Nazca to Ica
23 January 2012
A short distance north of Nazca, along the Panamericana, and situated between the designs of the “hands” (“manos“) and the “tree” (“arbol“), there is a tower (the “Torre Mirador”) that can be climbed, probably about 40 or 50 feet in height, in order to view some part of the lines of Nazca without flying over them. This close-up view of the lines clearly reveals the construction methods that I quoted yesterday (in Lines in the Desert) from Mason’s The Ancient Civilizations of Peru — stones have been removed from within geometrically defined areas and the removed stones have been piled at the edges of the designs. The piled stones not only represent the space cleared, but the piles themselves serve to make the demarcation between cleared and non-cleared areas all the more obvious, making the distinction more visually striking.
This construction technique was also used at nearby Palpa, and continues to be effective in the present day, as driving along the Panamericana (once outside the archaeologically preserved area) one sees a variety of messages spelled out in the desert, from the initials and names of individuals to fairly elaborate advertisements for small roadside stores.
In my naïveté I though that any intrepid visitor of sufficient curiosity might walk out into the desert and and look at the construction of the lines for themselves, but the desert has been fenced off along the Panamericana to prevent further damage to the lines, and once made aware of the threat it becomes immediately obvious how damaged many of the lines and figures are, which accounts for some of the difficulty in seeing some of the patterns from the air. Some — but not all.
Much is revealed by a close inspection (as one can gain from the tower along the Panamericana) that is lost in a distant view from the air, just as much is revealed in a distant inspection from the air that is close in the close-up view from near the ground. This is a perfect concrete illustration of what I was recently writing about in relation to the distinction between constructive and non-constructive thought (in P or not-P). In this post (on my other blog) I employed an image taken from Alain Connes to illustrate the constructive/non-constructive distinction such that the constructive perspective is like that of a mountain climber while the non-constructive perspective is like that of a visitor who flies over the summit of a mountain laboriously climbed by the other.
Any thorough investigation will want to make use of both perspectives in order to obtain the most comprehensive perspective possible — even though each perspective has its blind spots and its shadows that compromise our perspective on the whole. Indeed, it is precisely because each perspective incorporates deficits specific to the perspective that one will want to supplement any one perspective without another perspective with a different set of specific deficits. Between two or more fundamentally different perspectives on any one state-of-affairs there is the possibility of constructing the comprehensive conception that is excluded by any one perspective in isolation.
The two perspectives offered on the Nazca lines by the tower and an airplane flyover also reminded me of a point that I imperfectly attempted to make in my post on Epistemic Orders of Magnitude, in which I employed aerial photographs of cities in order to demonstrate the similar structures of cities transformed in the imagine of industrial-technological civilization. This similarity in structure may be masked by one’s experience of an urban area from the perspective of passing through the built environment on a human scale — i.e., simply walking through a city, which is how most people experience an urban area.
Now, in light of what I have subsequently written about constructivism, I might say that our experience of a built environment is intrinsically constructive, except for that of the urban planner or urban designer, who must see (or attempt to see) things whole. However, the urban planner must also inform his or her work with the street-level “constructive” perspective or the planning made exclusively from a top-down perspective is likely to be a failure. Almost all of the most spectacular failures in urban design have come about from an attempt to impose, from the top down, a certain vision and a certain order which may be at odds with the organically emergent order that rises from the bottom up.
This reflection gives us yet another perspective on utopianism, which I have many times tried to characterize in my attempts to show the near (not absolute) historical inevitability of utopian schemes transforming themselves upon their attempted implementation into dystopian nightmares — the utopian planner attempts to design from a purely non-constructive perspective without the benefit of a constructive perspective. This dooms the utopian plans to inevitable blindspots, shadows, and deficits. The oversights of a single perspective then, in the fullness of time, create the conditions for cascading catastrophic failure.
Historically speaking, it is not difficult to see how this comes about. After the astonishing planned cities of early antiquity, many from prehistoric societies that have left us little record except for their admirably regular and disciplined town plans, Europeans turned to a piecemeal, organic approach to urbanism. Once this approach was rapidly outgrown when cities began their burgeoning growth with the advent of the Industrial Revolution, it was a natural response on the part of Haussman-esque planners to view organic urbanism as a “failure” that necessitated replacement by another model that envisioned the already-built environment as a tabula rasa to be re-built according to rational standards. Cities henceforth were to be wholly planned to address to inadequacies of the medieval pattern of non-planning, which could not cope with cities with populations that now numbered in the millions.
I have observed elsewhere (in my Political Economy of Globalization) that many ancient prehistoric societies were essentially utopian constructions over which a god-king presided as a living god, present in the flesh among his people, and indeed some of the most striking examples of ancient town planning date from societies that exhibited (or seem to have exhibited) this now-vanished form of order. For only where a god-king is openly acknowledged as such can a social order based upon living and present divinity within the said social order be possible.
Nazca, however, does not seem to have been based on this social plan of a divinely-sanctioned social order which can bring utopian (and therefore likely non-constructive, top-down) planning into actual practice because of the physical presence of the god in the midst of his people. The book that I cited yesterday, The Ancient Civilizations of Peru by J. Alden Mason, has this to say of Nazca society:
“…the general picture seems to be one of a sedentary democratic people without marked class distinctions or authoritarianism, possibly without an established religion. There is less difference in the ‘richness’ or poverty of the graves, and women seem to be on an equality with men in this respect. The apparent absence of great public works, of extensive engineering features, and of temple pyramids implies a lack of authoritarian leadership. Instead, the leisure time of the people seems to have been spent in individual production, especially in the making of quantities of perfect, exquisite textiles and pottery vessels. This seems to indicate a strong cult of ancestor-worship. Cloths on which an incredible amount of labor was spent were made especially for funerary offerings and interred with the dead. The orientation seems to have been towards individualized religion rather than towards community participation, dictation, coercion, and aggression.”
J. Alden Mason, The Ancient Civilizations of Peru, Penguin Books, 1968, p. 85
Such egalitarian societies focused on the satisfaction of consumer demands were rare in the ancient world, but we should not be surprised that it was an egalitarian society, organized constructively from the bottom up, that produced the astonishing lines in the desert of the Nazca. Without an aerial perspective, the making of these lines was a thoroughly constructivistic undertaking, not even counter-balanced by a non-constructive perspective, which has only been obtained long after the Nazca civilization has disappeared, leaving only traces of itself in the dessicated sands of the desert.
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While I am posting this a couple of days after the fact, this entire account was written in longhand on the day here described.
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