Foundation 22.4.20 History.Notebook

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Foundation 22.4.20 History.notebook Good afternoon Year 3! Today we are going to be learning about Incan Gods. 1 Foundation 22.4.20 History.notebook Wednesday 22nd April 2020 LO: To learn about the religious diversity of a past society. 2 Foundation 22.4.20 History.notebook Wednesday 22nd April 2020 LO: To learn about the religious diversity of a past society. people from the past = Incas differences in religions 3 Foundation 22.4.20 History.notebook The Inca religion was closely linked to their everyday life. They believed that their ruler, the Sapa Inca, was part god himself. 4 Foundation 22.4.20 History.notebook • THE INNER EARTH (or Uku Pacha) 5 Foundation 22.4.20 History.notebook • THE OUTER EARTH (or Cay Pacha) 6 Foundation 22.4.20 History.notebook Inti was the most Inti was married to the important of the goddess of the moon, gods. He was the Mama Quilla. god of the sun. 7 Foundation 22.4.20 History.notebook Pachamama Pachamama was the goddess of Earth or "Mother Earth". She was responsible for farming and the harvest. 8 Foundation 22.4.20 History.notebook Viracocha was the first Supay was the god of death god who created the and ruler of the Inca Earth, the sky, the other underworld called the Uca gods, and humans. He Pacha. was the father of Inti, the Sun God. 9 Foundation 22.4.20 History.notebook The Inca built many beautiful temples to their gods. The most important temple was the Coricancha built in the heart of the city of Cuzco to the sun god, Inti. The walls and floors were covered with sheets of gold. There were also gold statues and a huge gold disc that represented Inti. Corichancha means "Golden Temple". 10 Foundation 22.4.20 History.notebook The Inca believed strongly in an afterlife. They took great care in preparing the bodies of the dead before burial. They brought gifts to the dead that they thought the dead could use in the afterlife. The Inca felt so strongly in the afterlife that when an emperor died, the body was mummified and left in their palace. They even kept some servants to watch over the dead emperor. For certain festivals, such as the Festival of the Dead, the dead emperors were paraded through the streets. 11 Foundation 22.4.20 History.notebook The Inca believed that the heavens were divided into four quarters. If a person lived a good life they lived in the part of heaven with the sun where there was plenty of food and drink. If they lived a bad life they had to live in the underworld where it was cold and they only had rocks to eat. 12 Foundation 22.4.20 History.notebook The Inca held religious festivals every month. Sometimes human sacrifice would be included as part of the ceremony. 13 Foundation 22.4.20 History.notebook Now it's your turn! Design your own Inca god. Explain who your god, or goddess, is and what he or she represents. 14 Foundation 22.4.20 History.notebook Setting your work out like this may help you to organise your ideas. Good luck! 15 Foundation 22.4.20 History.notebook Tomorrow will be our last history lesson in our Roaming the Rainforests topic! We will be learning about Machu Picchu. See you tomorrow! 16.

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Viracocha 1 Viracocha
ווירָאקוצֱ'ה http://www.google.com/url?sa=t&rct=j&q=&esrc=s&source=web&cd=37&ved=0COYCEBYwJA&url=http %3A%2F%2Fxa.yimg.com%2Fkq%2Fgroups%2F35127479%2F1278251593%2Fname%2F14_Ollantaytam bo_South_Peru.ppsx&ei=TZQaVK- 1HpavyASW14IY&usg=AFQjCNEHlXgmJslFl2wTClYsRMKzECmYCQ&sig2=rgfzPgv5EqG-IYhL5ZNvDA ויראקוצ'ה http://klasky-csupo.livejournal.com/354414.html https://he.wikipedia.org/wiki/%D7%A7%D7%95%D7%9F_%D7%98%D7%99%D7%A7%D7%99 ווירקוצ'ה فيراكوتشا http://www.startimes.com/?t=20560975 Viracocha 1 Viracocha Viracocha Great creator god in Inca mythology Offspring (according to some legends) Inti, Killa, Pachamama This article is about the Andean deity. For other uses, see Wiraqucha (disambiguation). Viracocha is the great creator god in the pre-Inca and Inca mythology in the Andes region of South America. Full name and some spelling alternatives are Wiracocha, Apu Qun Tiqsi Wiraqutra, and Con-Tici (also spelled Kon-Tiki) Viracocha. Viracocha was one of the most important deities in the Inca pantheon and seen as the creator of all things, or the substance from which all things are created, and intimately associated with the sea.[1] Viracocha created the universe, sun, moon, and stars, time (by commanding the sun to move over the sky) and civilization itself. Viracocha was worshipped as god of the sun and of storms. He was represented as wearing the sun for a crown, with thunderbolts in his hands, and tears descending from his eyes as rain. Cosmogony according to Spanish accounts According to a myth recorded by Juan de Betanzos,[2] Viracocha rose from Lake Titicaca (or sometimes the cave of Paqariq Tampu) during the time of darkness to bring forth light.
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Visual Epistemologies of Resistance: Imaging Virgins and Saints in Contemporary Cusco
Revista de Estudios Globales y Arte Contemporáneo| Vol. 7 | Núm. 1| 2020 | 237-266 Omar Rivera, Patrick Hajovsky Southwestern University, VISUAL EPISTEMOLOGIES OF Texas, US RESISTANCE: IMAGING VIRGINS AND SAINTS IN CONTEMPORARY CUSCO The project of indigenous modernity can emerge from the present in a spiral whose movement is a continuous feedback from the past to the future—a “principle of hope” or “anticipatory cons- ciousness”—that both discerns and realizes decolonization at the same time. -Silvia Rivera Cusicanqui (citing Ernst Bloch)1 In Andean aesthetics, visuality is a site of epistemic tension and a continual reverberation of colonialism. Through art that aligns with pre- 1 Ch’ixinakax utxiwa: A Reflection on the Practices and Discourses of Decolonization, The South Atlantic Quarterly 111:1 (Winter 2012): 95-109, 96. Revista de Estudios Globales y Arte Contemporáneo ISSN: 2013-8652 online http://revistes.ub.edu/index.php/REGAC/index http://creativecommons.org/licenses/by/3.0/es/ colonial indigenous epistemologies, contemporary Andean artists resist colonial and post-colonial cultural domination. In particular, they resist viewers’ designation of “syncretic” or “hybrid” to produce knowledge about art that has been fashioned by indigenous hands. Epistemological claims of “syncretism” and “hybridity” may be intended to transcend the borders between “us” and “them,” between West and non-West, or between eras in Latin America that depend on the presence or absence of Spanish colonists, but such iterations can reinvest viewers in a history of misrecognition. Nevertheless, such terms are not sedimented, for indigenous artists continue to reclaim visuality as they steadfastly hold a mirror toward artistic and epistemic paradigms that attempt to translate, erase, or manage localized colonial differences.
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Inca Civilization 1425 A.D - 1532 A.D
Inca Civilization 1425 A.D - 1532 A.D The Inca first appeared in the Andes region during the 12th century A.D. and gradually built a massive kingdom through the military strength of their emperors. Known as Tawantinsuyu, the Incan empire spanned the distance of northern Ecuador to central Chile and consisted of 12 million inhabitants from more than 100 different ethnic (cultural) groups at its peak. Well-devised agricultural and roadway systems, along with a centralized religion and language, helped maintain a cohesive (solid) state. Despite their power, the Inca were quickly overwhelmed by the diseases and superior weaponry of Spanish invaders, the last bastion of their immense empire overtaken in 1572. The Inca first appeared in what is today southeastern Peru during the 12th century A.D (1100’s). According to some versions of their origin myths, they were created by the sun god, Inti, who sent his son Manco Capac to Earth through the middle of three caves in the village of Paccari Tampu. After killing his brothers, Manco Capac led his sisters and their followers through the wilderness before settling in the fertile valley near Cusco circa 1200. The expanding reach of the Inca state, lead to the need for information and people to travel quickly throughout the empire. Pachacuti Inca Yupanqui is believed to have been the first Inca emperor to order forced resettlement to squash the possibility of an uprising from one ethnic (cultural) group. In addition, he established the practice in which rulers were prevented from inheriting the possessions of their fathers, thereby making sure that new leaders would conquer new lands and accumulate new wealth of their own.
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Inca Statehood on the Huchuy Qosqo Roads Advisor
Silva Collins, Gabriel 2019 Anthropology Thesis Title: Making the Mountains: Inca Statehood on the Huchuy Qosqo Roads Advisor: Antonia Foias Advisor is Co-author: None of the above Second Advisor: Released: release now Authenticated User Access: No Contains Copyrighted Material: No MAKING THE MOUNTAINS: Inca Statehood on the Huchuy Qosqo Roads by GABRIEL SILVA COLLINS Antonia Foias, Advisor A thesis submitted in partial fulfillment of the requirements for the Degree of Bachelor of Arts with Honors in Anthropology WILLIAMS COLLEGE Williamstown, Massachusetts May 19, 2019 Introduction Peru is famous for its Pre-Hispanic archaeological sites: places like Machu Picchu, the Nazca lines, and the city of Chan Chan. Ranging from the earliest cities in the Americas to Inca metropolises, millennia of urban human history along the Andes have left large and striking sites scattered across the country. But cities and monuments do not exist in solitude. Peru’s ancient sites are connected by a vast circulatory system of roads that connected every corner of the country, and thousands of square miles beyond its current borders. The Inca road system, or Qhapaq Ñan, is particularly famous; thousands of miles of trails linked the empire from modern- day Colombia to central Chile, crossing some of the world’s tallest mountain ranges and driest deserts. The Inca state recognized the importance of its road system, and dotted the trails with rest stops, granaries, and religious shrines. Inca roads even served directly religious purposes in pilgrimages and a system of ritual pathways that divided the empire (Ogburn 2010). This project contributes to scholarly knowledge about the Inca and Pre-Hispanic Andean civilizations by studying the roads which stitched together the Inca state.
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Myths of Survival and Heritage in Incan Religion
Viva Los Incas: Myths of Survival and Heritage in Incan Religion Emily Scarbrough ___________________________________________________________ Religion has taken on many forms throughout history, each revealing much about those who believed in them. In the Incan empire, religion was embraced as an explanation for natural phenomena and the formation of society. Religion served an important purpose as it developed into a complex set of myths that governed the empire. Their polytheistic religion had several deities who controlled how the world functioned, with most important of these gods controlling the sun. Looking at the mythology that developed in the Incan empire reveals unrelenting dedication to surviving as individuals and as a united society. Incan mythology seems to enshrine, above all else, a belief in preservation; the mythology suggests a belief in preserving the societal hierarchy, livelihood, and the lineage of the Inca leader. Standing as the cornerstone of Incan religion was Inti, the sun god. As the expression of the sun and light, Inti was responsible for the success of the harvest season. The sun gave life to maize, potatoes, and quinoa, which in turn ensured a steady food supply. While he did not create the Incas, he ensured their livelihood. To thank Inti, temples of the sun were built, prayers spoke, and tribute paid through the sacrifice of crops, llamas, and, in extreme cases, young children.1 Inti was also the subject of the most important of the many Incan festivals, Inti Raymi. Despite centuries of Spanish influence, the festival is still celebrated in modern day Peru, as a reminder of their Incan heritage.
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Inti Raymi, the Sun Ceremony Travel Tags
Peru Inti Raymi, the Sun Ceremony Travel TAGs Cultural Immersion | Special Events | Nature | Local Cuisine | Archaeology Details 03 Nights in Cusco 01 Nights in Aguascalientes 02 Nights in Lima Fixed Departure Start of the program: 21st June 2020 Inti Raymi, the Sun Ceremony Inclusions / Exclusions Inclusions Transfers o Transfers Airport – Hotel – Airport in each city. Excursions o Cusco City Tour. o Full day tour to the Sacred Valley: Awanacancha + Pisac + Ollantaytambo. o Entrance fee to the preferential area for the Inti Raymi ceremony on 24/June. o Expedition train ticket: Ollataytambo/Aguascalientes/ Ollataytambo. o RT Bus service to the archaeological center of Machu Picchu*. o Visit to the sacred visit of Machu Picchu. o Half day Lima City Tour. Meals o Daily breakfast at the hotel. o 01 buffet lunch during the tour to the Sacred Valley. No drinks included. o 01 buffet lunch in Aguas Calientes. No drinks included. o 01 box lunch during the Inti Raymi. Others o Accommodation in the detailed hotels or similar. o Meals according to the itinerary. o Permanent assistance in each destination. Exclusions International or domestic air fares. Services and non-mentioned meals in the itinerary. Drinks. Early check-in, late check-out and hotel extras. Personal expenses. Tips for guides and hotel staff. Inti Raymi, the Sun Ceremony Hotels Hotels in Cusco Economy Category: Imperial Hotel – Standard Room Economy Superior Category: Amerinka Boutique – Standard Room Superior Category: C. Andina Standard Catedral – Standard Room Executive
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El Ushnu Y La Organización Espacial Astronómica En La Sierra Central Del Chinchaysuyu Estudios Atacameños, Núm
Estudios Atacameños ISSN: 0716-0925 [email protected] Universidad Católica del Norte Chile Pino M., José Luis El ushnu y la organización espacial astronómica en la sierra central del Chinchaysuyu Estudios Atacameños, núm. 29, 2005, pp. 143-161 Universidad Católica del Norte San Pedro de Atacama, Chile Disponible en: http://www.redalyc.org/articulo.oa?id=31502906 Cómo citar el artículo Número completo Sistema de Información Científica Más información del artículo Red de Revistas Científicas de América Latina, el Caribe, España y Portugal Página de la revista en redalyc.org Proyecto académico sin fines de lucro, desarrollado bajo la iniciativa de acceso abierto Estudios Atacameños N° 29, pp.EL 143-161 USHNU (2005) Y LA ORGANIZACION ESPACIAL ASTRONOMICA… El ushnu y la organización espacial astronómica en la sierra central del Chinchaysuyu JOSÉ LUIS PINO M.1 RESUMEN “Pacha Cuti Ynga dio orden muy mucha hazienda para sacrificar a las uacas y de las casas del so El ushnu inca tuvo gran importancia en la dominación y tenplo de Curi Cancha; el trono y aciento de los ideológica en los wamani del Chinchaysuyu. Este artícu- Yngas llamado usno en cada wamani señaló” lo ofrece nuevas interpretaciones basadas principalmente (Guamán Poma 1980 [1615]: 265 [267]). en evidencias encontradas en Huánuco Pampa y otros tampus de la sierra central. Se propone que el ushnu en los Andes sólo tuvo funciones de recepción de ofrendas, Introducción especialmente líquidos, en ceremonias programadas de acuerdo a un calendario instituido, y que posteriormente los incas superponen funciones de observación La sociedad inca en su política imperial utilizó astronómica.
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Creating Digital Open-Access Latin American Literature and Art Â•Fi INTI
Inti: Revista de literatura hispánica Volume 1 Number 93 Article 37 2021 Creating Digital Open-Access Latin American Literature and Art – INTI Project Collaboration Donald Russell Bailey Follow this and additional works at: https://digitalcommons.providence.edu/inti Citas recomendadas Bailey, Donald Russell (April 2021) "Creating Digital Open-Access Latin American Literature and Art – INTI Project Collaboration," Inti: Revista de literatura hispánica: No. 93, Article 37. Available at: https://digitalcommons.providence.edu/inti/vol1/iss93/37 This Digital Humanities – Transatlantic Literature is brought to you for free and open access by DigitalCommons@Providence. It has been accepted for inclusion in Inti: Revista de literatura hispánica by an authorized editor of DigitalCommons@Providence. For more information, please contact [email protected]. DIGITAL HUMANITIES – TRANSATLANTIC LITERATURE In Memory of Donald Russell Bailey International Digital Academic Library Scholar and Digital Humanist CREATING DIGITAL OPEN-ACCESS LATIN AMERICAN LITERATURE AND ART – INTI PROJECT COLLABORATION Donald Russell Bailey Providence College, USA Abstract: Since the middle of the 1990’s, higher education teaching, learning and research have evolved to include an ever greater digital presence. These digital developments in the humanities have lagged most other areas in academia, retaining a preference for the physical print. A team of Latin American scholars, faculty and digital librarians at a US institution of higher education has successfully collaborated since 2008 to publish the INTI: Revista de Literatura Hispánica journal’s original, peer- reviewed literature and art as open-access digital resources for teaching, learning and research. What began as a collaborative digitization project has in 7 years evolved into a full-scale digital publishing enterprise including print-on-demand for INTI’s 350 continuing print-subscription libraries.
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UNIVERSITY of CALIFORNIA Santa Barbara the Pachamama
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The Chincha Kingdom: the Archaeology and Ethnohistory of the Late Intermediate Period South Coast, Peru
FEATURE The Chincha Kingdom: The Archaeology and Ethnohistory of the Late Intermediate Period South Coast, Peru Ben Nigra1, Terrah Jones2, Jacob Bongers3, Charles Stanish4, Henry Tantaleán5, and Kelita Pérez6 It Is unclear exactly when the German Shortly after his arrival at the Chincha port of naturalist and medical doctor Ernst Middendorf first Tambo de Mora, a guide escorted Middendorf by mule heard of the monumental ruins in the lower Chincha to an area of what appeared to be a series of sandy Valley, but by the mid-1880s, he had determined to hills rising out of the valley bottom. It was here that see them for himself. Middendorf became an early Middendorf made the first modern description of authority on pre-Hispanic cultures during his 25 years Chincha material culture: of work and travel across the Andes. Apart from ama- teur archaeology and ethnography, he had a penchant A half-kilometer north of the port begin the for linguistics and published volumes on Quechua, ruins of an ancient city, which consist of temples Aymara, and Mochica—the three major indigenous in the form of pyramids, great patios and small dwellings, all quite deteriorated and crumbling. languages in western South America (Reina 2008). The greater part of the existing walls and slopes His travels in the Quechua-speaking regions outside are constructed of compressed mud and not with of Lima exposed him to a host of archaeological sites adobes, and therefore belong to more ancient that were previously unknown to European scholars. times like the constructions of Cañete and of the At the same time, his appetite for Peruvian prehistory Rimac Valley, which are materially similar.
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Handouts for Andes in AP Art History
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Inca Archaeoastronomy
Steven R. Gullberg, Ph.D. Coordinator for Archaeoastronomy College of Professional and Continuing Studies University of Oklahoma Norman, Oklahoma, USA Chair, International Astronomical Union Working Group for Archaeoastronomy and Astronomy in Culture [email protected] © Steven R Gullberg Astronomy was an integral part of Andean mythology and creation, and was at the very heart of the Incas’ religion and agriculture. The Incas proclaimed themselves to be the children of the Sun. They worshipped it and viewed their emperor as being the Sun’s direct descendant. The civilization of the Incas was built upon cultures that had preceded them such as the Huari, Nasca, and Chavin. Their period of dominance, lasting only a century, was far too short to independently develop such advanced forms of religion, social structure, construction, and astronomy. The Incas were adept assimilators of knowledge, both what was available at the time of their empire’s inception, as well as that of the many tribes conquered during their reign. The Emperor, Pachacuti, his son, and grandson successively built the largest empire ever known in the Americas, 4800 km from Chile to Columbia. They established armies in fortresses at distant stations with the infrastructure of roads and storehouses that was necessary to support them. Temples and shrines were constructed as a part of exerting state control over its subjects, as well as pilgrimage centers designed to reinforce the legitimacy of royal rule over the populace. The Incas made solar worship the official religion of their empire. Pachacuti imposed it across the realm, maintaining that he was the son of the Sun and his wife the daughter of the Moon.
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