From 1820 through 1920, American anthropologists acquired more human remains of Andean origin than those of any other individual population worldwide. Samuel George Morton, the Smithsonian, Harvard’s Peabody Museum of Archaeology and Ethnology, and the American Museum of Natural History all made “ancient Peruvians” core to their collections, racializing the Americas’ past and present by using “ancient Peruvians” as a historic set against which living Native Americans might be compared. This process fueled the collection of Indigenous remains in general and confirms Americanist historians’ need to attend to entanglement: US scholars were adapting a Peruvian tradition of knowledge and grave robbing in which the Andes possessed the Americas’ oldest, wealthiest, most “civilized,” and most plentiful human remains. It also reminds us that recent and useful conceptualizations of early American history as vast had disturbing early republican counterparts—in this case, a violent science that entangled precolonial, colonial, and republican North and South American temporalities and embodied them in the “historic” Indigenous dead. Reckoning with history’s role in colonization includes recognizing the literal, even spirited, remains of entanglement as historical forces in their own right, with temporalities beyond those of the United States.

中文翻译：

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骷髅墙

从 1820 年到 1920 年，美国人类学家获得的安第斯起源人类遗骸比世界上任何其他个体种群的遗骸都多。塞缪尔·乔治·莫顿、史密森尼博物馆、哈佛大学皮博迪考古学和民族学博物馆以及美国自然历史博物馆都将“古代秘鲁人”作为其藏品的核心，通过将“古代秘鲁人”作为历史背景来种族化美洲的过去和现在可以与现存的美洲原住民进行比较。这一过程总体上推动了对土著遗骸的收集，并证实了美国历史学家需要关注纠缠：美国​​学者正在改编秘鲁的知识和盗墓传统，其中安第斯山脉拥有美洲最古老、最富有、最“文明”、和最丰富的人类遗骸。它还提醒我们，最近对美国早期历史的广泛有用的概念化有令人不安的早期共和主义对应物——在这种情况下，这是一门暴力科学，将前殖民地、殖民地和共和的北美和南美时间性纠缠在一起，并将它们体现在“历史性”土著死的。考虑历史在殖民化中的作用包括承认字面上的、甚至精神上的纠缠遗迹本身就是历史力量，其时间性超出了美国。