Doctoral Dissertation Research: Scientific Expeditions, Social Discoveries: Hiram Bingham and the Making of Machu Picchu

这篇论文的研究项目试图绘制出早期的科学实践和视觉技术对秘鲁马丘比丘的文化想象和生产做出贡献的方式。1911年，由希拉姆·宾厄姆率领的耶鲁大学秘鲁探险队发现了马丘比丘，它并不是简单地向全球公众展示。相反，环境保护署开始将该遗址作为科学和印加遗址的框架，很快在秘鲁被重建为本土主义的乌托邦和国家宝藏。将摇摇欲坠的城墙和山脊上杂草丛生的遗迹翻译成“马丘比丘：印加遗迹”不仅涉及考古挖掘和重建，还涉及许多其他工具和技术。摄影和可视化、地图绘制、科学探索的进行和实践以及对历史记录的特殊解读等技术都是以特定方式援引的。这个项目借鉴了20世纪初安第斯探险的文本、类型经济学论文、秘鲁档案和民族志访谈和观察，调查了探险实践、社交网络和视觉技术在塑造马丘比丘社会意义方面的作用。知识价值：这个项目不仅承诺对马丘比丘和秘鲁和安第斯山脉全球流行想象的形成进行必要的描述，而且还承诺对科学、证据普及和20世纪国际体系中国家形成的力量之间的相互作用进行必要的说明。关于马丘比丘的时间段和社会结构还没有得到很好的研究。在南美洲进行的许多科学考察研究都侧重于20世纪以前的考察(例如，1992年的普拉特、1996年的米勒和1996年的瑞尔)。通过聚焦于宾厄姆20世纪早期的探险，这项研究不仅考察了科学实践、社会网络和秘鲁人的抵抗努力，通过这些科学实践、社会网络和秘鲁人的抵抗努力，最终发现并建设了马丘比丘作为全球财产，而且还考察了视觉探险技术如何在将该遗址塑造为国家和世界遗产方面发挥作用。把马丘比丘的科学发现放在科学探险史和科学技术的特定时刻，可能会让我们深入了解科学和社会是如何相互影响的，以及马丘比丘的今天的意义是如何植根于特定的政治和技术历史的。通过将重点放在秘鲁最著名的教科文组织世界遗产遗址，该项目还将对有关全球生产科学知识和形成文化遗产的辩论作出重大贡献。2005年12月，秘鲁国家威胁要起诉耶鲁大学归还马丘比丘的文物(Brodzinsky 2005)。尽管这一挑战震惊了世界大部分地区，但对于那些熟悉秘鲁政治和历史的人来说，这一举措被认为是早就应该采取的行动(例如，Mold de Pase 2001,2003)。自1911年在全球首次亮相以来，马丘比丘发现自己既被认为是科学研究的对象，对全球洞察至关重要，也被认为是秘鲁遗产和遗产的神圣象征。自1911年以来，这些身份一直在冲突。对这一冲突的调查有望加强我们对这些看似互不相容但相互关联的观点的容忍和理解。如果我们要了解考古实践的社会影响和遣返所涉及的动机，就必须对所涉及的历史过程进行详细的民族志研究，以便为应对措施提供信息。当研究完成后，论文将完成，其中的结果将发表在论文中。将向北美和南美的观众进行讲座，努力扩大我们对该地点、其历史、目前的全球地位以及将该地区称为家的人的了解。

This dissertation research project seeks to map the ways in which early scientific practices and visual technologies have contributed to the cultural imagining and production of Peru's Machu Picchu. Discovered in 1911 by the Yale Peruvian Expedition (YPE) led by Hiram Bingham, Machu Picchu was not simply unveiled to a global public. Rather, the YPE initiated the framing of the site as a scientific and Incan find, which was soon reframed in Peru as a nativist utopia and national treasure. The translation of crumbling walls and weedy remains of a mountainous ridge into "Machu Picchu: Incan heritage site" involved not only archaeological excavation and reconstruction, but a host of other tools and technologies. Technologies such as photography and visualization, map-making, the conduct and practices of scientific exploration, and particular readings of the historical record were all invoked in specific ways. Drawing on texts from turn of the twentieth-century Andean explorations, YPE papers, Peruvian archives, and ethnographic interviews and observations, this project investigates the ways in which expeditionary practices, social networks, and visual technologies were instrumental in shaping the social meaning of Machu Picchu. Intellectual Merit: This project promises a needed account not only of Machu Picchu and the formation of a global popular imaginary of Peru and the Andes, but of the interplay between science, the popularization of evidence, and the forces of nation-making in the 20th century international system. The time period in question and the social construction of Machu Picchu are not well studied. Much of the research conducted on scientific expeditions in South America has focused on expeditions that pre-date the twentieth century (e.g. Pratt 1992, Miller and Reill 1996). By focusing on Bingham's early twentieth century expeditions, this research examines not only the scientific practices, social networks and Peruvian resistance efforts by which the YPE came to discover and construct Machu Picchu as a global property but also how visual expeditionary technologies were instrumental in shaping the site into national and world heritage. Locating the scientific discovery of Machu Picchu within a history of scientific expeditions and in a particular moment in scientific technologies may provide insight into how science and society have mutually informed one another and how the present meanings of Machu Picchu are rooted in a particular political and technological past. Through its focus on Peru's most well known UNESCO World Heritage site, this project will also contribute substantially to debates on the global production of scientific knowledge and cultural heritage formation.Broader Impact: This research could not be timelier. In December 2005, the Peruvian nation threatened to sue Yale University for repatriation of artifacts taken from Machu Picchu (Brodzinsky 2005). Although this challenge came as a shock to most of the world, for those familiar with Peruvian politics and history, this move was seen as long overdue (e.g. Mould de Pease 2001, 2003). Since its global debut in 1911 Machu Picchu has found itself identified as both an object of scientific inquiry critical to global insight and as a sacred symbol of Peruvian heritage and patrimony. Since 1911, these identities have clashed. An investigation into this conflict promises to enhance our tolerance and understanding of these seemingly incompatible though interconnected perspectives. If we are to understand the social effects of archaeological practices and the motivations involved in repatriation, it is essential to have a detailed ethnography of the historical processes involved to inform responses. When the research is complete, the dissertation will then be finished, and the results in it will be published in papers. Lectures will be given to both North American and South American audiences in an effort to broaden our understanding of the site, its history, its current global position and the people who call the area home.