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84-557: It is one of the most important archeological constructions around the Machu Picchu site. Inti Punku was once the main entrance to Machu Picchu, in particular it was the primary approach from the then capital city of Cusco to the southeast. The gate likely would have been protected by Incan military. Inti Punku is dedicated to the cult of the Inti, the Sun god. Because of its location on

168-479: A coherent argument has been a long-term difficulty for archaeoastronomers. Archaeoastronomy fills complementary niches in landscape archaeology and cognitive archaeology . Material evidence and its connection to the sky can reveal how a wider landscape can be integrated into beliefs about the cycles of nature , such as Mayan astronomy and its relationship with agriculture. Other examples which have brought together ideas of cognition and landscape include studies of

252-421: A compass can only measure the azimuth to a precision of a half a degree. A theodolite can be considerably more accurate if used correctly, but it is also considerably more difficult to use correctly. There is no inherent way to align a theodolite with North and so the scale has to be calibrated using astronomical observation, usually the position of the Sun. Because the position of celestial bodies changes with

336-552: A declination of 0°. The visible declinations vary depending where you are on the globe. Only an observer on the North Pole of Earth would be unable to see any stars from the Southern Celestial Hemisphere at night (see diagram below). Once a declination has been found for the point on the horizon that a building faces it is then possible to say whether a specific body can be seen in that direction. While

420-702: A more flexible approach, maintaining that the astronomical rock art of the North American Southwest should be read employing "the hermeneutic traditions of western art history and art criticism" Astronomers, however, raise different questions, seeking to provide their students with identifiable precursors of their discipline, and are especially concerned with the important question of how to confirm that specific sites are, indeed, intentionally astronomical. The reactions of professional archaeologists to archaeoastronomy have been decidedly mixed. Some expressed incomprehension or even hostility, varying from

504-526: A plausible use for the device. The argument is bolstered by the presence of symbols on the mechanism, allowing the disc to be read. Art and inscriptions may not be confined to artefacts, but also appear painted or inscribed on an archaeological site. Sometimes inscriptions are helpful enough to give instructions to a site's use. For example, a Greek inscription on a stele (from Itanos ) has been translated as:"Patron set this up for Zeus Epopsios. Winter solstice. Should anyone wish to know: off 'the little pig' and

588-497: A rejection by the archaeological mainstream of what they saw as an archaeoastronomical fringe to an incomprehension between the cultural focus of archaeologists and the quantitative focus of early archaeoastronomers. Yet archaeologists have increasingly come to incorporate many of the insights from archaeoastronomy into archaeology textbooks and, as mentioned above, some students wrote archaeology dissertations on archaeoastronomical topics. Since archaeoastronomers disagree so widely on

672-475: A ridge southeast of Machu Picchu, the rising sun would pass through the Sun Gate each year on the summer solstice . It is located 2745 meters above the sea level. The altitude of the climb to Inti Punku from Machu Picchu is 290 meters. It is a wide archaeological site with windows and gates that are held up by terraces. This is the first place that tourists can see the whole sanctuary. Tourists are able to see

756-582: A site in Chaco Canyon can be found a pictograph with a star, crescent and hand. It has been argued by some astronomers that this is a record of the 1054 Supernova . However recent reexaminations of related 'supernova petroglyphs' raises questions about such sites in general. Cotte and Ruggles used the Supernova petroglyph as an example of a completely refuted site and anthropological evidence suggests other interpretations. The Zuni people , who claim

840-712: A strong ancestral affiliation with Chaco, marked their sun-watching station with a crescent, star, hand and sundisc, similar to those found at the Chaco site. Ethnoastronomy is also an important field outside of the Americas. For example, anthropological work with Aboriginal Australians is producing much information about their Indigenous astronomies and about their interaction with the modern world. ...[A]lthough different ways to do science and different scientific results do arise in different cultures, this provides little support for those who would use such differences to question

924-481: A suitable place to view out. In their discussion of the credibility of archaeoastronomical sites, Cotte and Ruggles considered the interpretation that the Caracol is an observatory site was debated among specialists, meeting the second of their four levels of site credibility. Aveni states that one of the strengths of the brown methodology is that it can explore astronomies invisible to statistical analysis and offers

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1008-455: A unifying term for the various methods of studying folk astronomies. Others have argued that astronomy is an inaccurate term, what are being studied are cosmologies and people who object to the use of logos have suggested adopting the Spanish cosmovisión . When debates polarise between techniques, the methods are often referred to by a colour code, based on the colours of the bindings of

1092-418: A way to integrate various approaches has been a subject of much discussion since the early 1990s. For a long time I have believed that such diversity requires the invention of some all-embracing theory. I think I was very naïve in thinking that such a thing was ever possible. There is no one way to do archaeoastronomy. The divisions between archaeoastronomers tend not to be between the physical scientists and

1176-515: Is Chichen Itza . Rather than analyzing the site and seeing which targets appear popular, archaeoastronomers have instead examined the ethnographic records to see what features of the sky were important to the Mayans and then sought archaeological correlates. One example which could have been overlooked without historical records is the Mayan interest in the planet Venus . This interest is attested to by

1260-491: Is being investigated should make sense both archaeologically and astronomically. Studies are more likely to be considered sound if they use theoretical tools found in archaeology like analogy and homology and if they can demonstrate an understanding of accuracy and precision found in astronomy. Both quantitative analyses and interpretations based on ethnographic analogies and other contextual evidence have recently been applied in systematic studies of architectural orientations in

1344-533: Is calculated by measuring the azimuth , the angle from north, of the structure and the altitude of the horizon it faces The azimuth is usually measured using a theodolite or a compass . A compass is easier to use, though the deviation of the Earth's magnetic field from true north, known as its magnetic declination must be taken into account. Compasses are also unreliable in areas prone to magnetic interference, such as sites being supported by scaffolding. Additionally

1428-469: Is called ' midsummer '. Traditionally in northern Europe midsummer was reckoned as the night of 23–24 June, with summer beginning on May Day . The summer solstice continues to be seen as the middle of summer in many European cultures, but in some cultures or calendars it is seen as summer's beginning. In Sweden , midsummer is one of the year's major holidays when the country closes down as much as during Christmas. The following tables contain information on

1512-543: Is examined and attempts are made to draw analogies with historical or ethnographical records of other peoples. The more parallels that can be found, the more likely an explanation is to be accepted by other archaeologists. A more mundane example is the presence of astrological symbols found on some shoes and sandals from the Roman Empire. The use of shoes and sandals is well known, but Carol van Driel-Murray has proposed that astrological symbols etched onto sandals gave

1596-471: Is limited by variations in refraction near the horizon. A deeper criticism of Green archaeoastronomy is that while it can answer whether there was likely to be an interest in astronomy in past times, its lack of a social element means that it struggles to answer why people would be interested, which makes it of limited use to people asking questions about the society of the past. Keith Kintigh wrote: "To put it bluntly, in many cases it doesn't matter much to

1680-579: Is named after the cover of the book Archaeoastronomy in the Old World . It is based primarily on statistics and is particularly apt for prehistoric sites where the social evidence is relatively scant compared to the historic period. The basic methods were developed by Alexander Thom during his extensive surveys of British megalithic sites. Thom wished to examine whether or not prehistoric peoples used high-accuracy astronomy. He believed that by using horizon astronomy, observers could make estimates of dates in

1764-634: Is often twinned with ethnoastronomy , the anthropological study of skywatching in contemporary societies. Archaeoastronomy is also closely associated with historical astronomy , the use of historical records of heavenly events to answer astronomical problems and the history of astronomy , which uses written records to evaluate past astronomical practice. Archaeoastronomy uses a variety of methods to uncover evidence of past practices including archaeology, anthropology, astronomy, statistics and probability, and history. Because these methods are diverse and use data from such different sources, integrating them into

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1848-435: Is open all year, there is more rainfall from November to April. Due to the region's unpredictable weather, tourists are advised to be prepared with rain gear and sun protection. 13°10′11″S 72°32′02″W  /  13.169759°S 72.533949°W  / -13.169759; -72.533949 Summer solstice The summer solstice or estival solstice occurs when one of Earth 's poles has its maximum tilt toward

1932-428: Is that it can be statistically weak. Schaefer in particular has questioned how robust the claimed alignments in the Caracol are. Because of the wide variety of evidence, which can include artefacts as well as sites, there is no one way to practice archaeoastronomy. Despite this it is accepted that archaeoastronomy is not a discipline that sits in isolation. Because archaeoastronomy is an interdisciplinary field, whatever

2016-501: Is the Sun Dagger of Fajada Butte at which a glint of sunlight passes over a spiral petroglyph. The location of a dagger of light on the petroglyph varies throughout the year. At the summer solstice a dagger can be seen through the heart of the spiral; at the winter solstice two daggers appear to either side of it. It is proposed that this petroglyph was created to mark these events. Recent studies have identified many similar sites in

2100-673: The Dresden codex which contains tables with information about Venus's appearances in the sky. These cycles would have been of astrological and ritual significance as Venus was associated with Quetzalcoatl or Xolotl . Associations of architectural features with settings of Venus can be found in Chichen Itza, Uxmal, and probably some other Mesoamerican sites. The Temple of the Warriors bears iconography depicting feathered serpents associated with Quetzalcoatl or Kukulcan. This means that

2184-506: The Mayan civilization to argue for a stratified society in this period. To test his ideas he conducted a couple of excavations at proposed prehistoric observatories in Scotland. Kintraw is a site notable for its four-meter high standing stone. Thom proposed that this was a foresight to a point on the distant horizon between Beinn Shianaidh and Beinn o'Chaolias on Jura . This, Thom argued,

2268-478: The Sun . It happens twice yearly, once in each hemisphere ( Northern and Southern ). The summer solstice is the day with the longest period of daylight and shortest night of the year in that hemisphere, when the sun is at its highest position in the sky. At either pole there is continuous daylight at the time of its summer solstice. The opposite event is the winter solstice . The summer solstice occurs during

2352-488: The history of astronomy or to cultural history , insofar as it draws on historical and ethnographic records to enrich its understanding of early astronomies and their relations to calendars and ritual. The many records of native customs and beliefs made by Spanish chroniclers and ethnographic researchers means that brown archaeoastronomy is often associated with studies of astronomy in the Americas. One famous site where historical records have been used to interpret sites

2436-441: The 1970s". In the 1960s the work of the engineer Alexander Thom and that of the astronomer Gerald Hawkins , who proposed that Stonehenge was a Neolithic computer, inspired new interest in the astronomical features of ancient sites. The claims of Hawkins were largely dismissed, but this was not the case for Alexander Thom's work, whose survey results of megalithic sites hypothesized widespread practice of accurate astronomy in

2520-673: The British Isles. Euan MacKie, recognizing that Thom's theories needed to be tested, excavated at the Kintraw standing stone site in Argyllshire in 1970 and 1971 to check whether the latter's prediction of an observation platform on the hill slope above the stone was correct. There was an artificial platform there and this apparent verification of Thom's long alignment hypothesis (Kintraw was diagnosed as an accurate winter solstice site) led him to check Thom's geometrical theories at

2604-549: The Cultoon stone circle in Islay, also with a positive result. MacKie therefore broadly accepted Thom's conclusions and published new prehistories of Britain. In contrast a re-evaluation of Thom's fieldwork by Clive Ruggles argued that Thom's claims of high accuracy astronomy were not fully supported by the evidence. Nevertheless, Thom's legacy remains strong, Edwin C. Krupp wrote in 1979, "Almost singlehandedly he has established

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2688-463: The Earth's axis was already noticed by the Sumerians over six thousand years ago, when they were able to observe the star Canopus culminating directly above the horizon on the southern meridian for the first time in their oldest and southernmost city Eridu . For several decades, Canopus was not yet visible in the neighbouring town of Ur to the north-east of Eridu, and therefore, it was called

2772-791: The Maya area and in other parts of Mesoamerica. Because archaeoastronomy is about the many and various ways people interacted with the sky, there are a diverse range of sources giving information about astronomical practices. A common source of data for archaeoastronomy is the study of alignments. This is based on the assumption that the axis of alignment of an archaeological site is meaningfully oriented towards an astronomical target. Brown archaeoastronomers may justify this assumption through reading historical or ethnographic sources, while green archaeoastronomers tend to prove that alignments are unlikely to be selected by chance, usually by demonstrating common patterns of alignment at multiple sites. An alignment

2856-490: The Sun Dagger site. If no ethnographic nor historical data are found which can support this assertion then acceptance of the idea relies upon whether or not there are enough petroglyph sites in North America that such a correlation could occur by chance. It is helpful when petroglyphs are associated with existing peoples. This allows ethnoastronomers to question informants as to the meaning of such symbols. As well as

2940-477: The Sun. This is further complicated as the lunistices marking the limits of the Moon's movement move on an 18.6 year cycle . For slightly over nine years the extreme limits of the Moon are outside the range of sunrise. For the remaining half of the cycle the Moon never exceeds the limits of the range of sunrise. However, much lunar observation was concerned with the phase of the Moon. The cycle from one New Moon to

3024-537: The US Southwest and Northwestern Mexico. It has been argued that the number of solstitial markers at these sites provides statistical evidence that they were intended to mark the solstices. The Sun Dagger site on Fajada Butte in Chaco Canyon, New Mexico, stands out for its explicit light markings that record all the key events of both the solar and lunar cycles: summer solstice, winter solstice, equinox, and

3108-495: The alignments of ancient architecture and landscapes), history of astronomy (which deals primarily with the written textual evidence), and ethnoastronomy (which draws on the ethnohistorical record and contemporary ethnographic studies). Reflecting Archaeoastronomy's development as an interdisciplinary subject, research in the field is conducted by investigators trained in a wide range of disciplines. Authors of recent doctoral dissertations have described their work as concerned with

3192-658: The ancient Mayans. There are also shafts known as 'zenith tubes' which illuminate subterranean rooms when the Sun passes overhead found at places like Monte Albán and Xochicalco . It is only through the ethnography that we can speculate that the timing of the illumination was considered important in Mayan society. Alignments to the sunrise and sunset on the day of the zenith passage have been claimed to exist at several sites. However, it has been shown that, since there are very few orientations that can be related to these phenomena, they likely have different explanations. Ethnographies also caution against over-interpretation of sites. At

3276-519: The astronomy of the Incas as another example. The empire of the Incas was conceptually divided using ceques , radial routes emanating from the capital at Cusco . Thus there are alignments in all directions which would suggest there is little of astronomical significance, However, ethnohistorical records show that the various directions do have cosmological and astronomical significance with various points in

3360-408: The building's alignment towards the place on the horizon where Venus first appears in the evening sky (when it coincides with the rainy season) may be meaningful. However, since both the date and the azimuth of this event change continuously, a solar interpretation of this orientation is much more likely. Aveni claims that another building associated with the planet Venus in the form of Kukulcan, and

3444-688: The celestial pole can be observed. This point is +90° of the North Celestial Pole or −90° observing the Southern Celestial Pole. The concentric circles the stars trace out are lines of celestial latitude, known as declination . The arc connecting the points on the horizon due East and due West (if the horizon is flat) and all points midway between the Celestial Poles is the Celestial Equator which has

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3528-440: The celestial poles due to the Earth's rotation about its axis. However, the Earth spins rather like a spinning top . Not only does the Earth rotate, it wobbles. The Earth's axis takes around 25,800 years to complete one full wobble. The effect to the archaeoastronomer is that stars did not rise over the horizon in the past in the same places as they do today. Nor did the stars rotate around Polaris as they do now. The movement of

3612-508: The characterization of the discipline, they even dispute its name. All three major international scholarly associations relate archaeoastronomy to the study of culture, using the term Astronomy in Culture or a translation. Michael Hoskin sees an important part of the discipline as fact-collecting, rather than theorizing, and proposed to label this aspect of the discipline Archaeotopography. Ruggles and Saunders proposed Cultural Astronomy as

3696-610: The city of Machu Picchu. In order to get to Inti Punku, the Inca Trail must be trekked, which takes about three to four hours round trip to complete. There are visible signs throughout the Inca Trail indicating directions of the Sun Gate. From the Sun Gate, the Machu Picchu Mountain, Huayna Picchu Mountain, Vilcabamba/ Urubamba River , and Putukusi Mountain are all visible. Although the trail to Inti Punku

3780-531: The cosmic order embedded in the roads of settlements. Archaeoastronomy can be applied to all cultures and all time periods. The meanings of the sky vary from culture to culture; nevertheless there are scientific methods which can be applied across cultures when examining ancient beliefs. It is perhaps the need to balance the social and scientific aspects of archaeoastronomy which led Clive Ruggles to describe it as "a field with academic work of high quality at one end but uncontrolled speculation bordering on lunacy at

3864-571: The dates of earliest sunrise and latest sunset vary by a few days. This is because Earth orbits the Sun in an ellipse, and its orbital speed varies slightly during the year. There is evidence that the summer solstice has been culturally important since the Neolithic era. Many ancient monuments in Europe especially, as well as parts of the Middle East, Asia and the Americas, are aligned with

3948-439: The discipline approach it from different perspectives. Other researchers relate archaeoastronomy to the history of science, either as it relates to a culture's observations of nature and the conceptual framework they devised to impose an order on those observations or as it relates to the political motives which drove particular historical actors to deploy certain astronomical concepts or techniques. Art historian Richard Poss took

4032-410: The fields of archaeology and cultural anthropology; with various fields of history including the history of specific regions and periods, the history of science and the history of religion; and with the relation of astronomy to art, literature and religion. Only rarely did they describe their work as astronomical, and then only as a secondary category. Both practicing archaeoastronomers and observers of

4116-485: The footwear spiritual or medicinal meanings. This is supported through citation of other known uses of astrological symbols and their connection to medical practice and with the historical records of the time. Another well-known artefact with an astronomical use is the Antikythera mechanism . In this case analysis of the artefact, and reference to the description of similar devices described by Cicero, would indicate

4200-581: The gates? Two hundred years before John Michell wrote the above, there were no archaeoastronomers and there were no professional archaeologists , but there were astronomers and antiquarians . Some of their works are considered precursors of archaeoastronomy; antiquarians interpreted the astronomical orientation of the ruins that dotted the English countryside as William Stukeley did of Stonehenge in 1740, while John Aubrey in 1678 and Henry Chauncy in 1700 sought similar astronomical principles underlying

4284-644: The hemisphere's summer . In the Northern Hemisphere , this is the June solstice (20, 21 or 22 June) and in the Southern Hemisphere , this is the December solstice (20, 21, 22 or 23 of December). Since prehistory, the summer solstice has been a significant time of year in many cultures, and has been marked by festivals and rituals. Traditionally, in temperate regions (especially Europe),

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4368-511: The landscape being significant at different times of the year. In eastern Asia archaeoastronomy has developed from the history of astronomy and much archaeoastronomy is searching for material correlates of the historical record. This is due to the rich historical record of astronomical phenomena which, in China, stretches back into the Han dynasty , in the second century BC. A criticism of this method

4452-486: The length of the day on 20 June 2016, close to the summer solstice of the Northern Hemisphere and winter solstice of the Southern Hemisphere . The data was collected from the website of the Finnish Meteorological Institute as well as from certain other websites. The data is arranged geographically and within the tables from the longest day to the shortest one. Times that occur

4536-407: The major and minor lunar standstills of the Moon's 18.6 year cycle. In addition at two other sites on Fajada Butte, there are five light markings on petroglyphs recording the summer and winter solstices, equinox and solar noon. Numerous buildings and interbuilding alignments of the great houses of Chaco Canyon and outlying areas are oriented to the same solar and lunar directions that are marked at

4620-468: The materials left by peoples themselves, there are also the reports of other who have encountered them. The historical records of the Conquistadores are a rich source of information about the pre-Columbian Americans. Ethnographers also provide material about many other peoples. Aveni uses the importance of zenith passages as an example of the importance of ethnography. For peoples living between

4704-462: The mid-nineteenth century was arguably the first archaeoastronomer. Rolf Sinclair says that Norman Lockyer , working in the late 19th and early 20th centuries, could be called the 'father of archaeoastronomy'. Euan MacKie would place the origin even later, stating: "...the genesis and modern flowering of archaeoastronomy must surely lie in the work of Alexander Thom in Britain between the 1930s and

4788-488: The most endearing characteristics of archaeoastronomy is its capacity to set academics in different disciplines at loggerheads with each other. Archaeoastronomy has long been seen as an interdisciplinary field that uses written and unwritten evidence to study the astronomies of other cultures. As such, it can be seen as connecting other disciplinary approaches for investigating ancient astronomy: astroarchaeology (an obsolete term for studies that draw astronomical information from

4872-696: The next day (21 June) are marked with . The length of day increases from the equator towards the North Pole in the Northern Hemisphere in June (around the summer solstice there), but decreases towards the South Pole in the Southern Hemisphere at the time of the southern winter solstice. Archaeoastronomy Archaeoastronomy (also spelled archeoastronomy ) is the interdisciplinary or multidisciplinary study of how people in

4956-514: The next runs on an entirely different cycle, the Synodic month . Thus when examining sites for lunar significance the data can appear sparse due to the extremely variable nature of the Moon. See Moon for more details. Finally there is often a need to correct for the apparent movement of the stars. On the timescale of human civilisation the stars have largely maintained the same position relative to each other. Each night they appear to rotate around

5040-458: The orientation of churches. Late in the nineteenth century astronomers such as Richard Proctor and Charles Piazzi Smyth investigated the astronomical orientations of the pyramids . The term archaeoastronomy was advanced by Elizabeth Chesley Baity (following the suggestion of Euan MacKie) in 1973, but as a topic of study it may be much older, depending on how archaeoastronomy is defined. Clive Ruggles says that Heinrich Nissen , working in

5124-403: The other". In his short history of 'Astro-archaeology' John Michell argued that the status of research into ancient astronomy had improved over the past two centuries, going 'from lunacy to heresy to interesting notion and finally to the gates of orthodoxy.' Nearly two decades later, we can still ask the question: Is archaeoastronomy still waiting at the gates of orthodoxy or has it gotten inside

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5208-418: The past "have understood the phenomena in the sky , how they used these phenomena and what role the sky played in their cultures ". Clive Ruggles argues it is misleading to consider archaeoastronomy to be the study of ancient astronomy , as modern astronomy is a scientific discipline, while archaeoastronomy considers symbolically rich cultural interpretations of phenomena in the sky by other cultures. It

5292-551: The petrofabric analysis was inconclusive, but further research at Maes Howe and on the Bush Barrow Lozenge led MacKie to conclude that while the term 'science' may be anachronistic, Thom was broadly correct upon the subject of high-accuracy alignments. In contrast Clive Ruggles has argued that there are problems with the selection of data in Thom's surveys. Others have noted that the accuracy of horizon astronomy

5376-443: The progress of anthropology whether a particular archaeoastronomical claim is right or wrong because the information doesn't inform the current interpretive questions." Nonetheless, the study of alignments remains a staple of archaeoastronomical research, especially in Europe. In contrast to the largely alignment-oriented statistically led methods of green archaeoastronomy, brown archaeoastronomy has been identified as being closer to

5460-541: The rainy season at Chichen Itza is the Caracol . This is a building with a circular tower and doors facing the cardinal directions. The base faces the most northerly setting of Venus. Additionally the pillars of a stylobate on the building's upper platform were painted black and red. These are colours associated with Venus as an evening and morning star. However the windows in the tower seem to have been little more than slots, making them poor at letting light in, but providing

5544-417: The sciences' ability to provide reliable statements about the world in which we live. Once the researcher has data to test, it is often necessary to attempt to recreate ancient sky conditions to place the data in its historical environment. To calculate what astronomical features a structure faced a coordinate system is needed. The stars provide such a system. On a clear night observe the stars spinning around

5628-402: The site does indeed face the summer solstice. For more information see History of solar observation . The Moon's appearance is considerably more complex. Its motion, like the Sun, is between two limits—known as luni stices rather than sol stices. However, its travel between lunistices is considerably faster. It takes a sidereal month to complete its cycle rather than the year-long trek of

5712-611: The social scientists. Instead, it tends to depend on the location and/or kind of data available to the researcher. In the Old World, there is little data but the sites themselves; in the New World, the sites were supplemented by ethnographic and historic data. The effects of the isolated development of archaeoastronomy in different places can still often be seen in research today. Research methods can be classified as falling into one of two approaches, though more recent projects often use techniques from both categories. Green archaeoastronomy

5796-518: The standards for archaeo-astronomical fieldwork and interpretation, and his amazing results have stirred controversy during the last three decades." His influence endures and practice of statistical testing of data remains one of the methods of archaeoastronomy. The approach in the New World , where anthropologists began to consider more fully the role of astronomy in Amerindian civilizations,

5880-451: The stars are fixed to their declinations the Sun is not. The rising point of the Sun varies throughout the year. It swings between two limits marked by the solstices a bit like a pendulum , slowing as it reaches the extremes, but passing rapidly through the midpoint. If an archaeoastronomer can calculate from the azimuth and horizon height that a site was built to view a declination of +23.5° then he or she need not wait until 21 June to confirm

5964-627: The statistically led investigations in Europe. This came to a head at a meeting sponsored by the International Astronomical Union (IAU) in Oxford in 1981. The methodologies and research questions of the participants were considered so different that the conference proceedings were published as two volumes. Nevertheless, the conference was considered a success in bringing researchers together and Oxford conferences have continued every four or five years at locations around

6048-584: The stele the sun turns." From Mesoamerica come Mayan and Aztec codices . These are folding books made from Amatl , processed tree bark on which are glyphs in Mayan or Aztec script . The Dresden codex contains information regarding the Venus cycle, confirming its importance to the Mayans. More problematic are those cases where the movement of the Sun at different times and seasons causes light and shadow interactions with petroglyphs . A widely known example

6132-410: The summer solstice is seen as the middle of summer and referred to as midsummer ; although today in some countries and calendars it is seen as the beginning of summer. On the summer solstice, Earth's maximum axial tilt toward the Sun is 23.44°. Likewise, the Sun's declination from the celestial equator is 23.44°. Although the summer solstice is the longest day of the year for that hemisphere,

6216-478: The summer solstice, which has a double sunset. To test this idea he surveyed hundreds of stone rows and circles. Any individual alignment could indicate a direction by chance, but he planned to show that together the distribution of alignments was non-random, showing that there was an astronomical intent to the orientation of at least some of the alignments. His results indicated the existence of eight, sixteen, or perhaps even thirty-two approximately equal divisions of

6300-412: The sun rise over the whole mountains by Machu Picchu. The route covers a distance of approximately a mile, eventually rising above the ruins of Machu Picchu The ruins themselves serve as a final stop for hikers completing an optional five-day hike from a point far back from Aguas Calientes , the city at the base of Machu Picchu. This hike has been recommended by many tour guides as giving a great view of

6384-476: The sunrise or sunset on the summer solstice (see archaeoastronomy ). The significance of the summer solstice has varied among cultures, but most recognize the event in some way with holidays , festivals , and rituals around that time with themes of fertility. In the Roman Empire , the traditional date of the summer solstice was 24 June. In Germanic-speaking cultures, the time around the summer solstice

6468-539: The time of day due to the Earth's rotation, the time of these calibration observations must be accurately known, or else there will be a systematic error in the measurements. Horizon altitudes can be measured with a theodolite or a clinometer . For artifacts such as the Sky Disc of Nebra , alleged to be a Bronze Age artefact depicting the cosmos, the analysis would be similar to typical post-excavation analysis as used in other sub-disciplines in archaeology. An artefact

6552-544: The tropics of Cancer and Capricorn there are two days of the year when the noon Sun passes directly overhead and casts no shadow. In parts of Mesoamerica this was considered a significant day as it would herald the arrival of rains, and so play a part in the cycle of agriculture. This knowledge is still considered important amongst Mayan Indians living in Central America today. The ethnographic records suggested to archaeoastronomers that this day may have been important to

6636-452: The two volumes from the first Oxford Conference, where the approaches were first distinguished. Green ( Old World ) archaeoastronomers rely heavily on statistics and are sometimes accused of missing the cultural context of what is a social practice. Brown ( New World ) archaeoastronomers in contrast have abundant ethnographic and historical evidence and have been described as 'cavalier' on matters of measurement and statistical analysis. Finding

6720-412: The world. The subsequent conferences have resulted in a move to more interdisciplinary approaches with researchers aiming to combine the contextuality of archaeological research, which broadly describes the state of archaeoastronomy today, rather than merely establishing the existence of ancient astronomies, archaeoastronomers seek to explain why people would have an interest in the night sky. ...[O]ne of

6804-411: The year to a specific day. The observation required finding a place where on a specific date the Sun set into a notch on the horizon. A common theme is a mountain that blocked the Sun, but on the right day would allow the tiniest fraction to re-emerge on the other side for a ' double sunset '. The animation below shows two sunsets at a hypothetical site, one the day before the summer solstice and one at

6888-434: The year. The two solstices , the two equinoxes and four cross-quarter days , days halfway between a solstice and the equinox were associated with the medieval Celtic calendar. While not all these conclusions have been accepted, it has had an enduring influence on archaeoastronomy, especially in Europe. Euan MacKie has supported Thom's analysis, to which he added an archaeological context by comparing Neolithic Britain to

6972-403: Was a notch on the horizon where a double sunset would occur at midwinter. However, from ground level, this sunset would be obscured by a ridge in the landscape, and the viewer would need to be raised by two meters: another observation platform was needed. This was identified across a gorge where a platform was formed from small stones. The lack of artifacts caused concern for some archaeologists and

7056-466: Was markedly different. They had access to sources that the prehistory of Europe lacks such as ethnographies and the historical records of the early colonizers . Following the pioneering example of Anthony Aveni, this allowed New World archaeoastronomers to make claims for motives which in the Old World would have been mere speculation. The concentration on historical data led to some claims of high accuracy that were comparatively weak when compared to

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