Documents found
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11.More information
Since the conquest of Peru by Spaniards in the XVIth century, the Inca empire has been the subject of numerous studies. It is noticeable that few researchers concerned themselves with the study of the Inca army and militarism. Of those who did, the majority conclude that the Inca army was composed of peasants that can not be seen as professional soldiers. There seems to be no real professionalism in arms in the Inca army. This assertion is rather strange for a State level society that constituted an expansionist empire. In fact, a scrupulous reading of the ethnohistorical sources clearly show that the importance of specialists in the Inca empire has been underestimated. This article will demonstrate the existence and importance of that military specialization.
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En Amérique tropicale et aux Antilles, le milieu naturel a déjà été l'objet d'une dégradation première de la part des populations précolombiennes: Incas et Mayas sur la terre ferme, Arawaks et Carafbes dans les îles. Cette dégradation n'a fait que s'accentuer lors de la découverte du Nouveau Monde et surtout à la suite de l'introduction des méthodes culturales européennes, il y a trois siècles, par les colons espagnols, portuguais, hollandais, anglais ou français. [...]
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By the early seventeenth century, petitioners at the royal court in Madrid who claimed descent from the Inca rulers of Peru, the Aztec rulers of Mexico, and the Nasrid emirs of Granada found ways to acquire noble status and secure rights to their ancestral lands in the form of entailed estates. Their success in securing noble status and title to their mayorazgos (entailed estates) rested on strategies, used over the course of several generations, that included marriages with the peninsular nobility, ties of godparentage and patronage, and military service to the crown. This article will examine the networks formed in Madrid between roughly 1600 and 1630 when the descendants of the Inca and Aztec rulers interacted with peninsular noble families at court, obtaining noble status and entry into the military orders and establishing their mayorazgos. Their strategies for claiming nobility show striking parallels to those adopted by the Morisco nobility, and one aim of this article is to suggest how knowledge of such strategies circulated among families both at the royal court in Madrid and in the viceroyalties of New Spain and Peru.
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In this article, I discuss the relationship between Andean spiritual beliefs relating to agrarian practices and the mural paintings in the rural church of San Pedro de Andahuaylillas (Cuzco, Peru), built in the early seventeenth century and decorated probably between 1618 and 1626. Using a Western iconographic language, both the ideologue (the priest Juan Pérez Bocanegra) and the painter of the decorative program (Luis de Riaño) sought to unite the Andean cults and rituals that surround the agrarian reciprocity system with others more in line with the dogmas of the Catholic Church. The Indigenous parishioners of the Quispicanchis agrarian valley ascribed meaning to these European iconographic representations in line with their social reality and religious beliefs. The creator of the iconographic scheme, Juan Pérez Bocanegra, and the painter Luis de Riaño put into play a complex multisensory system of painting, liturgy, and music to create a space for parishioners to contemplate the abundance of divine Providence.