安第斯文明特展——探寻印加帝国的起源
【展览概要】
安斯斯——一个听起来陌生而遥远， 却又总是激发人类好奇与兴趣的地方。在此，我们邀请您走进古代世界最伟大的文明之一——安第斯文明，参观、聆听和体验安第斯古老文明神秘且令人神往的重要特点与成就。此次展览是中国第一次全方位展示13000多年安第斯文明的文物和信息，共有选自秘鲁十大国家和地区博物馆的168件不同材质的物品，包括陶瓷、金属、纺织品、石头、骨头、木材和植物纤维。这些物品展现了被现代学者们研究最广泛也是秘鲁民族中最重要的十种不同时期不同区域的文化特征，而正是这些文化特征，一起孕育了伟大的古代安第斯文明。
通过这次展览，我们旨在与中国观众分享我们对安第斯文明长期发展的成就和遗产的研究与理解。本次展览将对安第斯文明的基本性质和特征进行说明和解释，使安第斯文明在世界古代伟大文明中的地位得到恰当的评价。我们希望此次展览也能激发大家对秘鲁、对广阔的安第斯的过去与现在，人民与土地的进一步探索。
安第斯文明以今秘鲁的库斯科盆地和秘鲁、玻利维亚交界的的的喀喀湖为中心，包括秘鲁大部， 玻利维亚、厄瓜多尔、阿根廷和智利的部分地区。距今1.5万年前，来自亚洲的狩猎者穿越白令海峡来到这片神奇的土地，在与其他文明基本隔绝的情况下，经过远古时期、成长时期、区域发展时期和列国时期的漫长历程，最终创建了印加帝国，安第斯文明发展到极盛。安第斯文明虽没有文字和车轮，但雄伟的马丘比丘宫殿建筑、壮美的库斯科古城、神秘的纳斯卡地画，以及绚丽的纺织品、多彩的陶器和精致的金银制品……处处闪耀着智慧的光芒。
【合作博物馆介绍】
秘鲁考古学人类学历史学国家博物馆Museo Nacional de Arqueologia,
秘鲁拉斯哈卡斯神殿群博物館Museo Arqueologico “Santiago Uceda Castillo”
秘鲁布鲁宁国家考古博物館Museo Arqueologico Nacional Bruning
秘鲁西坎国家博物館Museo Nacional Sican
秘鲁查文国家博物馆Museo Nacional Chavin
秘鲁莱梅班巴博物馆Museo de L eymebamba / Centro Marqui
秘鲁万查科昌昌遗址博物館Direccion Desconsentrada de Cultura de La Libertad
秘鲁中央银行附属博物館Banco Centrel de Reserva del Peru
拉鲁克博物館Asociaciun Rafael Larco Hoyle
利马博物館Asociacion Museo de Arte de Lima
佩德罗德奥斯马博物馆Fundacion Pedro y Angelica de Osma Gildemeister
【展地信息】（点击查看详情）
【展览章节及部分展品介绍】
第一单元·复杂社会的雏形——约前1300至前300年
安第斯文明，多被认为是由文化统一的时代和因地域而形成的文化分立的时代相交错组成的一个伟大文明。
从近100年的考古研究成果来看，查文的宗教基本是结合了秘鲁北部沿海与高地的各个地区的宗教特点提炼而来的。由石材和其他多种器物装点的朝圣图像表达了对自然力，以及对宇宙二元性(例如男女实质上的互补二元性)的敬畏，同时也表达了对水源和农业丰收的高度关注。这种宗教目前在秘鲁北部地区依然分布甚广，这一-方面由于此地区依然以农耕为主要生活模式，另- -方面该宗教也史无前例的促进了地域间的交流。
Andean prehistory is frequently viewed as having undergone alternating periods of cultural unification and regionalization.Nearly a century of archaeological investigations has shown that this cult is largely a synthesis of selective features of various regional religious traditions of both the coast and the highlands of the northern Peru. Sacred images on precisely executed stone carvings and other types of artifacts inform us of overriding concerns of the cult for water, fertility, agricultural success, as well as the veneration of natural forces and dualistic features of the universe (e.g,, essential complementarity of male and female). While the spread of the cult over much of the northern Peru related to the spread of agrarian lifeway in the same area, it also established interregional interaction that heretofore had not been seen.
（早期着色的女性小雕像）
（仙人掌形制瓶）
第二单元·地方文化的多样性——约前300至600年
公元前1000年期的后半阶段，在查文文化辐射影响的秘鲁的众多区域，产生了自己特色的文化和主张。譬如北部沿海地区出现了不同的艺术风格，说明当时多个政治集团如Gallinazo、Salina、Vicu的存在。
公元三四世纪左右，北部沿海地区的政治关系更加复杂，以北部高地为据点的卡哈马卡、雷瓜伊和北部沿海的新兴势力莫切，均在积极主张自己的领土。他们有时互不干涉、资源共享，有时也会发生战争。秘鲁南部沿海的局势相对缓和,受查文文化影响的帕拉卡斯与临近的托帕拉文化融合，形成了后来的纳斯卡文化。的的喀喀湖地区，分处南北的普卡拉和Chiripa文化形成了宗教和民族一体的迪亚瓦纳科政体。公元6世纪，莫切终于发展为沿海区域最强势的文化，被誉为安第斯“古典文化盛开的花朵”。
During the latter half of the first millennium BCE, a drive to assert or reclaim local identity (sociopolitical more than religious in nature) seems to have emerged in many areas of Peru influenced by the Cult. In various areas on the north coast of Peru,for example, distinctive art styles suggest the coexistence of various sociopolitical groups such Gallinazo, Salinar, and Vicús during this period. During the first centuries.
During the first centuries of the first millennium CE, occupation of the north coast become even more complex as north highland-based Cajamarca and Recuay as well as a new north coast group, the Moche, sought to establish territorial claims. Most likely, varied strategies – such as peaceful resource sharing, mutual avoidance, resource and/or occupational specialization, and armed conflict – were employed. the south coast of Peru, the situation appears simpler with the Chavín-influenced Paracas integrating cultural elements of the neighboring Topara gradually developing into the later Nasca. In the Titicaca Lake area, the north and south shore developments, the Pucara and the Chiripa, merged to form a religiously and ethnically inclusive
polity, the Tiwanaku. By the beginning of the sixth century CE, the Moche arose as the most important culture on the coast. It is often singled out as exemplifying the “regional classic” or “florescent” culture of the Andes.
帕拉卡斯文化：
（帕拉卡斯兽型陶瓷瓶）
（纺织品）
纳斯卡文化：
（虎鲸）
莫切文化：
（尖牙骷髅型制瓶）
雷瓜伊文化：
（雷瓜伊文化武士肖像瓶）
第三单元·跨区域政治体系的建立——约600-1100年
6世纪晚期，由于气候异常，安第斯各区域文化产生了不同的变化。最显著的变化之一是大面积的人口变动：秘鲁北部沿海和中部沿海人口密集，出现了真正意义上的城市；南部沿海，纳斯卡的大部分人口迁移到远离海岸的高山地带。7世纪晚期，瓦里综合了纳斯卡等地区的元素创立了新的宗教，以阿亚库乔为中心向各地传播。
A combination of major climatic disturbances – a severe, prolonged drought closely followed by a mega-EI Niño phenomenon – during the latter half of the sixth century triggered various major cultural transformations both on the coast and in the highlands of the Central Andes. One such transformation was widespread shifts in population distribution. The north and central coasts of Peru saw the unprecedented population nucleation of the Moche and Lima peoples and the emergence of what are commonly regarded as true cities. On the south coast,much of the Nasca population left the coast in favor of adjacent highlands.Sometime during the late 7th century, the Wari with its new religion forged from Tiwanaku and Nasca elements began its first wave of expansion out of their Ayacucho heartland in all directions.
8世纪起，武力征服成为扩张的主要手段，北部沿海政治势力逐渐衰弱，南部沿海陷入了多个文化并存和政治混乱的局面。迪亚瓦纳科人在的的喀喀湖流域积极传播自己的宗教，并在太平洋沿岸的莫克瓜谷建立了一系列殖民地。瓦里和迪亚瓦纳科文化虽然都没有对安第斯全域实现长久的统治，但对沿海地带却影响深远。10世纪初叶，以秘鲁北部的兰巴耶克为据点的西坎人建立起了一个强大的国家，生产力发达、技术先进、人口众多，控制了秘鲁沿海的广大地区。
The second wave of expansion, sometime in the eighth century CE, was more violent.more specifically, the political decline of the northern coast of the Andes and the ascendency of the south-central and southern highlands.The preceding political disarray of the former facilitated intrusion by the latter. Although neither the Wari nor the Tiwanaku established a lasting political hegemony over the Andes, they did leave behind a persistent and broad range of highland influences on the coast. By the beginning of the 10th century, however, the Middle Sican centered in the Lambayeque region of the north coast of Peru with high productivity, advanced technologies, and a large population established a powerful state, dominating much of the Peruvian coast.
迪亚瓦纳科文化：
（迪亚瓦纳科多彩扩口平底杯）
（美洲驼形制香炉）
瓦里文化：
（装饰着棍神图案的大形瓦里多彩翁）
（瓦里彩色束腰外衣）
西砍文化：
（黄金面具）
第四单元·最后的帝国：契穆王国和印加帝国——约1100至1572年
公元1000年前后，高原地区的瓦里和迪亚瓦纳科政权纷纷解体，再次出现了众多区域小政治集团，冲突不断；北部沿海西坎文化的衰弱使契穆王国获得了发展良机，以地处莫切谷的昌昌为首都，扩张到了沿海一带。秘鲁南部高地库斯科地区的印加，通过战争、联盟、联姻等方式，使政治军事实力猛增，以破竹之势压倒各方势力，成为15世纪末之前由原住民建立的最大规模的政治体系。
The second round of empire building in the Andes took place during this final era of Andean prehistory.The political demise of the Wari and Tiwanaku shortly before and after 1000 CE, respectively, resulted in the resurgence of many regional polities and attendant strife in much of the highlands. On the north coast, the downfall of the Middle Sican around 1100 CE and the subsequent truncation of Sican dominion resulted in the rapid rise of the Chimú. Based at the urban capital of Chan Chan in the Moche Valley, the Chimú began its own expansion along the coast.
他们推行大规模的“国民计划”：以克丘亚语为公共语言，建造农用梯田，普及农耕和畜牧相结合的生产方式等，但随着领土的扩张，如何有效的统治极速发展的帝国成为行政层面的难题。1532年西班牙人来到南美洲时，帝国已经出现了各种问题：望族之争、中央权力对同盟集团和高官的制约和妥协、地方势力的反叛等。印加帝国造就了史无前例的伟业，却在最辉煌的阶段戛然而止，留给世人不尽的感慨和疑惑。
They were engaged in large-scale, state-directed “nation building” programs such as the spread of Quechua as the lingua franca, agricultural terraces and agro-pastoralism. Their success in territorial expansion, however, was vulnerable to the accompanying challenges of effectively administering a highly complex and rapidly evolving empire. By the time the Spaniards reached the empire in 1532, it was already experiencing considerable strain due to established imperial policies and institutions, royal fraternal conflicts, promises and compromises made to allies and state personnel, and dealing with the many insurrections of “conquered groups.”While we appreciate the Inca’s many unprecedented achievements, we should also ask if the Spaniards would have found the Inca Empire if they had arrived 20 years later.
契穆文化：
（木质男性雕像）
印加文化：
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