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                    <text>This image of the fiber cross-section was taken through a transmitted light microscope at approximately 20x magnification.</text>
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                    <text>Photo courtesy of Renée Stein</text>
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                    <text>Feather Fan-Cross Section</text>
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                  <text>Ancient Peru</text>
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              <text>Cotton, plant fiber (furcraea andina), feathers</text>
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              <text>Late Intermediate Period, calibrated Carbon-14 date 1282-1384 AD </text>
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              <text>Gift of Katherine Kelly</text>
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              <text>&lt;p&gt;The feathers in this fan are tied with braided and twisted cord made of plant fiber. Conservator Ashley Jehle examined small transverse and cross-section samples of the plant fibers under transmitted light using a polarizing light microscope. These samples were compared with a known sample of &lt;i&gt;Furcraea andina&lt;/i&gt;. The overall kidney-bean shape of the cross-section as well as the shape and arrangement of the vascular bundles suggests identification as &lt;i&gt;Furcraea andina&lt;/i&gt; or a similar succulent species. Although slightly richer in color, the plant fibers from the feather fan appear similar to the thin, round, glossy fibers of the &lt;a href="/items/show/50"&gt;single khipu strand&lt;/a&gt;, also identified as &lt;i&gt;Furcraea andina&lt;/i&gt;. Jehle sent approximately 0.01g of plant fiber from the feather fan 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 age between 1282-1384 CE. &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, 2016</text>
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                <text>&lt;p&gt;Feathers from the Amazonian rainforest were prized above all else, and must be included in the idea of &lt;i&gt;qumpi&lt;/i&gt;, precious fiberwork. Bringing them over the mountains to the coast, where such fans as this one were preserved, also invokes another key Quechua concept, &lt;i&gt;tinku&lt;/i&gt;, or the bringing together of disparate parts to create new wholes. The braids are made from &lt;i&gt;Furcraea andina&lt;/i&gt;, a succulent resembling agave but with drooping, greenish leaves; its tough strands can be peeled off in strips, dried, and woven or braided. The braids were stitched across to create the fan’s handle using local coastal cotton thread. Thus, three distinct eco-zones combine to form this useful yet aesthetic fan.&lt;/p&gt;
&lt;p&gt;Because modern Amazonian peoples continue to make all kinds of feather objects, there can be confusion between modern and well-preserved ancient ones. Carbon-14 testing assigned a date of ca. 1300 AD to a sample of the plant fiber, indicating that it was indeed created during the later Chimú Empire.       &lt;/p&gt;</text>
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              <text>Late Intermediate Period, ca.1000-1470 AD</text>
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              <text>Reed, 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;Several hundred of these effigy figures, completely made from fiber, remain from graves in the dry coastal sands of the Chancay Valley in central Perú. Reeds provide the basic structure, which is then dressed in miniature garments—here a skirt, belt, and blouse woven using three different techniques. A tapestry face with an embroidered nose and a wig of hair complete the lifelike rendition of a well-dressed woman from ca. 1000 AD.&lt;/p&gt;
&lt;p&gt;Effigy figures such as this are not dolls. They were placed in the burials of adult women and wear special clothes made from &lt;span style="text-decoration:underline;"&gt;&lt;i&gt;qumpi&lt;/i&gt;,&lt;/span&gt; the finest cloth. Miniature textiles are even more difficult to weave than full-size ones. Here, the figure likely wears a version of her owner’s outfit, a companion—and perhaps near-portrait—of a specific woman. Many different face patterns characterize the remaining Chancay fiber figures.&lt;/p&gt;
&lt;p&gt;Another important Andean concept is also embodied in this tiny figure: &lt;span style="text-decoration:underline;"&gt;&lt;i&gt;ukhu&lt;/i&gt;,&lt;/span&gt; the importance of things that are normally hidden. You can see that her arms, and even fingers, were wrapped with thread to cover the reed armature, one manifestation of creative hiding by wrapping. Yet under her skirt one can barely see that her legs and toes were also wrapped, even though they cannot be seen under the long skirt. This is a widespread Native American impulse to finish all parts of a figure, to honor and make the image “true” to its subject. Hidden completion is true of human bodies as well (physically muscles are under skin, and in society certain body parts are routinely covered). What is not visible is understood as important, as &lt;i&gt;ukhu &lt;/i&gt;communicates.&lt;/p&gt;</text>
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                    <text>The complex weave structure includes a voided grid pattern with added tassels and disks.  </text>
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                    <text>Photo courtesy of Renée Stein</text>
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                    <text>The sheer nylon backing is visible on top of fabric-wrapped support board along the upper edge of this detail image.</text>
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              <text>Gift of Cindy Karp</text>
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              <text>2004.64.1A (larger fragment)&#13;
2004.64.1B (smaller fragment)&#13;
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              <text>312-10</text>
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              <text>&lt;span&gt;The red tasseled fragment has a very complex weave structure, with tapestry designs hidden by the added tassels. The grid pattern and floating disks created many openings (slits) in the tapestry as well as repeated areas of exposed warps. This complex structure is vulnerable and requires support for display and study. Yet, it is crucial to be able to examine the reverse, so the object could not be fully stitched to a secondary support. Instead, Patricia Ewer stitched the very fragile tassled textile to a sheer nylon backing, stabilizing the structure while also allowing the back to be examined. This lined fragment was then placed onto a fabric-wrapped padded support for display at a slight angle inside the exhibition case.  &lt;br /&gt;&lt;br /&gt;&lt;/span&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;.</text>
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              <text>Cotton, camelid fiber</text>
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                <text>&lt;p&gt;&lt;span&gt;The two fragments of this tunic from the far north coast of Perú are shown with the larger remaining portion facing out and the smaller one showing the side worn toward the wearer’s body. In other words, the whole tunic was covered with red tassels that almost entirely obscured the tiny woven multicolor figures (see the drawing above). This conscious choice, made around a thousand years ago on the coast of Perú, corresponds to the &lt;span style="text-decoration:underline;"&gt;&lt;span&gt;Quechua&lt;/span&gt;&lt;/span&gt; concept of &lt;i&gt;&lt;span&gt;&lt;span style="text-decoration:underline;"&gt;ukhu&lt;/span&gt;&lt;/span&gt;&lt;/i&gt; or the hidden potentially revealed.&lt;/span&gt;&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;
&lt;p&gt;&lt;span&gt;The deliberate hiding, and the implication that the art therefore does not necessarily cater to a human audience, is central to traditional Andean thought. In the religious orientation known as shamanism, which was embraced by all Native Americans, the vitally true visions experienced by the spiritual leaders are hidden from others; insight comes from other cosmic realms. Spirits play a key role in shamanic belief and so making everything perceptually available for humans is not paramount.&lt;/span&gt;&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;
&lt;p&gt;&lt;span&gt;This tunic also celebrated an immense wealth of scarlet red thread, laboriously dyed from tens of thousands of crushed &lt;span style="text-decoration:underline;"&gt;&lt;span&gt;cochineal&lt;/span&gt;&lt;/span&gt; beetles. Under its expanse, in a further act of conspicuous consumption, the figures are woven of high-prestige indigo blue and other colors. To have so much time, access to the finest dyes and weavers, and to withhold it from others is a true act of power, the basis of &lt;i&gt;ukhu&lt;/i&gt;.&lt;/span&gt;&lt;/p&gt;
&lt;p&gt;&lt;/p&gt;</text>
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              <text>South America, Central Andes</text>
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              <text>Late Horizon, ca. 1428-1534 AD</text>
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              <text>Bronze (copper tin alloy)</text>
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              <text>Gift of William C. and Carol W. Thibadeau</text>
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              <text>1989.8.51</text>
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          <description>This number will sort the collections.</description>
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              <text>312-11</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&gt;Metal objects, (see also &lt;a href="http://34.193.12.70/items/show/14"&gt;&lt;/a&gt;&lt;em&gt;&lt;/em&gt;&lt;a href="http://34.193.12.70/items/show/15"&gt;Sicán &lt;/a&gt;&lt;em&gt;&lt;a href="http://34.193.12.70/items/show/15"&gt;Tumi&lt;/a&gt;&lt;/em&gt; and &lt;a href="http://34.193.12.70/items/show/16"&gt;Earspools&lt;/a&gt;), corrode in burial environments due to exposure to moisture and salts in the ground.  Some corrosion can be very destructive, causing loss of surface detail or extensive damage.  Stable corrosion that forms on the surface can, however, be protective and may preserve evidence, including the weave pattern of textiles that were wrapped around the metal objects for burial.  The textile is replaced by corrosion pseudo morphs that reproduce the weave.  Close examination of the corrosion products on the large tumi revealed a weft-faced plainweave.  The organic fibers of the textile do not typically survive, but some fibers remain trapped within the corrosion products on the earspools and llama tumi.   Under magnification, using a stereobinocular microscope and transmitted light microscope, it is possible to see characteristic twist of cotton fibers. &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>Photo by Michael McKelvey</text>
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                <text>&lt;em&gt;Tumi&lt;/em&gt; (Ceremonial Knife) with Llama Head</text>
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                <text>&lt;p&gt;It may seem odd that a textile exhibition should include several metal objects. However, this ceremonial knife with a crescent-shaped blade (known as a &lt;i&gt;&lt;span style="text-decoration:underline;"&gt;tumi&lt;/span&gt;&lt;/i&gt;&lt;span style="text-decoration:underline;"&gt;)&lt;/span&gt; shows clear evidence of having been wrapped in textiles in antiquity. This Inka &lt;i&gt;tumi&lt;/i&gt; takes the form of a llama, the long-necked camelid that is the quintessential Andean pack animal, and remains of the cloth in which it was wrapped appear on both sides of the blade. The distinctive pattern of a plain-weave cloth—each set of threads going over and under the other—is now preserved in metal. An earlier &lt;a href="http://34.193.12.70/items/show/15"&gt;Sicán tumi&lt;/a&gt;&lt;i&gt; &lt;/i&gt;is almost completely covered with pseudomorphs. These “pseudomorphs”—meaning elements that have become part of a piece after manufacture—form during burial, when organic materials are either encased or replaced by corrosion products, retaining the form and appearance of the original materials within the mineralized layers. Pseudomorphs preserve the original weave structures, show the diameter and spin-ply of threads, and even suggest whether cotton or camelid fiber was utilized. Sometimes fragments of the actual ancient cloth survive within the corrosion, as seen on &lt;a href="http://34.193.12.70/items/show/16"&gt;earspools&lt;/a&gt; with spider motifs. This wrapping of other precious objects expresses the concept of &lt;i&gt;&lt;span style="text-decoration:underline;"&gt;ukhu&lt;/span&gt;&lt;/i&gt;&lt;span style="text-decoration:underline;"&gt;,&lt;/span&gt; the dialectic of hiding and revealing so important in the Andean tradition.&lt;/p&gt;</text>
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                    <text>The weave pattern is preserved in the corrosion on the &lt;em&gt;tumi&lt;/em&gt; in shape of Sicán lord.</text>
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                    <text>Photo courtesy of Renée Stein</text>
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              <text>Gift of Cora W. and Laurence C. Witten II</text>
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              <text>&lt;p&gt;Metal objects, (see also &lt;a href="http://34.193.12.70/items/show/14"&gt;Llama &lt;/a&gt;&lt;em&gt;&lt;a href="http://34.193.12.70/items/show/14"&gt;Tumi&lt;/a&gt;&lt;/em&gt; and &lt;a href="http://34.193.12.70/items/show/16"&gt;Earspools&lt;/a&gt;), corrode in burial environments due to exposure to moisture and salts in the ground. Some corrosion can be very destructive, causing loss of surface detail or extensive damage. Stable corrosion that forms on the surface can, however, be protective and may preserve evidence, including the weave pattern of textiles that were wrapped around the metal objects for burial. The textile is replaced by corrosion pseudo morphs that reproduce the weave. Close examination of the corrosion products on the large tumi revealed a weft-faced plainweave. The organic fibers of the textile do not typically survive, but some fibers remain trapped within the corrosion products on the earspools and llama tumi. Under magnification, using a stereobinocular microscope and transmitted light microscope, it is possible to see characteristic twist of cotton fibers. &lt;/p&gt;
&lt;p&gt;&lt;br /&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>&lt;em&gt;Tumi&lt;/em&gt; (Ceremonial Knife) in the Form of the Sicán Lord</text>
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                <text>It may seem odd that a textile exhibition should include several metal objects. However, this ceremonial knife with a crescent-shaped blade (known as a &lt;span style="text-decoration:underline;"&gt;&lt;i&gt;tumi&lt;/i&gt;&lt;/span&gt;) shows clear evidence of having been wrapped in textiles in antiquity. A later &lt;a href="/items/show/14"&gt;Inka tumi&lt;/a&gt;&lt;i&gt; &lt;/i&gt;shows similar signs of textile wrapping; the distinctive pattern of a plain-weave cloth—each set of threads going over and under the other—is now preserved in metal. These “pseudomorphs”—meaning elements that have become part of a piece after manufacture—form during burial, when organic materials are either encased or replaced by corrosion products, retaining the form and appearance of the original materials within the mineralized layers. Pseudomorphs preserve the original weave structures, show the diameter and spin-ply of threads, and even suggest whether cotton or camelid fiber was utilized. This large knife in anthropomorphic form is almost completely covered with pseudomorphs, showing how completely it was wrapped. Sometimes fragments of the actual ancient cloth survive within the corrosion, as seen on &lt;a href="/items/show/16"&gt;earspools&lt;/a&gt; with spider motifs. This wrapping of other precious objects expresses the concept of &lt;span&gt;&lt;span style="text-decoration:underline;"&gt;&lt;i&gt;ukhu&lt;/i&gt;&lt;/span&gt;,&lt;/span&gt; the dialectic of hiding and revealing so important in the Andean tradition.</text>
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              <text>&lt;p&gt;Metal objects, (see also &lt;a href="/items/show/14"&gt;Llama &lt;/a&gt;&lt;em&gt;&lt;a href="http://34.193.12.70/items/show/14"&gt;Tumi&lt;/a&gt; &lt;/em&gt;and&lt;a href="/items/show/15"&gt;&lt;em&gt; S&lt;/em&gt;icán &lt;em&gt;Tumi&lt;/em&gt;&lt;/a&gt;), corrode in burial environments due to exposure to moisture and salts in the ground. Some corrosion can be very destructive, causing loss of surface detail or extensive damage. Stable corrosion that forms on the surface can, however, be protective and may preserve evidence, including the weave pattern of textiles that were wrapped around the metal objects for burial. The textile is replaced by corrosion pseudo morphs that reproduce the weave. Close examination of the corrosion products on the large tumi revealed a weft-faced plainweave. The organic fibers of the textile do not typically survive, but some fibers remain trapped within the corrosion products on the earspools and llama tumi. Under magnification, using a stereobinocular microscope and transmitted light microscope, it is possible to see characteristic twist of cotton fibers. &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>&lt;p&gt;It may seem odd that a textile exhibition should include several metal objects. However, these earspools with wide posts show clear evidence of having been wrapped in textiles in antiquity. An &lt;a href="/items/show/14"&gt;Inka &lt;i&gt;tumi&lt;/i&gt;&lt;/a&gt; and &lt;a href="/items/show/15"&gt;Sicán &lt;i&gt;tumi&lt;/i&gt;&lt;/a&gt;&lt;i&gt; &lt;/i&gt;(ceremonial knives with crescent-shaped blades) show similar signs of textile wrapping. The distinctive pattern of a plain-weave cloth—each set of threads going over and under the other—is now preserved in metal. These “pseudomorphs”—meaning elements that have become part of a piece after manufacture—form during burial, when organic materials are either encased or replaced by corrosion products, retaining the form and appearance of the original materials within the mineralized layers. Pseudomorphs preserve the original weave structures, show the diameter and spin-ply of threads, and even suggest whether cotton or camelid fiber was utilized. Sometimes fragments of the actual ancient cloth survive within the corrosion, as seen on the posts of these earspools. This wrapping of other precious objects expresses the concept of &lt;i&gt;&lt;span style="text-decoration:underline;"&gt;ukhu&lt;/span&gt;&lt;/i&gt;&lt;span style="text-decoration:underline;"&gt;,&lt;/span&gt; the dialectic of hiding and revealing so important in the Andean tradition.&lt;/p&gt;</text>
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2003.32.1F (upper left)&#13;
2003.32.1Q (upper right)&#13;
2003.32.1B (lower right)&#13;
2003.32.1P (lower left)&#13;
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                <text>&lt;p&gt;For millennia, Andean peoples have wrapped their precious objects in cloth, from mummies (the first ones in world history), to metalwork, to other cloths. Wrapping expresses the concept of &lt;i&gt;&lt;span style="text-decoration:underline;"&gt;ukhu&lt;/span&gt;&lt;/i&gt;, the importance of that which is hidden. Here nineteen miniature cloths were folded and tied up inside a larger cloth. This is a rare, over 600-year-old version of a &lt;i&gt;&lt;span style="text-decoration:underline;"&gt;q’epi&lt;/span&gt;&lt;/i&gt;, a bundle in which a contemporary shaman carries precious items to ceremonies, lays them out, and sometimes burns them as a sacrifice, or buries them as an offering to Pachamama, the Earth.&lt;/p&gt;
&lt;p&gt;This ancient bundle may have accompanied a Chancay woman spiritualist on her afterlife journey: the dry sands of this area preserve miniature textile ensembles in women’s graves (along with textile &lt;a href="/items/show/75"&gt;workbaskets&lt;/a&gt;). Miniature textiles are also buried with fiber female effigies.&lt;/p&gt;
&lt;p&gt;The inner cloths and outer wrapping mostly feature plain weave, a simple over-and-under technique, the wrapping cloth with a low thread count (only eighteen threads per inch in each direction). However, many have various added techniques, such as brocade, and contain high-status colors, such as red and blue. Even when the bundle is tied up fairly tight, the colorful protected pieces peek out from the covering cloth. This represents another aspect of &lt;i&gt;ukhu&lt;/i&gt;: to know that something is hidden it is imperative that a little bit of it be perceptible.&lt;/p&gt;
&lt;p&gt;Why is a complex topic, but the religious orientation of indigenous Americas, shamanism, dictates that hidden things are naturally more powerful. This is true of a shamans’ visionary enlightenment, achieved through trances that are not accessible to others. Yet hidden information must be revealed, as when a shaman shows what happened on the Other Side by healing a situation in this realm.&lt;/p&gt;
&lt;p&gt; &lt;/p&gt;</text>
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                <text>&lt;p&gt;Every motif in this border fragment is either interlocked with another version of itself or is shaped so that it could be, which epitomizes the concept of interlockedness or reciprocity, &lt;i&gt;&lt;span style="text-decoration:underline;"&gt;ayni&lt;/span&gt;&lt;/i&gt;&lt;span style="text-decoration:underline;"&gt;.&lt;/span&gt; Starting from the top are a band of curling snakes, their tails making a swirl where they meet and their triangular heads (with open mouths and eyes) facing down and up alternately. This band is repeated next to the fringe.&lt;/p&gt;
&lt;p&gt;Between the snake bands, in the main design field, are diagonal rows of birds whose beaks face either up or down. Toward the top the birds are all brown with beaks up, a round head and concentric eye and two triangles for the body, wings, and tail. In the center, white birds face downward, their tails abutting the tails of brown birds above them. There is no background between the top and the center bird motifs. The lower row of brown birds face upward; however, in this case there is some intervening background between them.&lt;/p&gt;
&lt;p&gt;The birds without any background between them embody is a perceptual effect known as “contour rivalry” in which the outlines are in a state of competition over which figure “owns” it. Looking at a brown bird it owns the edge of the tail, and vice versa looking at the white bird. It makes things even more challenging for the viewer that the next brown birds are &lt;i&gt;not&lt;/i&gt; in contour rivalry with the white ones, but rather there is a space between the beaks. Expectations are met and then broken immediately, showing great sophistication on the part of the weaver.&lt;/p&gt;
&lt;p&gt; &lt;/p&gt;</text>
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                <text>Textile Fragment with Interlocking Snakes</text>
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                <text>&lt;p&gt;Though this is only a small portion of the original composition, even in this fragmentary state the amount of thread that floats over the surface of the ground cloth is amazing. The cloth is the greenish brown that is now functioning only as the outlining of the interlocked snake figures in red and yellow. This is a technique known as brocade, a way of weaving an over-under fabric while introducing extra or “supplementary” threads to make a pattern on top. It is a technique found the world over, but usually the patterning is sparse and the ground cloth shows through it. Labor intensity was a common practice in the ancient Andes; efficiency was a foreign concept.&lt;/p&gt;
&lt;p&gt;The snakes consist of triangular heads with two round eyes and an open mouth, plus a zigzag bodies that turn around their neighbors. Each one is the exact same form, but interlocked and varied in color. This embodies the Quechua concept of &lt;span style="text-decoration:underline;"&gt;&lt;i&gt;ayni&lt;/i&gt;&lt;/span&gt;, all that is complementary, interlocked, reciprocal, and balanced in its duality. In the Andes, this principle allows people to survive in the many ecological zones, each with limited resources; via trade and mutual service all can prosper, without it none can live. The modern country of Perú has more ecological zones within its borders than anywhere else in the world.&lt;/p&gt;</text>
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                <text>&lt;p&gt;High-status headwear was always the prerogative of the elites in ancient Andean societies. In the Wari Empire, the pre-Inka state that dominated much of the Central Andes ca. 600–1000 AD, officials wore small, four-sided hats that sat high on their heads. Control over the cosmic directions is presumably the basic reference for the four tufts on the corners, one of which is now lost in this example.&lt;/p&gt;
&lt;p&gt;The base for the velvet-like pile is made by knotting a continuous long thread into a three-dimensional shape, a remarkable feat in itself. As the knotting took place, short colorful threads were introduced—as in a Turkish rug—and cut off to form the patterned pile. On the top of the hat and in the places in which the colorful threads have fallen out, the knotted substructure can be seen.&lt;/p&gt;
&lt;p&gt;These hats are depicted on ceramic effigies of the men who proudly wore the empire’s administrative-rank &lt;a href="http://34.193.12.70/items/show/27"&gt;tunics&lt;/a&gt;. The tunics and hats helped convert a man into a geometric placard, as did the rectilinear stepped patterns painted on his face.&lt;/p&gt;
&lt;p&gt;In terms of &lt;span style="text-decoration:underline;"&gt;&lt;i&gt;qumpi&lt;/i&gt;&lt;/span&gt;, the Andean category of the highest-status textiles, these labor-intensive accessories were dyed with prestigious dyes, such as indigo for the blues and cochineal for the reds. The prickly pear cactus on which the cochineal beetles feed grows in abundance in the southcentral highlands, the heartland of the Wari state.&lt;/p&gt;</text>
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