Tourism Week in Ucayali

The last week of September from 23^rd and 30^th , the Peruvian jungle will begin the celebrations of the Tourism Week in Ucayali. There will be crafts, tourism and agricultural fairs such as a great folkloric parade and various contests too.

In this week will be held the '' Shamanic Nights '', where the witches perform a series of rituals accompanied by different parades to the sound of traditional music of the region.

In this celebrations will participate regional, national and international artists, captivating  the people of Ucayali. Various skills such as singing Masha and regional dances, where the ''ritual'' played by the same people of the Amazonian ethnic groups are included.

It will be organized by state and private entities from Ucayali in order to promote tourism in this region. Going to the event offers guaranteed entertainment and fun, besides it’s a good excuse to travel and do tourism in Peru.

Visit the peruvian rainforest.

By Arturo Alva.

World Travel Awards 2014 names Peru the 'Best Culinary Destination In South America'

© Enrique Castro Mendivil - Promperu

The 2014 World Travel Awards has awarded Peru as the "Best Culinary Destination in South America" for the third consecutive year. The country, which has become a famous tourist destination for Machu Picchu, beat other Latin American competitors, including: Argentina, Bolivia, Brazil, Chile, Ecuador, Paraguay, Uruguay and Venezuela. 

Peru was bestowed the honor at the World Travel Awards South & Central America Gala Ceremony 2014 in Quito, Ecuador. Peru's ambassador in Ecuador, Elizabeth Astete, represented the country at the awards reports El Comercio. In addition to this honor, the South American nation received awards for being "South America's Leading Cultural Destination" and "South America's Leading Heritage Destination." 

Earlier this year, the San Pellegrino World's 50 Best Restaurant Awards honored four Latin American eateries. Dubbed as the Oscars of fine dining, the awards also honor restaurants by geographic location, chefs, and lifetime achievement. Two of the four Latin American restaurants were in Lima, Peru: Central and Astrid y Gaston. Central was also awarded with the "Highest Climber" award.

Source: Latin Times

New book reveals the history of Ashaninka food

The Universidad San Martin de Porres press has just published a notable book: The Magical Ashaninka Cuisine, by Pablo Macera and Enrique Casanto. Joining the renowned historian is Casanto, an Ashaninka born in the community of Belén, Oxapampa, dedicated to compiling and publishing the ancestral histories of his people, spread through much of the Amazon. He also contributes the lively illustrations found throughout the book.

The book’s more-than-300 pages include information on traditional game- with deer, tapir and peccary the most important, as well as agriculture, led by yucca, beans and corn, and fruits of the Ashaninka.

There are also complete maps, information on fishing, studies of insects and traditional oral narratives about food customs.

“We can’t understand the Ashaninka and their cultural richness (including their cooking habits), except from a vision of Peru which recognizes it as part of its cultural multiplicity,” Macera says. Later he adds “It’s within this context that we must place the efforts of the Amazonian societies to preserve their own traditions. The Ashaninka are no exception. The cuisine represents a form of cultural struggle, a line of resistance.”

This situation is going through change. “The unit of production is the conjugal union, with gender-specific tasks. Nevertheless, recently there are changes as a result of the entrance of the market economy,” the authors write.

The women’s work, which included the production of household goods, there is more emphasis on helping the men in the agricultural field, to commercialize the products. Pottery is losing ground to the wave of aluminum. This book compiles, with text and images, the native tradition.

MIXOLOGIST: REAL PISCO IS ONLY MADE IN PERU

 Mixologist: Real Pisco is only made in Peru. (Photo: Andina)

An article about grape-based alcoholic beverages at The Star cites renowned Peruvian mixologist Hans Hilburg Vivar as saying that real pisco is only made in Peru, which has strict regulations about the production.

Pisco, a grape-based spirit that is the national spirit of Peru, has been produced in the Andean country since the 16th century, and takes its name from the port of Pisco, Peru.

Today, pisco is only produced in some coastal valleys of Peru in the regions of Lima, Ica, Arequipa, Moquegua and Tacna and it is closely linked to Peruvian identity and history.

According to Peruvian mixologist Hans Hilburg Vivar, pisco is a pure Peruvian product, even though other South American countries such as Argentina and Chile also make their own types of pisco. The Bolivians have a spirit that is closely related to pisco called singani.

“The pisco in these countries is made with different processes and grapes. Real pisco is only made in Peru, and we have strict regulations about the production,” Vivar said during an interview at a pisco tasting session at Flo Lobby Lounge, Hotel Equatorial Kuala Lumpur.

Like other wine-based spirits such as cognac and armagnac, pisco is derived from the distillation of fresh grape must (grape juice), the article notes.

It can only be made from eight types of grapes (namely Quebranta, Negra criolla, Mollar, Uvina, Albilla, Italia, Torontel, and Moscatel), and the fermented juice has to be distilled in copper or stainless steel vessels to the desired alcoholic proof which is usually 38% to 48% ABV.

Nothing else can be added to alter the liquid, so pisco does not contain any water, flavouring or anything other than the distilled product.

In Peru, there are four different classifications of pisco: puro (pure pisco made from a single variety of non-aromatic grapes such as Quebranta, Negra criolla, Mollar and Uvina); aromáticas (Aromatic pisco made from aromatic grape varietals such as Albilla, Italia, Torontel, and Moscatel); mosto verde (“green must” pisco, distilled from must that is distilled before the fermentation process has completely transformed sugars into alcohol); and acholado (“half-breed” pisco that is derived from a blend of the must of aromatic and non-aromatic grapes).

According to Vivar, Peruvians generally prefer to drink pisco neat, and usually as a digestif after a meal. “You need a full stomach to enjoy pisco, because it is so strong!” he said. “In Peru, we always say that pisco is meant to be drunk ‘kiss by kiss’, meaning you should enjoy it slowly.”

Font: ANDINA

Machu Picchu open until 14:00 hours on July 7

Cusco, Jun. 30 (ANDINA). The Inca citadel of Machu Picchu, in Peru’s southern Cusco region, will stay open to visitors until 14:00 hours on July 7, main day of the 100th anniversary celebrations of its scientific discovery, regional director of Culture Juan Garcia said Wednesday.
He told Andina that the monument will receive visitors until the said time, when authorities will close its doors. Those who enter minutes before will be able to stay there for two hours.

“Tourists won’t be allowed to enter after 14:00 hours and those who enter in the last group will be allowed to stay for a maximum of two hours. That’s the regulation,” said Cusco’s official.

He recalled that only 800 tickets have been put on sale for this date (usually, Machu Picchu can hold a maximum of 2,500 people).

Garcia said that for that day alternative routes have been established in the citadel, so that tours do not interfere with the ceremony scheduled for the morning.

Lima, Peru: The 'City of Kings' reigns again

(ANDINA). Lima or ‘The City of Kings’, once a place to leave as quickly as possible, reigns again showing off its many colonial and pre-conquistador glories, according to an article in UK online newspaper The Telegraph.
“Lima must have one of the most fabulous sunsets in the world. It helps, of course, that the city faces due west across the Pacific, so the setting sun can flood into the beaches and pick out the last surfers elegantly essaying a few lines,” the report says.

Up above on the cliffs, paragliders spiral past the smoked-black windows of the nearby hotels, many of which have infinity pools on their rooftops.

It all seems very Californian. The crowds promenading along the seafront eating ice cream and taking in the spectacle have a prosperous feel.

The article also highlights Lima's boom in recent years. "Even the taxi drivers no longer have anything to complain about," it states.

Peru, like neighboring nations Chile and Brazil, has largely missed out on the worldwide recession, helped by strong mineral exports and a surprisingly conservative banking system.

The report also recounts how the Shining Path years – when the country was terrorised by Maoist revolutionaries – seem to be a distant memory.

Rock Art Marks Transformations In Traditional Peruvian Societies

ScienceDaily (Aug. 6, 2008) — Most rock paintings and rock carvings or petroglyphs were created by ancient and prehistoric societies. Archaeologists have long used them to gain clues to the way of life of such peoples. Certain rock frescos − such as the renowned Lascaux and Chauvet cave paintings or the petroglyphs of Scandinavia and North America − have already yielded substantial information on our ancestors' daily lives.

However, for other regions of the world like Latin America studies are still fragmentary. In Peru, where many sites have already been located, mystery still cloaks the signification and role of these concentrations of cave paintings and petroglyphs. One of these sites, Toro Muerto, in the South of the country, contains over 4000 carved blocks scattered over several dozen hectares.

Discoveries made in different areas of the country over recent years by Peruvian and international researchers are keys to improved understanding of the meaning behind these artistic representations which were realized over a long period from 10 000 BP to the arrival of the first Spanish Conquistadors in the XVIth Century, or even beyond that time, as in the Cuzco area.

Analysis of the distribution and characteristics of these sites brought out a distinction between the art produced in the coastal valleys from that of the Andean Cordillera uplands. The extensive sites with rocks carved in the open air are concentrated mainly on the Pacific facing slopes, whereas the scenes painted in caves or under shelters predominate in the high regions and on the Amazon side.

These preferences as to the supports and techniques used reflect associated ritual practices which are probably rather different. Study of the oldest rock paintings and their dating by indirect methods (carbon 14 dating of remains of in situ burnt charcoal) showed them to be the work of hunter-gatherers who occupied the region between 7000 and 3000 BC The motifs are small and most often painted in red. They depict hunting scenes involving wild camelid species, such as the guanaco, and also human-like silhouettes. The latter are portrayed with animal-like rather than human faces. Such figures are usually armed with sticks, bows or assegais and sometimes carry nets.

The most ancient sites show a predominance of naturalistic representations of dead or wounded animals. However, a second set dated at 4000 to 5000 years BC eulogizes fertility. This time the images are large, drawn with the abdomen enormously swollen, sometimes containing a foetus. This stylistic development, which seems to coincide with the beginnings of animal husbandry in the high upland regions of Peru, appear to symbolize the emergence of pastoralism and the change in man—animal relationships that came along with this practice.

These research studies also brought into relief periods that were quite distinct in terms of stylistic evolution of carved figures. Whereas the most ancient motifs, associated with the rise of the first great Andean civilizations (2500-300 BC) essentially reproduced complex figures bearing high symbolic and spiritual content, depicting mythical, often monster-like, animals and supernatural beings, the later carvings characteristically appear in abundance and testify to a simplification of morphological features. The simplicity and relative abundance of these petroglyphs, which depict animals of the local fauna and also scenes from daily life, suggest a degree of generalization of rock carving practices to further sections of the society.

The largest sites dating from this era, which contain several hundred carved rocks with dozens of motifs, probably played a significant role in societies' cultural and social life, both at local and regional level. Their location, and some of the rituals that took place, may have been linked to areas of production and trade routes of prized commodities such as coca or salt. Other, geographical, factors like the confluence of two rivers or the proximity to communication routes also appear to have significantly influenced the context and purpose of these artistic representations.

A more extensive study of these archaeological sites, still strongly subjected to vandalism and erosion, is paramount. These vestiges testify to the ideological and social changes that occurred over a period of almost 8000 years, and can further understanding of the way of life and beliefs of peoples who were among the New World's first settlers.

Reference: Guffroy, J., New research into rock art in Peru (2000-2004), In :G. Bahn, A. Fossati (eds), Rock art studies. News of the world III, 2008, Oxbow: p 239-247

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Adapted from materials provided by Institut de Recherche Pour le Développement, via EurekAlert!, a service of AAAS.

Peru: Machu Picchu is named one of the New 7 Wonders

BREAKING NEWS! 7 July, 2007 [ 19:00 ]

(LIP-ir) -- The sacred Incan Sanctuary, located in Qosqo, Peru -¨bellybutton of the world¨- , is now one of the New 7 Wonders of the world. Machu Picchu, pride of every Peruvian, was chosen as one of the New 7 Wonders in a spectacular event held at Estadio da Luz in Lisbon, Portugal today.

Machu Picchu was first chosen as one of the 21 finalists for the New 7 Wonders contest, organized by the New Open World Corporation (NOWC). It was among other internationally recognized architectural wonders such as: Mexico with Chichen Itze, Brazil with Christ the Redeemer, Chile with Easter Island Moais and Spain with Alhambra.

Before the New 7 Wonders were presented it was announced that the list was not given in any special order and that the seven were greatly appreciated. The Great Wall of China was the first to be named followed by the Petra ruins in Jordan and Christ the Redeemer in Brazil.

Machu Picchu was the fourth to be announced followed by Chichén-Itzá in México, the Roman Colosseum in Italy and the Taj Mahal in India.

Although contest organizers do not want to release how many votes each monument received it was stated that over 100 million votes were cast through the internet and over the phone.

The huge event, compared by some to the opening of the Olympics, was hosted by British actor Ben Kingsley, American actress Hilary Swank and one of Asia's sexiest women, Indian supermodel/Bollywood actress, Bipasha Basu. The contest was broadcast to over 170 countries and is estimated to have had a viewing audience of 1.6 million.

Archaeologists study headless body in Peru

Published by Science Daily
SAN MARCOS, Texas, May 30 (UPI) -- U.S. archaeologists say a recently excavated headless Peruvian skeleton has expanded their understanding of ancient Andean rituals.

Images of disembodied heads are widespread in the art of Nasca, a culture based on the southern coast of Peru from about 1 A.D. to 750 A.D. Despite that evidence and the discovery of many trophy heads in the region, only eight headless bodies have been recovered with evidence of decapitation, said Christina Conlee of Texas State University.

Conlee's analysis of the recently excavated headless body from the site of the ancient community of La Tiza provides important new data on decapitation and its relationship to ancient ideas of death and regeneration.

"Human sacrifice and decapitation were part of powerful rituals that would have allayed fears by invoking the ancestors to ensure fertility and the continuation of Nasca society," Conlee said. "The decapitation of the La Tiza individual appears to have been part of a ritual associated with ensuring agricultural fertility and the continuation of life and rebirth of the community."

She details her findings in the June issue of the journal Current Anthropology.

Copyright 2007 by United Press International. All Rights Reserved.

First Amazon-Andean Crop Plant Transfer And Corn Processing In Peru 3600-4000 Years Ago

Source: Smithsonian Tropical Research Institute
Date: March 7, 2006

Published by Science Daily — Mouthwatering Peruvian cuisine like causa (mashed yellow potatoes layered with avocado and seafood) and carapulcra (dried potatoes and pork/chicken in peanut sauce) combine food crops from Amazon basin rainforests and Andean highlands. Smithsonian archaeologists and colleagues presenting in the prestigious journal, Nature1, uncover the first definitive evidence for this culinary, cultural link: 3600-4000 year-old plant microfossils and starch grains.

Heading to the supermarket to pick up some corn flour, a couple of tomatoes or a can of beans usually doesn't conjure up the notion of 10,000 years of agricultural development in the Americas--a transition from hunter-gatherer cultures to agricultural cultures actively developing and trading new food crops. But this transition is still inadequately understood. New excavations and a growing collection of plant microfossil remains rapidly adds pieces to this puzzle.

A multidisciplinary team excavated a stone house at Waynuna, north of Arequipa on the western slope of the Andes and analyzed plant remains from three grinding stones.
Arrowroot from the Amazon. Starchy arrowroot (Maranta sp.) tubers don't grow in the Andean highlands. So the presence of tiny Arrowroot starch grains and phytoliths on the grinding stones and in associated sediments means that people were moving tubers from lowland Amazon rainforest sites east of the Andes west to the Waynuna site.

Maize from Mexico. Maize (Zea mays) cultivation also swept through the Americas in the millennia following its domestication from Teosinte, a wild ancestor from Mexico's tropical Balsas river valley, some 9000 years ago. At the Waynuna site, maize starch grains were the most common plant remains on the grinding stones. Phytoliths derived from the leaves of maize provided evidence that maize was grown at the site. The shape and grinding damage of maize particles suggests that two races of maize--one used as flour and another, popcorn or dent corn variety--were probably grown and processed at the site. The Waynuna house is older than any of the other sites in Peru where maize has been found and sets back the date of maize cultivation and processing in the region by ~1000 years.

Obsidian trade. The Waynuna site perches on the shoulders of Cerro Aycano, the northernmost point of one of the Andes' richest sources of obsidian. Ample archaeological evidence shows that preceramic peoples moved obsidian from the mountains down into the Amazon basin, so it is not surprising that travelers eventually introduced new foods to residents of this upland area.

Multiproxy microfossil analysis of starch grains and phytoliths is proving to be an extremely important tool--applied to stone tool surfaces and associated sediments, to new sites and to sites where warm, wet climates have destroyed larger plant remains. Future work is expected to yield a better understanding of the domestication and trade of peanuts, manioc and achira, staples depicted in the stone iconography of the first great cultures to develop in a region where amazing cooking is still the standard.

###
The research team included members from the Smithsonian's National Museum of Natural History, the University of Maine, Orono, the Smithsonian Tropical Research Institute, along with Ithaca College in the U.S. and the Museo Contisuyo, Moquegua and the Instituto Nacional de Cultura, Alameda, in Peru. This work was funded by a grant from the Heinz Charitable Trust Latin American Archaeology Program, FERCO, the Office of the Provost, Ithaca College, the Smithsonian Tropical Research Institute and the Smithsonian Museum of Natural History.

The Smithsonian Tropical Research Institute (STRI), a unit of the Smithsonian Institution with headquarters in Panama City, Panama, furthers our understanding of tropical nature and its importance to human welfare, trains students to conduct research in the tropics and promotes conservation by increasing public awareness of the beauty and importance of tropical ecosystems. http://www.stri.org/

Ref. Perry, L., Sandweiss, D., Piperno, D., Radmaker, K., Malpass, M., Umire, A. and de la Vera, P. 2006. Early maize agriculture and interzonal interaction in southern Peru. Nature, 2 March, 2006.

Note: This story has been adapted from a news release issued by Smithsonian Tropical Research Institute.

LSU Researcher Discovers New Bird During Expedition To Peru

Source: Louisiana State University
Date: July 13, 2004

Published by Science Daily
Science Daily — He saw it. He heard it. But he needed proof.


For almost four years, LSU research associate Daniel Lane was haunted by the memory of an unusual, yellowish bird. He and an associate caught a glimpse of itwhile bird watching in Peru. They even recorded some of its song. Right away, they knew it was something new. Something different.

Now, thanks to Lane, a specimen of that bird previously unknown to science rests in a Lima museum and it will soon bear a name of Lane's choosing. As the discoverer of what could be a new species or, perhaps, a new genus, Lane will also be the first to author a scientific description of the bird.

The process will take some time, but, for someone who says his interest in birds began when he was "three or four," it's all a labor of love.

Lane, a New Jersey native who earned his master's from LSU in 1999, says his quest for the mystery bird dates back to 2000. As a part-time international bird-watching tour guide for WINGS Tours, Lane was one of the leaders of a group near the Manu National Park in Peru. He and fellow guide Gary Rosenberg, also an LSU graduate, spotted the bird along one of the park's major roads. Unfortunately, almost as soon as it was there, it was gone and no one else in the group had seen it.

The bird remained in Lane's mind as he returned to lead tours in the area for the next few years, but it didn't reappear.

"After three years, I was starting to doubt my sanity," said Lane.
Then, last year, the pair finally saw it again, and this time, the rest of the group saw it as well. They were also able to make a lengthy recording of its song, a critical part of ornithological study. Nevertheless, they were unable to obtain a specimen and, therefore, remained reticent about announcing their find.

Determined to obtain the proof he needed of his find, Lane returned to the region last November and played the recording of the bird's song. His attempt to attract his quarry failed and he once again went home empty-handed. Then, last month, Lane and some cohorts were in Peru conducting other field work when they made spur-of-the-moment plans to give it one more try.

After obtaining permission from the proper authorities, Lane and his group set off on their mission. On the morning of June 9, the playing of the taped song worked and the bird appeared, coming to rest in some nearby bamboo, just off the road. After observing and playing "cat and mouse" with the bird for almost an hour, Lane finally got his specimen.

Lane explained that the bird is likely a tanager, a type of songbird found mostly in tropical regions of the Americas. He describes it as having a short, bushy crest and olive back, wings and tail that contrast with a burnt orange crown. For now, the specimen is in the keeping of the National Museum in Lima where it will become the "type," the specimen on which the species' description is based and against which all others will be compared. Eventually, it will be sent to Lane so that he can write the scientific description and record his observations and its DNA will be tested to determine its specific relationship to other birds.

However long it takes, Lane is understanding of the pace of science. He's been in a similar situation before. In 1996, while on another expedition in Peru, he discovered the Scarlet-banded Barbet, a small, colorful toucan-like bird. And besides, he says, it feels good to know that he was sane after all.

Note: This story has been adapted from a news release issued by Louisiana State University.

Peru's Nasca Lines Point To Water Sources, Suggest UMass Researchers

Source: University Of Massachusetts, Amherst
Date: December 1, 2000
Published by Science Daily

AMHERST, Mass. - The ancient "Nasca lines" created on the desert floor by native peoples in Peru thousands of years ago may not just be works of art, according to a team of scientists from the University of Massachusetts. The team, which includes hydrogeologist Stephen B. Mabee and archeologist Donald Proulx, suggests that some of the mysterious lines may in fact mark underground sources of water. The research project is detailed in the December issue of Discover magazine. The team also includes independent scholar David Johnson, an adjunct research associate in the department of anthropology at UMass, and geosciences graduate students Jenna Levin and Gregory Smith.

The lines were constructed in the desert in southwestern Peru about 1,500-2,000 years ago by the Nasca culture, prior to the invasion of the Incas. The lines, which are etched into the surface of the desert by removing surface pebbles to reveal the lighter sand beneath, depict birds and mammals, including a hummingbird, a monkey, and a man, as well as zigzags, spirals, triangles, and other geometric figures. Called "geoglyphs," the elaborate figures are located about 250 miles south of Lima, and measure up to 1.2 miles in length. Their meaning has been the object of centuries of speculation. Some experts have hypothesized that the figures had ceremonial or religious functions, or served as astronomical calendars. But a slate of scientific tests has led the UMass team to theorize that at least some of the geometric shapes mark underground water.

"Ancient inhabitants may have marked the location of their groundwater supply distribution system with geoglyphs because the springs and seeps associated with the faults provided a more reliable and, in some instances, a better-quality water source than the rivers. We're testing this scientifically," said Mabee. "The spatial coincidence between the geoglyphs and groundwater associated with underground faults in the bedrock offers an intriguing alternative to explain the function of some of the geoglyphs."

Proulx, who has studied the region for decades, notes that the symbols on the biomorphs (figures of animals, plants, and humans) and on Nasca pottery are almost identical. "There are representations of natural forces," he says, "Not deities in the Western sense, but powerful forces of sky and earth and water, whom they needed to propitiate for water and a good harvest."

The team has studied the drawings and taken water samples during three separate journeys to Peru, over the past five years. The research has been funded by a University of Massachusetts Healy grant, the National Geographic Society, and the H. John Heinz Charitable Trust.

"So far, the tests indicate that the underground faults provide a source of reliable water to local inhabitants. The water, in comparison with available river water, is better-quality in terms of pH levels, magnesium, calcium, chloride and sulfate concentrations," Mabee said.

Proulx carried out an archaeological survey of more than 128 sites in the drainage area, in conjunction with the geological research. His discoveries provided data for another piece of the puzzle many archaeological sites were constructed near water-bearing faults and used this important secondary source of water.

The team was able to map the water's sources, and found that in at least five cases, the wells and aquifers corresponded with geoglyphs and archaeological sites. "They always seem to go together," said Mabee.

Note: This story has been adapted from a news release issued by University Of Massachusetts, Amherst.

New Archaeological Evidence Illuminates Inca Sun-Worship Ritual

Source: University Of Illinois At Chicago
Date: September 30, 1998
Published by Science Daily

Science Daily — University of Illinois at Chicago archaeologist Brian Bauer and colleagues have unearthed artifacts from sites in South America that shed light on how the Inca organized their sun-worship rituals and how they physically kept track of the sun's movements.

According to Bauer, "many scholars of Latin American antiquity believe that the Inca built large stone pillars to record the sun's horizon location at the June and December solstices, but archaeologists had not found physical evidence of the pillars and there had been no detailed investigation into the organization of the solstice rituals" -- until now.

During a survey of pre-Hispanic sites on the Island of the Sun, in Lake Titicaca, Bauer and colleagues David Dearborn of Lawrence Livermore National Laboratory and graduate student Matthew Seddon of the University of Chicago discovered the remains of two stone pillars. They also found a large platform area just outside the walls of a sanctuary on the island.

Archaeological and astronomical research, which the team presents in the Sept. 24 issue of Latin American Antiquity, suggests the Inca used the site to support the elites' claim to power through elaborate solar rituals, perhaps using two-tiered worship.

In the early 15th century the Inca empire -- the largest state to develop in the Americas -- expanded into the Lake Titicaca region in modern-day Peru and Bolivia and usurped the Island of the Sun from local control. The island and a sacred rock, which locals believed was the birthplace of the sun, had been the focus of worship for centuries, said Bauer. Under the Inca it became one of the most important pilgrimage centers in South America.

"The Inca nobility, as well as members of the general populace, journeyed to the island to worship and make offerings in a sanctuary plaza next to the sacred rock," said Bauer.

The team's research indicates that, on the June solstice, the Inca king and high priests of the empire assembled in a small plaza beside the sacred rock to witness the dramatic setting of the sun between the stone pillars. Their findings also indicate that, as the elites paid homage to the sun from within the sanctuary, lower-class pilgrims observed the event from a second platform outside the sanctuary wall. From the perspective of the lower-class pilgrims, the sun set between the stone pillars and directly over the ruling elite, who called themselves the children of the sun.

"We're proposing that the platform outside the sanctuary walls represents a segregation of the elite and non-elite classes of sun worship," said Bauer. "This adds a new dimension to the practice of the solar cult that was not distinctly recorded in accounts of similar state rituals in the imperial capital, Cusco.

"While both groups participated in solar worship, the non-elites simultaneously offered respect to the sun and the children of that deity. This physical segregation emphasized that the Inca alone had direct access to the powers of the sun," he said.

The researchers illustrate the layout of the Inca structures in a map. The two stone pillars were erected on a natural ridge 600 meters to the northwest of the sacred rock. The plaza adjacent to the sacred rock was rectangular in shape, roughly 80 meters long and 35 meters wide, with the long axis pointing in the direction of the June solstice sunset. A sanctuary wall to the south and east blocked access to the site, which could only be reached through a gate. The secondary plaza, accessible to all pilgrims, was just outside the sanctuary wall and about 250 meters southeast of the sacred rock plaza.

Bauer said the remnants of stone pillars are similar to pillars around Cusco, which were described by several Spanish chroniclers of the 16th century. Those pillars were large enough to be seen against the setting sun at a distance of 15 kilometers. One such set of pillars marked where the sun sets at the June solstice, which is the northernmost point at which the sun crosses the! horizon. Unfortunately, said Bauer, a combination of post-conquest looting and recent urban growth in the Cusco valley has destroyed the area where the Cusco pillars once stood.

Bauer and Dearborn's research on the Island of the Sun is a continuation of their long-standing joint research on Inca astronomy. They are the authors of Astronomy and Empire in the Ancient Andes (University of Texas Press), which examines the origins and organization of Inca astronomy in Cusco.

"The findings from the Island of the Sun is the first discovery and documentation of similar pillars outside the imperial capital of the Inca," said Bauer.

Note: This story has been adapted from a news release issued by University Of Illinois At Chicago