CONCLUSION

In this chapter, I have endeavored to take the reader through a journey descriptive of both the monolith’s story as well as that of Bolivia’s progression through colonial and feudal-istic haciendas, into nationalist revolution, and a new cultural and national identity based

On multiple autochthonous ethnicities. The importance of this narrative, I believe, lies it its ability to contribute to understanding the construction of Bolivian national identity as partially based on the selection and use of archaeological cultural patrimony, and symbolism derived from it (Kohl 1998: 225). The Bennett Monolith and Tiwanaku are good examples of this cultural construction. As we followed the Bennett Monolith from its discovery in 1932 to its symbolic restitution of colonial excesses at the dawn of the twenty-first century, we witnessed its alternate use by the European and Mestizo ruling classes to reaffirm their claims by denigrating the monolith’s value, and as a symbol of national pride by indigenous majorities, asserting its positive value.

As Bolivians continue the struggle to consolidate the social changes required for crafting a national self, a follow-up on the fate of the monolith, and Tiwanaku itself, might be useful venues for future research on this topic, together with consideration of the direction in which Bolivian archaeology is headed. In the past decade, a new “native archaeology” has been proposed that would take the ideals of the nationalist revolution a step further, by bringing in the participation of Aymara and other indigenous scholars (Mamani 1989). This proposal fits well with the current Bolivian government’s discourse of indigenous nationalism. Indeed, Evo Morales’ administration has announced its intent for new excavations at Tiwanaku, in which Aymara archaeologists will play a prominent part. If this project is realized its results and findings should prove interesting in terms of seeing the new dimension that will be brought into Tiwanaku archaeology by the direct descendants of ancient Tiwanaku’s residents. Continued research about this ancient society can be justified both in terms of generating archaeological knowledge about the Andean past, as well as for the better understanding that will result from the process of a modern nation asserting and conforming new configurations of itself.