Iron Age Britons: Evidence of Brain Removal Practices in Burial Rituals

Iron Age Burial Discovery

Skull fragment (left) and scapula (right) of a woman buried in Lough Boralee, UK

Credit: Rebecca Ellis-Haken

Unusual scratches found on the interior of a woman’s skull, discovered in Scotland and dated to 2,000 years ago, indicate that brain removal may have been a part of Iron Age funerary traditions in Britain.

The Iron Age in Britain, spanning from around 800 BC until the Roman conquest in 43 AD, remains shrouded in mystery due to the scarcity of preserved human remains from that era.

Evidence shows that many individuals from this time were buried alongside their maternal relatives rather than their spouses. Excavations at Iron Age sites like Suddern Farm and Danebury in southern England reveal that bodies were sometimes exhumed after burial, or left exposed until final interment, suggesting complex funerary practices.
The findings suggest a rich cultural tradition surrounding death.

A research team led by Laura Castells Navarro from the University of York reevaluated remains of an adult woman and a teenage boy buried in a low cairn at Loch Borralee in Scotland. These remains were initially excavated in 2000, with both individuals estimated to have died between 50 BC and 70 AD.

The team discovered distinct striae and abrasions inside the woman’s skull. According to Castells-Navarro, this suggests purposeful brain removal.

“The scratches are so regular and straight that they likely result from the use of a sharp tool,” Castells-Navarro explains.
Adele Bricking of the Museum of Wales commented on the significance of these findings, stating that the uniformity of the marks indicates intentional manipulation.

However, Richard Maggwick, a professor at Cardiff University, expresses caution, suggesting that while the marks indicate manipulation, it remains uncertain if they definitively relate to brain removal.

The study also revealed that some of the woman’s long bones, including the femur, tapered towards their tips, possibly indicating they were crafted into tools.

Castells-Navarro posits, “They likely took a long bone, broke it in half, and processed it until it tapered smoothly.” Conversely, Maggwick suggests these bones may have been incidental to tool-making rather than intentional modifications.

Despite speculation around the purpose behind these bone alterations, the woman’s remains were ultimately reassembled and placed in a cairn, indicating a respect for her identity.

This research provides valuable insights into relationships between the living and the dead during the Iron Age.
Andrew Lamb from the University of Edinburgh highlights parallels with postmortem practices found throughout Europe, suggesting a complex view of death and identity in prehistoric societies.

Furthermore, genetic analysis of the individuals revealed they were likely second cousins on the maternal side, and connected to Iron Age communities from Orkney and Applecross. This agrees with archaeological findings of maritime trade and cultural exchanges during the Iron Age.

Lamb notes these communities likely used small wooden-framed boats for navigation, which were suitable for coastal sailing.

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Source: www.newscientist.com

Exploring How Homona Lady’s Burial Practices Redefine Humanity

From an early age, the inevitability and finality of death profoundly shape our lives. Our capacity to comprehend the sorrow of our eventual end, as well as the loss of connection, is a fundamental aspect of what it means to be human. These understandings have fostered iconic rituals that are deeply embedded in human culture.

Historically, we have presumed that Homo sapiens is the only human species aware of the mortality inherent in living beings. However, as detailed in “What Ancient Humans Thought When They Began Burying the Dead,” archaeologists are challenging the notion that a significant emotional response to death is uniquely ours.

A particularly provocative assertion is that ancient humans, vastly different from us, established the death ritual. But evidence points to Homo naledi, an ancient human from southern Africa, whose brain was only one-third the size of ours and who lived at least 245,000 years ago. It remains unclear what drove these early humans to develop a culture surrounding death; one intriguing, though speculative, theory posits they did so to help younger members of their community cope with the loss of others.

Many controversies surround claims regarding H. naledi and their burial practices, primarily concerning the evidence’s quality. Nevertheless, since the mid-20th century, researchers have worked to bridge the behavioral gap between our species and others, propelled by studies revealing that many animals lead emotionally complex lives. Some even create their own rituals when encountering death within their communities. This adds weight to the argument that our ancestors may have developed their own cultural practices surrounding death as far back as 500,000 years ago, suggesting that H. naledi might also have established a burial tradition.

Archaeologists question whether a profound response to death is exclusively our domain.

A striking reflection of melancholy regarding H. naledi suggests that they may have aided the younger generation in confronting the weight of loss. This consideration brings into question our understanding of what it means to be human, and whether our ancestors were as unique as we assume in processing the concept of loss.

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Source: www.newscientist.com

Initial commercial trip to the moon set to launch, featuring a space burial.

The moon mission, although a private effort, is sponsored by NASA’s Commercial Lunar Payload Services Program, which is a vital part of NASA’s initiatives to return astronauts to the moon. This initiative would enable NASA to award contracts to private companies for transporting scientific and other equipment to the moon’s surface.

“We believe this is a great approach to leverage entrepreneurship and innovation in America’s industrial base,” stated Joel Kearns, deputy assistant administrator for NASA’s Science Mission Directorate.

Kearns mentioned that partnering with private providers will allow NASA to launch more frequent and cost-effective missions to the moon.

The mission is the Peregrine lander, a part of the Commercial Monthly Payload Service Program. The mission aims to bring five NASA instruments to the moon, including instruments to measure the radiation environment on the lunar surface and spectrometers to study the abundance of substances such as hydrogen.

The mission will also carry several other non-scientific items, including payloads from Elysium Space and Celestis, which will provide a “space burial” for cremated remains to orbit or the moon.

Astrobotic’s involvement in Celestis and Elysium Space has caused controversy. Navajo President Boo Nygren expressed in a letter to NASA and the U.S. Department of Transportation last month that leaving human remains on the moon would be a “grave desecration” of a celestial body sacred to many Native cultures.

During a press conference on Friday, Astrobotic CEO John Thornton stated that he was “disappointed” that the concerns were not raised earlier, but the company was committed to “let’s do the right thing.” He added, “I hope we can find a good path forward with the Navajo Nation.”

If the Peregrine mission launches as planned on Monday, the lander will attempt to land on the moon on February 23rd in an area known as the sticky cavewhere ancient lava once flowed.

In a pre-launch briefing, Thornton stated that the Peregrine mission is a significant step for the U.S. commercial space industry. He specifically mentioned that this flight could usher in a new era of space technology and innovation for Astrobotics and the city of Pittsburgh.

“We are bringing a new cosmic state online,” he said. “If Pittsburgh can land on the moon, Pittsburgh can do anything.”

Source: www.nbcnews.com