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In Coricancha, the sacred complex of the Incas dedicated to the sun, and in the royal palaces, the Incas built an artificial garden containing local plants and animals made of gold and silver. The memory of these artifacts of the Incas' metalwork has survived only in colonial chronicles, among which Garcilaso de la Vega's Comentarios Reales is the most detailed and fantastic account of the Inca gardens. In his record, Garcilaso constructs a complex intermedial game by intertwining, in a telescopic manner, different representations of the garden. This article outlines the multiple dimensions through which de la Vega creates a complex universalist image of the Inca garden, at once artistic, cosmic, and imperial.
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Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.
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On the occasion of Peru’s Independence, the champions of the Creole nation elevated the Inca State Indian to the status of a respectable ancestor, thus eliminating the Amerindian historicity of the population. The archaeological remains provide support to an indigenist ideology that ignores the sociological Indian, considered to be ontologically inferior. Today, these Inca vestiges contribute to the construction of the national narrative: the Inca solar cult is thus reinvented on the site of Sacsayhuaman. To what extent can the work of archaeologists serve to corroborate partisan ideologies? The presidents of the Peruvian and Bolivian Republics were inducted as pre-Hispanic rulers, the first on the Inca site of Machu Picchu, the second at the Tiwanaku Sun gate. To what extent can the vestiges of a civilization be instrumentalized by politics? The Inca sites are now assailed by New Age mystics from the United States and Europe under the leadership of local neo-shamans. They are indeed reputed to carry positive “energy”, one that is exploited by mystical tourism agencies. To what extent can the heritage of the nation, maintained by public services, be the object of private profits, ideologies that may be sectarian and possibly irreparable damages? In the culture of traditional Andean communities, the pre-Hispanic ruins had a classificatory and symbolic function. This function disappears when the setting of a myth is replaced by a historical site. How can we respect the indigenous perception of archaeological remains? These are the ethical questions that this article seeks to raise on the basis of specific and concrete cases of archaeological sites on which the author has carried out excavations.
Keywords: Pérou, sites incas, instrumentalisation, roman national, néo-Indiens, mystique new age, représentations indigènes des vestiges, Peru, Inca sites, instrumentalization, national narrative, neo-Indians, New Age mysticism, indigenous representations of remains
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AbstractAs soon as they were published, Marmontel's Incas (1777) and Chateaubriand's Atala (1801) gave rise to much imagery. The thematic examination of selected prints inspired from these two novels demonstrates the construct of a discourse tinged by primitivism as relates to European encounters with American natives. On an ideological level, both the narratives and images reinforce the criticism levelled at civilising and evangelising efforts while, on an aesthetical plane they convey the crisis of Classicism and its thematic renewal. The graphic corpus derived from Incas and Atala is three-fold : book illustrations, narrative series of prints, and prints after paintings exhibited at the Salon. While differing from one category to the next, the relationship between the word and the image is revealed as increasingly independent.
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Inca society was characterized by conditions of expanded exploitation which were produced by new contradictions that emerged as the composition of the dominant class changed. The expansionist policies of the Inca ruling class were an attempt to resolve problems resulting from an internal organization based on kinship. The collateral kin of the ruler were necessary for maintaining the dominant position of the Incas, but their claims to the throne made them unreliable allies. Rulers of the conquest state assured their loyalty by allowing them to extract surplus labor from the direct producers in the core areas of the empire. Consequently, the rulers themselves were forced to seek additional surplus by displacing their demands onto subjugated communities and polities. The new forms of exploitation that emerged initially emphasized control of local shrines or alliances with their spokesmen. Later, the politically dominant elements emphasized the creation of alliances with powerful shrines in newly conquered areas. Still later, land was appropriated not only for the direct use of Inca ruling class but also as gifts to be given to traditional leaders of ethnic groups or to other individuals who promoted the well-being of the Inca state and its dominant class. The new alliances created the conditions for the formation of social classes, that were not identical with earlier forms of social stratification — regardless of whether they were based on kinship or class.
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According to the standard anthropological explanation of the ancient human settlements, the geographical organization of pre-Columbian Cuzco should be dependent on: 1) a « kinship System » whose purpose was to hold an ethnic tripartition in position; 2) an economic mode which distributed wealth based on ethnicity. But a structural « categorization » may have existed before the rising of the Inca Empire. Such a categorization makes possible an unprecedented interpretation of both anthropological and economic factors.
Keywords: Aymara, catégorisation, Cuzco, Inca, système de parenté, théorie de la forme urbaine, tripartition ethnique, Aymara, categorization, Cuzco, Ethnic tripartition, Inca, kinship, Urban form theory
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Keywords: Patrimoine familial, héritage familial, legs familial, souvenirs de famille, photos de famille, archives familiales, objets familiaux, généalogie, histoire familiale, musées, centres d’archives, sociétés d’histoire, BAnQ, Archives Passe-Mémoire, Société d’histoire d’Ahuntsic-Cartierville, antiquaires, collectionneurs, évaluation du patrimoine, conservation préventive, Centre de conservation du Québec, fonds Painchaud, Musée de la civilisation, intérieurs historiques, patrimoine de Cusco, moulin de La Rémy, moulin historique, farines biologiques, meunier traditionnel, archéologie et numérique, numérisation 3D, impression 3D, web de données, maison Merry, archéologie et Magog, Récollets, Hôpital général de Québec, archéologie et Hôpital général de Québec, Augustines de Québec, patrimoine bâti et inventaires, patrimoine et numérique
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This is a study of relationships between mythical discourse and utopian discourse. According to the author, pre-hispanic andean societies had tackled the logic of utopian discourse owing to the influence of the judaic-christian discourse on time and space. The analysis of some fragments of the cycle of the andean hero Inkarri allows the author to establish his theory.