qhapac Ñan: el legado del gran camino inca

8/2/2019 Qhapac an: El Legado del Gran Camino Inca

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The Legacy of the Great Inka RoadQHAPAQ ANThe People of Tawantinsuyu Today


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The Legacy of the Great Inka RoadQHAPAQ AN

The People of Tawantinsuyu Today

lombia Ecuador Peru Bolivia Argentina Chile


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Introduction

Qhapaq an, the Great Inka Road,

endures, both as a concreteachievement of Inka civilization andas a metaphor for Andean culturalpersistence. Five hundred yearshave passed since the destructionof the Inka Empire and thedisarticulation of the Inkashistorical and cultural processes,yet much of the Inkas pre-Westerncultural patrimony lives on in thecommunities of the Andes. Thisproject seeks to work with

academics and Native communitiesto document that heritage and topresent it to a wide audiencethrough a major exhibit, associatedpublic programs, and scholarlyworks.

In scale alone, the Great Inka Roadis one of the most monumentalachievements in history, unitingTawantinsuyuthe four regions of

the Inka Empirefrom present-dayColombia in the north, throughEcuador, Peru, Bolivia, to centralArgentina and Chile. Built withoutthe use of iron, the wheel, or stockanimals, the Qhapaq anrepresents important milestones inthe development of civilengineering technology, andcommunications. The roadscreators employed impressiveengineering strategies in response

to the challenges presented by anaggressive landscape that rangesfrom coastal deserts to deephighland valleys and Amazonianrain forests. Even moresignificantly, the Qhapaq anstands as an instrument andsymbol of Inka imperial power, amajor pillar of Inkan and Andeansociety.


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While much has been written by academics about the Qhapaq an and theorganization of the Inka Empire, very little has been published that considersthe experience of the people who engineered and built the road, or theirdescendants who keep it today.

History, as it is taught today in schools and reflected in popular and scholarlybooks about the Inka, is based on the works of 17th- and 18th-centurychroniclers, who wrote as representatives of European institutionsChurchand Crownwith European readers in mind. This history maintains Westernpoints of view that can differ greatly from, though also sometimes coincidewith, the way Native people see their past. Yet the testimonies of theseindigenous people remain housed alongside bureaucratic documents inforgotten archives.

Through Qhapaq an: The Legacy of the Great Inka Road and the People of

Tawantinsuyu Today, the Smithsonian National Museum of the AmericanIndian (NMAI) intends to resurrect perspectives on the Qhapaq an, both fromthe historical record and from contemporary Andean culture, which reflect theexperience and perceptions of peoples of autochthonous identities, languages,and oral traditions.


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The museum welcomes thisopportunity to provide majornational and international visibilityon the U.S. National Mall to thesix countries that encompass theAndean region and to theircorresponding Nativepopulations. Our collection fromthe region is substantial andincludes tens of thousands ofarchaeological and ethnographicobjects. Our standing as aSmithsonian museum hostingregional cultural offerings andpresentations on importantcurrent events and issues

promises to generate interest inthe peoples and nations of theAndes and to stimulatecompelling discussion.

The contribution of the NMAI tothe Qhapaq an project will bethe organization of a majorexhibit, scheduled to open in thesummer of 2012, substantialsymposia, and accompanyingscholarly publications. Additionalprogramming may include a filmfestival, music and danceperformances, and production ofa documentary film. We will alsoprovide curriculum materials forschools. Our objective is topresent new insight into thehistory and contemporary realityof Andean America through thestory of the Qhapaq an and theliving ways of Tawantinsuyu.


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Consistent with the NMAIs philosophy, the Qhapaq an exhibit will present aQuechua perspective on Inka history and culture. The exhibit will be basedlargely on the interpretation of primary sources gathered from living Quechuacommunities, including archival documents and first editions of historicpublications that record original ethnographic information on marketplacesalong the road, indigenous wares, the bartering system, and ambulatorytraders, as well as colonial records. These sources will be analyzed and

filtered using the ethnographic analogy method. Oral history andcontemporary testimonials will be collected in Quechua, the official languageof the Inka state. Through these oral histories, ethnographies, currentresearch on pre-colonial archaeology, and colonial records, we will recognizethe Inka legacy among the people of Tawantinsuyu today, and illustrate thecontinuity of Inka traditions from the past to the present. We also seek tocommunicate the spiritual significance of the road, and and how the Qhapaqan is understood in Andean cosmology.


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Combining scholarly research, new archaeological findings, and communityconsultation, the Qhapaq an project directly addresses the Smithsoniansmandate to increase and diffuse knowledge. It also supports the NMAIs specificmission to advance knowledge and understanding of the Native cultures of theWestern Hemispherehistoric and livingthrough partnership with Native andnon-Native people, and to support the continuance of culture, traditional values,and transitions in contemporary Native life. Most of all, the Qhapaq an project isintended to explore the importance of the imagination to human development,and the universal qualities of invention and human resilience. It will illuminate aworld defined by a system of ancient roads that embodies living conceptions oftime, space, and sacred organizationan indigenous American civilization thatarose in the past, yet still courses through the contemporary world.


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Cosmological concepts rooted in pre-colonial cultures continue to beassociated with the Qhapaq an through these communities. Roads that openfrom the crust of Pachamama(Mother Earth) are seen to be as sacred as sheis, and are said to be alive like her as well. At apachetaspiles of stones

erected at crossroads and passeseach passing traveler deposits a stone,accompanied with a few coca leaves or bits of wild plants, to ask for a safejourney, a practice that predates European contact and that continues to beobserved today. The Spanish, keepers of Catholic tradition during a period ofsevere ethnocentrism, placed crosses atop the piles of stones when theycame across them on the road. Early Spanish travelers decorated speciallandmarks along the road with chapels and shrines honoring Catholic saints.Despite these, and much more drastic, methods of Christianizing Nativepeoples, the Inka belief system continues to be a strong facet of thecosmology of Quechua communities today.


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An Exhibit onThe Great Inka Road

The Qhapaq an project seeks to use thetechnological, political, economic, andcultural history of the Inka Road as anorganizing principle to present Inka culturaltraditions from the empire to the presentday. Throughout the exhibit, the Inka Roadwill serve as a symbol for the grandeur ofthe Inka Empire and the process of itsdestruction. Following the period ofconquest, Tawantinsuyus former territorieswere divided into six modern republics.

These governments of these new nationscontinued the abandonment of indigenoustechnology and the suppression of Inkacustoms and beliefs. The exhibit will showthe persistence of modern Inkacommunities as they faithfully preservetheir Inka heritage.

The exhibit and associated programs andpublications will rescue the perspective ofthe peoples of the Andes as citizens of aonce-great power who were stripped oftheir rights and their possessions. It willalso present Andean peoples historicalachievements and ongoing culturalcontributions, which are just beginning tobe acknowledged. The multicultural andmultiethnic bases of the Andean countrieswill be explored and discussed.

Additionally, the exhibit will present theprofound knowledge of engineering andtechnology the Inka used in building thisextraordinary 40,000-kilometer-long roadnetwork. Designed for foot traffic and llamacaravans, adapted for use by horses andmules, portions of the road now carrymotorized vehicles. This historicalsequence allows for a contrast betweenInka and modern engineering and createsan opportunity to understand Nativetechnology.


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The construction and maintenance of the Inka Road offers a way to

understand historical and contemporary indigenous knowledge of climate andgeography. The Inka were able to conceive of and build a road systemcovering some of the most challenging topography on earth. Only through theirunderstanding of climate and terrain did the Inka create a highway along thelength of the Andes, with countless transversal routes constructed to reach thelowlands of the Amazonian rain forest and the Pacific coastal deserts.

The exhibit will also offer the opportunity to document contemporaryindigenous knowledge through the testimony of living Quechua communities.For example, there is a hanging bridge some 80 meters long over theApurimac River that is still traversed by people and animals. Since Inka times,

using puna grass (ichu), neighboring communities have rebuilt the bridgeevery three years. Similarly, ferries, causeways over bodies of water,perforated tunnels, and drainage systems are communally maintained. Theexhibit will highlight the experiences of those skilled specialists (camayuc)responsible for the conservation and supervision of the road system in all itscomplexities.


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One of the challenges will be to express the monumentality of the Great InkaRoad as it moves through physical space. The Andes cover an immense anddiverse area. Of the 106 different ecological niches existing on earth, 80 arepresent in the Andes. Consequently, the characteristics of the road are varied,as are the people who live along it. Yet all share a common thread asinhabitants of this region. The multicultural nature of the Qhapaq an will beillustrated by the Andean communities that have used the roads to trade andgift many goods and services among themselves. The exhibit will alsodemonstrate the Qhapaq ans role in the processes of agricultural production.

Archaeological, historical, and ethnographic data will be used to illustrate theroad systems contributions to Inka economic achievement. Infrastructure

associated with the road, such as provincial administration centers, tambos,chaskis wasis(courier posts), geopolitical landmarks, and hatus, will befeatured. The exhibit will present the Qhapaq ans economic, social, andsymbolic significance to the Inka Empire, its importance for colonial andrepublican administration, and its current role as a subsistence provider tomore than 500 contemporary Andean communities.


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The NMAI Collection

The NMAI brings to this project a valuable archaeological collection ofAndean artifacts that reach back to the time of the Inka administration (14701532 AD). Of the more than 800 such objects held by the museum, morethan 350 correspond directly to the Inka civilization and were produced in thecapital city of Cusco and provinces of Tawantinsuyu. The collectionencompasses 169 ceramic items; 75 textiles and weavings; 78 objectscarved in stone; 63 wooden objects, including 24 keros; 3 types of basketry; 6shell pieces; approximately 87 silver pieces; and 60 gold objects. Thecollection is geographically well distributed; of the ceramic objects, forexample, 3 represent cultures of present-day Colombia; 74, Ecuador; 65,Per; 18, Bolivia; 14, Argentina; and 18, Chile.

The keroswooden vases normally produced in pairs and used during rituals

and religious ceremoniesin NMAIs small but valuable collection wereproduced in Colonial Inka style during the era of the same name, primarilyduring the 17th century. Decorated with polychrome paint in iconography thatdepicts scenes of daily life, keros were usually conceived by indigenouscraftspeople or artists. They are testimonies of a once-great society that hadlost its imperial status. Prohibited by the Spanish from using silver or gold, thetraditional Quechua nobility turned to wood. Through this medium, theyexpressed their feelings of protest against the new dominant society.

The production of many other objects, such as ceramics, textiles, clothing,and stone, gold or silver artifacts, was standardized by the Inka state.

Production was both large scale and in series, following the sametechnological patterns and methods. However, certain objects retained theirtraditional regional influences. Inka standardization and simultaneouspersistence of regional traditions has enabled scholars to categorize Inkaartifacts into two groups: Inka Imperial and Inka Provincial. The collection ofInka gold and silver objects, which are without a doubt some of the bestpieces held by the museum, represents the complete range of styles andtypes of Inka figurines.


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The museum also owns manytextiles from both the Inka andColonial Inka periods. Inka textiles,including the fine cloths known askumpi, were highly prized bycolonial society. As a result of theirpopularity, new textile designsemerged that included Europeanflora and fauna, such as grapes,flowers, and horses. The traditionalproduction of most other objectscontinued to follow the indigenouscultural, technological, and

cosmological traditions, maintaininga consistency that persists today.

In addition to the archeologicalcollection, the museum has a richcollection of ethnographic objectsdating mainly from the 20thcentury. These include textiles,weaving tools, musical instruments,

clothing, and ceramics made bydiverse Quechua communitiesthroughout the Andes, though themajority of pieces come fromNative communities in Ecuador,Peru, and Bolivia.

As the museum researches theexhibit, we realize we will recognizeadditional examples of art andmaterial culture that exemplify theobjectives of the exhibit. Themuseum will identify and acquirethese objects with the assistance ofNative curators and Quechuacultural leaders.


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Community Curators and Academic Consultants

There have been many museum exhibits on the Inkas. A key difference that

will distinguish the NMAIs exhibit is that visitors will be asked to understandthe history and the cosmology of the Inkas from the point of view of theircontemporary heirs, the Quechua people. In keeping with the NMAIs missionstatement and philosophy as a living museum, the information and culturalobjects featured in the Qhapaq an exhibit will present traditional indigenousknowledge and insight, developed through the participation of communitycurators. Additionally, archaeological, historical, and anthropological materialwill be presented to complement the indigenous perspective of the exhibit.

During the Inka administration, the history of Tawantinsuyu was recorded byhatun kipucamuyuc(historians and narrators) responsible for immortalizing thehistory of each Inka ruler and narrating their history at public events. The hatunkipucamuyuc, along with Andean priests, continued to practice their customsclandestinely during the colonial period. Many of these bearers of Nativeknowledge were captured, taken to the tribunals of the Inquisition, and laterassassinated. Andean priests are thought to possess high levels of spiritualenergy and power. They dedicate themselves to sustaining their beliefs bycarrying out religious rituals, such as payments to Pachamamaand herdivinities, and by employing traditional medicines. They also help their villagesunderstand the cosmological interaction between man and the universe.


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Contemporary Andean priestsremain very knowledgeable aboutAndean history and geography.Some will work on this project ascommunity curators asrecommended by their owncommunities. Through them, wewill learn of the indigenouslandscape within their ownframework of terms. Theirparticipation will be imperative toour understanding the design,construction, and cosmological

dimensions of the Qhapaq an.

The community curators will be animportant asset in visualizing Inkahistory and the Qhapaq ansystem as they are traditionallyunderstood. Through their role inthe selection of objects to displayin the exhibit, these curators will

offer a perspective thatcompliments the anthropological,archeological, and historical viewof the museum. The NMAIsmethodology is consistent withstandards of scientific andempirical knowledge It perceivesindigenous, traditional knowledgeas complementary to modernacademic knowledge, and seeksto use both ways of understandingto explore the themes of theexhibit. The Qhapaq an exhibitoffers an opportunity to displayboth types of knowledge, as wellas to present the perspective ofindigenous Quechua individualsand communities on Quechuahistory.

The project will be supported firmly byacademics working on the theme of theQhapaq an. We will turn to fellow

academics who have published workson the subject or are currently carryingout research. It is our intention toinclude on our team at least oneprofessional from each country involvedin the Inter-American Developmentbank/UNESCO Qhapaq an Project.


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The study of Andean culture has been arbitrarily segmented into threeseparate phases of time, with each phase possessing its own methodology,theoretical framework, and nomenclature. The discipline of archaeology has

assumed the task of studying ancient societies by using the material culturalremains as the basis for research, while historians have concernedthemselves with studying Andean societies as they were following theEuropean invasion. Historians have employed written documents as principalsources of investigation. The study of contemporary communities has been leftto the discipline of ethnology, which collects information by observing anddescribing the activities of Native communities and documenting individualhistories and information regarding Native cultures.

Spanish chroniclers collected much information on Inkan government and

administration, as well as on the customs and styles of indigenous social life.Some of these accounts were published for the European audience; otherswere reserved for bureaucratic aims, such as the control of tribute, therecruitment of laborers, and the management of public works, such as theconservation of the Qhapaq an. These administrative accounts are excellentsources that can be used to reconstruct the history of the indigenouscommunity as it existed during the Spanish colonial period. Officialinformation from the colonial period offers detailed descriptions of the Inkastates provincial establishments, sacred places, and also of the road system.

Documents collected by missionaries also depict knowledge of the continuedpractice of indigenous beliefs, which were carried out in secrecy out of theirfear of being considered pagan by the Spanish. Even with the independenceof the American republics from Spanish control, freedom for indigenouspeoples was never fully achieved, and so the practice of ancestral rites andceremonies continued to be performed in secret. Many of the sacred spaceswhere ceremonies are performed are linked to the Qhapaq an.

Methodologyand Research Strategies


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The richness of the information that exists on Inkan history and culture withineach phase of time offers an extraordinary opportunity to visualize the historic

process from the indigenous perspective, taking into account the ethnographicinformation and oral history significant to the Quechua. The study of the Inkahas created new disciplines, such as ethnoarchaeology, ethnohistory, andethnographic analogy. The methodologies of these new disciplines will beused to develop this exhibit and to present the Qhapaq an and the vitality ofInka ideas.

The Qhapaq an exhibit raises the challenge to research and present asubject that has long suffered from a lack of recognition and understanding.

This exhibit provides an opportunity to those who were once part of this greatempire, but who have become marginalized over the centuries since theSpanish conquest, to narrate their story in their language.

The experience of the projects lead curator, Ramiro Matos, regarding Inkaculture and history, and the support of NMAI Assistant Director for ResearchJos Barreiro guarantees the high quality of the exhibits content. Dr. Matos

has focused his studies on provincial Inka culture for many years, and haspublished several works related to this subject. Dr. Barreiro has valuableexperience with Latin American indigenous cultures. This project will also relyon information and advice offered by archaeologists who are currentlyconducting field research pertinent to the Qhapaq an. Ethnologists collectinginformation on this subject will also be consulted.


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A cornerstone of this exhibits success will be its focus on the progression ofInka history after the Spanish invasion in 1532. In order to gather information

on the Inkas of the colonial period, we will depend upon the collaboration of ahighly qualified historian. The historian will be familiar with the Andeanhistorical process; have authored scholarly-level publications; be skilled inorganizing bibliographical and archival information; possess significantknowledge of the periods of contact, colonization, the founding of therepublics, and of contemporary Andean society; and be well-versed inhistorical and semiotic research methodology. The historian will be thoroughlyfamiliar with the Archives of the Indias in Seville, Spain, as well as withnational and local archives in each of the Andean republics, and will know wellthe historical literature from the 18th to the 20th centuries.

All of this information will be used in concordance with the community curatorsknowledge and agreement, and in congruence with the philosophy of theNMAI.


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Research phases and planning

This is an ideal time to pursue community research within the countries of theGreat Inka Road. The Inter-American Development Bank and UNESCO have

instituted a program of archaeological research in communities along the roadin Ecuador, Peru, Bolivia, Argentina, and Chile, which will help with the researchfor this project. The political situation in Colombia, the sixth modern nation onInka territory, makes research there much more difficult.

The Qhapaq an exhibit will be founded on three types of research methods:fieldwork in archaeology, ethnology and oral history; the study of the NMAIarchaeological and ethnographical collection; and use of historical archival andbibliographic collections. Research using these methods will provide a range ofsources that will be integrated over a three-year time period, with a flexibleitinerary in keeping with the situations of specific Quechua and othercommunities in the countries that now occupy ancient Tawantinsuyu.

From the outset, we intend to contact and work with government authorities,and with archaeologists and anthropologists who are working on themes relatedto the Inka Road. We will depend on these colleagues to assist in theidentification of communities with which to conduct fieldwork. We are committedto adding value to the work of these primary researchers over the life of theexhibit, by inviting them, for example, to take part in programs and publications.

We also expect to do intense fieldwork and audiovisual documentation.


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Seminars

Two seminars on the Qhapaq anwill be organized, the first in

Washington, D.C., and the second inCusco, Peru. We are exploring thepossibility of organizing theWashington, D.C. seminar with otherinstitutions affiliated with the Qhapaqan project, such as the CulturalDepartment of the Inter-AmericanDevelopment Bank. The topic of theseminar may be Investigations onthe Qhapaq an through 2009. The

seminar at Cusco may also be co-organized with local universities andcultural institutions. This seminar istentatively set for 2010 and may betitled, Historians, and Quechuacultural leaders involved in the studyof the Qhapaq an.

Academic Events and Outreach

It is of utmost importance to organize at least two different types of events during

the implementation of the Qhapaq an exhibit: scholarly seminars of the highestlevel possible, and a large festival as part of the opening program that includesforums for dance, music, and handicrafts.


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Both academic seminars will create an opportunity to gather material for anoriginal and scholarly level book on the Qhapaq an, which will be published inEnglish and Spanish.

A second publication, the exhibit catalog, will include an explanatory text of theexhibits content, photos of the Qhapaq an, and objects that represent theexhibit as well as those communities involved. Additionally, the catalogue will

highlight Qhapaq ans status as cultural patrimony of humanity, comparableto the roads of ancient Rome.

Scholarly-Level Monograph

and Exhibit Catalogue


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Exhibit Opening Program and the Smithsonian FolklifeFestival

The Smithsonian Folklife Festival is an international exposition of living culturalheritage produced outdoors for two weeks every summer on the National Mallof the United States in Washington, D.C., by the Smithsonian Institution'sCenter for Folklife and Cultural Heritage. The Festival features educationalcommunity-based cultural presentations. Free to the public, each Festivaltypically draws more than one million visitors. The Folklife Festival is unique inthat it provides the bearers of tradition to speak for themselves and presenttheir experiences from a first-person perspective.

Conversations are being held with the Center for Folklife and Cultural Heritageto explore the possibilities of producing a program for the Folklife Festival aspart of the Qhapaq an exhibit opening. A festival program on the NationalMall would reinforce the NMAIs commitment to interpreting indigenousexperiences from Native perspectives through highlighting the enduringtraditions and knowledge related to the Qhapaq an. Additionally, the NMAIwould benefit by increasing museum attendance by drawing from the largefestival audience.

Through live crafts, occupational and cooking demonstrations, dance andmusical performances, and interactive discussions, the festival would explorethe Inka Roads rich natural and cultural resources. These presentations wouldillustrate how contemporary indigenous life continues to be shaped by thecosmology related to the Qhapaq an. Most importantly, the program wouldillustrate the continued presence of indigenous communities in six Andeancountries.


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1. Archival and Bibliographic Research

a. Prepare both a bibliography on the Inka road system, organized bydistinct historical periods: Inka, Colonial, and Republican (19th and20th centuries).

b. Transcribe citations that speak on the Qhapaq an in colonialliterature, in the Chronicles, The Relation of Tambosby Vaca de

Castro (1542), the Visits(Chupaychu and Chucuito), and LasOrdenanzas y la Taza de Toledo. Our objective is to recover dataas written by indigenous chroniclers such as Guaman Poma deAyala, Santa Cruz Pachacutec, and Friar Calixto Tupaq Inga.Research the Laws of the Indians(1570, 1632), and the workforced on the indigenous people to construct roads in the colonialera.

c. Research modern laws related to roads and indigenous

communities, such as President Augusto Legua of Perus LeyVial (Road Law), which required indigenous people to constructroads without any compensation.

d. Review ethnographic bibliography related to the Qhapaq an

e. Create a general map of the Qhapaq an.

f. Organize an archive of photos, films, videos, and audio materials.

Research Plan, 20082009


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Research Plan, continued

2. Archaeology and ethnology of the Qhapaq an

It is important to contact the archaeologists in charge of the Qhapaq anProject in each country to explain the objectives and content of thisexhibit in detail, the material that will be used, and the mission of theNMAI. Our goal is to maintain a cordial relationship of collaboration thatalso adds value to their work, and to recognize the knowledge thatresides in relevant indigenous communities.

a. After establishing contact with experts from each country andreceiving their advice, formal contact will be made with

government offices, like the National Institute of Culture of Peru,the National Institute of Cultural Patrimony of Ecuador, theGeneral Direction of Cultural Patrimony of Bolivia, General Councilof Monuments of Chile, and National Council of ArchaeologicalMonuments of Argentina. The objective of making contact is toestablish mutually collaborative, institutional relationships.

b. With the assistance of archaeologists and anthropologists in eachcountry, a list of indigenous communities associated with the

Qhapaq an will be compiled, to include, if possible, candidates forNative curators.


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Research Plan, 20092011

1. Two years of intensive field research will be programmed during thedry season (May October). Field research will include:

a. Collection of ethnographic information.

b. Collection of oral histories.

c. Observation of archaeology (to confirm measurements,construction techniques, materials used, relation to other Inkainstallations, current use of the road, etc.).

d. Audio-visual documentation: photos, film, music, environmental

sounds, etc.

e. Acquisition of complementary cultural objects.

f. Research of audio-visual documentation of the renovation of theApurimac Bridge. This bridge is renovated over a period of threedays in November every three years. Local indigenous people usethe same technology and system of work organization as in thetimes of the Inka. Also, documentation of the pre-Inka roads as

well as Qhapaq ans use by contemporary communities.

g. Research audio-visual documentation of Choqequiraw, a largeInka installation to the west of Cusco where the communitiescontinue to live in the same village as in Inka times, cultivate thesame fields, and produce the same products such as maize,beans, squash, etc. The harvested products are transported byllamas along the Qhapaq an to different communities in theregion.


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h. Audio-visual documentation of:1) Caon de Colca, Arequipa, and continuing to Arica, on the

Pacific coast.2) The road from Warautampu (Cerro de Pasco) to Huanuco and

Ancash.3) The road from Achupallas to Ingapirca and Tomebamba in

Ecuador.

4) The road between Cochabamba and Tarija in Bolivia.5) The road from Catamarca to Salta and Jujuy in Argentina.6) The road from Atacama to Calama and Arica in Chile.

i. Field research will encompass the network of the Qhapaq anand the four Inka administrative regions or suyus:Chinchaysuyu: Colombia, Ecuador, PeruCollasuyu: Bolivia,- Argentina, ChileContisuyu: Peru, Chile

Antisuyu: Peru, Bolivia

Ecuador: The road from Quito to Ingapirca and Tomebamba inKaar:20 days.

Peru: The road from Cajamarca to Ancash, Hunuco, Warautampu,Pumpu, Xauxa, Ayacucho, Cusco, Sacred Valley, and Lake Titicaca: 40days. The road from Cusco to Arequipa, Colca, and Mollendo: 10 days.

Bolivia: The road from Lake Titicaca (ChucuitoPacaje) to Potos,Tarija, Cochabamba, Inka llajta, Samaipata, and Ingawasi: 30 days.

Argentina: The road from the Valle de Suipacha (Uma Porco) toChagua, Condorhuasi, Noquera, Humaguaca, Jujuy, and Salta: 30days.

Chile: The road from Arica to Iquique, Atacama, and Calama: 20 days.

Research Plan, continued


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Ramiro Matos, Lead CuratorJose Barreiro, CuratorWayne Smith, Project ManagerMegan Son, Guest CuratorPhoto credits: Ramiro Matos & Laurent Granier

Document prepared by Lucia Abramovich