Chavín culture
Practices and ceremonies

Ritualistic activity for Chavín is not necessarily original; it has deep roots connected to activities from other (Andean civilisations|Andean) societies and cultures. The rituals in the space might have been indicative of the other diverse practices that took place at that time.

The want for more followers extended more deeply than numbers, but rather the Chavín wanted to establish a central authority as well as socially integrate diverse societies. Ritual practice at this time evolved and showed evidence of both public and private religion, and showed an increased distance between participants and observers in public ceremonies. Participants are termed in the archaeology community as visitors to the site. The transition was not immediate, as ancient practices were highly appealed to frequently as rituals progressed.

There is debate as to whether or not the Chavín practices were more hierarchical or hierarchical. It is believed by archaeologists that for the Chavín to have the most successful and impact rituals, they must be more condensed and more private in their nature. But other evidence shows that central areas reflected the lack of hierarchy in ritual practice, and that the society utilised the open spaces to better demonstrate a more inclusive religious experience. This demonstrates that ritual practice might have been hierarchical or hierarchical, and reflects back to the ideas of their exclusivity with other religious institutions, rituals, and traditions. Regardless, it is understood and well accepted that the Chavin were inclusive in their ritual practices.

Important aspects of Chavín ritual activity and practice have been discovered to be processions, offerings of different materials (exotic and valuable), and the use of water. One of these offerings can be connected to the smashed pieces of obsidian found along with fragments of mirror. Other ceremonial acts for the Chavín included the smashing of pots and ceremonies surrounding the use of fire, held within certain areas of the Chavín site as a part of their ritual. Artefacts in the temples relay the ritual practice of offerings. Ceramics, for example, were believed to be offerings brought by the pilgrims. Another artefact was a conch shell, used as a trumpet. Art suggests that processions were essential to disclosing that processions were an important part of Chavín ritual. Other ritual practices were produced by the shamans, such as divination, celestial observations, calendar calculations, health, and healing.

One other ritualistic element included the use of psychotropic drugs through mescaline containing cacti. The cacti provided a psychedelic drug that caused a lot of sensory overloads. It has been displayed in art, specifically ashlar blocks with costumed figures in procession carrying the cacti. Ritual evidence in the architectural remains shows that there was paraphernalia for grinding and ingesting snuff. Artistic evidence shows that certain drawings were done by shamans whilst under the influence of the psychedelic drugs.

Music also played a role in Chavín ritual. Strombus shell trumpets were found at Chavín sites. Trumpets were stored underground and it is believed that they were used by ritual practitioners, who would use them and play in procession through the underground galleries.
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