One explanation for
the cranial modifications is offered by a 16th - century Spanish colonial document Velasco examined, which described groups molding skulls into the shape of the volcano from their origin myth.
Cranial modification is a deliberate, permanent, and highly visible identity marker that is inscribed during infancy.
Cranial modification thus appears to be a factor in societal inequality, Velasco said.
Bioarchaeological and radiometric data present a significant increase in the prevalence of
cranial modification practices.
«If this is true, then
cranial modification reflects a deeply religious worldview and was fundamental to a person's being and existence, and not simply a fashion statement,» Velasco said.
To analyze how the frequency and significance of
cranial modification changed over time, skeletal samples were collected from two mortuary sites in the Collagua region and submitted for radiocarbon measurement.
In «Ethnogenesis and Social Difference in the Andean Late Intermediate Period (AD 1100 - 1450): A Bioarchaeological Study of
Cranial Modification in the Colca Valley, Peru,» published in Current Anthropology, Matthew C. Velasco examines how the prevalence and evolution of
cranial modification practices during the Late Intermediate Period influenced ethnic identity formation in Peru's Colca Valley.
Increased homogeny of head shapes in the late LIP suggests that modification practices contributed to the creation of a new collective identity, and while
cranial modification consolidated prior social boundaries, the author argues that the standardization of these practices may have exacerbated emerging social differences.
Not exact matches
Not quite: in fact, the Mayans performed
cranial deformation as a body
modification (they pressed a board to an infant's head, creating a long and flat shape).