Tiwanaku



  [|Cranial modification] is the practice of purposely deforming an individuals skull bones into a desired shape. Cranial deformation has existed for almost 50,000 years ago. The first evidence is from Shanidar Cave, Iraq where deformed Neandertal skulls were found. It was also practiced in [|South America]. The Andes have a multitude of skulls with many different types of cranial modifications.

After birth, the process of cranial modification can be made. Since an infant's skull is not yet fused together, the future shape can be altered. Boards, pads, and ties were wrapped around the skull forcing the skull into the desired shape. The crania can also be altered by simply sleeping on the skull in a certain, repetitive manner. A child's head may be modified until they are 3-5 years old. After they are altered, they can no longer return to their original and natural state.
 * Process**[[image:http://www.clas.ufl.edu/users/nparr/index_files/image4241.jpg width="262" height="226" align="right" link="http://www.clas.ufl.edu/users/nparr/index_files/image4241.jpg"]]

Cranial modification is an indicator of social status. It allows a certain group to publicize their identity. It is a way to express their filial piety and also distinguish kin groups.

The [Palta] tribe’s distinguishing mark is the flattening of the head: when a child is born a small board is placed before its forehead and another behind its nape and the two are fastened together and daily drawn a little tighter. The baby is kept lying on its back and the boards are not removed until it is three years old: the result is a very ugly deformation of the head¹.  Although the Spanish thought these alterations were barbaric, they were not a punishment, but a privilege. One has to think inside the culture and understand the cultural significance of their actions, not just an egocentric analysis.

Understanding the importance of cranial modification helps in the comprehension of Tiwanaku society. It reflects the importance of kinship and identity in the individuals. It also shows that Tiwanaku had many different family groups within its areas. This information also help archaeologist understand the movement of individuals and how levels of society worked. The skeletal remains have a multitude of information within them. Some are obvious such as a modified crania and some are hard to identify with an untrained eye such as amputations. The bones of a person can tell us much more than most people could believe. Osteoarchaeology is required to affirm or contradict our beliefs of ancient societies.





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¹. de la Vega, G., 1966 [1609]. Royal Commentaries of the Incas and General History of Peru. University of Texas Press, Austin.