The Archaeology of Peruvian States

Tiwanaku文明（公元500-1000年）是南美洲土著最早的国家社会之一，纪念性的公共建筑在社会的社会和政治组织中发挥了重要作用。蒂瓦纳库的公共建筑是中央集权的国家和宗教指定的总督或牧师的宫殿吗？或者它们是在多元化的前印加社会中聚集许多不同的邪教和团体的寺庙？不幸的是，虽然我们对蒂瓦纳库高地的宏伟建筑和石雕风格有一些了解，但对蒂瓦纳库寺庙的功能知之甚少，其中大多数寺庙位于潮湿的高原地区，那里的易损建筑和文物很少保存下来。该项目将通过研究Omo Tiwanaku寺庙来解决这个问题，该寺庙位于秘鲁莫克瓜省的低地沙漠Tiwanaku省。初步挖掘发现了保存完好的奥莫色彩鲜艳的建筑，包括易腐烂的屋顶和墙壁材料，以及可能的居住遗迹的一小部分样本，以及包括陶瓷饮用器和香炉在内的仪式用具，海胆刺，孔雀石珠，包括靛蓝织锦碎片在内的纺织品以及美洲驼骨头，贝壳，海星和古柯叶的祭祀用品。整个结构的区域挖掘将定义详细的房间访问模式，并允许暴露整个房间的地板和内部特征，同时保持对人工制品，动物和植物材料的背景的仔细控制。所有挖掘的填埋物都将在1 / 4英寸处仔细筛选，所有地面的土壤样本和特征都将通过渐进的精细筛选进行处理，以获得植物、动物、岩石和头部样本。这种“家庭考古学”方法将允许研究人员确定每个房间和特征的组成仪式和家庭活动，以及活跃在寺庙每个部分的居民或工作人员的隶属关系。关于奥莫神庙的功能和归属的调查结果将根据最近在玻利维亚蒂瓦纳库文明家园的公共建筑工作以及P.I.进行分析对莫克瓜蒂瓦纳库省的家庭和殡葬考古、定居模式和肖像学进行了广泛的前期研究。将对省级寺庙功能的竞争模式进行评估，对比中央集权的国家仪式实践与联邦仪式模式，以及国际主义的实践模式，非蒂瓦纳库和/或瓦里参与者也可能参与其中。研究结果将为正在进行的关于蒂瓦纳库系统中央控制程度的辩论提供信息，并有助于对早期扩张国家社会中国家和仪式的比较主义对话。

For the Tiwanaku civilization (AD 500-1000), one of Native South America's earliest state societies, monumental public architecture played an important role in the social and political organization of society. Were Tiwanaku public buildings the palaces of governors or priests designated by a centralized state and religion? Or were they temples for the coming together of many diverse cults and groups within a pluralistic pre-Inca society? Unfortunately, while we have some information about highland Tiwanaku's magnificent architecture and stone carving style, relatively little is yet known about the functions of Tiwanaku temples, most of which are located in the wet altiplano region, where perishable architecture and artifacts are seldom preserved. This project will address this problem by studying the Omo Tiwanaku temple, located in the lowland desert Tiwanaku province of Moquegua, Peru. Pilot excavations found excellent preservation of Omo's brightly painted architecture, including perishable roofing and wall materials, and a small sample of possible residential remains, and ritual paraphernalia including ceramic drinking vessels and censers, sea urchin spines, malachite beads, textiles including indigo tapestry fragments and sacrificial offering caches of llama bone, shells, starfish, and coca leaves. Area excavations of the entire structure will define detailed room access patterns and permit exposure of the floors and internal features of entire rooms, while maintaining careful control over the context of artifacts, faunal and botanical materials. All excavated fill will be carefully screened at ¼", with soil samples from all floor and features processed through progressive fine screens for botanical faunal and lithic and bead samples. This "household archaeology" methodology will permit the researchers to determine the component ritual and domestic activities of each room and feature, and the affiliation of the residents or staff active in each section of the temple. Findings on the Omo temple's function and affiliation will be analyzed in light of recent work on public buildings in the Bolivian homeland of the Tiwanaku civilization, as well as the P.I.'s extensive prior research on the household and mortuary archaeology, settlement patterns, and iconography of the Tiwanaku province in Moquegua. Competing models of provincial temple functions will be evaluated, contrasting centralized state ritual practices vs. confederative ritual patterns, and internationalist models of practices, potentially with non-Tiwanaku and/or Wari participants also taking part. Results will inform an ongoing debate on the degree of central control in the Tiwanaku system and contribute to the comparativist conversation on state and ritual in early expansive state societies.