@article{oai:minpaku.repo.nii.ac.jp:00004645,
 author = {藤井, 龍彦 and Fujii, Tatsuhiko},
 issue = {3},
 journal = {国立民族学博物館研究報告, Bulletin of the National Museum of Ethnology},
 month = {Oct},
 note = {The study of the Middle Horizon has been one of the major
objects of andean archaeollogy since Uhle's excavations at Pachacamac
in 1896. Up to now through the investigations of W.C.
Bennett at Hurai, C. Ponce Sangines at Tiahuanaco, L.G. Lumbreras
in Ayacucho region, and especially by the analytical study
of pottery styles by D. Menzel, the relative chronology and the
cultural development of the two centers of this period, southern
Titicaca and the Ayacucho regions, has been fairly well established.
Although we cannot say that the present data are fully
sufficient, I think that it is time to take up the problem of the
development process of this important period. In this paper I
focus on the formation of the Middle Horizon based on the
reports and studies by the investigators mentioned above. Since
our data are still somewhat inadequate, perhaps it is still too
early to present a complete explanation of this problem. However,
this paper is an attempt to advance some tentative hypotheses
concerning this problem.
In the Early Intermediate Period, especially in the first half,
both southern Titicaca and the Ayacucho regions were culturally
underdeveloped compared with other coastal regions. But in
the last half of that period we saw the emergence of some political
unity, such as Tiahuanaco in the southern Titicaca and
Nawimpukyo and Chakipampa in Ayacucho. Of these, Tiahuanaco
developed earlier than the others and also showed
strong religious characteristics. There large constructions were
built and monolithic sculptures were carved. Since E.I.P.
these two regions had contact with south coast of Peru, indicated
by the polychrome pottery motifs and technique. These contacts
were probably through trade activities. From the highland
they brought alpaca wool, which was in demand by coastal
weavers, and perhaps dried llama meat. The present center ofherding these animals is the southern highland and it was possibly
the same at that time. At present we have no data concerning
the materials they brought back from the coast. Other than
maize, I can only suggest scallop shells, which are presently an
important ritual object among the highland peoples. But it is
very possible that Tiahuanaco religious iconography and ideology
were introduced from coast through these trading activities.
Both the Gateway God and the running figure, as well as feline
and eagle or falcon motifs are found in Paracas and Nazca
pottery or textile designs although this introduction would have
been through Pucara culture. The trade route between southern
Titicaca and south coast might have passed through or near the
Ayacucho region where at the end of E.I.P. some local political
unity was consolidated. It is strange that we do not find any
religious traces there. The Tiahuanaco influence appeared suddenly
at Conchopata. If the trade route passed near or through
Ayacucho, they should have been introduced to the Tiahuanaco
religion earlier. Therefore, either the route did not pass
through this region, or Ayacucho people were not advanced
enough to adopt the Tiahuanaco religion. It is difficult to
present a definitive answer but the latter of these possibilities
seems the more likely. First the Ayacucho region would have
been only a junction spot between southern Titicaca and the
south coast, but after the introduction of Tiahuanaco religion,
they began to develop culturally and politically. Then they
took over trading activities between highland and coast from the
Tiahuanaco people. Their capital, Huari, developed based on
trading and more systematic exploitation of land and water,
and became the center of the Middle Horizon.},
 pages = {565--591},
 title = {中央アンデスMiddle Horizonの成立について},
 volume = {1},
 year = {1976},
 yomi = {フジイ, タツヒコ}
}