Embodying borders: human body modification and diversity in Tiwanaku society

Integrating Identities: An Innovative Bioarchaeological and Biogeochemical Approach to Analyzing the Multiplicity of Identities in the Mortuary Record

“…Cranial modification is an ascribed symbol of group identity and a permanent signifier of social identity imposed upon children; it reflects a decision made by community members and likely represents Wiessner's (1983) emblemic style. In the Andes, modified head shapes appear to be culturally dictated and related to community identities (Blom 2005;Cocilovo and Zavattieri 1994;Torres-Rouff 2002). This cross-generational symbolic decision serves as a relatively stable cultural feature, ideal for analyses of community identity and social change.…”

“…Analysis of skeletal and dental metric and nonmetric traits affords a view into the relatedness and diversity of different mortuary populations and has been particularly useful in studies of ethnogenesis-the formation of new ethnic groups (Stojanowski 2005;Sutter 2009). Studies of body modifications are important in understanding both intentional signifiers of community identities (e.g., Blom 2005;Tiesler 2014;Torres-Rouff 2008) and unintentional skeletal and dental changes that can then be related to different social identities (Torres-Rouff 2011b). Similarly, biogeochemical studies of paleomobility can be used to infer geographic origins as they relate to social identities (e.g., Knudson and Blom 2009).…”

“…Practitioners of cranial vault modification intentionally reshape the head using binding fabrics and/or stiff pads during the first years of life, when the bones of the skull are malleable (Blom 2005;O'Brien and Stanley 2013;Tiesler 2014;Torres-Rouff 2008). Cranial modification is an ascribed symbol of group identity and a permanent signifier of social identity imposed upon children; it reflects a decision made by community members and likely represents Wiessner's (1983) emblemic style.…”

Examining Local Social Identities Through Patterns of Biological and Cultural Variation in the Solcor Ayllu, San Pedro De Atacama, Chile

“…Cranial modification practices often represent the conscious manipulation of the infant body to provide a visual, permanent, and conspicuous marker of group identity (e.g., Blom 2005aBlom , 2005bTorres-Rouff 2002, 2009. Ethnohistoric documents from the Andes substantiate the use of cranial modification style as a means of overt, visual differentiation between groups (see Blom 2005a), and previous archaeological studies of cranial modification in the region (e.g., Allison et al 1981;Gerszten 1993;Hoshower et al 1995;Torres-Rouff 2002, 2009) have been able to link specific cranial modification forms and practices to group identity at a variety of sociospatial scales.…”

Pourquoi fouiller des dépôts funéraires pillés ? Deux exemples et quelques réponses de Keushu (Ancash, Pérou)

“…Recent studies show that deformation types and techniques vary widely through time and space [26,27,28, inter alia). 7 Research, therefore, will aim to metrically characterise cranial deformation practices at Keushu in order to compare these to other highland and coastal populations and address long term cultural trends across time and space…”