Mortuary rituals are conservative and transformative. As practices of hands-on and conceptual learning, memory making, and inter-generational knowledge transfer they take place within Communities of Practice, where emotionality and temporalities shape learning about death, interment, and commemoration. Drawing on mortuary, ethnographic, and archaeothanatological evidence, this paper explores how inhabitants of the provincial Tiwanaku site Omo M10 (eighth–twelfth centuries ce) in southern Peru experienced and learned death and burial. The reconstruction of three stages of funerary ritual—body preparation, interment, and remembering—represents distinct episodes of bundling. During each stage, increasingly more diverse participants, materials, spaces, and activities differentially shape episodic memory formation and knowledge transfer. I propose that coming to understand the constituent participants, practices, and knowledge of mortuary ritual as emergent and heterogeneous Communities of Practice has important implications for the interpretation of synchronic and diachronic mortuary variability.

太平间仪式是保守的和变革性的。作为实践和概念学习、记忆形成和代际知识转移的实践，它们发生在实践社区中，情感和时间性塑造了关于死亡、安葬和纪念的学习。本文利用太平间、民族志和考古学证据，探讨了蒂瓦纳库省遗址 Omo M10（公元 8 至 12 世纪）的居民如何) 在秘鲁南部经历并学会了死亡和埋葬。葬礼仪式的三个阶段——尸体准备、安葬和纪念——的重建代表了不同的捆绑事件。在每个阶段，越来越多样化的参与者、材料、空间和活动对情景记忆的形成和知识转移产生了不同的影响。我建议将太平间仪式的构成参与者、实践和知识理解为新兴的和异质的实践社区，这对解释共时和历时的太平间变异性具有重要意义。