Anaemia in the Ancient Indus Valley

The Harappan, or Indus Valley, civilization is considered by many to be among the earliest and most developed of ancient civilizations, with features such as a highly specialized and functionally integrated economy, centralized bureaucratic institutions and a large population base. Two of 29 crania recovered during the most recent cemetery excavations at Harappa display cranial lesions of porotic hyperostosis, suggestive of chronic anaemia. No lesions consistent with the effects of genetic anaemias were exhibited by any of the 92 individuals for which postcranial remains were preserved, however, suggesting that an acquired iron deficiency is the most likely diagnosis. This low prevalence of anaemia may be linked to a good nutritional base in a diverse ecological setting, and few gastrointestinal and other infections due to high standards of personal and community hygiene. A genetic anaemia may be responsible for an apparent higher frequency of porotic hyperostosis at Mohenjo-Daro, a Harappan site that is located in a different environmental zone, but the small samples available for these and other South Asian sites render these conclusions tentative. © 1997 by John Wiley & Sons, Ltd. Int. J. Osteoarchaeol., 7 : 115–123 (1997) No. of Figures: 2. No. of Tables: 1. No. of References: 57.     

Tooth Ablation in Prehistoric Southeast Asia

A sample of skeletons excavated from an undisturbed prehistoric (4000–3500 years BP) burial site in Thailand included a high proportion of individuals with anterior teeth missing in distinctive, mostly symmetrical, patterns. The patterns, types and numbers of teeth missing have been compared between males and females, with age at death, with depth of burial and among spatially distinct groups within the cemetery. The patterns of missing teeth changed over time. In early burials, lateral maxillary incisors were most commonly missing. Two-thirds of the adults had missing teeth. There were no significant differences between the sexes or with age. In later burials, central maxillary incisors and mandibular incisors were most commonly missing. All adults and some children as young as 11 years had missing teeth. There were no significant changes with age but females had more missing teeth than males. Loss as a result of extreme wear inflicted through the use of teeth as tools, congenital absence and ritual ablation are discussed as explanations for the absence of the teeth. The evidence suggests that ritual ablation is the most likely explanation, although the loss of mandibular incisors in some early burials may be as a result of industrial use of the teeth. The ablation of maxillary lateral incisors, found in the early burials, has been recorded at another prehistoric site in the west of Thailand and at sites in southern China.     

Imaging Evaluation of Skull Trepanation Using Radiography and CT

Cranial surgery as practised by the prehistoric and present-day traditional medicine man is the oldest known and one of the highest surgical achievements in the history of medicine. This study examines morbidity and mortality of this ancient surgical procedure by re-examining and reviewing reports of 71 completely trepanned skulls from pre-Columbian Peru by three techniques: gross visual observation and palpation; radiography; and CT. The specimens are located in the San Diego Museum of Man and are part of the Hrdlicka collection. Clear distinction can be made by visual observation between skulls with bone regeneration and those without; that is, between patients who survived long enough to allow bone healing and those who died immediately or within a few days of the operation. 64.8 per cent of skulls had complete healing, 12.7 per cent had partial healing and 22.5 per cent had no evidence of healing. Thus, a post-operative survival rate of 77.5 per cent is noted by gross examination. The meaning of completely trepanned skulls with no evidence of healing is questionable, however, some unhealed skulls may represent post-mortem trepanation, suggesting a lower surgical mortality. Both radiography and CT scan demonstrate with considerable accuracy the presence or absence of new bone formation on trepanned skulls. One skull demonstrated evidence of partial bone healing by CT and radiography but not by our gross examination or by that of some anthropologists. Evidence of osteomyelitis was illustrated by CT scan but not by radiography.     

LIVING IN A TIME OF MADNESS: LAST DAYS OF JAVA'S LAST PROPHETIC POET

Shortly before his death in December 1873, the renowned Javanese court poet R. Ng. Ronggawarsita composed a short work of social criticism and Islamic ethics that is among the most celebrated of Javanese literary texts. Serat Kalatidha (The Time of Darkness) reflects upon the avenues that remain open to the ethical subject in what Ronggawarsita calls the “time of madness,” the time of darkness and error that marked his dismal present in high colonial Java. Most celebrated as a prophecy, the poem is, in part, a critical reworking of an early nineteenth‐century prophetic reflection on the Javanese past. My article explores the troubled context in which the author wrote this twelve‐stanza (108‐line) poem and how its text forms both a critical commentary on the state of the poet's current‐day society and a pensive reflection on the ethical imperatives of Islam. In the course of this exploration, I reveal how Ronggawarsita's poem forms a prophecy, not as a foretelling of an already determined future, but rather as a work that moves along prophetic time to provoke in his readers a productive intimacy with both pasts and futures.