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                    <text>Prior to treatment, the many fragments of the doublecloth fragments were stored in archival boxes.</text>
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                    <text>Photo courtesy of Renée Stein</text>
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                    <text>Photo courtesy of Renée Stein</text>
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                    <text>Before bathing, the water-sensitivity of dyes in doublecloth were tested. </text>
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                    <text>ayni</text>
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              <text>South America, Central Andes</text>
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              <text>Late Intermediate Period, ca. 1000–1470 AD</text>
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              <text>Cotton, camelid fiber</text>
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              <text>Ex coll. C. Clay and Virginia Aldridge</text>
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              <text>&lt;p&gt;During burial, perhaps in contact with decaying organic material, this doublecloth textile broke into many fragments, with some large areas of loss. The 11 surviving fragments were carefully cleaned to remove accumulated dirt and grime. Each fragment was gently vacuumed using a low suction High Efficiency Particulate (HEPA) filter vacuum. After confirming the dyes were not water-sensitive, the fragments were repeatedly bathed to remove acidic dirt and deterioration products. A surfactant (anionic detergent) was added to the bath water to help lift dirt off of the fibers and into the water to be washed away. Removing the embedded dirt improved the overall appearance, considerably brightening white threads and lightening dark stains. With repeated rinsing, the textile returned to a more neutral pH, which will promote its long-term preservation. &lt;/p&gt;
&lt;p&gt;Former student interns Arden Davis and Rebecca Levitan produced a short online presentation about the cleaning project, called Ancient Laundry (&lt;a href="http://carlos.emory.edu/conservation/case-studies/ancient-american/ancient-laundry-podcast"&gt;http://carlos.emory.edu/conservation/case-studies/ancient-american/ancient-laundry-podcast&lt;/a&gt;). &lt;br /&gt;&lt;iframe src="https://www.youtube.com/embed/wWN5bTXz514"&gt;&lt;/iframe&gt; &lt;br /&gt;After bathing, the fragments were dried under clean cloths, which helped to draw more staining out of the textiles through contact and evaporation. The cleaned fragments were then realigned according the their shapes and patterns, suggesting the overall object dimension. Patricia Ewer then stitched the fragments and secured the frayed edges to a pair of padded, wrapped aluminum panels which will serve as display mounts and permanent storage supports. She worked with curator Dr. Rebecca Stone to select a section of the object that would be rolled back over a padded form to reveal the reverse color pattern on the other side of the doublecloth.  &lt;br /&gt;&lt;br /&gt;&lt;/p&gt;
&lt;p&gt;For more conservation information, please see &lt;a href="/exhibits/show/conservation/project"&gt;The Threads of Time Conservation Project&lt;/a&gt;.&lt;/p&gt;</text>
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              <text>Photos by Michael McKelvey, 2017</text>
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                <text>&lt;p&gt;Doublecloth Fragments with Llamas and Herders&lt;/p&gt;</text>
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                <text>The principle of &lt;span style="text-decoration:underline;"&gt;&lt;em&gt;ayni&lt;/em&gt;&lt;/span&gt;—reciprocity, dualism, interlockedness— is consummately expressed in cloth such as this, a doublecloth dating to ca. 1000–1470 AD. Its patterns play out in indigo and white, a dualistic color choice, and in the plain-weave technique in which the horizontal warps and vertical wefts are equal partners. Moreover, in doublecloth there are actually two woven cloths, united as one; weavers sit on either side of a loom and create separate fabrics, except when they exchange one color of thread for the other to form the pattern of herders and llamas. In other words, blue areas on this face are white on the other face; likewise, white llamas are blue on the other side. This is a perfect expression of &lt;em&gt;ayni&lt;/em&gt;, being the same pattern but in reversed colors.&lt;br /&gt;&lt;br /&gt;Further, the interdependence of humans and camels is true &lt;em&gt;ayni&lt;/em&gt;. The llama is the large, domesticated New World camel, one of the ancestors of the Old World camels and dromedaries. Humans can only survive in the high altitude, dry climes of the Andes with the help of the hearty llamas and wooly alpacas. People depend on their abundant fur to make clothing to defy the cold night temperatures, meat for protein, dung for fuel, and sinews for ties, among other things. This piece shows herders with llamas on lead lines, bringing them from one pasture to another since time immemorial.</text>
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              <text>Late Intermediate Period, ca. 1000–1470 AD</text>
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              <text>Gift of Cora and Laurence C. Witten II</text>
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              <text>1992.15.288</text>
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              <text>314B</text>
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                <text>Ancient Andean Belt with Tassels</text>
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                <text>&lt;p&gt;This belt dates from between 1000 and 1450 AD. It represents continuity within the long tradition of finely woven belts made in warp-face techniques. It is similar, but not identical, to the complementary techniques used in the &lt;a href="http://34.193.12.70/items/show/116"&gt;20th&lt;/a&gt; and &lt;a href="http://34.193.12.70/items/show/117"&gt;21st&lt;/a&gt; century. Made in supple cotton, still flexible after many centuries, its patterning features frontal figures with their hands out and elbows bent. This is the most common pose seen in Late Intermediate Period coastal textiles, especially those of the Chimú Empire. The elaborate and colorful tassels are also characteristic of this culture.&lt;/p&gt;</text>
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              <text>2002.1.52 </text>
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              <text>312-17</text>
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              <text>Photo by Michael McKelvey, 2017</text>
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                <text>Openwork Headcloth Fragment with Zigzags</text>
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                <text>&lt;p&gt;Unlike today’s synthetic dyes that can produce any color— whether dark, light, or even &lt;a href="/items/show/129"&gt;florescent&lt;/a&gt;—in pre-Industrial times certain hues and values (colors and their relative darkness) were more difficult to attain than others. Using natural indigo leaves to produce “navy” blue, as seen in this cotton textile that is between 600 and 1,000 years old, is a technical feat. Indigo is a colorant that only sits of the surface of fibers, particularly smooth cotton which lacks the scales of alpaca wool.&lt;/p&gt;
&lt;p&gt;Only repeated dipping and drying build up layers of blue on top of the thread; the dark, solid blue of the piece at left attests to many successful dippings. Specialists in dyeing with indigo existed among the &lt;span style="text-decoration:underline;"&gt;Chancay&lt;/span&gt; textile artists, who pioneered this lacey openwork method as well. The challenges posed by indigo dyeing, and the difficulty in achieving a deep shade made blue the most prestigious color in ancient times.&lt;/p&gt;</text>
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                    <text>Photo courtesy of Renée Stein</text>
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              <text>South America, Central Andes, Central Coast</text>
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              <text>Late Intermediate Period, ca. 1000-1470 AD</text>
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              <text>Gift of William C. and Carol W. Thibadeau</text>
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              <text>1989.8.163</text>
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              <text>&lt;p&gt;The headcloth is mounted directly under a plexi-glass cover that holds the lace-like weave open so that the pattern can be seen. Layers of padding on the aluminum support panel cushion the textile against pressure from the overlying plexi-glass cover. The dark brown fabric provides contrast to the undyed cotton threads. This mounting system replaces a previous pressure mount that was very large and heavy, constructed from solid wood and multiple layers of plexiglass. The new mounting system will house the textile in storage as well as for future examination and display. &lt;br /&gt;&lt;br /&gt;&lt;/p&gt;
&lt;p&gt;For more conservation information, please see &lt;span style="text-decoration:underline;"&gt;&lt;a href="/exhibits/show/conservation/project"&gt;The Threads of Time Conservation Project&lt;/a&gt;&lt;/span&gt;.&lt;/p&gt;</text>
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              <text>Photo by Michael McKelvey, 2017</text>
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                <text>&lt;p&gt;The textile artists of the ancient Andes, such as the Chancay of the central coast, invented nearly every known fiber-working technique, including the unique embroidered openwork seen&lt;/p&gt;
&lt;p&gt;at left and right. While it may resemble lace, it is first loosely woven in an overall grid and then certain squares are crisscrossed with extra thread using a needle (&lt;b&gt;Drawing&lt;/b&gt; &lt;b&gt;A&lt;/b&gt;). This is all done with &lt;i&gt;single-ply thread&lt;/i&gt;, the thinnest possible cotton that is spun in one direction but plied with another to make a strong, straight yarn. Single-ply thread is notoriously weak and tends to kink up, therefore it is rarely used and only by virtuoso fiber artists.&lt;/p&gt;
&lt;p&gt;This piece embodies &lt;i&gt;&lt;span style="text-decoration:underline;"&gt;ayni&lt;/span&gt;&lt;/i&gt;, reciprocity, at all levels. There is a slightly thicker line up the middle, as if the headcloth were made in two parts and joined; however, it was not made that way, this illusion of duality merely follows the cultural imperative to have one thing that is really two.&lt;/p&gt;
&lt;p&gt;There are two motifs but three different referents. All the figures have thicker x-shapes for their eyes. The birds represent the Peruvian Pelican (&lt;i&gt;Pelicanus thagus&lt;/i&gt;) or the Brown Pelican (&lt;i&gt;Pelicanus occidentalis&lt;/i&gt;), the characteristic long beak held diagonally. Two completely interlock with one another in pairs, their necks elongated and feathers abstracted into triangles (&lt;b&gt;Drawing&lt;/b&gt; &lt;b&gt;B&lt;/b&gt;). The other pattern has two readings: upright it is feline with pointed ears (the element coming up between them is a crest of hair characteristic of Pampas Cats); upside down it is a snake, with an open mouth and forked tongue (&lt;b&gt;Drawing&lt;/b&gt; &lt;b&gt;C&lt;/b&gt;). This cat-snake is a common motif in art of the Late Intermediate Period (1000–1470 ad). To have two basic motifs and then two readings of one of them&lt;/p&gt;
&lt;p&gt; &lt;/p&gt;</text>
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                    <text>Textile Conservator Patricial Ewer stitched each of the 220 pendant cords of this &lt;em&gt;khipu&lt;/em&gt; to a wrapped support board.</text>
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                    <text>Photo courtesy of Renée Stein</text>
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                    <text>Boards made from aluminum panel or archival cardboard are padded and wrapped in cotton cloth. </text>
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                    <text>Photo courtesy of Renée Stein</text>
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                    <text>Image courtesy of the Royal Library, Copenhagen</text>
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                    <text>Drawing by Felipe Guaman Poma de Ayala of the Inka ruler (left) being shown the accounts of the storehouses’ contents by a royal accountant or &lt;em&gt;&lt;span style="text-decoration: underline;"&gt;khipukamayok&lt;/span&gt; &lt;/em&gt;(right).</text>
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                  <text>Ancient Peru</text>
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              <text>South America, Central Andes</text>
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              <text>Early Colonial ca. 1489-1652 AD</text>
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              <text>Ex coll. C. Clay and Virginia Aldridge</text>
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              <text>2002.1.118</text>
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              <text>312-06</text>
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              <text>&lt;p&gt;This &lt;em&gt;khipu&lt;/em&gt; was completely stitched to a fabric-covered board in order to align and fully support each element. Small fragile fragments, such as the &lt;a href="/items/show/44"&gt;Wari-related tapestry fragment&lt;/a&gt;, were also fully stitched to wrapped boards. The secondary support board is a lightweight aluminum panel, padded with a layer of polyester batting and then covered with the cotton display cloth. When possible, objects were only stitched along one edge to permit viewing of the reverse. The stitched fragments will remain on the boards for future storage, examination, and display. Less fragile objects were temporarily placed on wrapped boards for this exhibition. These supports are made from archival corrugated and foam-core boards, padded and wrapped as the aluminum panels.  &lt;br /&gt;&lt;br /&gt;&lt;/p&gt;
&lt;p&gt;For more conservation information, please see &lt;span style="text-decoration:underline;"&gt;&lt;a href="/exhibits/show/conservation/project"&gt;The Threads of Time Conservation Project&lt;/a&gt;&lt;/span&gt;.&lt;/p&gt;</text>
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              <text>Photo by Bruce M. White, 2011</text>
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                <text>Decimal &lt;em&gt;Khipu&lt;/em&gt; (Knot Writing Device)</text>
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                <text>&lt;p&gt;It may seem odd that the distinctively Inka mode of writing in knotted threads would survive the Spanish invasion and colonization. Indeed, in 1581 the &lt;span style="text-decoration:underline;"&gt;&lt;i&gt;khipu&lt;/i&gt;&lt;/span&gt;&lt;i&gt; &lt;/i&gt;was officially outlawed, although its use went underground and has not completely disappeared to this day. The large yet still fragmentary example very likely dates to the early colonial times, according to a Carbon-14 date that places it between 1489 and 1652 AD.&lt;/p&gt;
&lt;p&gt;While it still could predate the 1534 conquest, a number of unusual features in comparison to solidly Inka ones (&lt;a href="/items/show/50"&gt;a single-strand&lt;/a&gt; and a &lt;a href="/items/show/49"&gt;polychrome&lt;/a&gt;) strongly suggest it post-dates the Inka Empire. This one records only the numbers between 1 and 5, unlike the classic &lt;i&gt;khipu &lt;/i&gt;with numbers as high as 160 at far right. Its main cord has been cut in two places which would never have been done in ancient times; cutting thread or cloth was considered to be breaking its life force and disrespecting its integrity. These features suggest that this example is a later, simpler version of knot writing, as it was changing under the Spanish (who certainly cut cloth to tailor their clothing).&lt;/p&gt;</text>
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                    <text>Only a small sample is needed for fiber microscopy and dating.</text>
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                    <text>Photo courtesy of Renée Stein</text>
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              <text>South America, Central Andes</text>
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              <text>Late Horizon/Early Colonial, ca. 1508-1652 AD</text>
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              <text>Plant fiber (&lt;em&gt;furcraea andina&lt;/em&gt;)</text>
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              <text>Ex coll. C. Clay and Virginia Aldridge</text>
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          <name>Accession Number</name>
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              <text>2002.1.40</text>
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          <name>Exhibition Checklist Number</name>
          <description>This number will sort the collections.</description>
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              <text>312-05</text>
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              <text>&lt;p&gt;The single strand &lt;i&gt;khipu&lt;/i&gt; measures approximately 2-3 millimeters in diameter and is constructed from a 2-ply bundled cord, which is wrapped with an additional bundled cord, which includes occasional blue fibers. Conservator Ashley Jehle examined small samples of these blue fibers using a polarizing light microscope and characterized them as animal fibers. The deteriorated condition of the scale pattern prevented identification of the species, which is likely to be camelid, given the date. Small samples from the bundled cord and wrapping fibers were sent to Dr. Simon Lægaard of Aarhus University in Denmark. Using microscopy techniques, Dr. Lægaard identified both as leaf fibers from &lt;i&gt;Furcraea Andina&lt;/i&gt;, as identified in the &lt;a href="/items/show/1"&gt;Feather Fan&lt;/a&gt;. Jehle also sent approximately 0.01g of plant fiber from the &lt;i&gt;khipu&lt;/i&gt; to The Center for Applied Isotope Studies at the University of Georgia, Athens for radiocarbon (C-14) analysis by accelerator mass spectrometry (AMS) and stable isotope ratio analysis. Dr. Alexander Cherkinsky reported the calibrated date as between 1508-1652 CE. &lt;br /&gt;&lt;br /&gt;&lt;/p&gt;
&lt;p&gt;For more conservation information, please see &lt;a href="/exhibits/show/conservation/project"&gt;The Threads of Time Conservation Project&lt;/a&gt;.&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;</text>
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              <text>Photo by Bruce M. White, 2011</text>
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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Single-Strand &lt;em&gt;Khipu&lt;/em&gt; (Knot Writing Device)</text>
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            <name>Description</name>
            <description>An account of the resource</description>
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                <text>&lt;p&gt;A writing device—fulfilling the communicative purpose of recording and transmitting knowledge among trained individuals over time—the Inka &lt;i&gt;&lt;span style="text-decoration:underline;"&gt;khipu&lt;/span&gt; &lt;/i&gt;can take a number of forms (a &lt;a href="/items/show/51"&gt;mono&lt;/a&gt;- and &lt;a href="/items/show/49"&gt;polychrome&lt;/a&gt; example). In the ways that a handwritten poem and a printed technical manual differ, textile writing, too, was adaptable to a wide range of uses and audiences in Inka times.&lt;/p&gt;
&lt;p&gt;The odd plant-fiber strand with unusual knots, has been scientifically dated to between 1508 and 1652 AD; therefore, it is an authentic Inka-to-early-Colonial object. Yet, unlike other &lt;i&gt;khipu&lt;/i&gt;, it is entirely made of strands of &lt;i&gt;Furcreae andina&lt;/i&gt;, a succulent whose stringy leaves can be made into fiber objects. Comprising only one cord, rather than a main cord with others hanging from it, makes it unique as well. Furthermore, the knots are made backwards.&lt;/p&gt;
&lt;p&gt;All these strange features defy exact explanation, but its possible date, as late as 1652, may indicate that in the first century after the Inka downfall writing had changed dramatically without their strict control over communication. Clearly shifts in almost every aspect of the &lt;i&gt;khipu &lt;/i&gt;had taken place soon after the Spanish takeover.&lt;/p&gt;</text>
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              <text>South America, Central Andes, Central Coast</text>
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              <text>Late Horizon, ca. 1430-1534 AD</text>
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              <text>Cotton</text>
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          <name>Credit Line</name>
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              <text>Ex coll. C. Clay and Virginia Aldridge</text>
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          <name>Accession Number</name>
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            <elementText elementTextId="342">
              <text>2002.1.130</text>
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          <name>Exhibition Checklist Number</name>
          <description>This number will sort the collections.</description>
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            <elementText elementTextId="343">
              <text>312-04</text>
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              <text>Photo by Bruce M. White, 2016</text>
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            <name>Title</name>
            <description>A name given to the resource</description>
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                <text>Polychrome &lt;em&gt;Khipu&lt;/em&gt; (Knot Writing Device)</text>
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                <text>&lt;p&gt;Writing—recording information in a format that others at the time and later can decipher—was accomplished by the Inka Empire of South America using thousands of knotted string devices known as &lt;i&gt;&lt;span style="text-decoration:underline;"&gt;khipu&lt;/span&gt;&lt;/i&gt;. In the Carlos collection there are two other examples of the knot writing (&lt;a href="/items/show/51"&gt;multi&lt;/a&gt;- and &lt;a href="/items/show/50"&gt;single-strand&lt;/a&gt;) that helped the Inka conquer more than 3,000 miles of territory and twelve million subjects in less than a century (1428–1534 AD).&lt;/p&gt;
&lt;p&gt;In this &lt;i&gt;khipu&lt;/i&gt;, the main horizontal cord is read from left to right. As in Western mathematics, the Inka used a base-ten numerical system. Hanging down from the main cord are variously colored pendant cords with different types of knots arranged in registers. These record numbers, here the largest being “160” and the smallest “1” (see attached diagram file). Numbers can and were used primarily as codes—much like the binary code of 0’s and 1’s in modern computers—to delineate many types of information.&lt;/p&gt;
&lt;p&gt;Though the Spanish never learned to read &lt;i&gt;khipu&lt;/i&gt;, they did record that the Inka used them to record the amount of food in storehouses, census data, tribute, history, astronomy, and even poetry. While scholars are still working on the existing 850 examples of &lt;i&gt;khipu &lt;/i&gt;to decipher their meanings, new archaeological findings include some &lt;i&gt;khipu &lt;/i&gt;piled on top of maize kernels and others on top of beans, providing a tantalizing clue that may begin to unravel the way in which the Inka used threads to record various kinds&lt;/p&gt;
&lt;p&gt; &lt;/p&gt;</text>
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                <name>Title</name>
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                    <text>ayni</text>
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      <name>Threads of Time Item</name>
      <description>This item type contains fields for the works in the Threads of Time exhibition.</description>
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          <name>Geographic Area</name>
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              <text>South America, Central Andes, Central Coast</text>
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              <text>Late Intermediate Period, ca. 1100-1470 AD</text>
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              <text>Cotton, camelid fiber</text>
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          <name>Credit Line</name>
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              <text>Gift in memory of John C. and Nora Wise</text>
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          <name>Accession Number</name>
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              <text>2002.8.1</text>
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          <name>Exhibition Checklist Number</name>
          <description>This number will sort the collections.</description>
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              <text>312-02</text>
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              <text>Photo by Bruce M. White, 2013</text>
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                <text>Textile with Pelican Shaman</text>
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                <text>This brocaded cloth features a supernatural pelican-man. Still bright after over five hundred years, scarlet highlights the standing figure’s face and the many little pelicans that sit on his arms and emerge magically from/as his body. The two slightly different reds in the face area show that this textile was made in two parts later sewn together; this additive process was certainly not concealed. This piece was one of at least four matching panels (now held in the Metropolitan Museum of Art and the Cleveland Museum of Art). The piecemeal assembly process was employed by the Chimú Empire, with different subjects involved in the production of a single luxury item given as tribute to royalty and elites. One person made one half of this piece, another the other, with the seam and the slight mismatch between the parts as evidence of their distinct contributions. In addition, showing the two parts combining to make a single figure embodies an important idea that runs through Andean culture and thought: &lt;em&gt;&lt;span style="text-decoration:underline;"&gt;ayni&lt;/span&gt;&lt;/em&gt;, or the dualistic relationship of one part to another to make up a balanced whole. Two half-faces coming together, even if not perfectly, embodies this idea visually. Ayni is not only found in art, but is basic to human survival in the Andean environment, where reciprocal helping of others is the only way to thrive in the various altitudes and ecozones.</text>
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          <name>Geographic Area</name>
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              <text>South America, Central Andes, Northern Coast</text>
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              <text>Late Intermediate Period, ca. 1000-1470 AD</text>
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              <text>Cotton, camelid fibers</text>
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          <name>Accession Number</name>
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              <text>2003.40.14</text>
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          <name>Exhibition Checklist Number</name>
          <description>This number will sort the collections.</description>
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              <text>312-38</text>
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              <text>Photo by Michael McKelvey</text>
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                <text>Textile Fragment with Color Anomaly</text>
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            <description>An account of the resource</description>
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                <text>Although this piece is also only part of a larger composition, nevertheless it is very revealing. Here the intentional color surprise is the bright pink background for the yellow bird toward the top right corner. No other instance of such a color is found in that row or the other. Such &lt;i&gt;&lt;span&gt;&lt;span style="text-decoration:underline;"&gt;q'iwa&lt;/span&gt;s&lt;/span&gt;&lt;/i&gt; exist in many ancient Andean works from 500 AD onward.</text>
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                <description>An account of the resource</description>
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                    <text>New threads were inserted into the warp channels during treatment. </text>
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                    <text>Photo courtesy of Renée Stein</text>
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              <name>Title</name>
              <description>A name given to the resource</description>
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                  <text>Ancient Peru</text>
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      <name>Threads of Time Item</name>
      <description>This item type contains fields for the works in the Threads of Time exhibition.</description>
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          <name>Geographic Area</name>
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              <text>South America, Central Andes, South Coast</text>
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              <text>Wari</text>
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              <text>Middle Horizon, ca. 500-800 AD</text>
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              <text>Cotton, camelid fiber</text>
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              <text>Ex coll. C. Clay and Virginia Aldridge</text>
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          <name>Accession Number</name>
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              <text>2002.1.127</text>
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          <name>Exhibition Checklist Number</name>
          <description>This number will sort the collections.</description>
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              <text>312-37</text>
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          <description>Related notes on the object's conservation and treatment by Michael C. Carlos Museum objects conservator Renée Stein.</description>
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              <text>&lt;p class="p1"&gt;This fragment from a Wari tapestry tunic fragment was essentially coming unwoven because many warps were broken and deteriorated. Conservator Patricia Ewer developed a technique to insert small lengths of new warps, using a very fine needle and polyester or cotton threads. She re-aligned the weft threads and secured the fragment to the fabric covering on the support panel with almost invisible stitches, called “couching.” Because the object is stitched directly to the fabric covering, the support panel will serve as the permanent mount for the stabilized fragment. The support was made from an aluminum panel that was padded with polyester batting and wrapped with cotton display fabric.&lt;br /&gt;&lt;br /&gt;&lt;br /&gt;For more conservation information, please see &lt;span style="text-decoration:underline;"&gt;&lt;a href="/exhibits/show/conservation/project"&gt;The Threads of Time Conservation Project&lt;/a&gt;&lt;/span&gt;.&lt;/p&gt;</text>
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              <text>Photo by Bruce M. White, 2016</text>
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            <description>A name given to the resource</description>
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                <text>Tapestry Tunic Fragment with Faces</text>
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            <description>An account of the resource</description>
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                <text>&lt;p&gt;A fragment of a Wari tapestry tunic was originally along the side seam of a four-foot square garment. However, even this small fragment illustrates several important concepts and aesthetic choices made over 1300 years ago in the Andes. The embroidered joining of the two parts has changing colors that do not blend in with the woven patterns; this is one of this piece’s subtle &lt;i&gt;&lt;span&gt;&lt;span style="text-decoration:underline;"&gt;q’iwa&lt;/span&gt;s&lt;/span&gt;&lt;/i&gt;, or purposeful variations.&lt;/p&gt;
&lt;p&gt;Several different dyelots (separate dyeing sessions yielding slightly different shades) of indigo blue are also apparent. Striping is almost universal when dyeing with this notoriously difficult colorant; its visual variations were embraced. Indigo is unique in that the blue color only appears when the thread hits the air as it is pulled from the dye vat. This unpredictable, trickster character, indigo itself, embodies the unexpected. Though the experienced indigo dyer may perform the same steps, the color will sometimes not even adhere to the thread at all. Therefore, blue is inherently unpredictable, it is &lt;i&gt;q'iwa &lt;/i&gt;itself. &lt;/p&gt;</text>
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