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Structural violence is harm done to individuals or groups through the normalization of social inequalities in political-economic organization. Researchers working in both modern and prehistoric contexts focus on the lived experiences of individuals and the health disparities that arise from such violence. With this article, I seek to contribute to this literature by considering how skeletal evidence of dissection from the 19th-century United States reflects structural violence. I focus on "death experiences" and suggest that studies of structural violence must consider not only how inequality may be embodied as health disparities in the living but also "disembodiment" and the treatment and fate of the dead body. [bioarchaeology, dissection, autopsy, structural violence, United States] RESUMEN Violencia estructural es el daño hecho a individuos o grupos a través de la normalización de desigualdades sociales en una organización político-económica. Investigadores trabajando en contextos tanto modernos como prehistóricos se centran en las experiencias vividas por individuos y las disparidades en salud surgidas de tal violencia. Con este artículo, busco contribuir aésta literatura a través de considerar cómo evidencia esqueletal de disección del siglo XIX en los Estados Unidos refleja violencia estructural. Me enfoco en las "experiencias de muerte" y sugiero que estudios de violencia estructural deben considerar no sólo cómo la desigualdad puede ser corporizada como disparidades en salud en el viviente, sino también en "descorporización" y el tratamiento y destino del cuerpo muerto. [bioarqueología, disección, violencia estructural, Estados Unidos] S tructural violence is harm done to individuals or groups through the normalization of inequalities that are intimately, and invisibly, embedded in political-economic organization (Farmer et al. 2006). Research on modern groups (Farmer 2004;Farmer et al. 2006;Holmes 2013) and bioarchaeological skeletal collections (Harrod et al. 2012; Klaus 2012) that employ the concept of structural violence have focused on the lived experiences of individuals and the resulting health disparities. The former have considered the relationship between embedded social inequalities and chronic infectious diseases such as HIV/AIDS and tuberculosis, while the latter have examined skeletal markers of systemic physiological stress (e.g., linear enamel hypoplasias, porotic hyperostosis) and traumatic injury. Here I focus on skeletal evidence of postmortem examination (i.e., dissection and

The Chachapoya region of northern Perú is characterized by a remarkable range of mortuary customs whose nature is incompletely defined and interpreted. The focus of this paper is to consider a single aspect of Chachapoya mortuary behavior: the presence/ absence and method of mummification. Complex, anthropogenic mummy bundles have been recovered from the Laguna de los Cóndores while less well documented and described "cadavers" and bodies have been illustrated from pre-Inca contexts, some contained within anthropomorphic sarcophagi and others located in burial chullpas and open-air sites. In this paper, we provide a general synthesis of Chachapoya mortuary behavior and then present a case study from the mortuary site of Laguna Huayabamba, a Late Intermediate site where mummified remains have been recovered. The relationship between mummified bodies and skeletal remains at this site is viewed as stages within a more unified ritual landscape, structured by continued kin-based access to specific mortuary contexts.Key words: Chachapoya, mummification, Inca. La región de los Chachapoya ubicada en el norte del Perú se caracteriza por una gran diversidad de tradiciones y estilos mortuorios. El propósito de este artículo se centra en un solo aspecto del comportamiento mortuorio Chachapoya: presencia/ausencia de métodos de momificación. Complejos fardos funerarios antropogénicos han sido recuperados en la Laguna de los Cóndores, mientras que contextos preincaicos no bien documentados de cuerpos y restos esqueletales contenidos en sarcófagos, chullpas y campamentos abiertos han sido descritos. En este estudio entregamos una síntesis general del comportamiento mortuorio

Climate change is an indisputable threat to human health, especially for societies already confronted with rising social inequality, political and economic uncertainty, and a cascade of concurrent environmental challenges. Archaeological data about past climate and environment provide an important source of evidence about the potential challenges humans face and the long-term outcomes of alternative short-term adaptive strategies. Evidence from well-dated archaeological human skeletons and mummified remains speaks directly to patterns of human health over time through changing circumstances. Here, we describe variation in human epidemiological patterns in the context of past rapid climate change (RCC) events and other periods of past environmental change. Case studies confirm that human communities responded to environmental changes in diverse ways depending on historical, sociocultural, and biological contingencies. Certain factors, such as social inequality and disproportionate access to resources in large, complex societies may influence the probability of major sociopolitical disruptions and reorganizations—commonly known as “collapse.” This survey of Holocene human–environmental relations demonstrates how flexibility, variation, and maintenance of Indigenous knowledge can be mitigating factors in the face of environmental challenges. Although contemporary climate change is more rapid and of greater magnitude than the RCC events and other environmental changes we discuss here, these lessons from the past provide clarity about potential priorities for equitable, sustainable development and the constraints of modernity we must address.

This paper discusses trepanation frequency data from the Chachapoya region of the northern highlands of Perú . New data from three skeletal samples are presented: Kuelap, Laguna Huayabamba, and Los Pinchudos, as well as isolated crania housed at the Chachapoya Museo Instituto Nacional de Cultura. The vast majority of the trepanations are circular in shape, except for one individual exhibiting as many as three roughly square trepanations. Evidence for healing is prevalent, with examples of both associated periosteal reaction of nearby outer table bone, as well as for healing of the insult itself. Only one case demonstrates a clear association between a traumatic injury and a trepanation event. The purpose or function of the remaining cases of trepanation, however, remains elusive.