Urco and <i>uma</i>: Aymara concepts of space

Bouysse-Cassagne, Thérèse

doi:10.1017/cbo9780511753091.018

Cited by 41 publications

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“…Within the larger landscape, the east flank of Ayawiri's mesa had more productive terraces; the west, a river valley with better pasture; and farther distant to the east was Lake Titicaca, while to the west were the high mountains, whence came cold winds and stormy weather. It is tempting to connect these patterns to the work of anthropologist Therese Bouysse-Cassagne (1986), who drew on colonial-period documents from the Titicaca basin to propose a basic Aymara conceptual division between urqo (west, male, mountains), and uma (east, female, water). At any rate, it is clear that there were some basic shared understandings across the Ayawiri community about the proper spatial organization of people, things and actions.…”

Section: Ayawiri (Machu Llaqta)mentioning

confidence: 99%

Coalescence and Defensive Communities: Insights from an Andean Hillfort Town

Arkush

2017

CAJ

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Defensive and fortified settlements are often places of relatively dense nucleation by people with few viable alternatives, resulting in the imperative need to establish consensual rules for living together. What behaviours and attitudes were adopted in defensively nucleated places? Recent investigations at Ayawiri (Machu Llaqta), a densely settled hillfort town of the western Titicaca Basin of Peru inhabited c. ad 1300–1450, shed light on the nature of social life within the defensive community and the workings of social distinction, priority in settlement, conformity and publicity. I draw on the evidence from Ayawiri to discuss how defensive settlements create and reinforce certain ways of living by reformulating the basic logics of sociality and the material and spatial realms through which they work.

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Section: Ayawiri (Machu Llaqta)mentioning

confidence: 99%

Coalescence and Defensive Communities: Insights from an Andean Hillfort Town

Arkush

2017

CAJ

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“…Barth ; Hornborg ). A similar socioecological dualism is reflected in the categories Umasuyu and Urcosuyu in the Titicaca area (Bouysse‐Cassagne ), which distinguished lacustrine Uru‐ and Pukina‐speaking cultivators of raised fields from Aymara‐speaking pastoralists at higher elevations (Kolata :241; Janusek :46–49).…”

mentioning

confidence: 86%

“…Several linguists have proposed that Pukina was affiliated to the Arawak language family (Adelaar with Muysken :353; Torero :488–489), which has long dominated the tropical slopes and lowlands east of the Andes, including the expanses of raised fields in the periodically inundated Llanos de Mojos. In the 16th century, Pukina speakers were most densely concentrated in the Umasuyu region east of Lake Titicaca (Bouysse‐Cassagne , ; Domínguez Faura ; Sillar :314), among populations least affected by the incursion of Aymara into the basin from the west . The Aymara incursion separated Pukina‐speaking populations in the Titicaca Basin from Pukina speakers in the western lowlands (Figure ).…”

Section: Ethnogenesis and Linguistic Expansionsmentioning

confidence: 99%

Political Economy, Ethnogenesis, and Language Dispersals in the Prehispanic Andes: A World‐System Perspective

Hornborg

2014

American Anthropologist

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In this article, I argue, first, that a world-system perspective can illuminate the role of prestigious trade goods such as Spondylus in the reproduction of pre-Hispanic Andean societies and the significance of their procurement for the course of Andean prehistory. Second, I argue that the successive dispersals of major Andean languages (Aymara, Quechua, Pukina) reflect the establishment of prestigious lingua francas integrating such systems of long-distance exchange. Political, agricultural, stylistic, and linguistic expansions in prehistory are interpreted as reflections of the integration of regional and interregional systems of exchange and interaction. The theoretical framework of world-system analysis is shown not only to be applicable to the shifting economic and political geography of the pre-Hispanic Andes but also to help account for a range of cultural phenomena that are generally not viewed from this perspective, including familiar details of Inca history such as Cuzco's relations to preexisting languages and ethnic identities. Rather than viewing the emergence of linguistic, stylistic, and other identity-related homogeneities as consequences of political unification, I suggest that ethnolinguistic integration may precede efforts at political control. [political economy, pre-Hispanic Andes, language dispersals, Inca history, ethnicity] RESUMEN En este artículo, argumento, primero, que una perspectiva de sistema-mundo puede iluminar el papel de bienes prestigiosos de comercio como el Spondylus en la reproducción de sociedades prehispánicas andinas y el significado de su adquisición para el rumbo de la prehistoria andina. Segundo, argumento que las sucesivas dispersiones de lenguajes andinos mayores (Aymara, Quechua, Pukina) reflejan el establecimiento de prestigiosas lenguas francas integrando tales sistemas de intercambio a largas distancias. Expansiones políticas, agrícolas, estilísticas y lingüísticas en prehistoria son interpretadas como reflejos de la integración regional e interregional de sistemas de intercambio e interacción. El marco teórico del análisis de sistema-mundo muestra no solo ser aplicable a la cambiante geografía económica y política de los Andes prehispánicos sino también ayuda a explicar una variedad de fenómenos culturales que son generalmente no vistos desdeésta perspectiva, incluyendo detalles conocidos de la historia Inca tales como las relaciones del Cuzco con lenguajes pre-existentes e identidadesétnicas.Más que ver el surgimiento de homogeneidades relacionadas con identidades lingüísticas, estilísticas y otras, como consecuencias de unificación política, sugiero que la integración etnolingüística puede preceder esfuerzos de control político. [economía política, Andes prehispánicos, dispersiones de lenguajes, historia Inca, etnicidad]

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“…Adaptado de Bouysse-Cassagne (1986) En buena parte de los reportes científicos publicados las chullpas son descritas meramente como de forma «cuadrangular» o «rectangular». En cambio, en nuestra investigación consideramos necesario el establecer un valor numérico que facilitara la clasificación de las chullpas y que a la vez nos ayudara a obtener una idea objetiva sobre la relación entre chullpas cuadrangulares y rectangulares dispersas en las diferentes zonas del altiplano boliviano.…”

Section: Figura 1 -Los Señoríos Principales Del Siglo XVI En Los Andeunclassified

Identidad étnica y muerte: torres funerarias (chullpas) como símbolos de poder étnico en el altiplano boliviano de Pakasa (1250-1600 d. C.)

Kesseli¹,

Pärssinen²

2005

bifea

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styles d'architecture des tours funéraires et les territoires de certains groupes ethniques de l'altiplano bolivien préhispanique. Il semblerait que lorsque la tradition des chullpas se généralisa brusquement au XIV e siècle, la chefferie Pakasa n'était pas aussi homogène que le décrivent les documents datant de l'époque de la Conquête espagnole. De surcroît, ils démontrent que le style de maçonnerie inca des chullpas rondes a pu trouver ses racines dans la région sud-ouest des Pakasa ou bien chez les Lupaca. Cependant, les chullpas décorées en adobe semblent avoir été construites principalement durant la période Inca. Cet article entend contribuer au débat théorique sur la correspondance entre identité ethnique et culture matérielle. Ethnic identity and death: funerary towers (chullpas) as symbols of ethnic power symbol on the bolivian altiplano of Pakasa (AD 1250-1600) AbstractIn this article, the authors describe several tradicional ways to build chullpas inside the historical area of Pakasa. They prove that it really exists a strong correspondence among the architectonic styles of the funerary towers and the territories of some etnic groups in the prehispanic bolivian plateau. It seems to be that when the chullparian tradition was sudenly becoming more general in the XIV century, the señorío of Pakasa was not as uniform as it was described in the documents of the time of the Spanish Conquest. Besides, they prove that the style of inca rubblework in the round chullpas can have its origin in the south west area of Pakasa as well as in Lupaca. Nevertheless, the scenery chullpas of adobe seem to have been built mostly during the Inca time. In general, the article contributes to the theorical debate about the correspondence between the ethnical identity and the material culture.

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Urco and uma: Aymara concepts of space

Cited by 41 publications

References 0 publications

Coalescence and Defensive Communities: Insights from an Andean Hillfort Town

Coalescence and Defensive Communities: Insights from an Andean Hillfort Town

Political Economy, Ethnogenesis, and Language Dispersals in the Prehispanic Andes: A World‐System Perspective

Identidad étnica y muerte: torres funerarias (chullpas) como símbolos de poder étnico en el altiplano boliviano de Pakasa (1250-1600 d. C.)

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