In a recent study led by Dr. Sawada, researchers analyzed 183 human bones from the Neolithic Liangzhu culture in southern China. They found that 52 of these bones were altered in unique ways, making this the first case of human bone modification in Neolithic China.
The Liangzhu culture flourished around 5,300 to 4,500 years ago. It is known for being one of the earliest urban societies in ancient China, characterized by large walls, moats, and complex structures, such as canals and workshops. This suggests a highly stratified society with various roles and classes.
Dr. Sawada’s team focused on the strangely modified bones often found in the canals and moats. These transformed bones—like skull cups and mask-like skulls—are curious because there’s no record of similar practices afterward in Chinese history. “We’ve not found archaeological evidence from later periods that continues this tradition,” Dr. Sawada remarked.
Without written records, it’s tough to grasp the religious beliefs or social structures of the Liangzhu people. However, the analysis showed that the altered bones came from individuals of all ages and genders, hinting that the modifications weren’t about gender or age preference.
Interestingly, many of these artifacts showed signs of low nutritional health, which could indicate that the individuals belonged to lower social classes. In many cultures, manipulated bones often reflect intricate relationships, suggesting kinship or conflict. But in this case, the absence of violence marks them as likely collected after the soft tissue had decayed, rather than through violent acts.
About 80% of the modified bones looked unfinished and were discarded in the water. This contrasts with earlier practices where bodies were formally buried. The researchers speculate that urban life may have changed how the Liangzhu people viewed the deceased, possibly seeing them as “other” or less significant than earlier communities did.
This shift in attitudes toward death might reflect broader social changes as societies grew larger and less tightly-knit. The predominance of unfinished bones suggests these remains may not have held symbolic value, perhaps indicating a normalization of anonymous death in urban settings.
Understanding these modifications not only sheds light on Liangzhu culture but also invites comparisons with present-day practices across various societies. Today, many cultures still navigate complex relationships with the dead, often influenced by urbanization and changing social ties.
For those interested in the details of this study, further insights can be found in the research published in Scientific Reports here.
Dr. Sawada’s work provides a fascinating glimpse into how urban evolution can reshape not just societies, but also how they celebrate, mourn, and remember the dead.
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