4.15 Living Dead in the Prehispanic AndesLate Prehispanic Social Organization- Kinship based societies – ayllu (native word for clan)- Basic social unit larger than the family- A “kin-collective” – everyone in the valley can trace lineage back to the same apical ancestor- A communal landholding groupAyllu Governance- Hereditary (ascribed) leaders; kurakas, mallkus- Claim closest descent from ayllu’s founding ancestor- Karaku duties:o Manage ayllu resourceso Organize communal laboro Ceremonies- Kuraka was the intermediary between the living and the supernatural- In return, the kuraka was supported economically by the ayllu members- At death, these were the individuals that went into the Chullpas in the central Andes (Sillar 1992)o They were still spoken to for advice even after deathBecoming an Ancestor1. Death a process, not an eventa. Huañay – to dieb. Huañuc – “die-ers” (closest translation would be us saying someone was a “goner”)i. Person approaching deathii. People who were slowly dying over a period of time, so that they are not really living anymore but aren’t deadiii. Recently dead (funeral rites continuing)iv. People who are so old they should be dead2. Death a phase of transition from one state to anothera. You’re supposed to go from huañac to aya (dead), not only physically but sociallyb. When alive, things are changeable, but when dead, they are permanent and seti. Seedling  sapling  mature plant  dried out huskii. Babies  adults  old people  mummies/dead bodies3. Physical death followed by 5 nights of mourning (“the 5”)a. Ceremoniesb. Burning food, coca (offerings to ancestors)c. Look for signs of insects and decay in soft tissuesi. Indicates that the spirit (anyma) was leaving the body for journey to Place of Origin (afterlife)4. Mummy was taken to chullpa (aya wasi)a. Commoners were buried in the ground, but mummification techniques were applied to kurakas (ayllu leaders)b. Once the kurakas were in the chullpa, they were seated and provided with food and household goodsc. Body dries for one yeard. After that, the ayllu return for ceremony marking arrival of spirit into place oforigin (they make sure that the body is completely driedi. Once this happens, they are now an ancestor or mallqui 5. Subsequent interaction with mummiesa. Considered to be middle men between living and supernaturalb. Annual ceremonies with offerings c. There were visits to seek the mummy’s advice on marriages, etc.d. Sillar (1992) stresses connection to agriculture and fertilityi. Mummies used to legitimate use of land (these mummies likely worked the same land when they were alive)ii. Giving some of the produce of the land to dead ensures the dead help productivity iii. Dead houses in locations reflecting critical role in fertility of land (fields, canals, etc.)iv. Dead legitimate social differentiation linking elite (through mallqui) todeities and natural/supernatural forcesInca Deathways- Inca were originally a small ethnic group, then became an empire- “Inca” can also refer to the rulers of the empire- Inca empire was a “super-ayllu”o Emperor as super kuraka o Manager of entire empireo Divine intermediary with the supernaturalo Was owed allegiance and tribute- Dead Inca rulers = ultimate apical ancestorso Descended from the Suno Or Viracocha (‘creator of the world”)o Extreme in ancestor veneration Tangible dead have an active social and political life These were the ancestors that gave you access to the most powerful forces (sun, rain, wind) Central role in Inca politicsWhen Emperor Dies (Cobo p. 79)- Embalmed- Arranged to look as much as possible as they did in life (dress, adorned, lifelike positions)- Human sacrifices when emperor diedo Wives choked with coca dust- Months of funeral ceremony- Given new names reflective of their powers (for example, they may be called “lightning” as a mummy)- Mummy “lived” in place with family and servants- Family (panaqa) devote themselves to service of mummy- Carried in public processions- Enjoyed visiting (other dead and living), dancing, drinking- Fed by burning food (crackling noise shows the dead’s enjoyment)Dead Inca rulers were too important socially and politically to let death remove them from the world- Why?- They represent Inca privilege and authority- Need to continue in their social roles (like mallqui of the Chullpas)- Hence the peculiar deathwaysSillar (1992)- Inca emperors and the panacas manipulate the Inca deathways to help their power- Crucial role of deathways was to legitimate position and status of elites- Huascar Inca’s attempt to overthrow the mummy cult leads to civil war (against the panaqas) o Why did he want to overthrow it?o Mummies (through families) control huge estates and land, even after deatho Huascar said that Cuzco was controlled by the dead, along with all that was best in the landDeath of apical figure (ayllu kuraca or Inca emperor) = serious matter- They link the living to rights, identity, the gods- Death of apical ancestor is a big tear in the fabric of societyo Extinction of social persona and roles that person hado Socially readjusted through deathwayso Redistribute social role of deceased to livingo BUT NOT IN THE INCA ANDES Death does NOT mean the extinction of the social persona They did not need to redistribute social roles because the dead emperor held on to them after death Inca “deny” death to have a more stable social orderGrateful to the Dead- Decay of corpse is a shedding of temporary, mortal qualities- To arrive at an enduring and permanent physical stateo Fleshy body is a temporary vessel for the soul, but the dead body is a more stable vessel- Durable body (dead mummy body) provided for more stable social role- So, important social roles held by permanent, predictable, experienced, long-lasting leaders (aya)- Mummies represent the past and authority of tradition- Mummies embody enduring, traditional social bonds, relationships on which the living depend- Vest leadership in the dead = build society around more stable characters (this is what the Incas