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Mummies and Mortuary Monuments: A Postprocessual Prehistory of Central Andean Social Organization
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Mummies and Mortuary Monuments: A Postprocessual Prehistory of Central Andean Social Organization in Franklin, TN
Current price: $35.00
Barnes and Noble
Mummies and Mortuary Monuments: A Postprocessual Prehistory of Central Andean Social Organization in Franklin, TN
Current price: $35.00
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Size: Paperback
Since prehistoric times, Andean societies have been organized around the
ayllu,
a grouping of real or ceremonial kinspeople who share labor, resources, and ritual obligations. Many Andean scholars believe that the
ayllu
is as ancient as Andean culture itself, possibly dating back as far as 6000 B.C., and that it arose to alleviate the hardships of farming in the mountainous Andean environment.
In this boldly revisionist book, however, William Isbell persuasively argues that the
developed during the latter half of the Early Intermediate Period (around A.D. 200) as a means of resistance to the process of state formation. Drawing on archaeological evidence, as well as records of Inca life taken from the chroniclers, Isbell asserts that prehistoric
ayllus
were organized around the veneration of deceased ancestors, whose mummified bodies were housed in open sepulchers, or
challups
, where they could be visited by descendants seeking approval and favors. By charting the temporal and spatial distribution of
chullpa
ruins, Isbell offers a convincing new explanation of where, when, and why the
developed.
ayllu,
a grouping of real or ceremonial kinspeople who share labor, resources, and ritual obligations. Many Andean scholars believe that the
ayllu
is as ancient as Andean culture itself, possibly dating back as far as 6000 B.C., and that it arose to alleviate the hardships of farming in the mountainous Andean environment.
In this boldly revisionist book, however, William Isbell persuasively argues that the
developed during the latter half of the Early Intermediate Period (around A.D. 200) as a means of resistance to the process of state formation. Drawing on archaeological evidence, as well as records of Inca life taken from the chroniclers, Isbell asserts that prehistoric
ayllus
were organized around the veneration of deceased ancestors, whose mummified bodies were housed in open sepulchers, or
challups
, where they could be visited by descendants seeking approval and favors. By charting the temporal and spatial distribution of
chullpa
ruins, Isbell offers a convincing new explanation of where, when, and why the
developed.
Since prehistoric times, Andean societies have been organized around the
ayllu,
a grouping of real or ceremonial kinspeople who share labor, resources, and ritual obligations. Many Andean scholars believe that the
ayllu
is as ancient as Andean culture itself, possibly dating back as far as 6000 B.C., and that it arose to alleviate the hardships of farming in the mountainous Andean environment.
In this boldly revisionist book, however, William Isbell persuasively argues that the
developed during the latter half of the Early Intermediate Period (around A.D. 200) as a means of resistance to the process of state formation. Drawing on archaeological evidence, as well as records of Inca life taken from the chroniclers, Isbell asserts that prehistoric
ayllus
were organized around the veneration of deceased ancestors, whose mummified bodies were housed in open sepulchers, or
challups
, where they could be visited by descendants seeking approval and favors. By charting the temporal and spatial distribution of
chullpa
ruins, Isbell offers a convincing new explanation of where, when, and why the
developed.
ayllu,
a grouping of real or ceremonial kinspeople who share labor, resources, and ritual obligations. Many Andean scholars believe that the
ayllu
is as ancient as Andean culture itself, possibly dating back as far as 6000 B.C., and that it arose to alleviate the hardships of farming in the mountainous Andean environment.
In this boldly revisionist book, however, William Isbell persuasively argues that the
developed during the latter half of the Early Intermediate Period (around A.D. 200) as a means of resistance to the process of state formation. Drawing on archaeological evidence, as well as records of Inca life taken from the chroniclers, Isbell asserts that prehistoric
ayllus
were organized around the veneration of deceased ancestors, whose mummified bodies were housed in open sepulchers, or
challups
, where they could be visited by descendants seeking approval and favors. By charting the temporal and spatial distribution of
chullpa
ruins, Isbell offers a convincing new explanation of where, when, and why the
developed.
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