Ancient Nasca Settlement and Society by Helaine Silverman

By Helaine Silverman

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A roadside chapel at which one leaves offerings). Place is a position from which to apprehend space. Like space, it has temporal and spatial aspects. Places are settings for particular behaviors and activities. They “nest in landscape according to viewer intentions . . [each] individual defines a different set of relevant places based on anticipated behavior . . [they] nest in space variously defined at different scales of comprehension” (Jakle 1987: 26). Places have experiential cues that teach the participant-observer how to act and what to expect by the visual cues inherent in the place, by its appearance and structure (see Conniff 1995).

Places are settings for particular behaviors and activities. They “nest in landscape according to viewer intentions . . [each] individual defines a different set of relevant places based on anticipated behavior . . [they] nest in space variously defined at different scales of comprehension” (Jakle 1987: 26). Places have experiential cues that teach the participant-observer how to act and what to expect by the visual cues inherent in the place, by its appearance and structure (see Conniff 1995). Places may attend the individual, the community, and/or the supracommunity.

Tinkuy) must have been highly charged symbolically. Moreover, a paramount huaca, such as one affecting the population of an entire valley or region, may not be located in the particular surveyed valley yet may have had tangible consequences for the spatial and material organization of an entire society. Indeed, some huacas could have expanded the Nasca’s ritual territory to encompass virtually all of southern Peru (see Reinhard 1988: 19 –20, map on p. 130). From Cerro Blanco one can see the snow-capped Illakata.

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