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Dietterlin’s Architectura experienced perhaps its richest reception and afterlife among architectural sculptors in seventeenth-century colonial Peru. The façades of the Cathedral of Cuzco, Cuzco’s Jesuit Compañía church, and the monastery of the church of San Francisco in Lima all adapted motifs from Dietterlin’s Architectura to compare European and Indigenous Peruvian ideas about the stability of matter. Constructed in the wake of catastrophic earthquakes in the 1650s by Andean and other Indigenous sculptors, the façades reinterpret the structural, anatomical and material conceits of Dietterlin’s treatise to overturn its vision of architectural matter and especially stone as a materially unstable entity. Instead, they used the imagery of Dietterlin’s Architectura to promote an alternative ontology that underscored the transience of forms and structures while affirming the fixity of matter such as stone. Even as architectural images like those of the Architectura spurred artistic and natural philosophical discourses on a global scale, Peruvian artists adapted Dietterlin’s ideas to accommodate their own ontologies and philosophies of nature.
This paper uses documents generated by the 1594–1595 composiciones de tierras in Cuzco, Peru, to discuss the economic transformation of the former heartland of the Inca Empire and the impact of Spanish administrative policies implemented in the early 1570s. The diverse social and environmental landscapes of rural areas lying to the west of Cuzco provide a range of local case studies that reveal how settlement and tribute policies of the viceroy Francisco de Toledo failed to produce sustainable colonial towns of Christian Indians. Detailed records of indigenous land repartition in the area show gender- and status-based patterns of individual allocations, as well as ecological differences in landholding between communities. The local records indicate the continuing importance of Inca-era community identities and local leadership for maintaining possession of community lands. By contrast, documents related to the composiciones among private landowners reveal vast inequalities in land access, as well as the rapid growth in the demand for indigenous labor to produce important agrarian commodities. We argue that Spanish administrative policies accelerated the transformation of the means of production in rural Cuzco, creating peasants instead of Christian Indian subjects.
This chapter presents an overview of the basic institutions and practices of Inka administration. It indicates the central principles and features of the Inka administrative system, as a basis for looking at the cord-records themselves. In early Colonial sources, the Inka Empire is referred to as Tawantinsuyu, which gloss as the four parts intimately bound together. The chapter then discusses state/imperial organization in Cuzco, provincial organization and local administrative organization. As the capital, Cuzco was the center of supreme power and authority in the Inka Empire. The administration within Cuzco was staffed by direct and collateral descendants of the ten to twelve Inka kings who had ruled the empire during its short history. Finally, the chapter investigates the knotted-cord records using the Khipu Database, with the support of the National Science Foundation and the capable assistance of computing consultants Carrie J. Brezine and Pavlo Kononenko, at Harvard University.
The author shows how pollen and oribatid mites recovered from the small lake of Marcacocha provide a detailed proxy record of agro-pastoralism over the last 4200 years in the central Andes. The introduction of highland maize and weeding practices 2700 years ago corresponds with major settlement development, as well as evidence for large herds of llamas not only facilitating trade but supplying abundant fertilizer and fuel in the form of excrement. Prolonged droughts and pre-Colombian epidemics probably influenced many of the social changes observed.
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