A terp for Choquequirao
Updated: May 30
Why in heaven's name should a terp be constructed in the Andes? To be more precise, the location for this terp is at the remote archaeological Inca site Choquequirao in Peru. The answer to the question is not too difficult. The idea was inspired by the monument-to-be at the Tsjitsma terp at the village of Wijnaldum, designed by architect Nynke-Rixt Jukema.
Preparations for the construction of a terp at the Inca site Choquequirao have started already. A terp is an artificial dwelling mound called a Warf(t) or Wurt in Ostfriesland (East Frisia) and in Nordfriesland (North Frisia) in Germany and a wierde in the province Groningen in the Netherlands. Getting to this mountain site is only possible on foot or with mule or horse. It will take you three days hiking through exceptional steep but beautiful mountains to get there. Author of this blog post did this hike in January 2015. His blog post about this trip you can find here (in Dutch). Choquequirao is also nicknamed little Machu Picchu, although it is just as big.
It is a unique location. Situated above 3,000 meters, fantastic views all around and it is pretty isolated. Only a few other hikers/ tourists will be there too. We can recommend every hiker to do this fascinating trip and imagine you're Lara Croft, Indiana Jones or -of course- Hiram Bingham.
In the center of the site an almost perfect circle has been cleared. Actually, the peak of a small mountain top has been chopped off (see picture below). This is the exact spot where the terp will be erected in the Andes soon.
It was architect Nynke-Rixt Jukema of the company NRJ architectuur who came up with the idea of a Peruvian Inca temple as the monument to mark the spot where the famous seventh century fibula was found in the province Friesland. The fibula is (too) modestly exhibited at the Fries Museum in Leeuwarden (the Netherlands). Sculptor Roelie Woudwijk will be the artist hired to do something with a rock inside the temple. As Nynke-Rixt explained to the media August this year, she was inspired after she had visited Peru and had seen Inca temples. What intrigued her was that, according to Nynke-Rixt, everything was so very much interconnected with nature and especially with the sun. It made her fantasize that the spot where churches stand on terps today were the spots of former places of sacrifice.
It is probably true, elements of nature were part of the spiritual world of the old-Frisians as well. But there is no support what-so-ever it was the sun. Not at all. More plausible is that water -especially creeks- had a spiritual significance. This can be derived from ritual depositions in creeks, ditches and waterholes or in dobbes (handmade waterholes) at terp slopes or at the marsh lands (within a circular dyke). All not very surprising in the treeless salt marshes in the seventh century. Neither does the preserved index of the book Indiculus superstitionum et paganiarum, a book dated around AD 750 describing pagan rituals in the north of the Netherlands, mentions any rituals of worship related to the sun. Not the slightest. Read our blog post Groove is in the hearth to get a better idea of pagan Frisia.
Furthermore, churches in Frisia (stone churches were built nearly 500 years after the fibula was worn, by the way) have not been built as far as we know on former places of heathen sacrifice. Who knows we will come across an exception in the future but in general the answer is without a doubt, no. Quite the contrary, in fact. Research shows that locations where churches were erected, were carefully chosen by the Church to effectively cover populated areas, their communities, their dioceses. Former places of sacrifice were not a consideration, if these places of human sacrifice ever have existed anyway. And of course, early-medieval Anglo-Saxon and Frankish preachers in Frisia were not the same as the Spanish conquistadors in Peru a thousand years later. Neither did they implement the same strategy, as far as we know.
There might be a few exception of wooden churches built at pre-Christian places of heathen cult in the late seventh and early eight centuries. This was at Heiloo and Hargen in West Frisia, current province Noord Holland. Churches founded by the Anglo-Saxon monk Willibrord, the Apostle of the Frisians.
Yet again contrary to what Nynke-Rixt thinks 'we know so little', the wet fat clay conserves organic remains exceptionally well and it is a rich source for archaeologists to date. So we know a lot more as you and she might expect in a land without rocks and stones. And while we are at it: Roelie, why a rock? Come on! Please? It is only soft clay and smelly mud here. Rock has always been imported, already since the early Middle Ages. Lastly, do not forget terps are considerably older than Inca temples. Easily 1,000 or 1,500 years older. Or, to put it as a Dutchman living in the Peruvian high mountains did: "Remember the Sint-Servaas church in the city of Maastricht is twice as old as most Inca ruins and ís still standing while Inca temples have fallen into ruins." In other words: an Inca temple is a less successful and a fairly modern phenomenon to be put on the ancient terp in Wijnaldum. At least do not compare the two. The terp is too superior.
But trying to look at it more on the bright side: is it artistic subconsciousness of Nynke-Rixt that she wants to 're-balance' history? Namely, for all the cathedrals that have been placed by the Spaniards on top of holy Inca temples, an Inca temple is placed on a terp where maybe (with a very big maybe) once a church stood? And, was Rixt van 't Oerd of the island Ameland not a sorceress, according to the old sagas?
Leaving all relevant archaeological research and knowledge of (Frisian) terp-culture and speculations about artistic subconsciousness aside, this is a fact:
An Inca temple placed at an ancient Frisian terp is a total match. Precisely why a terp in the Peruvian Andes at an Inca site is a perfect match too!
Think it is too exotic? Well, the Frisian Bouwe Vrijburg set up the dairy farm 'Friesche Terp' in Pengalengan near Bandung in the Dutch-Indies, now Indonesia, in '30s of the last century.
We are -however- still working to further substantiate our reasons why a terp on a rock at 3,000 meter in the Andes is actually a very logic thing to do. Supporting arguments are still very welcome! And if you are working on those arguments, please supply Nynke-Rixt Jukema with some arguments for erecting her exotic sun temple with -for heaven's sake- a rock inside as well.
PS 1: If you want to know how a terp is and should be constructed, read here our blog post with the first manual ever how to make a terp in only 12 steps. With proper preperations, a two-days job.
PS 2: Maybe we should give Nynke-Rixt a bit more credit, because raised fields and terps were common in inundated parts of pre-Columbian Amazonia and have also been found in the coastal swamps of Suriname and the Guyanas.
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Nieuwhof, A., Eight human skulls in a dung heap and more. Ritual practice in the terp region of the northern Netherlands 600 BC - AD 300 (2015)
Langen, G. de, & Mol, H., Terpenbouw en dorpsvorming in het Friese kustgebied tussen Vlie en Eems in de volle middeleeuwen (2016)
Steijlen, F., Friese koeien tussen de sawa's/ Een speurtocht naar Fries melkvee en melkproductie in Nederlands-Indië (2018)