Recent research has fundamentally altered our understanding of the Incan empire’s record-keeping practices. A team led by Sabine Hyland, Professor of Social Anthropology at the University of St Andrews, has discovered that commoners, not just elite officials, were involved in creating khipus, the knotted cords used for recording information. This revelation suggests that khipu literacy may have been more widespread among the Inca people than previously thought.
For centuries, scholars believed that only high-ranking bureaucrats were skilled in producing khipus, which served as vital records of economics, religion, and history during the Incan empire from 1400 to 1532. Previous narratives were largely shaped by colonial Spanish chroniclers who described khipu makers as elite individuals enjoying privileged lifestyles. In this context, the term “khipu kamayuq,” meaning khipu maker, was associated exclusively with high-status figures.
The breakthrough in this research centers on the discovery that some khipus were “signed” with human hair. In Incan cosmology, hair was believed to embody a person’s essence. This means that when hair was attached to a khipu, it served as a personal signature from the creator, giving the khipu a unique identity.
Signatures of Common Life
During the study, the team examined khipus from the highland village of Jucul in Peru, where over 90 ancestral khipus are preserved. Notably, the presence of human hair on these khipus indicates that commoners participated in their creation. For instance, the hair tied to the primary cord of a khipu signifies the individuals responsible for the information recorded.
One significant finding was an Inca-era khipu, designated as KH0631, which featured a primary cord made entirely of human hair from a single individual. This khipu had not been previously analyzed for hair presence, making this discovery groundbreaking. The hair, measuring 104 cm long, was folded and twisted, indicating over eight years of growth.
Isotopic analysis of the hair revealed intriguing dietary information about the individual who created KH0631. Unlike elite Inca members who enjoyed diets rich in meat and maize, the analysis showed that this person had a low-status diet, primarily consisting of tubers and greens with minimal meat. The isotopes indicated a lifestyle in the highlands, likely between 2,600 and 2,800 meters above sea level, suggesting a commoner’s existence.
Wider Implications
The implications of these findings are substantial. They challenge the long-held belief that khipus were exclusively a tool of the elite, indicating a more inclusive approach to record-keeping in the Incan society. This research could reshape our understanding of social stratification and literacy in the ancient Andes.
While the precise location where KH0631 was made remains uncertain, the isotopic analysis provides valuable insights into the dietary habits and social status of khipu creators. The findings underline that khipus were not merely bureaucratic tools but also reflections of the lives of those who made them.
As the research continues to evolve, it opens new avenues for exploring the complexities of Incan culture, inviting further inquiry into the roles of individuals across different social strata. The work of Hyland and her team not only enhances our knowledge of the Incan empire but also enriches the narrative of human history, emphasizing that even ordinary individuals contributed to the preservation of their society’s legacy.
