25
Indigenous American Ritual Bone Treatment
Miguel Astor-Aguilera$UL]RQD6WDWH8QLYHUVLW\PLJXHODJXLOHUD#DVXHGX
Indigenous American cosmovisions are based on embodied mental thoughts in relation to bodily sensory
experience. This chapter focuses on the ancient to contemporary Indigenous American practice of exhuming
VNHOHWRQVIRUXVHLQUHFLSURFDOEDVHGULWXDOV$QFLHQWIXQHUDU\DFWLRQVDQGWKHFRPSOH[LW\RIWKHLUGLৼHUHQWVWDJHVDUHQRWGLUHFWO\YLVLEOHWRXVKRZHYHUWKHUHDUHLQGLFDWRUVRIWKHLULQWHUUHODWHGEHKDYLRUVLQWKH
archaeological record as pertaining to subjects and objects. Burial rituals can be researched throughinvestigating how the dead are placed and positioned in the ground and, if pertinent, their later exhumation
and bundling. Contextual materials are those of interred objects and contextual actions can include multiple
interments and whether ritual bone treatment, such as scraping, lumping, and or burning, is present. The
more pertinent burial practice indices, in relation to this volume, concern the human cognitive relationshipbetween mind and matter as related to veneration or manipulative inter-relationships between the living
and the dead. Protracted burial practices include those of exhumed skeletons kept as communicating
bundles used by the living to alleviate day-to-day concerns. The veneration and manipulation of skeletal
bundles has continued up to the present in the Maya area, for example, as well as other parts of Indigenous
North to South America. While some of my Maya consultants venerate their ancestors, they also sometimes
damage their bones as a means to manipulate them. At least three vital essences were/are present within
living Mesoamerican human bodies. The ritual and ceremonial actions analyzed here are associatedwith osteological remnants, as containers of vital essences, and are meant to sway non-corporeal beings
into actions being petitioned by their living descendants. A brief comparison of Eurasian material, as amanner of understanding similar Asian to Indigenous American cross-cultural practices, is included at
the conclusion in order to place the material in a broader context.

Las visiones indígenas americanas sobre el cosmos se basan en pensamientos incorporados en relación
con la experiencia sensorial corporal. Este capítulo se centra en la práctica indígena norteamericana
GHVGHODDQWLJHGDGKDVWDODpSRFDFRQWHPSRUiQHDGHH[KXPDUHVTXHOHWRVSDUDVXXVRHQULWXDOHVEDVDGRVen reciprocidad. Los actos funerarios antiguos y la complejidad de sus diferentes etapas no las podemos
FRQRFHUGLUHFWDPHQWHVLQHPEDUJRKD\LQGLFDGRUHVGHVXVFRPSRUWDPLHQWRVLQWHUUHODFLRQDGRVFRQ
el registro arqueológico pertenecientes a sujetos y objetos. Los rituales de entierro se pueden conocer
investigando cómo se posicionan y colocan a los muertos en el suelo y en algunos casos, su posterior
exhumación y la colocación en fardos. Los materiales contextuales están constituidos por los objetos

307enterrados y las acciones contextuales pueden incluir entierros múltiples y si está presente el tratamiento
ritual de los huesos, como raspaduras, agrupación o incineración. Los índices de prácticas funerarias
PiVUHOHYDQWHVHQUHODFLyQFRQHVWHYROXPHQVHUH¿HUHQDODUHODFLyQFRJQLWLYDKXPDQDHQWUHODPHQWH\la materia en relación con la veneración o las interrelaciones que se pueden manipular entre los vivos y losmuertos. Las prácticas de entierro prolongadas incluyen las de los esqueletos exhumados que se mantienen
como medios de comunicación en fardos, utilizados por los vivos para aliviar las preocupaciones del día
a día. La veneración y manipulación de los fardos con esqueletos ha continuado hasta el presente, por
ejemplo en el área Maya, así como en otras partes del norte indígena de Sudamérica. Si bien algunos demis consultores Mayas veneran a sus antepasados, a veces también dañan sus huesos como un medio para
manipularlos. Al menos tres esencias vitales estaban / están presentes dentro de los cuerpos humanos
vivientes de Mesoamérica. Los actos rituales y ceremoniales analizados aquí, están asociados con restos
RVWHROyJLFRVFRPRFRQWHQHGRUHVGHHVHQFLDVYLWDOHV\HVWiQGHVWLQDGRVDLQÀXLUHQORVVHUHVLQFRUSyUHRVpara realizar acciones solicitadas por sus descendientes vivos. En la conclusión se incluye una breve
comparación del material euroasiático, como una forma de entender las prácticas transculturales similaresde los asiáticos a los indígenas americanos, para ubicar el material en un contexto más amplio.

(DFK>KXPDQLV@«µDQHPERGLHG>EXQGOHG@SDUDGR[¶«LQGLJHQRXVDFWLRQVDQDO\]HGKHUHDUHDVVRFLDWHGZLWK[Our] task is to unravel this bundle 0LWKHQSS

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308

Ancestral Living Essences

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.HKRHSS KDYLQJJDLQHG³HQWU\LQWRDQ

Figure 25.1.

Figure 25.2.

Laud Codex [44]: Human Vital Essences.

%RWXULQL&RGH[>@
Communicating Huitzilopochtli Bundle.

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FKLHI¶VFKDUQHOVWUXFWXUH´0DUULQJWKHVKULQHDQGLWV

Figure 25.3.

FRQWHQWV³VWUXFNDWWKHFRUHRIDFKLHI¶VSRZHU>VLQFHWKH@

Tikal Altar 5: Exhumed Skull and Long Bones.

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WKH0p[LFD$]WHFDQGWKH0L[WHFZRXOGDOVRGLUHFWWKHLUZDUULRUVWRZDUGVHL]LQJH൶J\FRQWDLQLQJDQHQHP\¶VDQFHVWUDOUHOLFV 3RKOSS $SULPDU\JRDORISUH
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 

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Figure 25.4.

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Lady Nine-Grass Skeletal Bundle.

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310

North to South American Shared Cosmovisions

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PHDQLQJ´ %HFNHUSS $V6FKHOHDQG)UHLGHOFigure 25.5.
Quintana Roo Maya Human Bone Exhumation.
Photograph by the Author.

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Figure 25.6.

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Maya Burned Skeleton Bundle.

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Photograph by the Author.

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Tossing the Bones Around%\HUV SS QRWHVWKDWLIDKXPDQLVSHUFHLYHG
³DVSRVVHVVLQJPXOWLSOHVSLULWVHPERGLHGLQGL൵HUHQWFRPSRQHQWVRIWKHERG\«>WKHQ@DFRPSOH[UDQJHRI

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Monte Albán “Danzante”.

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Photograph by the Author.

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317

References Cited$QGHUVRQ '   Savannah River Chiefdoms:
Political Change in the Late Prehistoric Southeast.
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($UNXVK  0$OOHQ (GV  Archaeology of
Warfare: Prehistories of Raiding and Conquest,SS 8QLYHUVLW\3UHVVRI)ORULGD

Oglala Sioux,-RVHSK%URZQ (G  8QLYHUVLW\RI2NODKRPD3UHVV%RWXULQL &RGH[   0p[LFR 6HFUHWDUtD GH
(GXFDFLyQ3~EOLFD%RZHQ -   Religions in Practice. $OO\Q %DFRQ%UDLQ-DQG33KLOOLSV  Late Prehistoric andProtohistoric Southeast3HDERG\0XVHXP3UHVV$VWRU$JXLOHUD 0   Maya World of%XLNVWUD- .1\VWURP  (PERGLHG7UDGLWLRQV

Communicating Objects. 8QLYHUVLW\ RI 1HZ&KDFKDSR\DDQG,QND$QFHVWRUV,Q5-HVNH '

0H[LFR3UHVV&KDUOHV (GV Theory, Method, and Practice in%DWHVRQ*  ,DWPO3HRSOHRIWKH6HSLN5LYHU
Oceania, 2  SS

Modern Archaeology:HVWSRUW3UDHJHU%\HUV 0   &U\SWV RI WKH +RSHZHOO ,Q *

%DWHVRQ *  >@  Naven: A Survey of the

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Problems Suggested by a Composite Picture of theInteracting with the Dead: Mortuary Archaeology,

Culture of a New Guinea Tribe Drawn from ThreeSS 8QLYHUVLW\3UHVVRI)ORULGD

Points of View. Stanford University Press.

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Middle Horizon in the Valley of Cuzco, Peru: Impactof the Wari Occupation of Pikillacta, SS 
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de León, First Part of His Chronicle of Peru.

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