Incan Commoners Used Knotted Human Hair Cords for Record Keeping, Challenging Historical Perspective on Inca Civilization’s Literacy

The Incan civilization, one of South America’s most powerful pre-Columbian societies, is renowned for its numerous innovations. Among these, the architectural marvel of Machu Picchu, an extensive road network, and agricultural terraces stand out. However, the society’s unique method of record keeping, known as khipu, has garnered particular interest among researchers.

Contrary to popular belief, it is believed that khipu production may not have been exclusive to the ruling elites of the Incan Empire. A recent analysis of a cord made from human hair suggests that commoners also participated in this tradition. This discovery could significantly alter our understanding of this aspect of Incan society and prompt further research into other khipus housed in museum collections.

Sabine Hyland, a researcher at the University of St. Andrews, emphasizes the extent of the Incan Empire: “At its zenith, the Inca Empire covered half a continent, making it the largest empire in the New World.” Given the magnitude of this vast empire, which was home to millions of people, the reliance on knotted cords for record keeping becomes even more striking.

The Incan civilization is often highlighted as an exception to the rule that empires require a form of written expression. Kit Lee, a research associate at the university, attributes this to the overlooked nature of khipus as a form of writing.

Khipus are collections of knots tied in long, colored cords. The Incan Empire’s khipus typically consist of numerous smaller cords hanging like pendants from a single thick primary strand. Due to the Spanish conquest in 1532, only a minuscule percentage of ancient Incan khipus have survived.

Recently, Hyland’s university acquired a khipu that underwent radiocarbon dating, revealing it was from around the year 1498. Initially, Hyland assumed the primary cord was made of animal hair, such as llama or alpaca. However, upon showing it to Lee, she confirmed that the primary cord was, in fact, human hair.

This discovery presented an opportunity to learn more about the creator of this historic khipu. The researchers took samples from both ends of a strand and performed lab analyses of elements like carbon and nitrogen to glean insights into the individual’s diet.

The analysis revealed that the individual consumed legumes, grains, and tubers but showed no evidence of an abundant meat or maize beer diet, which was typical of the ruling class. Although it is possible that a high-ranking official may have abstained from eating meat for personal reasons, it is unlikely they would forgo maize beer, a beverage that holds significant cultural significance in the Andes.

This hair analysis bolsters the growing belief that khipu production and literacy might have been more widespread among the Incan population than initially thought by Spanish colonizers. The study also suggests a connection between ancient and modern khipus, as modern ones are often produced by lower-status individuals such as laborers and herders.

Modern khipus differ from their ancient counterparts in terms of shape and structure, with some encoding agricultural records or being buried with loved ones during funeral rites. While some argue that drawing a continuity between Incan khipus and modern ones is controversial, this study’s unprecedented approach to analyzing the human hair could inspire re-examinations of previously scrutinized khipus.

Manny Medrano, a khipu researcher at Harvard University, commends the study for its innovative method of analyzing the hair. He notes that while specialists have long observed human hair in khipus, this is the only Inca-era one he knows of with a primary cord made entirely of human hair. Medrano suggests that future research could uncover more khipus with significant amounts of human hair, which might provide insights into the production of khipus in the Incan Empire not documented by colonizers’ accounts.

“Ultimately, this brings us closer to being able to tell Inca histories using Inca sources,” says Medrano. “We need to craft a narrative of literacy and writing within the Inca Empire that includes a broader perspective, one that encompasses individuals who have been left out of the standard narrative.”