Relevant bibliographies by topics / Andean ritual

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers

Academic literature on the topic 'Andean ritual'

Author: Grafiati
Published: 4 June 2021
Last updated: 10 February 2022

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Journal articles on the topic "Andean ritual"

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Poole, Deborah A. "Accommodation and Resistance in Andean Ritual Dance." TDR (1988-) 34, no. 2 (1990): 98. http://dx.doi.org/10.2307/1146029.

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Chana, Domingo Llanque. "Ritual and the Christian Life of Andean People." Studies in World Christianity 3, no. 1 (April 1997): 56–67. http://dx.doi.org/10.3366/swc.1997.3.1.56.

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Chana, Domingo Llanque. "Ritual and the Christian Life of Andean People." Studies in World Christianity 3, Part_1 (January 1997): 56–67. http://dx.doi.org/10.3366/swc.1997.3.part_1.56.

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Malville, J. McKim. "Astronomy and ceremony at Chankillo: an Andean perspective." Proceedings of the International Astronomical Union 7, S278 (January 2011): 154–61. http://dx.doi.org/10.1017/s1743921311012579.

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AbstractThe towers, plazas, and fortified temple of Chankillo are analyzed within the context of Central Andean culture. Throughout the cultural area, staircases were apparently the scenes of ritual procession, perhaps mimicking shamanic-like movement between the three worlds. The double stairways of the thirteen towers of Chankillo may have been designed for ritual movement. The gradual rotation of the successively higher towers suggests shamanic ascent between the terrestrial and solar realms. The major astronomical feature of Chankillo is its solar axis, oriented to December solstice sunrise and June solstice sunset. Along this axis, to the east and west of the towers, there are prominent plazas in which public ceremonies may have been staged, particularly at the time of June solstice sunset. Celebrants who reached the highest tower on sunset of June solstice would have been silhouetted by the setting sun as viewed by spectators in the eastern plaza just below the tower. In the large plaza west of the towers, a similar public ceremony could have been associated with setting of the June solstice sun over the Temple of the Pillars to the west of the towers. The thirteen towers may have been stations of the moon for public ceremonies during the bright half of the lunar cycle. The presence of Spondylus shells suggests lunar ritual. The duality of private/public ritual, evident at Chavín and elsewhere, may have been present at Chankillo where public ceremonies may been observed from the plazas, while more restricted ceremonies may have occurred behind the walls of the fortified temple. If a horizon calendar had been developed using the profiles of the thirteen towers, it appears to have been an unintended consequence of the initial design of the towers. The monumental size of the towers is incommensurate with the small putative observing stations. The June solstice sun misses the lowest tower by 7 solar diameters, which would have been an unacceptable error if the tower had been built originally to mark June solstice. Another unsatisfactory feature would have been the equal spacing of the towers. If a meaningful calendar had been desired that marked divisions of the year perhaps based upon the moon, it would have involve variable spacing of the towers, with the largest spacing around equinox.
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Corr, Rachel. "Ritual, Knowledge, and the Politics of Identity in Andean Festivities." Ethnology 42, no. 1 (January 1, 2003): 39. http://dx.doi.org/10.2307/3773808.

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Brown Vega, Margaret. "Ritual practices and wrapped objects: Unpacking prehispanic Andean sacred bundles." Journal of Material Culture 21, no. 2 (October 7, 2015): 223–51. http://dx.doi.org/10.1177/1359183515610135.

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Bunker, Stephen. "Ritual, Respect and Refusal: Drinking Behavior in an Andean Village." Human Organization 46, no. 4 (December 1987): 334–42. http://dx.doi.org/10.17730/humo.46.4.4504x2hg22179118.

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Osborn, Jo. "A Bayesian Approach to Andean Faunal Assemblages." Latin American Antiquity 30, no. 2 (June 2019): 354–72. http://dx.doi.org/10.1017/laq.2019.21.

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Faunal assemblages offer rich data for exploring domestication, subsistence, ritual practice, and political economy. Issues of equifinality, however, frequently complicate interpretations because different agents and processes may create similar archaeological signatures. Analysts are often forced to make interpretations based on qualitative observations, which can be difficult to justify or replicate. I present an alternative method for classifying Andean assemblages by using ethnographic, ethnohistoric, and archaeological data to construct a Bayesian network model. The model is assessed using specifically constructed test datasets and archaeological case studies. Bayesian models can lead to explicit and quantifiable probabilistic interpretations of faunal assemblages.
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Corr, Rachel. "Reciprocity, Communion, and Sacrifice: Food in Andean Ritual and Social Life." Food and Foodways 10, no. 1-2 (January 2002): 1–25. http://dx.doi.org/10.1080/07409710212482.

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Radcliffe, Sarah A. "Marking the Boundaries between the Community, the State and History in the Andes." Journal of Latin American Studies 22, no. 3 (October 1990): 575–94. http://dx.doi.org/10.1017/s0022216x00020964.

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This paper attempts to draw out the significance and meaning of the recorreo [sic] (recorrido) de los linderos (going around the boundaries), also called linderaje ritual in an Andean peasant community. In villages such as Kallarayan which lie in the crop and pastureland regions of Cuzco department, Peru, the recorreo is a regular point in the ritual calendar, occurring as part of the lead-up to Lent.1 The event, which occurs on the Tuesday before Ash Wednesday, contains multiple references to the Peruvian nation, to surrounding haciendas, to local apus (spiritual powers embodied in mountain peaks), and to the community: as such it is a ‘polyvalent’ ritual,2 juxtaposing and inter-mingling symbols and meanings which otherwise are kept separate.
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Dissertations / Theses on the topic "Andean ritual"

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Dillehay, Tom D. "Big Voices and Little Voices of Public Forums in Andean Discourse." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113481.

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This essay consider several themes related to public gatherings that require more attention by archaeologists. These are (1) the relations between elites and non-elites in public events, (2) what public gatherings indicate about the societies sponsoring them, (3) the social pluralism of public encounters and their wider context and meaning, and (4) some material correlates of public gatherings. Also considered briefly are some theoretical and methodological issues in Andean ethnography and ethnohistory that have relevance to public gatherings and their analogical value in archaeology. Examples from Peru and Chile are employed to demonstrate several points.
El presente ensayo considera diversos temas relacionados con las reuniones públicas, las que requieren más atención por parte de los arqueólogos. Estos son: 1) las relaciones entre las elites y las individuos que no pertenecen a ellas en los eventos públicos, 2) lo que indican las relaciones públicas acerca de las sociedades que las subvencionan u organizan, 3) el pluralismo social de los encuentros públicos y su contexto y significado más amplios, y 4) algunos correlatos materiales de las reuniones públicas. También se consideran, brevemente, algunos temas teóricos y metodológicos en etnografía y etnohistoria andinas que tienen relevancia para las reuniones públicas y su valor analógico en arqueología. Se emplean ejemplos del Perú y Chile para demostrar diversos aspectos.
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Carlos, Ríos Eugenia. "la circulacion entre mundos en la tradicion oral y ritual y las categorias del pensamiento quechua: en hanansaya ccullana ch’isikata (Cusco, Peru)." Doctoral thesis, Universitat Autònoma de Barcelona, 2015. http://hdl.handle.net/10803/323103.

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Esta tesis se ubica en el campo de la antropología auto-etnográfica. En ella se estudian las posibilidades que ofrece la lengua quechua para realizar la auto-etnografía sin tener que limitarse al problema de la objetivación y la subjetivación. Provengo de la comunidad de Ch’isikata, ubicada en la puna peruana de la región del pueblo Yauri Espinar (departamento del Cuzco, Perú). Mi familia me formó e instituyó como cuenta cuentos, siguiendo los pasos maternos, y también como tejedora, al igual que todas las niñas de mi generación en Ch’isikata. Recogiendo tales enseñanzas, esta tesis se concibe como un tejido que al tejer narra y analiza el universo narrativo y ritual de la comunidad de Ch’isikata contado desde mi propia experiencia, desde mi memoria de cuenta cuentos, desde mis procedimientos de pensamiento y desde la información recogida en entrevistas a los miembros de mi familia ampliada y, más extensamente, de otras personas comuneras de Ch’isiskata. El trabajo comienza por un recorrido del mapa mito-topológico dibujado por mi madre. Ese mapa es un relevamiento de los lugares del paisaje donde se ubican-tian las wak’as, los seres supranaturales-no humanos. Esos lugares-narraciones constituyen el ámbito de la comunidad. Son lugares de narraciones (mitos-cuentos y narraciones conversacionales) sobre las wak’as situadas en algunos rasgos del paisaje. Se estudian esas narraciones centrándose en las wak’as como entidades dotadas de cualidades que producen efectos como hap’iqi, llaksay, samay, larphay. Esas cualidades-condiciones de las wak’as serían algo así como categorías de pensamiento por medio de las cuales los ch’ísikatas perciben y piensan su mundo físico, y dan significados a los sucesos de su vida diaria. Esas categorías organizan los cuentosmitos y las narraciones conversacionales (o historias-vivencias) que cuentan los ch’isikatas y dan sentido a los rituales y a la vida cotidiana La tesis relata y estudia las narraciones y a través de ellas, analiza las lógicas de pensamiento chisikateñas tomando como ámbito comparativo el universo andino. Un tercer tema que se enfoca es el de la transmutación de entidades. Las narraciones relatan las relaciones entre los runa-gente y los seres no-humanos, las wak’as. En muchos cuentos los no-humanos se transmutan en humanos-runa, los seducen, engañan y fecundan. A la vez, los runa-gente en ciertas circunstancias devienen entidades vegetales, animales, minerales o supra humanos-no humanos. El trabajo estudia las franjas de indefinición que hacen posible ese intercambio entre seres de diversas condiciones-kay. Por último, y a modo de conclusión, se observa que la lengua quechua abre las posibilidades de concebir las transmutaciones por sus características estructurales que impiden designar entidades como esenciales y establecer clasificaciones inmutables
This thesis pertains to the field of auto-ethnolographical anthropology. It studies the possibilities offered by the Quechua language to carry out auto-ethnography without being limited to the problems of objectivation and subjectivation. I am from the Ch’isikata community which is located in the Peruvian Puna of the Yauri Espinar village region (department of Cuzco, Peru). My family trained and established me as a story-teller, following in my mother’s footsteps, and also as a weaver, like all the other girls of my generation in Ch’isikata. Taking up the education I received, this thesis is conceived of as a fabric which as it is woven narrates and analyses the narrative and ritual universe of the Ch’isikata community told from my own experience, from my story-telling memory, from my own thought processes and from information collected in interviews with members of my extended family and, more extensively, other people from Ch’isiskata. The work begins with a tour of the mythological-topological map drawn up by my mother. This map represents all the places in the lands where the wak’as can be found –those supranatural non-humans. These places-narrations constitute the atmosphere of the community. They are places of narrations (mythsstories and conversational narrations) about the wak’as situated in some of the characteristic places of the landscape. These narrations are studied centred on the wak’as as entities with the gift for producing effects such as hap’iqi, llaksay, samay, larphay. These qualities-conditions of the wak’as are something like thought categories through which the ch’isikatas perceive and think about their physical world and give meaning to the events in their daily life. The categories organise the stories-myths and conversational narrations (or experiences) as told by the ch’isikatas and give meaning to the rituals and to daily life. A third theme focuses on the transmutation of entities. The narrations tell of the relationship between the runa-people and the non-human beings. In many of the stories the non-humans become runa-humans, seducing, tricking and impregnating them. At the same time, under certain circumstances the runa-people become animal, vegetable or mineral entities or suprahuman-non-humans. This work studies the bands of identification that make this exchange between beings of different conditions-kay possible. Finally, and by way of conclusion, it is observed that the Quechua language opens up new possibilities for conceiving the transmutations from their structural characteristics which impede the designation of entities as essential and establish immutable classifications.
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Matsumoto, Go. "Ancestor Worship in the Middle Sicán Theocratic State." OpenSIUC, 2014. https://opensiuc.lib.siu.edu/dissertations/960.

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The major focus of this dissertation is the ancestor worship that is inferred to have been practiced in the multiethnic Middle Sicán theocratic state (AD 950-1100) that prospered on the northern North Coast of Peru. The major objective is twofold: (1) demonstrating by archaeological means that ancestors were indeed worshipped in the Middle Sicán society and (2) elucidating the nature and role of the inferred ancestor cult and associated rituals and ceremonies. Ancestor (and the veneration of it) is one of the themes that have the deepest roots in the anthropological thoughts; nevertheless, many archaeologists have uncritically invoked ancestor veneration without sufficient theoretical underpinning and empirical support, to the point that James Whitley (2002) decried "too many ancestors." This dissertation thus begins with a review of the earlier anthropological discoveries and theoretical debates on what ancestor is and who becomes an ancestor, including the cases in the Andes. Based on this review of previous studies, it is hypothesized that the select members of deceased Middle Sicán elites were transformed into an ancestor through a series of prescribed processes. This hypothesis is examined in terms of the five possible material correlates of the inferred Sicán ancestors extracted from the regional archaeological database of the study area accumulated by the Sicán Archaeological Project (SAP) for the last three decades. The role of the inferred Middle Sicán ancestor cult is approached from the ideological perspective. It is inferred that the ancestor cult was employed by the ruling group as an ideological and political means to justify the existence and extension of social hierarchies and inequalities and thus targeted at wider populations different in genealogical origins as opposed to family or lineage members. This study focuses attention on the food preparations and consumptions documented by a test excavation at the principle plaza of the Sicán capital, "Great Plaza," adjacent to the inferred ancestral tombs and hypothesizes that the commensality among the living and the dead during feasts there served not only to commemorate the inferred ancestors, but also to bring together people in different social tiers and to consolidate the highly stratified, multiethnic Middle Sicán society. Two excavations at the ceremonial core of the Middle Sicán state capital, one at the Huaca Loro West Cemetery in 2006 and the other at the Great Plaza in 2008, provide varied lines of evidence that support the above two hypotheses. The results suggest that ancestor worship was indeed practiced during the Middle Sicán Period. By maintaining and monopolizing the ritual access to the Sicán Deity through their ancestors, the Sicán elites reproduced their religious and political power and retained the legitimacy of their social status. Concurrently, the Sicán elites consciously employed their ancestor cult for social integration. After the Middle Sicán Period, these ancestors seem to have retained their spiritual viability even after the later Chimú Empire took the control of this region. If not recognized as the Sicán anymore, they were remembered and honored by the living for over four centuries. On the basis of the merits of traditional approach (e.g., the study of architecture, iconography, bioarchaeology, and ethnohistory and ethnography in the Andes), this study gives primacy to the direct focus on the material residues and relational contexts and patterns of ritual activities and studies their change and stability through time in relation to other historical contingencies. The merit of focusing on the trajectories of ritual activities themselves in a long and wide perspective is that it sheds light on the regional peculiarities and contingent nature of the inferred ancestor veneration, which may be overlooked in cross-cultural, ethnological arguments about the nature, role, and capacity of ancestors. It also provides a wealth of information not only to determine what types of activities took place, but also to explore the intangible symbolic significance behind those activities. As a result, this approach provides a practical solution to the justified criticism by Whitley (2002) and demonstrates how we should approach ancestor veneration and what evidence we would need in order to appropriately define it in archaeological record.
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Stensrud, Astrid B. "the urban pilgrims in Qoyllurit’i and the mimetic miniature game." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/78727.

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Este artículo trata de los peregrinos de la ciudad de Cusco que participan en el juego de miniaturas en el santuario de Qoyllurit’i. Partiendo de una descripción del contexto socioeconómico urbano y de la ontología andina, este trabajo se propone explorar cómo podemos entender el juego, el significado de las miniaturas, y la importancia del peregrinaje en el contexto urbano contemporáneo. Una fuerte motivación para ir a Qoyllurit’i consiste en dar poder a los deseos en la vida y asegurar prosperidad económica para el futuro a través de relaciones recíprocas con lugares y objetos. En estas relaciones, valores como el respeto y la fe son importantes. Utilizando los conceptos analíticos de virtualidad y mímesis, analizo el juego como una forma de comunicación fundamentada en una ontología en la cual no se distingue entre naturaleza-cultura, materia-espíritu, significante-significado. Además, se muestra que las prácticas religiosas indígenas son procesos culturales y materiales que son recreados constantemente en relaciones continuas y recíprocas entre lo rural y lo urbano. El artículo se basa en dos años y dos meses de trabajo de campo etnográfico (2001-2002, 200-2007, 2008) en un pueblo joven de la ciudad de Cusco y en tres peregrinajes a Qoyllurit’i (2002, 2007, 2008).
This article is about the pilgrims from Cusco city who participate in the miniature game in the sanctuary of Qoyllurit’i. Starting with a description of the urban socioeconomic context and the Andean ontology, this text intends to explore how we may understand the game, the meaning of the miniatures, and the importance of the pilgrimage in the contemporary urban context. A strong motivation for going to Qoyllurit’i is to empower the desires of life and ensure economic prosperity for the future through reciprocal relations with places and objects. In these relations, values like respect and faith are important. Using the analytical concepts «virtuality» and «mimesis», the article analyzes the game as a form of communication based in an ontology in which there are no distinctions between nature-culture, signifier-signified, and matter-spirit. Furthermore, it shows that indigenous religious practices are cultural and material processes which are constantly recreated in continuous and reciprocal relations between the rural and the urban. The article is based on two years and two months of ethnographic fieldwork (2001-2002, 200-2007, 2008) in a neighborhood in Cusco city and in three pilgrimages to Qoyllurit’i (2002, 2007, 2008).
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Vimos, Victor. "La lengua liminal: acercamiento poetico y ritual a La noche de Jaime Saenz, Las armas molidas de Juan Ramirez Ruiz, y “Boletin y elegia de las mitas” de Cesar Davila Andrade." University of Cincinnati / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=ucin162325079450489.

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Rick, John W. "Examining Formative Ceremonial Centers: The View from Chavín de Huántar." Pontificia Universidad Católica del Perú, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113361.

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Although research flourishes on the ceremonial centers of the Andean Formative period, at the same time remarkably little is understood about the basic functional parameters of these centers. Ultimately, we need to be answering basic questions about why these centers were built, who they functioned for, and what needs they served. This paper argues that although the evidence is clear that they were ritual centers, the application of devotional models derived from modern religious practice is not congruent with observations about the particular site of Chavín de Huántar. Instead, the configuration of this prominent center appears to confirm that the site primarily reflects strategies of leading and secondary elite for increasing hierarchical differentiation within the social and political dimensions of Formative society.
Aunque las investigaciones acerca de los centros ceremoniales del Periodo Formativo son numerosas, al mismo tiempo, curiosamente, poco se ha entendido acerca de sus parámetros funcionales. En el fondo, se necesitan responder preguntas elementales acerca de porqué se construyeron estos centros, para quién funcionaron y a qué propósitos sirvieron. Si bien la evidencia es clara acerca de su carácter ritual, la aplicación de modelos devocionales derivados de prácticas religiosas modernas no es congruente con las observaciones realizadas acerca del singular sitio de Chavín de Huántar. En cambio, la configuración de este prominente centro parece confirmar que refleja, principalmente, estrategias de liderazgo y la presencia de elites secundarias.
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Fléty, Laura. "Les cortèges de la fortune : dynamiques sociales et corporelles chez les danseurs de morenada (La Paz, Bolivie)." Thesis, Paris 10, 2015. http://www.theses.fr/2015PA100068/document.

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Lors de la grande célébration de Jesús del Gran Poder qui mobilise chaque année en Bolivie toute la ville de La Paz, la morenada, danse centrale du rituel, met en scène des personnages aux visages noirs portant de lourds costumes, démesurés et opulents. Ces corps-objets ostentatoires sont mis en mouvement par les danseurs, créant une esthétique complexe de la richesse et de l’abondance. La morenada est exécutée par une population urbaine d’artisans et commerçants issus des flux de la migration indigène aymara, qui construisent laborieusement une réussite socio-économique leur permettant de s’imposer en ville. A travers une ethnographie des pratiques corporelles des danseurs de morenada pendant la préparation et la réalisation de la performance, ce travail montre comment la danse peut être un outil de compréhension des processus de reconfiguration des positions individuelles et des identités collectives. En effet, dans l’espace de la morenada, les représentations et pratiques économiques, corporelles et dévotionnelles interagissent pour se transformer mutuellement. Plus largement, ce travail interroge la manière dont dynamiques corporelles et sociales concourent à inventer un rapport singulier à la prospérité : la danse n’est pas seulement le registre expressif de la réussite urbaine, elle en est sa mesure et sa condition
In Bolivia, the great celebration of Jesús del Gran Poder, mobilizes every year the entire city of La Paz. The morenada, main dance of this ritual, stages characters with black faces, wearing heavy, opulent and disproportionate costumes. These ostentatious body-objects are moved by the dancers, creating an intricate aesthetic of wealth and abundance. The morenada is performed by an urban population of artisans and traders of rural Aymara background. They painstakingly build the socio-economic success that allows them to establish themselves in town. Based upon an ethnography of the morenada dancers’ bodily practices, during the preparation and realization of their performance, this work intends to show that dance can be a powerfull tool for understanding how individual positions and collective identities are constantly reshaping. Indeed, in the space of morenada, economic, bodily and devotional beliefs and practices, interact to transform each other. At a broader scale, this work questions the way bodily and social dynamics contribute to invent a specific relationship to prosperity: dance is not only the expression of urban success, but its measure and condition
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Hahn, Randy. "Andean commensal politics and alternative rituals of power at Jatanca, Peru." Thesis, McGill University, 2009. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=66978.

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In this study, I examine evidence for feasting at Jatanca, an ancient ceremonial center on the Peruvian North Coast occupied by peoples associated with Gallinazo material culture as early as 300 B.C.. I conducted a surface collection of ceramic sherds to compare activities between Jatanca's ceremonial compounds and non-elite residential areas to determine whether the site contains evidence of feasting in plazas within the compounds. My analysis finds evidence that might point to the hosting of feasts, but at the same time Jatanca contrasts markedly from other ceremonial centers, including Late Moche sites in the Jequetepeque, in that a strong correlation between feasting vessels and specialized ceremonial space is for the most part lacking. My analysis leads me to question the uncritical application of Inka models that tend to homogenize the diversity of Andean ritual practices, belief systems, and the sociopolitical relations they ultimately mediated.
Dans cette étude, j'examine des données suggérant la présence de festins à Jatanca, un ancien centre cérémonial sur la côte Nord Péruvienne, occupé par des peuples associés à la culture matérielle dite Gallinazo depuis au moins 300 B.C.. J'ai entrepris une collection de surface de tessons de céramiques pour comparer les activités représentées entre certains complexes cérémoniaux et aires résidentielles non-élites dans le but de déterminer si le site démontre la présence de festins dans les places publiques à l'intérieur des complexes. Mon analyse suggère la présence de festins, mais diffère de façon marquée avec d'autres centres cérémoniaux, incluant les sites Moche Tardifs dans le Jequetepeque, par le manque d'une corrélation forte entre les contenants associés aux festins et les espaces cérémoniaux spécialisés. Mon analyse me porte à questionner l'application non-critique de modèles Inkas qui tendent à homogénéiser la diversité des pratiques rituelles andines, les systèmes croyances, et les relations sociopolitiques dont ils sont médiateurs.
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Köhler, Frank [Verfasser]. "Kaví im Rgveda : Dichtung, Ritual und Schöpfung im frühvedischen Denken / Frank Köhler." Aachen : Shaker, 2011. http://d-nb.info/1071529447/34.

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Arnold, Denise Y. "Matrilineal practice in a patrilineal setting : rituals and metaphors of kinship in an Andean ayllu." Thesis, University College London (University of London), 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.362087.

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Books on the topic "Andean ritual"

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Yuthu: Community and ritual in an early Andean village. Ann Arbor: Museum of Anthropology, University of Michigan, 2011.

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To defend ourselves: Ecology and ritual in an Andean village. Prospect Heights, Ill: Waveland Press, 1985.

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Gose, Peter. Deathly waters and hungry mountains: Agrarian ritual and class formation in an Andean town. Toronto: University of Toronto Press, 1994.

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Rösing, Ina. Jeder Ort, ein heiliger Ort: Religion und Ritual in den Anden. Zürich: Benziger, 1997.

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Rösing, Ina. Der Blitz: Drohung und Berufung : Glaube und Ritual in den Anden Boliviens. München: Trickster Verlag, 1990.

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Religion, Ritual und Alltag in den Anden: Die zehn Geschlechter von Amarete, Bolivien. Berlin: Reimer, 2001.

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Rösing, Ina. Rituale zur Rufung des Regens: Zweiter Ankari-Zyklus : Kollektivrituale der Kallawaya-Region in den Anden Boliviens. Frankfurt am Main: Zweitausendeins, 1993.

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International, Congress of Americanists (45th 1985 Bogotá Colombia). Rituales y fiestas de las Américas. Bogotá, Colombia: Ediciones Uniandes, 1988.

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Lozada, María Cecilia, ed. Andean Ontologies. University Press of Florida, 2019. http://dx.doi.org/10.5744/florida/9780813056371.001.0001.

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Andean Ontologies is a fascinating interdisciplinary investigation of how ancient Andean people understood their world and the nature of being. Exploring pre-Hispanic ideas of time, space, and the human body, these essays highlight a range of beliefs across the region’s different cultures, emphasizing the relational aspects of identity in Andean worldviews. Studies included here show that Andeans physically interacted with their pasts through recurring ceremonies in their ritual calendar and that Andean bodies were believed to be changeable entities with the ability to interact with nonhuman and spiritual worlds. A survey of rock art describes Andeans’ changing relationships with places and things over time. Archaeological and ethnographic evidence reveals head hair was believed to be a conduit for the flow of spiritual power, and bioarchaeological remains offer evidence of Andean perceptions of age and wellness. Andean Ontologies breaks new ground by bringing together an array of renowned specialists including anthropologists, bioarchaeologists, historians, linguists, ethnohistorians, and art historians to evaluate ancient Amerindian ideologies through different interpretive lenses. Many are local researchers from South American countries such as Ecuador, Peru, Bolivia, Chile, and Argentina, and this volume makes their work available to North American readers for the first time. Their essays are highly contextualized according to the territories and time periods studied. Instead of taking an external, outside-in approach, they prioritize internal and localized views that incorporate insights from today’s indigenous societies. This cutting-edge collection demonstrates the value of a multifaceted, holistic, inside-out approach to studying the pre-Columbian world.
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Poole, Deborah. Ritual-economic calendars in Paruro: The structure of representation in Andean ethnography. 1986.

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Book chapters on the topic "Andean ritual"

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Sayre, Matthew P., and William T. Whitehead. "Ritual and Plant Use at Conchopata: An Andean Middle Horizon Site." In Social Perspectives on Ancient Lives from Paleoethnobotanical Data, 121–44. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-52849-6_6.

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Hastorf, Christine A. "Archaeological Andean Rituals:." In The Archaeology of Ritual, 77–108. Cotsen Institute of Archaeology Press, 2007. http://dx.doi.org/10.2307/j.ctvdjrr7s.9.

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Spence-Morrow, Giles. "Moche Mereology." In Andean Ontologies, edited by María Cecilia Lozada and Henry Tantaleán, 150–83. University Press of Florida, 2019. http://dx.doi.org/10.5744/florida/9780813056371.003.0006.

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Archaeological research can only proceed by arranging parts to form a whole, and conversely to deconstruct wholes through an analysis of their parts, following a philosophy known as mereology. Similar to archaeological inference, the Moche equated human bodies and built spaces as partible actors that combined to form an integrated whole. This worldview was likely based on an ontology that has been described as “synecdochal” by Andeanists. In other words, deep-seated dispositions on the interchangeablility and partibility of various beings point to a mereological logic specific to the Moche. The ritual recreations of the monument thus resulted in an “archaeological record” readily amenable to interpretation. However, we argue that ontology alone fails to explain rituals of architectural renovation and human sacrifice documented at Huaca Colorada (AD 650–850); the application of other etic categories, including ideology, epistemology, and philosophy are required to more fully interpret such complex practices.
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Levine, Abigail. "The Sunken Court Tradition in the South Central Andes." In Archaeological Interpretations, 19–40. University Press of Florida, 2020. http://dx.doi.org/10.5744/florida/9780813066448.003.0002.

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The sunken court or patio represents one of the most enduring and ritually significant architectural forms in Andean prehistory. First created in the 3rd millennium BC, the sunken court was repeatedly reworked over 3500 years by different cultures in the highlands and coast. Perhaps as significant, a number of cultures rejected the court architecture for other monumental forms of political and ritual expression. This chapter examines the sunken court tradition in the central Andes, tracing its development, elaboration, and rejection over space and time. Authors likewise will contextualize this architectural form using theories of political and ritual performance.
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Marcone, Giancarlo. "Feasting and Burials on the Peruvian Central Coast at the Onset of the Middle Horizon." In Ritual and Archaic States. University Press of Florida, 2016. http://dx.doi.org/10.5744/florida/9780813062785.003.0005.

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Drawing from ethnohistorical sources, many Andean scholars have modeled Inca expansion as a highly ritualized political process, with feasting and ritual performance as its principal components. This model was long projected onto all Andean societies on the assumption that feasting activities were similarly important and played similar political roles across societies over time. Other voices have proposed that burial practices and ancestor veneration were also of central political importance in the Andean states’ expansionist projects. Ancestor veneration was thought to be the ideological base that upheld these entire systems. Increasingly, however, new voices are proposing that ancestor veneration and burial practices need to be understood in relation to feasting practices. It is only in this relational way that we can fully understand their political and social meanings. In chapter 5, Flores proposes that this is particularly true in cases where local communities interact with expansionist polities. He argues, based on evidence from Lote B, a small rural settlement in the Lurín Valley, that the increase of feasting activities is related to the suppression of funerary practices or vice-versa. This inverse correlation not only informs us about the nature of an expansionist project but also about the compromise that takes place between local communities and expansionist polities in turn.
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Tung, Tiffiny A. "The Wari Empire in the Andean World." In Violence, Ritual, and the Wari Empire, 24–55. University Press of Florida, 2012. http://dx.doi.org/10.5744/florida/9780813037677.003.0003.

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"THE ORIGINS OF THE RITUAL PRACTICES AROUND THE CHURCH." In Situating the Andean Colonial Experience, 249–74. Arc Humanities Press, 2021. http://dx.doi.org/10.2307/j.ctv1bvndcq.19.

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"Chapter 12. The Origins of the Ritual Practices Around the Church." In Situating the Andean Colonial Experience, 249–74. Amsterdam University Press, 2021. http://dx.doi.org/10.1515/9781641894050-016.

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Mendoza, Zoila. "Exploring the Andean Sensory Model: Knowledge, Memory, and the Experience of Pilgrimage." In Ritual, Performance and the Senses, 137–52. Routledge, 2020. http://dx.doi.org/10.4324/9781003086598-8.

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Nielsen, Axel E., Carlos I. Angiorama, and Florencia Ávila. "Ritual as Interaction with Non-Humans: Ritual as Interaction with Non-Humans." In Rituals of the Past: Prehispanic and Colonial Case Studies in Andean Archaeology, 241–66. University Press of Colorado, 2017. http://dx.doi.org/10.5876/9781607325963.c011.

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Conference papers on the topic "Andean ritual"

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Chireac, Silvia-Maria, and Anna Devis Arbona. "Andean Deities from Ecuador: Indigenous rituals and traditions in the intercultural classroom." In The Fourth International Conference on Onomastics „Name and Naming”, Sacred and Profane in Onomastics. Editura Mega, Editura Argonaut, 2017. http://dx.doi.org/10.30816/iconn4/2017/61.

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Hadzantonis, Michael. "Becoming Spiritual: Documenting Osing Rituals and Ritualistic Languages in Banyuwangi, Indonesia." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.17-6.

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Banyuwangi is a highly unique and dyamic locality. Situated in between several ‘giants’ traditionally known as centres of culture and tourism, that is, Bali to the east, larger Java to the west, Borneo to the north, and Alas Purwo forest to the south, Banyuwangi is a hub for culture and metaphysical attention, but has, over the past few decades, become a focus of poltical disourse, in Indonesia. Its cultural and spiritual practices are renowned throughout both Indonesia and Southeast Asia, yet Banyuwangi seems quite content to conceal many of its cosmological practices, its spirituality and connected cultural and language dynamics. Here, a binary constructed by the national government between institutionalized religions (Hinduism, Islam and at times Chritianity) and the liminalized Animism, Kejawen, Ruwatan and the occult, supposedly leading to ‘witch hunts,’ have increased the cultural significance of Banyuwangi. Yet, the construction of this binary has intensifed the Osing community’s affiliation to religious spiritualistic heritage, ultimately encouraging the Osing community to stylize its religious and cultural symbolisms as an extensive set of sequenced annual rituals. The Osing community has spawned a culture of spirituality and religion, which in Geertz’s terms, is highly syncretic, thus reflexively complexifying the symbolisms of the community, and which continue to propagate their religion and heritage, be in internally. These practices materialize through a complex sequence of (approximately) twelve annual festivals, comprising performance and language in the form of dance, food, mantra, prayer, and song. The study employs a theory of frames (see work by Bateson, Goffman) to locate language and visual symbolisms, and to determine how these symbolisms function in context. This study and presentation draw on a several yaer ethnography of Banyuwangi, to provide an insight into the cultural and lingusitic symbolisms of the Osing people in Banyuwangi. The study first documets these sequenced rituals, to develop a map of the symbolic underpinnings of these annually sequenced highly performative rituals. Employing a symbolic interpretive framework, and including discourse analysis of both language and performance, the study utlimately presents that the Osing community continuously, that is, annually, reinvigorates its comples clustering of religious andn cultural symbols, which are layered and are in flux with overlapping narratives, such as heritage, the national poltical and the transnational.
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