chavín culture. At Chavín, power was legitimized through the belief in the small elite having a divine connection; shamans derived power and authority from their claim to a divine connection. The community believed in and had a desire to connect with the divine. With asymmetrical power, there is often evidence of the manipulation of traditions. Strategic manipulation is a vehicle of change which shamans could use to produce authority. During

3003-468: The Chavín horizon, large changes were taking place. "The greater degree of elaboration of persuasion evident in the rites, materials, and settings of the belief system, the more likely that not only were the leaders aware of being self-serving in their actions but also they were actually conscious of the trajectory change." The archeological evidence shows several examples of reinterpretation, use of psychotropic drugs, and landscape altering. It also shows

3094-595: The Inca Empire expanded and further promoted Quechua as the official language of the Empire. After the Spanish conquest of Peru in the 16th century, Quechua continued to be used widely by the indigenous peoples as the "common language." It was officially recognized by the Spanish administration, and many Spaniards learned it in order to communicate with local peoples. The clergy of the Catholic Church adopted Quechua to use as

3185-656: The Lanzón was carved into a large stone and was found within the Old Temple. It was originally in the rectangular chamber, and is considered to be the focal point of the Old Temple. It is carved out of stone and stands at 4.5 meters tall. The Lanzón is also represented in the New Temple. Other deities reflected the landscape around the Chavín, including animals in nature and the cosmos, and included figures such as crested eagles, hawks, serpents, crocodiles (caymans), and jaguars. They were intermingled with human aspects, becoming more of

3276-467: The Latin American nations achieved independence in the 19th century, the prestige of Quechua had decreased sharply. Gradually its use declined so that it was spoken mostly by indigenous people in the more isolated and conservative rural areas. Nevertheless, in the 21st century, Quechua language speakers number roughly 7 million people across South America, more than any other indigenous language family in

3367-536: The Nepena valley, excavations revealed Chavín ceramics. Warfare does not seem to have been a significant element in Chavín culture. The archaeological evidence shows a lack of basic defensive structures in Chavín centres, and warriors are not depicted in art, in notable contrast to the earlier art at Cerro Sechín . Effective social control may have been exercised by religious pressure, and the ability to exclude dissidents from managed water resources. The climate and terrain of

3458-548: The Old Temple and New Temple, with a shift to the New Temple as time progressed. Both temples featured pathways and deity worship spaces on the north and south wings. In addition to this, the temples, most notably the Old Temple, had deities carved into stone. The temples were conformed into a U-shaped area, encompassing a circular plaza. The temples featured ceremonial chambers and sacred hearths. Another important structure designed and utilized for ritual included plazas, of which there were many. The Circular Plaza in particular and

3549-638: The Peruvian coast. The Chavín people (whose name for themselves is unknown) were located in the Mosna Valley where the Mosna and Huachecsa rivers merge. This area is 3,150 metres (10,330 ft) above sea level and encompasses the quechua , suni , and puna life zones. In the periodization of pre-Columbian Peru , the Chavín is the main culture of the Early Horizon period in highland Peru, characterized by

3640-483: The Square Plaza were two of the sites primarily focused around ceremonial activity. Within the Chavín site was a structure which revealed rooms and galleries, speculated by archaeologists to be used as “ritual chambers” for a variety of ceremonies, including what could have been a ceremony surrounding fire. Major use of underground space in the form of stone-lined galleries that are often like labyrinths and run through

3731-480: The archaeology community as visitors to the site. The transition was not immediate, as ancient practices were highly appealed to frequently as rituals progressed. There is debate as to whether or not the Chavín practices were more hierarchical or hierarchical. It is believed by archaeologists that for the Chavín to have the most successful and impact rituals, they must be more condensed and more private in their nature. But other evidence shows that central areas reflected

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3822-531: The architecture, and were almost always cut and polished. Granite and black-veined limestone were the raw materials used in almost all of the engraved lithic art at the site. Granite was also used extensively in the construction of the Circular Plaza. Stone-faced platform mounds at the site were made using an orderly fill of rectangular quartzite blocks in leveled layers. Platforms were built directly on top of fallen wall stones from earlier constructions, as there

3913-458: The area. The Chavín culture also demonstrated advanced skills and knowledge in metallurgy , soldering, and temperature control. They used early techniques to develop refined gold work . The melting of metal had been discovered at this point and was used as a solder. Furthermore, the people domesticated camelids such as llamas . Camelids were used for pack animals, for fiber, and for meat. They produced ch'arki , or llama jerky . This product

4004-585: The buildings, which now surround open spaces. At this stage, galleries are elaborate in form and features. During the Black and White Stage, all known plazas (the Plaza Mayor, Plaza Menor, and the Circular Plaza) were constructed. As construction came to an end, galleries took on a more standardized look. By the end of the growth process, buildings become plazas with a U-shaped arrangement and an east-west axis bisecting

4095-455: The center or birthplace of the Chavín culture, it was of great importance and has been designated a UNESCO World Heritage Site . The chief example of architecture is the Chavín de Huántar temple. The temple's design shows complex innovation to adapt to the highland environments of Peru. To avoid the temple's being flooded and destroyed during the rainy season, the Chavín people created a successful drainage system. Several canals built under

4186-435: The complex planning and construction of stone-walled galleries. The concept of invented tradition refers to a situation in which outside elements are newly brought together to depict a seemingly old tradition. This can be seen generally in the architecture at Chavín de Huántar, which bring together many aspects of outside cultures to create a unique new, yet traditional appearance. The use of psychotropic drugs introduces

4277-531: The confrontation of two cultures: the culture of life represented by the indigenous people, and the culture of death represented by West. Quechua language Quechua ( / ˈ k ɛ tʃ u ə / , Spanish: [ˈketʃwa] ), also called Runa simi ( Quechua: [ˈɾʊna ˈsɪmɪ] , 'people's language') in Southern Quechua , is an indigenous language family that originated in central Peru and thereafter spread to other countries of

4368-557: The country. The major obstacle to the usage and teaching of Quechua languages is the lack of written materials, such as books, newspapers, software, and magazines. The Bible has been translated into Quechua and is distributed by certain missionary groups. Quechua, along with Aymara and minor indigenous languages, remains essentially a spoken language . In recent years, Quechua has been introduced in intercultural bilingual education (IBE) in Peru , Bolivia , and Ecuador . Even in these areas,

4459-460: The dialects is the basic criterion that defines Quechua not as a single language, but as a language family. The complex and progressive nature of how speech varies across the dialect continua makes it nearly impossible to differentiate discrete varieties; Ethnologue lists 45 varieties which are then divided into two groups; Central and Peripheral. Due to the non-intelligibility between the two groups, they are all classified as separate languages. As

4550-455: The effects of ritual moved to be more intimate and exclusive, as evident with the use and development of ritual space and architecture. Religious figures played a large role in how the site was designed and how rituals were oriented. The overall architecture at Chavín had religious influence and significance. The sacred spaces and structures within this society were evident to have ritualistic and potentially religious purposes. Understanding how

4641-403: The enclosed space. The axis also intersects the Lanzón . Modifications were done during all stages of construction to maintain access to the internal architecture of the site. There was a high level of interest in maintaining access to internal architecture and sacred elements of the site. The internal architecture was constructed as part of a single design and was intricately incorporated with

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4732-505: The external architecture. Including lateral and asymmetrical growth allowed for these sacred elements to remain visible, including the Lanzón. The Lanzón Gallery was created from an earlier freestanding structure that was then transformed into a stone-roofed internal space by constructing around it. The Lanzón was possibly present before the roofing, as it is likely that the Lanzón predates the construction of mounds and plazas. In general, galleries follow construction patterns, which indicates

4823-487: The far north coast to Paracas on the south coast; and from Chavín in the north highlands to Pucará in the south highlands. Some scholars argued that the development of Chavín social complexities coincided with the cultivation of maize and development of agricultural surpluses. Through an analysis of carbon isotope in the human bones found at Chavín sites, researchers have proved that the diet consisted mainly of C 3 foods such as potatoes and quinoa , while maize,

4914-427: The figures depicted are coherent to interpreters, but it's important to note that this is not how the Lanzón is meant to be seen. The Chavín culture had a wide sphere of influence throughout surrounding civilizations, especially because of their location at a trade crossing point between the deserts and Amazon jungle. For example, Pacopampa , located north (about a 3-week trek) of Chavín de Huántar, has renovations on

5005-547: The first Chavín people had a religion. Chavín de Huántar was the place of origin of the second large-scale political entity in the central Andes, and this is mainly due to the extensive architecture at the site as well as the architecture is considered an engineering accomplishment. The site uses both internal and external architecture. Internal architecture refers to galleries, passageways, rooms, staircases, ventilation shafts, and drainage canals. External architecture refers to plazas, platform mounds, and terraces. Construction of

5096-857: The governments are reaching only a part of the Quechua-speaking populations. Some indigenous people in each of the countries are having their children study in Spanish for social advancement. Radio Nacional del Perú broadcasts news and agrarian programs in Quechua for periods in the mornings. Quechua and Spanish are now heavily intermixed in much of the Andean region, with many hundreds of Spanish loanwords in Quechua. Similarly, Quechua phrases and words are commonly used by Spanish speakers. In southern rural Bolivia, for instance, many Quechua words such as wawa (infant), misi (cat), waska (strap or thrashing), are as commonly used as their Spanish counterparts, even in entirely Spanish-speaking areas. Quechua has also had

5187-405: The hypothesis of asymmetrical power. Finally, the planning and construction of the stone-walled galleries, in particular, suggest a hierarchical system. In addition to the requirement to command and direct the manpower required, the galleries show unique planning. They allowed only one entrance; this is atypical of the time when rooms commonly had multiple entrances and exits. The iconography on

5278-447: The implications of the Chavín ritual practices. In fact, these underground galleries were more than just a place of ritual. As was recently discovered in 2018 by a team of archaeologists led by John Rick, through the use of all-terrain robots, these galleries were the final resting place for, presumably, the temple's builders. The men's bodies weren't buried in a very honorable way: they were face-down, covered by rocks. John Rick raised

5369-430: The influence of the psychedelic drugs. In addition to animals, art reflected plant life, including images of the cacti used as a psychedelic drug. Deities were an important element in Chavín religious practice. Most important to the Chavín was the Lanzón, the most central deity in Chavín culture, making the Lanzón central to religious practices. It is believed to be a founding ancestor who had oracle powers. The statue of

5460-407: The intensification of the religious cult, the appearance of ceramics closely related to the ceremonial centers, the improvement of agricultural techniques and the development of metallurgy and textiles. The best-known archaeological site for the Chavín culture is Chavín de Huántar , located in the Andean highlands of the present-day Ancash Region . Although Chavín de Huántar may or may not have been

5551-456: The intricately complex and sacred designs. The Raimondi Stele is one of the major examples of this technique. Ceramics, however, do not appear to represent the same stylistic features that are found on sculptures. Chavín art decorates the walls of the temple and includes carvings, sculptures and pottery. Artists depicted exotic creatures found in other regions, such as jaguars and eagles, rather than local plants and animals. The feline figure

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5642-658: The lack of hierarchy in ritual practice, and that the society utilised the open spaces to better demonstrate a more inclusive religious experience. This demonstrates that ritual practice might have been hierarchical or hierarchical, and reflects back to the ideas of their exclusivity with other religious institutions, rituals, and traditions. Regardless, it is understood and well accepted that the Chavin were inclusive in their ritual practices. Important aspects of Chavín ritual activity and practice have been discovered to be processions, offerings of different materials (exotic and valuable), and

5733-625: The language of evangelization . The oldest written records of the language are by missionary Domingo de Santo Tomás , who arrived in Peru in 1538 and learned the language from 1540. He published his Grammatica o arte de la lengua general de los indios de los reynos del Perú (Grammar or Art of the General Language of the Indians of the Kingdoms of Peru) in 1560. Given its use by the Catholic missionaries,

5824-439: The language, and governments are training interpreters in Quechua to serve in healthcare, justice, and bureaucratic facilities. In 1975, Peru became the first country to recognize Quechua as one of its official languages. Ecuador conferred official status on the language in its 2006 constitution, and in 2009, Bolivia adopted a new constitution that recognized Quechua and several other indigenous languages as official languages of

5915-444: The last stages of construction, due to constraints, centeredness was no longer possible, so architects shifted to constructing symmetrical pairs. Externally, buildings were asymmetrical to each other. The primary construction materials used were quartzite and sandstone, white granite, and black limestone. Alternate coursing of quartzite was used in the major platforms, while white sandstone and white granite were used interchangeably in

6006-474: The main temple that are characteristic of Chavín culture. Caballo Muerto , a coastal site in the Moche Valley region, has an adobe structure created during renovation of the main temple, the adobe related to Chavín influence. Garagay, a site in the modern-day Lima region, has variations of the characteristic Chavín iconography, including a head with mucus coming from the nostrils. At the site of Cerro Blanco, in

6097-476: The monuments’ major platforms and mounds has been speculated to be a center for religious activity where ceremonies occurred in several different contexts involving both audiences and participants. The open spaces of plazas versus the small restricted spaces of Chavín galleries in the temple shows that there is a progression of how the ritual spaces and architecture was used, moving more from public to private practice. The gallery spaces are central to understanding

6188-548: The most. Quechua-Aymara and mixed Quechua-Aymara- Mapudungu toponymy can be found as far south as Osorno Province in Chile (latitude 41° S). In 2017 the first thesis defense done in Quechua in Europe was done by Peruvian Carmen Escalante Gutiérrez at Pablo de Olavide University ( Sevilla ). The same year Pablo Landeo wrote the first novel in Quechua without a Spanish translation. A Peruvian student, Roxana Quispe Collantes of

6279-430: The neighbouring areas outside the managed land were a daunting option for farmers wishing to flee the culture. Evidence of warfare has been found only in contemporaneous sites that were not influenced by Chavín culture, almost as if those other civilizations were defending themselves via warfare from Chavín cultural influence. Chavín culture as a style, and probably as a period, was widespread, stretching from Piura on

6370-454: The pilgrims. Another artefact was a conch shell, used as a trumpet. Art suggests that processions were essential to disclosing that processions were an important part of Chavín ritual. Other ritual practices were produced by the shamans, such as divination, celestial observations, calendar calculations, health, and healing. One other ritualistic element included the use of psychotropic drugs through mescaline containing cacti. The cacti provided

6461-410: The possibility, yet to be confirmed, that these people could very well have been sacrificed. This discovery shed some light as to where the people of Chavín buried their dead, although there might be other burial sites, as the director for the excavation said that he doesn't believe it was customary to bury them in those galleries, just that it sometimes happened. If it becomes known, through the study of

6552-434: The practice may have been sacred and a status symbol . The shamans would be perceived to have special powers to connect with nature and the divine. The extensive degree of landscape altering at Chavín de Huántar for temple reconstructions shows that someone or a group of people had the power to plan the reconstructions and influence others to carry out those plans. The large constructions that occurred at this site support

6643-485: The range of Quechua continued to expand in some areas. In the late 18th century, colonial officials ended the administrative and religious use of Quechua. They banned it from public use in Peru after the Túpac Amaru II rebellion of indigenous peoples. The Crown banned "loyal" pro-Catholic texts in Quechua, such as Garcilaso de la Vega's Comentarios Reales . Despite a brief revival of the language immediately after

6734-579: The remains, that they were indeed sacrificed, it could also serve to prove the theory that the galleries were a place of ritual, but for now, we can only know for sure that it was the final resting place for the men who built the temple. The sizes of the spaces in the sacred spaces provided different amounts of room for people to congregate. External spaces such as the plazas had the ability to hold more individuals for ritual practices. The Square Plaza could have held 5,200 individuals. The Circular Plaza could have held around 600 individuals. Internal spaces within

6825-438: The sacred architecture was designed to be experienced more so than actually viewed. People who designed and built the architecture at Chavín are understood to be priests or religious leaders within the community. Configuration of the site also emphasizes that there was a presence of high-ranked officials. The architecture within Chavín was dictated by these individuals to keep the ritual elements of their culture prominent. This

6916-503: The site of Chavin de Huántar is designed allows modern individuals to recognize how the site reflects intentionality of the builders to relay a specific experience. The site was considered to be sensory, meaning that the architectural structure and design elicited a certain feeling through the senses, through sight and touch. It is perception , which is essentially a series of physiological responses. Sacred spaces, such as plazas, were designed to mainly disrupt visual impact, meaning that

7007-447: The site were plastered, rectangular chambers. One of these later housed the Lanzon . The architecture of the Chavín site allowed for a rich and diverse ritual practice within the ritualized spaces, leading scholars to speculate whether or not the Chavín served as a multi-ethnic ceremonial center; the architecture, materials, and offerings might have been inspired by other cultures, but there is

7098-484: The space might have been indicative of the other diverse practices that took place at that time. The want for more followers extended more deeply than numbers, but rather the Chavín wanted to establish a central authority as well as socially integrate diverse societies. Ritual practice at this time evolved and showed evidence of both public and private religion, and showed an increased distance between participants and observers in public ceremonies. Participants are termed in

7189-525: The temple acted as drainage. The Chavín people also showed advanced acoustic understanding. During the rainy season water rushes through the canals and creates a roaring sound that emulates a jaguar , a sacred animal. The temple was built of white granite and black limestone , neither of which is found near the Chavín site. This meant that leaders organized many workers to bring the special materials from far away rather than use local rock deposits. They also may have been traded from different civilizations in

7280-405: The temple. The shaft extends through an entire floor of the structure and the ceiling. It is carved with an image of a fanged deity, a recurring image throughout the Chavín civilization. The Lanzón is found in a gallery inside of the Old Temple. The sculpture is enhanced by the four openings of the chamber it lies in, making it so that it allows only partial and segmented views. In rollout drawings,

7371-506: The temples, for example the galleries or hallways, could have only held a small number. Within the Lanzon gallery in the Old Temple, only around 15 people could have attended a ceremony, and within the canal entries only 2 to 4 people could have witnessed the ceremony. Ritualistic activity for Chavín is not necessarily original; it has deep roots connected to activities from other (Andean civilisations|Andean) societies and cultures. The rituals in

7462-441: The use of water. One of these offerings can be connected to the smashed pieces of obsidian found along with fragments of mirror. Other ceremonial acts for the Chavín included the smashing of pots and ceremonies surrounding the use of fire, held within certain areas of the Chavín site as a part of their ritual. Artefacts in the temples relay the ritual practice of offerings. Ceramics, for example, were believed to be offerings brought by

7553-471: The walls of the stone galleries is highly complex. The complexity suggests that only a select few people were able to understand the iconography; such people would serve as translators for the few others who were privileged to view the stone galleries. The limited access, both physically and symbolically, of the stone-walled galleries, supports the existence of a shaman elite at Chavín de Huántar. The evolution of authority at Chavín appears to have resulted from

7644-432: The wound is still open and one day we will reconstitute the first great Collasuyu and soon the powerful Tawantinsuyu , dear brothers, remembers that we are only one people. The 500 years of Indian resistance have not been in vain. From 500 years of resistance we pass to another 500 years in power. The will of the people was imposed...and has begun to overcome the empire's cannons. We have lived for so many years through

7735-520: Was a form of Proto-Quechuan , reasoning that the Quechuan languages' highly regular morphology and syntax compared to surrounding languages would have been useful for allowing intelligible communication between communities separated by mountain ranges, as some Chavín groups were. On the other hand, Alfredo Torero dates the Proto-Quechuan languages to around the beginning of the first millennium CE when

7826-751: Was built in at least 15 known phases, all of which incorporate the 39 known episodes of gallery construction. The earliest known construction stage, the Separate Mound Stage, consisted of separate buildings and do not conform, necessarily, to the U-shaped pattern seen in the Initial Horizon Period and the Early Horizon Period. During the Expansion Stage, construction integrated stepped platforms and created contiguous U-shaped form by connecting

7917-453: Was commonly traded by camelid herders and was the main economic resource for the Chavín people. The Chavín people also successfully cultivated several crops, including potatoes , quinoa , and maize . They developed an irrigation system to assist the growth of these crops. There is an absence of written language, so the language spoken by the Chavín people is not known, but it is likely now extinct. Some anthropologists have proposed that it

8008-473: Was done so through the details and formatting of each building, which in essence created the effect that those participating in the ritual were experiencing their religious phenomena. Construction of the sacred ritual spaces was done with a diverse labor pattern and no central authority was controlling the area during its actual construction. The ritual architecture of the Chavín is similar to other Andean coastal architecture. The earliest architectural forms on

8099-455: Was like, such as the general evidence of the use of psycho-active plants in ritual. The San Pedro Cactus is often seen on various art forms, sometimes being held by humans, which is used as evidence to support the use of the plant. The stone sculpture stela of the cactus bearer shows an anthropomorphized being with serpent hair, a mouth with fangs , a belt with a two-headed serpent and claws, who in their right hand holds what appears to be

8190-413: Was little to no attempt to remove debris. The Chavín culture represents the first widespread, recognizable artistic style in the Andes. Chavín art can be divided into two phases: The first phase corresponding to the construction of the "Old Temple" at Chavín de Huántar (c. 900–500 BCE); and the second phase corresponding to the construction of Chavín de Huántar's "New Temple" (c. 500–200 BCE). Chavín art

8281-585: Was maintained as the prestige dialect in the north. Speakers from different points within any of the three regions can generally understand one another reasonably well. There are nonetheless significant local-level differences across each. ( Wanka Quechua , in particular, has several very distinctive characteristics that make the variety more challenging to understand, even for other Central Quechua speakers.) Speakers from different major regions, particularly Central or Southern Quechua, are not able to communicate effectively. The lack of mutual intelligibility among

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