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12 Nasca Trophy Head Origins and Ancient DNA Kathleen Forgey This chapter focuses on culturally modified human crania, or “trophy heads,” from the Early Nasca phases (AD 1–450) of the Nasca culture (AD 1–750) of the South Coast of Peru, where they are ubiquitously represented and displayed , and their meaning is still debated. The two most prevalent explanations for trophy heads focus on ancestor worship (e.g., Carmichael 1988, 1995; Coelho 1972; Tello 1918) and warfare (e.g., Proulx 2001; Uhle 1914; Verano 1995, 2001); evidence of both can be found during the Early Nasca phases, a time of emerging social, political, and religious complexity. Each argument postulates different origins for the individuals whose heads were modified to become trophies—as Nasca or non-Nasca individuals, respectively. To date, explanations have been based on ethnography, ethnohistory, archaeological associations, osteology, and isotope signatures (as discussed later in this chapter ). Trophy heads are recovered in a limited number of contexts at Nasca sites, primarily in caches of multiple heads—as many as forty-eight at one time (Browne et al. 1993; Proulx 2001)—or buried in jars. Study of the context of Nasca trophy heads and the population affiliations of individuals represented by the heads has significant implications for work in other regions of the world (e.g., see Bonogofsky 2006). As demonstrated in the chapters of this book, the ritual treatment of heads and skulls occurs in various cultural and geographical contexts (e.g., Neolithic Near East, Iron Age Eurasia, and ethnographic Oceania). The same questions are emerging at all of these locations—who is represented by these heads? Are they ancestors of those who curated and interred them? Are they enemies from a separate ethnic group or population? This study demonstrates the utility of ancient DNA analysis in addressing these questions. Furthermore, as this example shows, unexpected results may force us to modify our reconstructions of ancient social structures. This study is the first to incorporate ancient DNA analysis to explore Nasca trophy head origins. Seventy-three Early Nasca specimens, including nine Nasca Trophy Head Origins and Ancient DNA 287 trophy heads and the remains of sixty-four other individuals from the Nazca and neighboring Pisco and Acarí valleys were chosen for study. Mitochondrial DNA (mtDNA) variation was examined by restriction fragment length polymorphism (RFLP) analysis and by partial sequencing of an approximately 230–base pair (bp) fragment of the first hypervariable region (HVRI). Results indicate that the early Nasca people had a high degree of genetic diversity , which is in direct contrast to the limited variation observed in modern Andean populations. Additionally, spatial patterning of RFLP and HVRI sequence data was found among the three valley samples. Finally, limited data suggest that individuals whose heads were made into trophies were members of the Nazca Valley population. Throughout this study, the designation “Nasca” is used for the archaeological culture and “Nazca” for the geographic location and town, a distinction proposed by Silverman (1993). Introduction Bioarchaeological research uses biological methods to explore and better understand prehistoric human behavior (Buikstra 1977). One aspect of human behavior involved the taking and modification of human crania, or “trophy heads.” Those associated with the Nasca culture from the South Coast of Peru retain the skull as well as the surrounding soft tissues. A perforation in the frontal bone was made to allow attachment of a suspensory cord, and a portion of the base of the skull was removed (figure 12.1). Additional modification was often made to soft-tissue structures, including inserting gauze into eye sockets and under cheeks and sealing the lips with acacia spines (Verano 1995). Researchers have long debated the origin of and the role that trophy heads played in ancient societies. Iron Age Gaul (Armit 2006), ethnographic Melanesia (Bonogofsky and Graham this volume), and French Polynesia (Valentin and Rolland this volume) have received special attention. In the Americas, Nasca trophy heads have been the subject of great debate. Some researchers have argued that the heads belonged to deceased and revered ancestors; they have suggested that the heads may have been displayed in religious ceremonies (Carmichael 1994; Neira Avedaño and Coelho 1972; Tello 1918). Others have asserted that they represent trophies of war, taken from slain enemies (Proulx 1968; Uhle 1914; Verano 1995). Each argument postulates different origins for the individuals whose heads were modified to become these unique artifacts. Recently the origin and application of Nasca trophy heads was systematically examined using osteological data taken from trophy heads...

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