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This is a transcription of Spanish priest and explorer Fernando de Montesinos' 1644 manuscript for Book II of Memorias historiales, a rare reference on early Peru and Andean culture. Distributed for the Yale Peabody Museum
Text written in the seventeenth century, translated and edited by Philip Ainsworth Means, with an Introduction by the late Sir Clements R. Markham. The translation is from the Spanish edition of Marcos Jiménez de la Espada, published Madrid, 1882. Also includes 'Eight chronological tables ... compiled by P. A. Means'; 'List of words in the names of kings and Incas ...' and 'Quichua words in Montesinos'. This is a new print-on-demand hardback edition of the volume first published in 1920.
The Inka Empire stretched over much of the length and breadth of the South American Andes, encompassed elaborately planned cities linked by a complex network of roads and messengers, and created astonishing works of architecture and artistry and a compelling mythology—all without the aid of a graphic writing system. Instead, the Inkas' records consisted of devices made of knotted and dyed strings—called khipu—on which they recorded information pertaining to the organization and history of their empire. Despite more than a century of research on these remarkable devices, the khipu remain largely undeciphered. In this benchmark book, twelve international scholars tackle the most vexed question in khipu studies: how did the Inkas record and transmit narrative records by means of knotted strings? The authors approach the problem from a variety of angles. Several essays mine Spanish colonial sources for details about the kinds of narrative encoded in the khipu. Others look at the uses to which khipu were put before and after the Conquest, as well as their current use in some contemporary Andean communities. Still others analyze the formal characteristics of khipu and seek to explain how they encode various kinds of numerical and narrative data.
This book reexamines the structure of Inca society on the eve of the Spanish Conquest. The author argues that native Andean cosmology organized the indigenous political economy as well as spatial and socio-kinship systems.
When the Spanish arrived in Peru in 1532, men of the Inca Umpire worshipped the Sun as Father and their dead kings as ancestor heroes, while women venerated the Moon and her daughters, the Inca queens, as founders of female dynasties. In the pre-Inca period such notions of parallel descent were expressions of complementarity between men and women. Examining the interplay between gender ideologies and political hierarchy, Irene Silverblatt shows how Inca rulers used their Sun and Moon traditions as methods of controlling women and the Andean peoples the Incas conquered. She then explores the process by which the Spaniards employed European male and female imageries to establish their own rule in Peru and to make new inroads on the power of native women, particularly poor peasant women. Harassed economically and abused sexually, Andean women fought back, earning in the process the Spaniards' condemnation as "witches." Fresh from the European witch hunts that damned women for susceptibility to heresy and diabolic influence, Spanish clerics were predisposed to charge politically disruptive poor women with witchcraft. Silverblatt shows that these very accusations provided women with an ideology of rebellion and a method for defending their culture.
In Praise of the Ancestors is a revisionist interpretation of early colonial accounts and sources that reveal incongruities in accepted knowledge among the Indigenous peoples of sub-Saharan Africa, the North American Great Lakes regions, and the Andes.