Колониялық алдындағы Пурепеча цивилизациясы: Тзинцунтсан қаласы

the pre Columbian Purépecha archaeological site in Mexico

Tzintzuntzan was the ceremonial center of the pre Columbian Purépecha capital of the same name. The name comes from the Purépecha word Ts’intsuntsani, which means "place of hummingbirds." The site includes at least 1,000 archaeological features in an area that is at least 1,075 hectares. After being in Pátzcuaro for the first years of the Purépecha Empire, power was consolidated in Tzintzuntzan in the mid 15th century. The empire continued to grow and hold off attacks by the neighboring Aztec Empire, until the Spanish arrived. Not wanting to suffer the destruction that the Aztec capital Tenochtitlan did, the emperor in this city surrendered to the Spanish. Eventually, much of the site and especially its distinct five rounded pyramids called yácatas were destroyed and the city almost completely abandoned. Due to lack of interest in the old Purépecha dominion, excavation of this site did not begin until the 1930s.

Tzintzuntzan was the capital of the Purépecha Empire when the Spanish arrived in 1522. As these people did not leave written records, what we know of this city and its empire come from Spanish writings and archeological evidence. The main Spanish document is called the Relación de las ceremonias y ritos población y gobierno de los indios de Michoacán, written by Jerónimo de Alcalá based on what he was told by the Purépecha elite in 1539. Other writings that refer to the capital include Hernán Cortés’ fourth letter in 1524, “La información de Don Vasco de Quiroga, sobre el asiento de su iglesia Catedral,” from 1538, “Tratado curioso y doctor de las cosas de la Nueva España” by Antonio de la Ciudad Real in 1590, “Relaciones goegráficas; las Crónica de la orden de Nuestro Seráfico Padre San Francisco, provincia de San Pedro y San Pablo de Mechoacan in la Nueva España” by Alonso de la Rea in the 17th century and the “Crónica de la provincia de los santos apóstoles San Pedro y San Pablo de Michoacán” by Pablo Beaumont. For a number of reasons, the Purépecha origins are shrouded in mystery. Much of Purépecha culture is very distinct from other Mesoamerican cultures. The Purépecha language has more in common with Zuni in the southwest U. S. and Quechua in Peru and is unrelated to any other Mesoamerican language. According to collected evidence, the Purépecha people may have begun to dominate the Pátzcuaro Lake area as early as 1000 CE, but definitely by 1250. Around 1440, the empire was consolidated and an administrative bureaucracy founded at Tzintzuntzan. More expansion of the empire occurred between. The pre Hispanic city of Tzintzuntzan extended from Lake Pátzcuaro to the hills just to the east and had a population of between 25,000 and 30,000 when the Spanish arrived in the 1520s. Purépecha power extended over a wide section of what is now central west Mexico, encompassing what is now the state of Michoacán and parts of modern Guanajuato, Guerrero and Jalisco states. The yácatas were built over older, more traditional pyramidal structures from the first stage of the site's occupation. The palace had a room dedicated to storing the heads of enemies killed in battle. The Site Museum of the Archeological Zone of Tzintzuntzan was inaugurated in 1992, with the basic purpose of exhibiting items from the site. The museum contains one hall in which there are displays of religious, decorative and utilitarian items. There are graphics relating the history of the empire's governors as well as a map of modern Michoacán indicating the locations from which the displayed objects originated. The museum offers guided tours and the sale of publications and reproductions of artifacts.

In contrast to the Aztecs and the Maya, the ancient Purépechans left little monumental architecture. Towns were not fortified in any significant way, and roads had little if any paving. Only two ball courts are known in the area of the old empire and neither is in the capital. Until relatively recently, archeologists, anthropologists and historians had little interest in these people. There was even doubt that the Purépechans ever had a state society. However, recent investigations have revealed that the ancient Purépecha had a vast empire, second in territory only to the Aztecs and a complex culture that was in many ways unlike any other in Mesoamerica. The first fieldwork here was that of Nicolas León in 1888. He outlined the basic characteristics of the buildings and gave a brief history of the site, emphasizing the events that led to the ancient city's destruction. However, no excavations took place at the site until the 1930s. The area that is now open to the public is the first area to be excavated and reconstructed at the end of the 1930s. In 1930, Caso and Noguera began the first formal excavation in Tzintzuntzan. Their work proved difficult because of the composition of the soil, which made identifying the strata of the site and its chronology difficult. In 1937, a series of eleven seasons of work at the site began to clean the site, consolidate it and reconstruct the main architectural elements. Other studies took place alongside this work. This work was headed by Alfonso Caso and focused on Yácata Number 5, as well as the consolidation of the north end of the line of yácatas. During the 1938 season, further consolidation was undertaken as well as the excavation of burials and the attempt to establish a chronology of occupation via layers. Yácata 5 was cleaned, as well as Building A (from colonial times) and Building B was discovered. From 1940 to 1946, Yácata 5 was finished, and Buildings B and C were excavated. Topographical and strata studies were undertaken in support of the study of ceramics here. Excavation of burials was completed, and the rectangular area between Yácatas 4 and 5 was investigated, as well as the rectangular area by Yácata 1. From 1962 to 1968, the area was explored by Dr. Piña Chan. The front of Yácata 1 and the wall delimiting the Grand Platform were reconstructed. A colonial era building was discovered (Building D), an altar in Building B was discovered and Yácata 5 was excavated to determine how it was built. The neighborhood of Santa Ana, which is in front of the yácata pyramids was explored and more reconstructions of yácatas and walls was done. In the 1970s, a detailed map was made of the site, relying on both that archaeology that has so far been done and period records. The ceremonial plaza and the perimeter, as well as Yácatas 2 and 3, were the last to be studied. Building E, a storage facility was also found and explored. Outside the perimeter, an obsidian workshop with living quarters was found. The last time the area was studied was in 1992 by Efraín Cárdenas. The northwest face of the Great Platform was restored and the site museum was built.

The yácatas are considered one of the most emblematic sites of the area. The site hosts the annual Festival Cultural de Fin de Año in which the indigenous communities around Lake Pátzcuaro demonstrate their culture, mostly through song and dance. The annual event is sponsored by the local municipality, other lake communities as well as the state Secretary of Tourism. It takes place at the end of December between Christmas and New Year's Day. Some of the traditional dances that take place include the Danza del Pescado, Danza de los Moros, Danza de los Tumbies and Pescador Navegante. In the evening, there are Purépecha ball games (uárukua) in which the ball is set on fire and sticks similar to those used in hockey are employed. The actual Purépecha new year is the beginning of February.

Tzintzuntzan is one of the few places in Mexico where Catholicism is not the only major religion, which has remained dominant since indigenous people abandoned the area. Evangelicals and other Protestant denominations have made numerous converts in the last fifty years. The most well known church still standing in Tzintzuntzan is the Monastery of San Francisco; its two open chapels attract tourists interested in the country's religious history.