Transcultural knowledge production in the southern Andes region. Spatiality, materiality and the construction of sacred topographies in the context of colonial rule. Sajama and Sabaya, 16th-19th centuries.

该研究项目认为自己是对跨文化知识历史的贡献。它审视了当地土著认识论的历史意义及其与霸权（即基督教-欧洲）知识秩序的跨文化相互依存关系。本报告以现今玻利维亚高原上的萨贾马和萨巴亚两个城镇为例，分析了16世纪至19世纪基督教化和殖民统治背景下宗教知识生产的动态。重点是生产新的，跨文化形式的宗教和宇宙知识。这在空间和地理上总是位于整个安第斯山脉地区，并与当地神圣空间和地形的建设密不可分。这一现象是第一次遇到一般的发展的理论模型分析神圣的空间性。在第二步中，这一模式作为工具，对两个个案进行微观历史考察。它们关注当地行为者之间有意义的互动，周围神圣化的地形和人工制品和建筑（例如坟墓塔/chullpas，邪教遗址/wak'a，教堂，小教堂等）。是社会和宗教空间的一部分。作为"认识对象"，它们参与了宗教和宇宙学知识的生产、保存和（重新）配置。这些资料来源包括书面和非书面的材料传统以及人种学访谈，在地理信息系统的帮助下，这些资料来源相互关联并与发现或表达这些资料的地理空间相关联（地理参照）。在深度测绘的理论方法之后，非明确的地理数据，如图像，叙事，仪式实践等，也被绘制成地理历史图。该项目的目的是使用这样一个空间关系模型来抵消传统史学知识史的线性叙事，并能够掌握超越书面传统的跨文化知识生产的动态和复杂性。由于这种方法，将创建和出版一个动态的、基于网络的关于Sabaya和Sajama的神圣空间和宗教知识的深度地图。它的目的是可视化的宗教和宇宙知识生产和流通的跨文化层面，以及当地的认识论的意义和它们的相互依存关系与霸权知识秩序在较长的时间。有了这张地图，该项目为数字人文学科做出了创新性的贡献，并促进了学术知识向非学术公众的转移，特别是向那些文化遗产研究涉及的社区。

The research project sees itself as a contribution to the history of transcultural knowledge. It scrutinizes the historical significance of local indigenous epistemologies and their trans-cultural interdependencies with hegemonic, i.e. Christian-European, knowledge orders. With reference to the two towns of Sajama and Sabaya in the highlands of present-day Bolivia, it analyses the dynamics of religious knowledge production in the context of Christianisation and colonial rule between the 16th and 19th centuries. The focus is on the production of new, transcultural forms of religious and cosmological knowledge. This is always spatially and geographically located in the entire Andes region and inseparably connected with the local construction of sacred spaces and topographies. The phenomenon is first met in general by the development of a theoretical model for the analysis of sacred spatiality. In the second step, this model serves as an instrument for the micro-historical investigation of the two case studies. They focus the meaningful interaction between the local actors, the surrounding sacralized topography and the artefacts and architectures (e.g. grave towers/chullpas, cult sites/wak'a, churches, chapels, etc.) that are part of the social and religious space. As "epistemic objects", they were involved in the production, preservation and (re-)configuration of religious and cosmological knowledge. The sources, which consist of written and non-written material traditions as well as ethnographic interviews, are recorded, related to each other and to the geographical space in which they were found or articulated (georeferencing) with the help of a geographical information system (GIS). Following the theoretical-methodical approach of deep mapping, non-explicitly geographical data such as iconographies, narratives, ritual practices, etc. are also mapped geo-historically. The aim of the project is to use such a spatial-relational model to counteract the linear narrative of knowledge history of traditional historiography and to be able to grasp the dynamics and complexity of transcultural knowledge production beyond the written tradition. As a result of this approach, a dynamic, web-based deep map of sacred spaces and religious knowledge about Sabaya and Sajama will be created and published. It is intended to visualize the transcultural dimensions of religious and cosmological knowledge production and circulation as well as the significance of local epistemologies and their interdependencies with hegemonic knowledge orders over longer periods. With this map, the project makes an innovative contribution to the Digital Humanities and facilitates the transfer of academic knowledge to the non-academic public, especially to those communities whose cultural heritage the study deals with.