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Last Updated July 2005
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1. The Ice Maiden: Inca Mummies, Mountain Gods, and Sacred Sites in the Andes by Johan Reinhard, National Geographic.
Amazon.com: $17.16 (List Price $26)
Hardcover: 400 pages
ISBN: 0792268385
Editorial Reviews:
From The Wall Street Journal
"Out of Thin Air" by Michael Ybarra 6/15/05
Tourists trekking to the ruins at Machu Picchu, in Peru, may pant when crossing mountain passes almost 14,000 feet above sea level, but for the ancient Incas this was just a warm-up. The Incas were the greatest mountaineers of the pre-Columbian world. They built roads and buildings at heights that no European would even climb to until well into the 19th century. They strung together ascending camps to reach summits higher than 22,000 feet, ferrying gravel and wood up to peaks where they built ceremonial platforms and made offerings to their gods. An Incan girl suddenly appears 20,000 feet above Peru. Why was she there?
"Los Incas fueron hombres," a guide tells Johan Reinhard in "The Ice Maiden," his fascinating account of high altitude archaeology. "The Incas were men." Probably the only person to have climbed as many Andean peaks as the Incas is Mr. Reinhard, who has made more than 100 ascents over 17,000 feet and discovered more than 40 ritual sites in the mountains.
In 1995, for example, Mr. Reinhard and a guide climbed Ampato, a 20,702-foot peak near Arequipa, Peru, so that they could look down on a nearby volcano. A recent eruption had collapsed part of the summit ridge, revealing the ruins of an Inca platform that had been covered by snow for hundreds of years. And below the ruins was a bundle that contained a mummy.
"For 15 years I had visited dozens of sites on peaks in the Andes, and had never even seen a mummy bundle on a mountain, let alone one lying out in the open...," Mr. Reinhard writes. "We were looking straight into the face of an Inca." They were in fact looking into the face of a girl of about 14 who--to judge by a battery of lab tests--had climbed to the mountaintop, drunk corn beer that had put her to sleep and was then killed with a blow to the head. She came to be called Juanita, the ice maiden.
At the time, Mr. Reinhard didn't have a permit to carry archaeological work away from its site, but he knew that if he left the mummy on the mountain the weather would destroy it. He made a treacherous descent with the mummy strapped to his back and took it on a public bus back to Arequipa, where it eventually went on display. Juanita soon became a media sensation, featured in magazines and on TV all around the world. Mr. Reinhard wrote a children's book about her; someone else wrote a novel. There is even a board game about the discovery.
When I was in Arequipa last summer, there was a line to see her. Visitors were herded into a darkened room and ushered out a few minutes later. Encased in a climate-controlled cube, Juanita was elad in the garments that she wore to the top of the mountain 500 years ago; her hands were folded across her chest, her taut brown skin and tiny frame haunting in their fragility.
Mr. Reinhard's book recounts Juanita's discovery and his many later finds in the Andes. (At one site alone he recovered six human sacrifices.) "The Ice Maiden" is part adventure story, part detective story and part memoir--an engaging look at a rarefied world.
Climbing mountains, it turns out, is the easy part. Mr. Reinhard chronicles the frustrations of working in a poor country (artifacts that he gives to a national museum disappear), the political infighting among rival researchers and the mummy's effect on his own life. Before Juanita, Mr. Reinhard struggled to fund his research and relied on equipment that itself belonged in a museum. Now he is National Geographic's explorer in residence, showered with more state-of-the-art expedition gear than he can use.
Mr. Reinhard is sensitive to the charge that he is nothing more than a glorified grave-robber. He notes that if archaeologists don't recover mummies and the artifacts of distant cultures, looters will. Indeed, Mr. Reinhard often finds that plunderers have made it to the mountaintops before he has. "In my mind there is no conflict between having a scientific interest in the mummies and appreciating them as the dead deserving of respect," he writes.
The most gripping parts of the book deal with Mr. Reinhard's efforts to piece together why the Inca sacrificed children and why they felt compelled to make the hard journey to great heights. Living in one of the most arid regions of the world, the Inca became acutely aware that the water flowing from their mountains was the source of life itself. When drought struck, it was no longer enough to offer the gods a trinket, such as a llama figurine or a plate of corn. They had to be appeased with the sacrificing of children, whose purity made them fit to live with the gods.
Atop Chile's Llullaillaco, which at 22,000 feet is the highest known archaeological site in the world, Mr. Reinhard walks through an Inca ruin into a different world. "A sense of power swept over me simultaneously with a feeling of oneness with nature," he writes. "At that moment I was convinced the Inca priests had experienced exactly the same emotion."
Such a world seems incredibly remote from our own, but Mr. Reinhard manages to bring it a tiny bit closer.
From Booklist:
Although much of Incan society remains a mystery, we know a lot more now than we did a couple of decades ago--thanks, in large part, to the discoveries of Reinhard, a National Geographic Explorer-in-Residence, high-altitude archaeologist, and expert on the Inca. In 1995, near the top of a Peruvian volcanic mountain, he and his longtime climbing partner discovered the Ice Maiden, the frozen, mummified remains of a female human-sacrifice victim. Books about monumental scientific discoveries can be tremendously exciting, if told in the right way (Johanson and Edey's classic Lucy). Reinhard, an experienced writer, sure knows how to tell this one. Presuming that many of his readers will not be well versed in the technical aspects of his story, he approaches his tale as a memoir rather than a scientific treatise. The book is as much about Reinhard himself and the way the Ice Maiden changed his life as it is about the historical and scientific repercussions of her discovery. Expect interest not only from archaeologists but also from armchair explorers and popular-science fans.
David Pitt
American Library Association.
From Archaeology 58(3) May/June 2005
"Adventures in Andean Archaeology" by Julia M. Klein
You can almost feel the frigid Andean winds in Johan Reinhard's The Ice Maiden: Inca Mummies, Mountain Gods, and Sacred Sites in the Andes (Washington, D.C.: National Geographic Books, 2005; $26), which combines adventure writing and insights into Inca culture with an introduction to the rigors and rewards of high-altitude archaeology. The book also offers a less-than-inspiring look at what one of Reinhard's colleagues calls "mummy politics," as competing scientists, universities, and South American bureaucrats vie to control these finds.
The opening chapters cover the remarkable discovery, conservation, study, and display of the "Ice Maiden," dubbed "Juanita," a well-preserved mummy that Reinhard spies by chance on a Peruvian mountain in 1995. Some 500 years earlier, Juanita had been marched up the slopes and sacrificed to the Incas' fierce mountain gods. Now she compels the attention of scientists and journalists worldwide and draws crowds wherever her refrigerated remains are exhibited.
One of a handful of archaeologists who frequently work at high altitudes, Reinhard has spent 20 years in the Andes, and his clearly written narrative moves back and forth in time as he searches for "the perfect mummy," one in even better condition than Juanita. After some repetitiveness--one climb begins to merge with the next--the tale climaxes with his account of scaling the Argentinean peak Llullaillaco. The expedition is dogged by catastrophe: blizzard conditions slow the digging; two archaeologists pursue a personal feud; the photographer develops a near-fatal illness; and Reinhard is plagued by laryngitis. But the archaeological, and narrative, payoff is worth the arduous journey. As awed by the Incas' mountaineering skills as he is appalled by their murderous religion, Reinhard discovers three mummies so perfectly preserved that their internal organs are intact. A bureaucrat tries to force him to store them in a former Argentinean military facility, but he musters the power of the press and wins their release to Argentina's Catholic University.
There is nothing...that can begin to compare with the uniqueness, complexity, and unlimited knowledge provided by a frozen mummy," Reinhard exults, and the last few pages of The Ice Maiden are devoted to analysis of the remains. Still, this is mostly a story of adventure and discovery. It's clear that for Reinhard, most powerful of all is the joy of his mountain quests.
Julia M. Klein is a cultural reporter and critic for The New York Times, Smithsonian, and other publications.
© 2005 by the Archaeological Institute of America
www.archaeology.org/0505/reviews/andean.html
About the Author
For more than 20 years, Dr. Johan Reinhard has conducted anthropological field research in the Andean countries of Peru, Bolivia, Chile, Argentina, and Ecuador. His investigations have led him to present new theories to explain the mystery of prehispanic ceremonial sites on mountain summits as high as 22,109 feet, and ancient ceremonial centers including Machu Picchu. While making more than 200 ascents over 17,000 feet, Dr. Reinhard has discovered more than 40 high-altitude ritual sites.
In addition to being a National Geographic Society Explorer-in-Residence, Reinhard is a Senior Research Fellow at the Mountain Institute (Washington, D.C.); a Visiting Professor at Catholic University (Salta, Argentina); and an Honorary Professor at Catholic University (Arequipa, Peru). He is the author of numerous scholarly books and articles. In 1987 Dr. Reinhard was a recipient of the Rolex Award for Enterprise in the field of exploration. He is noted in the Guinness Book of World Records for the Inca Ice Maiden discovery. Time magazine selected each of the 1995 and 1999 mummy finds as being one of “the world’s ten most important scientific discoveries” for those respective years—making Dr. Reinhard one of the few scientists to have had his work chosen twice for this distinction. In 2000 he was selected by Outside magazine as one of “today’s 25 most extraordinary adventurers, outdoor athletes, and explorers.” In 2001 the Ford Motor Company chose him as one of twelve Heroes for the Planet, and in 2002 he was awarded the Explorers Medal of the Explorers Club of New York. He lives in Franklin, West Virginia.
Product Description:
The erupting volcano of Sabancaya spewed out clouds of ash over a mile into the sky, blanketing even its higher neighbor Ampato. After three years the weight of melting snow finally caused a section of Ampato's 20,700' high summit ridge to collapse. As it swept into the crater below, the mix of ice and rock carried with it a cloth-wrapped bundle. Smashing against a boulder, the outer cloth of the bundle was torn open and objects were strewn over the icy landscape. But the most important part of the bundle remained intact-the frozen body of an Inca child. Since Johan Reinhard found the mummy in 1995, news of its discovery has reached more than a billion people. It has been the subject of TV documentaries in several languages, and front-page newspaper stories (e.g. NY Times), major stories in magazines (e.g. Newsweek and Time). But most importantly it was one of the best-preserved mummies ever found and the only body of an Inca female. It provides the proverbial time capsule, a human frozen in time, whose study has yielded results ranging from the best preserved DNA of its age to the first complete clothing of an Inca noble woman. During later expeditions Reinhard led to the mountain, three more Inca human sacrifices and several rare gold and silver statues--clothed in finely woven miniature textiles--and other artifacts added to the discovery's significance. The original mummy, now known by the name of the "Ice Maiden" was chosen by Time magazine as one of the world ten most important scientific discoveries for 1995. Dr. Reinhard's work at Ampato and on subsequent expeditions to other Andean peaks resulted in his finding ten Inca human sacrifices and the richest collection of Inca artifacts ever made. The physical hazards of high-altitude archaeology, the insight his discoveries yield on the lives and culture of the Inca, the intrigues and strange, even cult-like, activities surrounding the mummies once they were displayed around the world, provide a human dimension to his science that Dr. Reinhard recounts in his book. The excavations and the excellent preservation of the mummies and artifacts found with them have meant that scientists from an array of fields--biologists, botanists, chemists, pathologists, ornithologists, nutritionists, and historians--continue to be fascinated by them. Rarely is it possible to have such a combination of adventure and discovery together with important "firsts" in the field of science. Rarer still is to have them be about a topic that cuts across age and cultural boundaries, causing headlines around the world. The discoveries have opened up completely new areas of research about the past and have impacted dramatically on the countries where they occurred, and not least of all on the lives of the people who made them.
2. Discovering
the Ice Maiden, Washington, D.C: National
Geographic Society, in press (spring 1998)
(children’s book).
Introductory Paragraphs: "The erupting
volcano of Sabancaya spewed out clouds of ash
over a mile into the sky. Wind carried the ash
over Sabancaya’s higher neighbor, the
snow-capped volcano Ampato. Eventually
Ampato’s summit was covered with the dark
ash, which slowly began absorbing the sun’s
rays. After four years the weight of melting snow
caused a section of Ampato’s summit ridge to
collapse. It crashed down the slope into the
crater. Within this mix of falling ice and rock
was a cloth-wrapped bundle. Suddenly, the bundle
smashed against an icy outcrop about 200 feet
below. An outer cloth was torn open—and five
hundred year-old Inca artifacts were strewn over
the rugged landscape.
But the most important part of the bundle
remained intact as it came to rest on top of the
ice: It was the frozen body of an Inca child. Now
a race against time began. Before long the body
could be destroyed by the sun and volcanic
ash—or stolen by treasure hunters."
3. "Peru’s Mountains Yield New
Secrets," (tentative title) National
Geographic
Magazine in press (spring 1998). Describes
the discoveries of rare artifacts and two Inca
human sacrifices on the summits of Pichu Pichu
and an Inca human sacrifice and offerings on Mt.
Sara Sara in southern Peru.
4. "Coropuna: Mountain Temple of the
Incas" in: Architecture and Ritual Space
as Sacred Landscape, (in preparation) D.
Gundrum, M. Aviles, and R. Connolly (eds.)
(1998).
Abstract: Although Coropuna was called the
fifth most important temple in the Inca empire in
the sixteenth century, its exact location and
meaning has remained a matter of conjecture. In
this article archaeological data is presented
which describes a recently discovered Inca site
at the base of the mountain Coropuna. Ecological,
historical, and ethnographic information supports
the conclusion that it was likely the temple of
Coropuna and that it was built there due to
Coropuna having played an important role as a
protector deity and controller of livestock and
agricultural fertility for a vast region.
5. "Das Eis Madchen von Peru" in: Geo,
in press (fall 1997) (tentative title).
6. "The Temple of Blindness: An
Investigation of the Inca Shrine of
Ancocagua," in: Andean Past
5, 1997. Introductory Paragraph: "Ancocagua must
be one of the most enigmatic Inca sites mentioned
in the historical documents. Writing in 1553, the
renowned Spanish chronicler of Inca customs,
Cieza de Leon (1977:107), listed it as the fourth
most important temple in the Inca empire. Yet
there was no description of the site nor of its
exact location, and this naturally gave rise to
some basic questions. Where was it situated? Why
was it so important? Given its significance, why
did so few of the Spanish writers refer to it?
The only way one could hope to answer these
questions was by gathering together the
historical references and investigating the
region in which the site might be located."
7. "Sharp Eyes of Science Probe the
Mummies of Peru" in National Geographic
Magazine 191(1):36-43, 1997. Describes some
of the scientific research being conducted with
the Inca mummies found on Mt. Ampato, mainly
concerning the CAT-Scan of the ice maiden and a
study of the lightning strike of another mummy.
8. "Peru’s Ice Maidens" in: National
Geographic Magazine 189(6):62-81, 1996. The
discovery of the Inca ice maiden and two more
human sacrifices on Mt. Ampato.
9. "The Lore of a Desert Dive" in: Americas
48(4):30-37, 1996. Describes diving in a lake in
the Atacama Desert and associated folklore.
10. "House of the Sun: The Inca Temple
of Vilcanota," in: Latin American
Antiquity 6(4):340-349, 1995. Abstract: Although the ceremonial center of
Vilcanota was called the third most important
temple in the Inca empire in the sixteenth
century, its exact location and meaning has
remained a matter of conjecture. In this article
historical and archaeological information is
examined which demonstrates that the temple was
located at the pass of La Raya. Ecological and
ethnographic data from the region supports the
conclusion that it was built at La Raya due to
its association with sacred rivers and mountains
which were in turn linked with fertility
concepts, the birth of the sun, and an
ecological/political boundary. Together these
factors made the place of special significance in
Inca religion.
11. Review of Peru: Hombre e historia
de los origenes al siglo XV, by Duccio
Bonavia in Latin American Antiquity
3(4):368-369, 1992.
12. Exploraciones Arqueologicas
Subacuaticas en el Lago Titikaka,
(co-authored with Carlos Ponce, Eduardo Pareja,
Max Portugal, and Leocadio Ticlla), La Paz:
Editorial La Palabra, 1992. A collection of
articles describing the history of archaeological
work at an underwater site in Lake Titicaca used
ceremonially by both the Tiahuanaco and Inca
civilizations.
13. "Investigaciones arqueologicas
subacuaticas en el lago Titikaka," in: Exploraciones
Arqueologicas Subacuaticas en el Lago Titikaka,
Carlos Ponce (et al), La Paz: Editorial La
Palabra, 1992, pp. 419-530.
14. "Tiwanaku: Ensayo sobre su
cosmovision," in: Revista Pumapunku
2:8-66, 1992, La Paz.
15. Machu Picchu, The Sacred Center.
Lima: Nueves Imagenes,1991. can be obtained from
the South American Explorers Club in Ithaca, New
York (800-274-0568)
Abstract:The site of Machu Picchu is
considered one of the best preserved examples of
a major Inca site. However, basic questions
as to why it was built in such a difficult
location and what meaning it had remain
unanswered. In this book Machu Picchu is
examined from the perspective of sacred
geography. Utilizing ethnographical,
historical and archaeological data, it is
demonstrated that the site is situated in the
center of sacred mountains and in association
with a sacred river which is in turn linked with
the sun's passage, thereby forming a
cosmological, hydrological and sacred
geographical center for the region in which it is
situated. Some key architectural features
at Machu Picchu and nearby sites are also
examined and interpreted as forming parts of this
ceremonial center, where economic, political and
religious factors combined to lead to their
construction in one of the most rugged areas of
Peru.
16. "Sacred Peaks of the
Andes," in: National Geographic Magazine 181(3):84-111,
1992, Washington, D.C. Describes current day
mountain worship and high altitude Inca
archaeological sites.
17. "Llullaillaco: An Investigation of
the World's Highest Archaeological
Site," in: Latin American Indian
Languages Journal, 1993, pp. 31-54.
Introductory Paragraph: "On the border of
Argentina and Chile lies the high, isolated
volcano of Llullaillaco (Figure 1). At an
altitude of 6,739m/22,109' it is considered to be
the seventh highest mountain in the Americas and
the world's second highest volcano. But it is not
its altitude that is of interest here, rather
that on its summit exists a set of Inca ruins
which constitutes the world's highest
archaeological site. More importantly, together
with the series of ruins on the slopes of the
volcano, it forms one of the most complex and
best preserved high altitude (over
5,200m/17,060') ceremonial centers in the Andes.
Given its isolation and that no evidence has been
found indicating a pre-Inca presence on
Llullaillaco, it provides us with a unique
opportunity for examining the ways the Incas
conceived of, and interacted with, a prominent
feature of the sacred environment."
18. "Misterios del Lago Titicaca:
Arqueologia Bajo las Olas," in: Guia
Cultural y Turistica de Bolivia, P.McFarren
(ed.), La Paz: Fundacion Cultural Quipus, 1992,
pp. 243-274.
19. "Tiahuanaco, Centro Sagrado de los
Andes," in Guia Cultural y Turistica de
Bolivia, P.McFarren (ed.), La Paz: Fundacion
Cultural Quipus, 1992, pp. 203-242.
20. "Underwater Archaeological Research
in Lake Titicaca, Bolivia," in: Contributions
to New World Archaeology, N.
Saunders (ed.), Oxford: Oxbow Books,
1992, pp. 117-143.
Abstract: Lake Titicaca was considered one
of the most sacred lakes in the Andes prior to
the Spanish conquest of 1532. Tiahuanaco, the
center of a civilization that played a dominant
role in South America for nearly a millennium,
was located near it, and an island in the lake
was of key importance in Inca religion. Numerous
legends arose about treasures and even cities in
the lake, but investigations resulted in few
finds. In this article a recent discovery of an
underwater site is described. Artifacts from both
the Tiahuanaco and Inca periods were located, and
systematic archaeological techniques were
utilized underwater during the study. Both the
site and the archaeological remains are analyzed
within the context of prehispanic and current day
beliefs about Lake Titicaca.
21. "Studies of Nazca," in: Archaeoastronomy
17:S62-S67, 1992, Cambridge.
22. "Interpreting the Nazca Lines,"
in: The Ancient Americas: Art From Sacred
Landscapes, Richard Townsend (ed.), Chicago:
The Art Institute of Chicago, 1992, pp.
291-301.can be obtained from the South American
Explorers Club in Ithaca, New York (800-274-0568)
23. "An Archaeological Investigation of
Inca Ceremonial Platforms on the Volcano
Copiapo, Central Chile," in: Contributions to
New World Archaeology, N. Saunders (ed.),
Oxford: Oxbow Books, 1992, pp. 145-172.
Abstract: This essay describes the excavation
of an Inca artificial platform at 6,050
m/19,849’ on the summit of the volcano
Copiapo in central Chile and interprets the site
and artifacts uncovered utilizing ethnographical,
historical and archaeological data from the
region and from Peru. Since the platform was
undisturbed, this allowed a study of the
relationships of the artifacts to each other and
thus the development of a model with which to
compare data from other high altitude ritual
sites. Artifacts encountered include rare Inca
statues with miniature clothing perfectly
preserved.
24. "Investigacion Arqueologica de las
Plataformas Inca Ceremoniales en los Volcanes de
Copiapo y Jotabeche (Region de Atacama),"
in: Revista Contribucion Arqueologica
3:29-56, 1991, Copiapo.
25. "Heights of Interest," in: South
American Explorer no. 26:24-29, 1990. Introductory Paragraph: "It seems strange
that in this age of computers and moon landings
we still do not know which are the highest
mountains in our own hemisphere. In the more
distant and less accessible Himalaya we have an
accurate idea of the relative altitudes of the
major peaks, although even there a controversy
arose a couple of years ago about Everest's true
height. In South America, where the highest
mountains of the western hemisphere are to be
found, we are not even sure which peaks should be
considered, let alone what their relative heights
might be. In this article I will present an
overview of the current situation based largely
upon my research in South America, which by
chance has led me to climb some of the highest
known mountains and offered up a few surprises
about some lesser known ones as well."
26. "Tiahuanaco, Sacred Center of the
Andes," in: The Cultural Guide of
Bolivia, P. McFarren (ed.), La Paz: Fundacion Cultural Quipus,
1990, pp. 151-181. Introductory Paragraphs: "The monumental
complex of structures at Tiahuanaco (Tiwanaku),
Bolivia, constitutes one of the most impressive
archaeological sites in South America. It is
situated at 3,845m (12,615') about 20 km to the
southeast of Lake Titicaca in one of the most
important river valleys of the region. Amid an
urban center, nearly 2,000 years ago, large
monoliths were used in making religious
structures. This urban-ceremonial complex was the
center for a civilization that lasted over a
thousand years--longer than the Roman Empire.
The site has been well documented and is
visited yearly by thousands of tourists. However it remains one of the greatest mysteries of
South American archaeology, and fundamental
questions have not yet been answered. Why was it
built? Why was it constructed where it was? What
do the figures etched in stone mean? In this
article I will be examining Tiahuanaco from the
perspective of beliefs relating to
mountain/fertility cults found throughout the
Andes in an attempt to better understand its
location, function and iconography.
27. "Mysteries of Lake Titicaca:
Archaeology Beneath the Waves," in: The
Cultural Guide of Bolivia, P. McFarren (ed.),
La Paz: Fundacion Cultural Quipus, 1990, pp.
183-203.
28. "Informe sobre una seccion del camino
Inca y las ruinas en la cresta que baja del
nevado de Tucarhuay entre los rios Aobamba y
Santa Teresa," in: Revista Sacsahuaman,
no. 3:163-187, Cusco, 1990. Describes the
discovery of an Inca road section and ruins to
the west of Machu Picchu.
29. The Nazca Lines: A New Perspective on
their Origin and Meaning, Lima:
Editorial Los Pinos, 1985 (revised editions 1986, 1987
and 1988). Spanish edition Las Lineas de Nazca,
Lima: Los Pinos, 1987 (4th revised edition 1988).
Abstract: The lines and figures (geoglyphs)
constructed on the desert surface near Nazca have
been called "one of the most baffling
enigmas of archaeology." Here they are
analyzed in terms of mountain/fertility concepts
found widely throughout the Andes. Theories to
explain the geoglyphs are briefly examined.
Ethnographic and historical data are presented to
demonstrate that mountain worship was important
at Nazca from ancient to recent times.
Comparative data relating to geoglyphs in other
areas are also used in the development of a
theory to explain the lines and figures as part
of religious practices designed primarily to
insure the fertility of crops.
30. "The Nazca Lines, Water and
Mountains: An Ethno-archaeological Study,"
in: Recent Studies in Pre-Columbian
Archaeology, N. Saunders and O. de Montmollin
(eds.), Oxford: British Archaeological Reports,
1988, pp. 363-414.
31. "Chavin y Tiahuanaco: Una Nueva
Perspectiva de Dos Centros Ceremoniales
Andinos," in: Boletin de Lima Nos.
50:29-49 and 51:35-52, 1987.
32. "Shangri-la and the Hidden
Valleys," in: Insight Guides Nepal,
L. Choegyal (ed.), Singapore: APA Publications,
1991, pp. 256-259.
33. "Sacred Himalaya," in Insight
Guides Nepal, L. Choegyal (ed.), APA
Publications, 1991, pp. 22-26.
34. "The Hidden Crater: Expedition to an
Unexplored Plateau of Western
Argentina," in: Optima, Vol. 35, No. 4:219-227, 1987.
Introductory Paragraph: "While examining
a satellite photograph at a mining camp in Chile,
we saw something that startled us. We were
looking at a lake two kilometers long in a crater
some five kilometers in diameter. The crater
itself was in the midst of one of the world's
greatest volcanic complexes. A plateau, over
5,200m (17,060’) high and about 25
kilometers (15.5 miles) in diameter, was
surrounded by volcanoes, several of which were
over 6,100m (20,012’) high. We knew that
only two of these peaks had been climbed, and
that they had not been reached by crossing the
plateau. The crater had never been described in
the literature. Indeed, we had recently returned
from an ascent of Pissis (at 6,882m/ 22,578’
the second highest mountain in the western
hemisphere) and had not even seen it."
35. "The Sacred Himalaya," in: American
Alpine Journal Vol. 29:123-132, New York,
1987. Describes the importance of sacred
mountains in Hinduism and Tibetan Buddhism.
36. "Chavin and Tiahuanaco: A New Look at
Two Andean Ceremonial Centers," in: National
Geographic Research, Vol. 1(3):395-422,
Washington, D.C., 1985.
37. "Sacred Mountains: An
Ethnoarchaeological Study of High Andean
Ruins," in: Mountain Research and
Development, Vol. 5(4):299-317, 1985.
38. In collaboration with the author Peter
Baumann the following book summarized Dr.
Reinhard’s Andean research: Das letzte
Geheimnis der Inka, Freiburg: Herder Verlag,
1986.
39. The following book contains plans and
information taken from Dr. Reinhard’s
unpublished reports of some 40 archaeological
sites: El Enigma de los Santuarios Indigenas
de Alta Montana, Antonio Beorchia (Compiler),
San Juan: CIADAM, 1985.
40. "Las Montanas Sagradas: Un Estudio
Etnoarqueologico de Ruinas en las Altas Cumbres
Andinas," in: Cuadernos de Historia,
Vol. 3:27-62, Santiago, 1983.
41. "Las Lineas de Nazca, Montanas y
Fertilidad," in: Boletin de Lima, No.
26:29-50, Lima, 1983.
42. "High-Altitude Archaeology and Andean
Mountain Gods," in: American Alpine
Journal, Vol. 25:54-67, New York, 1983.
43. "Expedicion Arqueologica al Altiplano
de Tarapaca y sus Cumbres," in: Revista
de Corporacion para el Desarrollo de la Ciencia,
No. 2(2):17-42, Santiago (with Julio Sanhueza),
1982.
44. "Expedicion Arqueologica al Volcan
Licancabur," in: Revista de Corporacion
para el Desarrollo de la Ciencia, No.
1(4):31-38, Santiago (with Ana Maria Baron),
1981.
45. "Ascension al Volcan Licancabur y
Otros Nevados," in: Revista del Centro de
Investigaciones Arqueologicos de Alta Montana,
Vol. 4:41-44, San Juan (with George Serracino and
Ana Maria Baron), 1980.
46. "Ruinas arqueologicas sobre la cima
del Volcan Paniri," in: Revista del
Centro de Investigaciones Arqueologicas de Alta
Montana, Vol. 4:17-18, San Juan (with George
Serracino), 1980.
47. "The Chonos of the Chilean
Archipelago," in: Bulletin of the
International Committee on Urgent Anthropological
and Ethnological Research, Vienna, No.
23:89-98, 1981.
48. "Notas Sobre la Arqueologia
Subacuatica del Titicaca," in: Hoy,
12(4):3, La Paz, 1981.
49. "Khembalung: The Hidden
Valley," in: Kailash, A Journal
of Himalayan Studies, Vol. 6(1):5-35, 1978, Kathmandu. Describes the
search for one of the legendary "hidden
lands" of Tibetan Buddhism. Introductory Paragraphs: "There are few
people in the West who have not heard of
Shangri-La, the peaceful and prosperous valley
hidden from the outside world among snow-capped
peaks high in the Himalayas. The book Lost
Horizon first brought it to the public's
attention, and since then movies have been made
about Shangri-La and everything from hotels to
pin-ball machines named after it. Not many
people, however, are aware that the story of
Shangri-La is based upon a tradition centuries
old among the people of Tibet and bordering
regions. One of the most famous of these
"hidden valleys," Shambhala, almost
exactly fits the conception of Shangri-La held by
so many westerners.
Much less well known, however, is the fact
that Guru Rinpoche, the Indian Buddhist yogin
accredited with firmly establishing Buddhism in
Tibet, is thought to have established several
"hidden valleys" (beyul) while he
traveled through the Himalayas. It is believed
that when war and evil envelop mankind these
valleys will serve as refuges for Buddhist
doctrine and followers of Buddhism."
50. Nepal Cross-Cultural Trainers' Manual
(with Lewis Underwood and Bishnu Shrestha), New
Educational Research Associates: Kathmandu, 1978,
304 pp. Teaching techniques and information for
Peace Corps cross-cultural training courses.
The following seven articles appeared in the
series Publications to Scientific Films of the
Institute for Scientific Film, Goettingen,
West Germany:
51. "Raute (Nepal)-Camp Scenes and
Bartering" Series 7, No. 42, 1977, 6 pp.
52. "Raji (Nepal)-Shaman Initiation"
Series 7, No. 42, 1977, 9pp.
53. "Raji (Nepal)-Divination and Magical
Treatment of an Ill-ness" Series 7, No. 4,
1977, 8 pp.
54. "Kusunda (Nepal)-Consecration of
Hunting Equipment" Series 7, No. 40, 1977, 7
pp.
55. "Kusunda (Nepal)-Construction of a
Lean-To During Hunting" Series 7, No. 39,
1977, 7 pp.
56. "Newar, Kumhale Caste
(Nepal)-Pottery-Making" Series 7, No.38,
1977, 9 pp.
57. "Newar, Udhas Caste
(Nepal)-Construction of a Water Pipe" Series
7, No. 37, 1977, 7 pp.
58. "The Ban Rajas: A Vanishing
Tribe," in: Contributions to Nepalese
Studies, Vol. 4(1):1-22, 1976, Kathmandu.
59. "Shamanism and Spirit Possession: The
Definition Problem," in: Spirit
Possession in the Nepal Himalayas, edited by
J. Hitchcock & R. Jones, Vikas Publishing
House, New Delhi, 1976, pp. 12-20.
60. "Shamanism Among the Raji of
Southwest Nepal," in: Spirit Possession
in the Nepal Himalayas, edited by J.
Hitchcock & R. Jones, Vikas Publishing, New
Delhi, 1976, pp. 263-292.
61. "Underwater Archaeology in
Austria," in: International Journal of
Nautical Archaeology and Underwater Exploration,
Vol. 3(2):320, 1974, London.
62. "The Raute: Notes on a Nomadic
Hunting and Gathering Tribe of Nepal," in: Kailash,
A Journal of Himalayan Studies, Vol.
2(4):233-271, 1974, Kathmandu.
63. Deskriptive Analyse von Schamanismus
und Hexerei bei den Purbia Raji Sudwest-Nepals,
Ph.D. Dissertation, University of Vienna, 1973,
302 pp.
64. "Report on an Unclassified and a
Dravidian Language in Nepal," in: Wiener
Linguistische Gazette, No. 1:33-34, 1972,
Vienna.
65. "Preliminary Linguistic Analysis and
Vocabulary of the Kusunda Language" (with
Sueyoshi Toba), Summer Institute of Linguistics:
Kathmandu, 1970, 31 pp.
66. "The Dhangar: A Dravidian Tribe in
Nepal," in: Bulletin of the International
Committee on Urgent Anthropological and
Ethnological Research, No. 12:91-94, 1970,
Vienna.
67. "Preliminary Report on Wood Working
in Nepal," in: Anzeiger der
philosophische-historischen Klasse der
Osterreichischen Akadamie der Wissenschaften,
No. 106:110-115, 1969, Vienna.
68. "Preliminary Report on Pottery Making
in the Kathmandu Valley, Nepal," in: Anzeiger
der philosophische- historischen Klasse der
Osterreichischen Akadamie der Wissenschaften,
No. 106:115-130, 1969, Vienna.
69. "Apercu sur les Kusunda: pueple
chasseur du Nepal," in: Objets et Mondes,
Vol.9(1):89-106, 1969, Paris and as "The
Kusunda: Ethnographic Notes on a Hunting Tribe of
Nepal," in: Bulletin of the International
Committee on Urgent Anthropological and
Ethnological Research, No. 10: 95-110, 1968,
Vienna.
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