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A cross-regional assessment finds varied trajectories of how, at the expense of alternatives, humans in Holocene Africa gradually opted for urbanization as the lifeway of choice. However, based on locally centred benchmarks and descriptors, what is the nature of and evidence for urbanity and urbanism across Africa’s regions? Inspired by the African philosophy of hunhu/ubuntu and decolonial analytical lenses, this contribution engages with case studies of variable shades of urbanity scattered across southern Africa’s deep and recent pasts, to strike comparison with corresponding behaviours etched elsewhere on the continent and outside of it. It ends by sketching, as motivated by African ways of knowing, conditions, and peculiarities, profitable lines for future interdisciplinary forays into urbanism and nested comportments.

International audience; Rome saw its number of foreign individuals increase considerably as the empire expanded. These foreigners arrived as either free persons or slaves from the newly conquered provinces and nearfrontier zones and came to influence the whole life of the city. Yet relatively little is known about their life histories. In this study, we bring direct evidence for the first example of an African-born migrant, with an origin beyond the southern imperial border, discovered in Rome. Based on a multi-tissue sampling strategy including molar teeth and mandibular cortical bone, a multi-analytical approach including isotopic (δ 13 C, δ 15 N, δ 18 O, δ 34 S, 87 Sr/ 86 Sr), dental morphology (geometric morphometrics, nonmetric traits) and ancient DNA (mitochondrial DNA, Y chromosome) analyses allows reconstructing the journey and lifeway patterns of the individual US215/Mand1 buried in the mass grave from the catacombs of Saints Peter and Marcellinus. The successful isotopic and dental morphology analyses suggest that the individual was probably born in the vicinity of the Nile Valley or within the central Sahara Desert. Results also suggest a diachronic change of residence in the area during their early life. The way US215/Mand1 reached Rome is still hypothetical, although it seems likely that the individual could have undergone forced migration as a slave to the capital.

Fremont societies of the Uinta Basin incorporated domesticates into a foraging lifeway over a 1,000-year period from AD 300 to 1300. Fremont research provides a unique opportunity to critically examine the social and ecological processes behind the adoption and abandonment of domesticates by hunter-gatherers. We develop and integrate a 2,115-year precipitation reconstruction with a Bayesian chronological model for the growth of Fremont societies in the Cub Creek reach of Dinosaur National Monument. Comparison of the archaeological chronology with the precipitation record suggests that the florescence of Fremont societies was an adaptation to multidecadal precipitation variability with an approximately 30-plus-year periodicity over most, but not all, of the last 2,115 years. Fremont societies adopted domesticates to enhance their resilience to periodic droughts. We propose that reduced precipitation variability from AD 750 to AD 1050, superimposed over consistent mean precipitation availability, was the tipping point that increased maize production, initiated agricultural intensification, and resulted in increased population and development of pithouse communities. Our study develops a multidecadal/multigenerational model within which to evaluate the strategies underwriting the adoption of domesticates by foragers, the formation of Fremont communities, and the inherent vulnerabilities to resource intensification that implicate the eventual dissolution of those communities. Las sociedades de Fremont de la cuenca de Uinta incorporaron a los domesticados en una forma de vida de alimentación durante un período de 1.000 años desde 300–1300 dC. La investigación de Fremont brinda una oportunidad única para examinar críticamente los procesos sociales y ecológicos detrás de la adopción y el abandono de los domésticos por parte de los cazadores-recolectores. Desarrollamos e integramos una reconstrucción de precipitación de 2.115 años con un modelo cronológico Bayesiano para el crecimiento de las sociedades de Fremont en el alcance de Cub Creek del Dinosaur National Monument. La comparación de la cronología arqueológica con el registro de precipitación sugiere que la floración de las sociedades de Fremont fue una adaptación a la variabilidad de precipitación multidecadal con una periodicidad de aproximadamente 30 años en la mayoría, pero no en todos, de los últimos 2.115 años. Las sociedades de Fremont adoptaron domesticados para mejorar su resistencia a las sequías periódicas. Proponemos que la variabilidad reducida de la precipitación desde 750–1050 dC, superpuesta sobre la disponibilidad de precipitación media constante, fue el punto de inflexión que aumentó la producción de maíz, inició la intensificación agrícola y dio como resultado un aumento de la población y el desarrollo de las comunidades de médulas. Nuestro estudio desarrolla un modelo multidecadal/multigeneracional dentro del cual evaluar las estrategias que sustentan la adopción de domesticados por parte de los recolectores, la formación de comunidades de Fremont y las vulnerabilidades inherentes a la intensificación de recursos que implican la eventual disolución de esas comunidades.

Childhood overweight and obesity (OW/OB) is increasingly centered in low- and middle-income countries (LMICs) as rural populations experience market integration and lifeway change. Most explanatory studies have relied on imprecise estimates of children's energy expenditure, restricting understanding of the relative effects of changes in diet and energy expenditure on the development of OW/OB in transitioning contexts.This study used gold-standard measurements of children's energy expenditure to investigate the changes that underlie OW/OB and the nutrition/epidemiologic transition.Cross-sectional data were collected from "rural" (n = 43) Shuar forager-horticulturalist children and their "peri-urban" (n = 34) Shuar counterparts (age 4-12 y) in Amazonian Ecuador. Doubly labeled water measurements of total energy expenditure (TEE; kcal/d), respirometry measurements of resting energy expenditure (REE; kcal/d), and measures of diet, physical activity, immune activity, and market integration were analyzed primarily using regression models.Peri-urban children had higher body fat percentage (+8.1%, P 0.001), greater consumption of market-acquired foods (multiple P 0.001), lower concentrations of immune activity biomarkers (multiple P 0.05), and lower REE (-108 kcal/d, P = 0.002) than rural children. Despite these differences, peri-urban children's TEE was indistinguishable from that of rural children (P = 0.499). Moreover, although sample-wide IgG concentrations and household incomes predicted REE (both P 0.05), no examined household, immune activity, or physical activity measures were related to children's overall TEE (all P 0.09). Diet and energy expenditure associations with adiposity demonstrate that only reported consumption of market-acquired "protein" and "carbohydrate" foods predicted children's body fat levels (multiple P 0.05).Despite underlying patterns in REE, Shuar children's TEE is not reliably related to market integration and-unlike dietary measures-does not predict adiposity. These findings suggest a leading role of changing dietary intake in transitions to OW/OB in LMICs.

The function of marketplace ideology to provide a framework that guides individuals’ conduct as consumers is well recognized, though less is known about how individuals address, resist or reconcile themselves to such ideology. Drawing upon ‘lifeway alibis’, assembled from a life course reading of de Certeauean tactics, this article deepens our understanding of how the ideology of nutritionism is renegotiated in the context of dietary health to better accommodate individuals’ life events, circumstances and timing in lives. Based on the interpretations of interview data, we argue that biographical matrices must be observed as principal facilitators for critical reflexivity beyond antagonistic and politico-collective motivations. Here, we consider critically reflexive behaviour – or unruly bricolage – to be organized around dynamic life experiences and circumstances rather than statically against marketplace ideology itself. This outlook prompts us to recognize biography as a catalyst for circumventing certain ideological mandates while the overall ideology remains perpetuated throughout circumvention.

In remembrance of Professor of Mathematics Nadiya Shulgina-Ishchuk, a scientist, teacher, public figure, author of the first Ukrainian mathematical school textbook on the Dnieper Ukraine, correspondent member of the Ukrainian Free Academy of Sciences. On the basis of personal meetings with N.Ya. Shulgina-Ishchuk’s daughter Natalia Romanivna Ishchuk-Pazuniak in 2009 and 2010, and the working out of sources of special literature, including the little-known, the pages of the lifeway, professional, scientific and social activities of Professor of Mathematics N.Ya. Shulgina-Ishchuk – a well-known scientist, educator, public figure, author of the first Ukrainian mathematical school textbook, correspondent member of the Ukrainian Academy of Arts and Sciences in the U.S.A., are illuminated.

The Late Archaic in northeastern North America (4500-2800 B.P.) pre-dates reliance on pottery and domesticated plants. It is thought to reflect a highly mobile, seasonal migratory foraging/hunting regimen. A juvenile skeleton with pervasive bone wasting and fragile jaws from the Hind Site (AdHk-1), ca. 3000 B.P., southwestern Ontario, provides evidence of the social context of her family group, including aspects of mobility and food management. The well-preserved bones and teeth are considered in bioarchaeological context. Radiographic, osteometric and cross-sectional geometric approaches to assessing musculoskeletal function are presented, plus differential diagnosis of the bone wasting condition. All bones of the probable female (aged approx. 16 yr) show stunting and wasting. Wedged lower vertebral bodies, porous trabeculae, undeveloped bicondylar angles (femur) and abnormally low cortical long bone mass are consistent with chronically reduced ambulation. Few teeth remain in the dramatically resorbed alveoli; slight tooth wear and substantial calculus suggest a modified (soft) diet. Osteogenesis imperfecta type IV is the most probable etiology. The extended survival of this juvenile who may never have walked reflects collective care. The case provides evidence of a past lifeway that appears to have been organized around logistic mobility, including occupational stability and food storage.

Author(s): Becker, SK; Goldstein, PS | Abstract: The Tiwanaku (AD 500–1100) colonized ecologically diverse, lower elevation areas to produce goods not easily grown in the high altitude heartland (3,800nm a.s.l.). One colony near present-day Moquegua, Peru (900–1,500nm a.s.l.) was composed of multiple Tiwanaku settlements. Colonists farmed products like maize and coca and transported goods via llama caravan between the colony and heartland. Two subsistence groups emerged in terms of settlement, those of “Chen Chen-style” affiliation associated with an agrarian lifestyle and those of “Omo-style” representing more of a pastoralist lifeway. Considering Tiwanaku people likely began light chores around 5nyears of age (e.g., babysitting siblings), with heavier labour beginning at approximately 8nyears of age, we questioned if these social and occupational differences translated into skeletal changes associated with osteoarthritis (i.e., porosity, lipping, osteophyte formation, and/or eburnation). Individuals from 5 sites, 2 that represent the Omo-style (M16 and M70) and 3 that are in the Chen Chen-style (M1, M10, and M43), were evaluated for osteoarthritis while controlling for age-at-death and sex using 25 total joint surfaces in the shoulder, elbow, wrist, hip, knee, ankle, and sacroiliac. Overall, our comparisons show no combined significant differences between the Omo-style and Chen Chen-style groups. Instead, distinctions in osteoarthritis evidence by age-at-death and sex emerged, reflecting the likelihood of specific age- or sex-related tasks. Arthropathy evidence among children in elbow and ankle joints also supported the cultural legacy in the Andes that work begins at a relatively young age and would show up in patterns of adult osteoarthritis.

Рукопись поступила в редакцию 12 июля 2019 г. В статье проводится анализ понятия «образ жизни» как способа выражения единства избираемых человеком ценностей. Обращение к ряду известных философских концептуализаций жизни позволяет провести различие между функциональным и субстанциальным его описаниями и поставить вопрос о содержательном единстве понятия «образ жизни». The article analyzes the concept ‘lifeway’ as an expression of unity of personally chosen values. In the light of famous philosophical conceptualizations of life, the difference between the functional and substantial descriptions of lifeway is shown, which leads the authors to the question about the inherent (in)consistency of this concept’s meaning.

The estimated 50 million nomadic pastoralists in Africa are among the most “hard-to-reach” populations for health-service delivery. While data are limited, some studies have identified these communities as potential disease reservoirs relevant to neglected tropical disease programs, particularly those slated for elimination and eradication. Although previous literature has emphasized the role of these populations’ mobility, the full range of factors influencing health service utilization has not been examined systematically. We systematically reviewed empirical literature on health services uptake among African nomadic pastoralists from seven online journal databases. Papers meeting inclusion criteria were reviewed using STROBE- and PRISMA-derived guidelines. Study characteristics were summarized quantitatively, and 10 key themes were identified through inductive qualitative coding. One-hundred two papers published between 1974–2019 presenting data from 16 African countries met our inclusion criteria. Among the indicators of study-reporting quality, limitations (37%) and data analysis were most frequently omitted (18%). We identified supply- and demand-side influences on health services uptake that related to geographic access (79%); service quality (90%); disease-specific knowledge and awareness of health services (59%); patient costs (35%); contextual tailoring of interventions (75%); social structure and gender (50%); subjects’ beliefs, behaviors, and attitudes (43%); political will (14%); social, political, and armed conflict (30%); and community agency (10%). A range of context-specific factors beyond distance to facilities or population mobility affects health service uptake. Approaches tailored to the nomadic pastoralist lifeway, e.g., that integrated human and veterinary health service delivery (a.k.a., “One Health”) and initiatives that engaged communities in program design to address social structures were especially promising. Better causal theorization, transdisciplinary and participatory research methods, clearer operational definitions and improved measurement of nomadic pastoralism, and key factors influencing uptake, will improve our understanding of how to increase accessibility, acceptability, quality and equity of health services to nomadic pastoralist populations., Author summary There are approximately 50 million nomadic pastoralists in Africa for whom there is little data on healthcare access and utilization. This data scarcity presents a challenge to prevent, treat and control neglected tropical diseases and design the health service delivery mechanisms through which these objectives can be met. Examining a range of studies conducted over a 45-year period, we identified supply- and demand-side influences on health services uptake in ten thematic areas. These included physical proximity to, and quality of, health services; monetary and opportunity costs of accessing care; and societal and gender norms governing power dynamics within nomadic pastoralist groups as well as those between them and health care providers. The knowledge, attitudes and practices of health care providers and health seekers also played a role in utilization, as did hegemonic factors including “political will” and varying degrees of social conflict. NTD research topics included guinea worm, lymphatic filariasis, rabies, soil-transmitted helminths, tuberculosis (bovine and human), cholera, and rift valley fever. Studies pertaining to community-directed initiatives and “One Health” approaches offered promising solutions to increase service uptake. We recommend ways to strengthen future research on this subject to improve health service delivery to, and uptake among, nomadic pastoralist populations.

We study trust and willingness to cooperate among and between Uyghur and Han college students in Xinjiang, China, where tensions exist between the two ethnic groups. We conduct an incentivized laboratory-style decision-making experiment in which within and between group interactions occur among identifiable participants without traceability of individual decisions. We find that members of each ethnicity show favoritism towards those of their own ethnicity in both trust and cooperation and that communication enhances inter-ethnic cooperation significantly. We also find that Uyghur and Han subjects behave differently in their willingness to cooperate relative to trust, although both trust and trustworthiness positively correlate with willingness to cooperate on the individual level.

Dillehay, Tom D. et al., Simple pebble tools, ephemeral cultural features, and the remains of maritime and terrestrial foods are present in undisturbed Late Pleistocene and Early Holocene deposits underneath a large human-made mound at Huaca Prieta and nearby sites on the Pacific coast of northern Peru. Radiocarbon ages indicate an intermittent human presence dated between ~15,000 and 8000 calendar years ago before the mound was built. The absence of fishhooks, harpoons, and bifacial stone tools suggests that technologies of gathering, trapping, clubbing, and exchange were used primarily to procure food resources along the shoreline and in estuarine wetlands and distant mountains. The stone artifacts are minimally worked unifacial stone tools characteristic of several areas of South America. Remains of avocado, bean, and possibly cultivated squash and chile pepper are also present, suggesting human transport and consumption. Our new findings emphasize an early coastal lifeway of diverse food procurement strategies that suggest detailed observation of resource availability in multiple environments and a knowledgeable economic organization, although technologies were simple and campsites were seemingly ephemeral and discontinuous. These findings raise questions about the pace of early human movement along some areas of the Pacific coast and the level of knowledge and technology required to exploit maritime and inland resources., We thank the NSF (grant 0914891), the National Geographic Society (grant 8935-11), Rebecca Webb Wilson and Spencer Wilson, and the Vanderbilt University for supporting our work., We acknowledge support by the CSIC Open Access Publication Initiative through its Unit of Information Resources for Research (URICI).

Voluntary simplicity is not about living in poverty; it is about living with balance. This contribution illuminates the pattern of changes that an increasing number of people around the world are making their everyday lives as an active response to the challenges of our times. By embracing a lifeway of simplicity - characterized by a compassionate and ecological consciousness, frugal consumption, and inner development - people can change their lives and, in the process, move the world toward sustainable prosperity.

The corn lifeway originated in Mesoamerica and spread throughout the Americas. Unresolved is the mechanism by which this lifeway entered the American Southwest. In this article I offer new kinds of evidence to support the argument that corn was brought north with migrating maize farmers (e.g., Carpenter et al. 2002; Matson 2002), in contrast to the prevailing view that corn diffused northward via a down-the-line, group-to-group process (e.g., Merrill et al. 2009). I posit that if corn moved into the Southwest with migrating farmers, one should expect to find many similarities in the way a life dependent on corn is conceptualized and ritualized and, accordingly, in the way this belief system is manifest on media from the two areas. I specifically explore representations that are based on the maize metaphor—the concept that equates human life stages with those of corn growth. I use three forms of evidence to argue for and interpret the shared presence of this metaphorical perspective that heretofore...

[EN] The study of the Bom Santo Cave (central Portugal), a Neolithic cemetery, indicates a complex social, palaeoeconomic, and population scenario. With isotope, aDNA, and provenance, analyses of raw materials coupled with stylistic variability of material culture items and palaeogeographical data, light is shed on the territory and social organization of a population dated to 3800–3400 cal BC, i.e. the Middle Neolithic. Results indicate an itinerant farming, segmentary society, where exogamic practices were the norm. Its lifeway may be that of the earliest megalithic builders of the region, but further research is needed to correctly evaluate the degree of this community's participation in such a phenomenon., [FR] L’étude de la nécropole néolithique découverte dans la grotte de Bom Santo (Portugal central) révèle un scénario social, économique et démographique complexe. Les analyses des isotopes, de l'ADN ancien et de la provenance des matières premières ainsi que l'examen des variations stylistiques du mobilier et des données de la paléogéographie donnent un aperçu du territoire et de l'organisation sociale d'une population datant du Néolithique moyen, soit entre 3800 et 3400 cal BC. Nos résultats indiquent la présence d'une communauté agricole itinérante et segmentée où les pratiques de l'exogamie étaient en vigueur. Ce mode de vie était peut-être aussi celui des premiers constructeurs de mégalithes de la région mais cette hypothèse devra être testée par des études ultérieures ayant pour but d’évaluer le degré de participation de notre communauté au phénomène mégalithique., [DE] Die Untersuchung der Betsattungsstätte in der Höhle von Bom Santo (Zentralportugal) ergibt ein komplexes soziales, wirtschaftliches und demografisches Bild. Die Auswertung der Isotopen, der alten DNA (aDNA), der Herkunft der Rohstoffe, sowie auch der stilistischen Variationen in der materiellen Kultur und der paläogeografischen Angaben verdeutlicht wie eine mittelneolithische Gemeinschaft wischen 3800 und 3400 cal BC räumlich und sozial organisiert war. Die Ergebnisse zeigen, dass es sich um eine wandernde, segmentierte Bauerngesellschaft handelte, die wahrscheinlich Exogamie ausübte. Die ersten Megalithbauer der Gegend haben vielleicht auch solch eine Lebensweise gefolgt, aber weitere Untersuchungen müssen noch unternommen werden, um das Ausmaß der Beteiligung der Bom Santo Bevölkerung am megalithischen Phänomen richtig zu bewerten., This study was supported by the Portuguese Foundation for Science and Technology within the project Bom Santo Cave and the Neolithic societies of Portuguese Estremadura, 6th–4th millennia BC (PTDC/HIS-ARQ/098633/2008), directed by AFC in 2010–2013.

This study inquires about the implications if the use of "God's words" by means of the lectures of the Bible in the Brazilian evangelic daily life. Twenty interviews were conducted with Evangelical families that lived in the city of Salvador, Bahia, Brazil. The study investigated when and why the adherence to Evangelical beliefs happened and what consequences it brought to personal and family life. Analysis followed the phenomenological interpretative method. Results showed that adherence to an Evangelical Church, as it currently occurs in Brazil, re-directs family life through the inclusion of a third term: God and/or God's word - to whom the participants start to "talk" from their reading of the Bible. Thus, some "concepts" emerge in those people's daily life that provide a "lifeway", allowing the planning of goals and the emergence of a desired and planned future.

Innovative methodological and theoretical approaches are required to tackle the difficult problem of discovering and interpreting mobile group sites in the protohistoric Southwest. Traditional and outmoded practices that may be appropriate for study of sedentary peoples are not amenable to the study of mobile groups. I use a syndetic approach with the goal of extending the analysis and discussion further than any one source can go alone, by weaving together critically assessed data from a series of sources, including from the historic and ethnographic records, to inform on archaeological finds. Inference building that relies on explicit archaeological theory should not be confused with speculation. I use a rich body of comparative data and cumulative knowledge, that, when considered, lend not to over-interpretation but rather to a more nuanced and more firmly based understanding of a poorly understood lifeway and period. New concepts constitute the minimal level of innovation required to investiga...

From ca. 1500 B.C. through A.D. 300, small indigenous communities in southeastern Ohio incrementally increased their population size, adopted a more sedentary lifeway within recognized territories, formalized the burial of select individuals in mounds, and supplemented their hunting and gathering economy with gardening. Data from the Taber Well site (33HO611) are presented, from which we infer that surplus lithic production was taking place at the site. We suggest that surplus production of utilitarian goods was part of the economy of this and other local communities, especially within an environment of uneven resource distribution. This observation is contextualized within models of Middle Woodland exchange and specialization.

Mark Mitchell's analysis of the legacy of the Missouri Basin Project (MBP) identified the direct historical approach as one discourse that shaped the MBP legacy. While that identification is certainly correct, the discussion is too limited in two ways. First, the use of the direct historical approach for tracing ethnicity was more limited than is generally recognized. Second, and more seriously, the rich documentary and ethnographic record of the Plains Village lifeway became a too readily used source of specific analogies for reading the archaeological record. Theory became irrelevant. Some of the numerous inaccuracies this produced are only recently being corrected.

Vickers focus people are believed to have practiced a lifeway based upon foraging and gardening in the Tiger Hills, a glacial-moraine uplanet in southwestern Manitoba. It has also been argued that Vickers focus society was more socially complex than earlier hunter-gatherer groups in the region relying almost exclusively on bison hunting. There is evidence to suggest limited stratification in Vickers focus culture and clear evidence of a widespread exchange network that brought a variety of exotic materials and finely made ceramic vessels into the Lowton site. Other smaller seasonal sites have been identified nearby. These have been interpreted as satellites of the Lawton site. These people appeared as immigrants in the area circa A.D. 1400. Sometime around A.D. 1450 they left the Tiger Hills and have been identified further west in the Lauder Sandhills around 100 years later, following an intensive foraging lifeway. There is evidence they had begun to exploit bison more intensively and this trend ...

The adoption of sedentary lifeways is increasingly recognized as an independent development which has taken place in all regions and time periods across the globe. The papers in this volume argue that sedentism is not tied into a ‘Neolithic package’ in which a set of elements such as pottery, agriculture, sedentism and social complexity emerge together, each facilitated by and necessary to the others. Instead, it is argued that sedentism must be investigated as a process in its own right. This paper reviews how far we have come in developing such a perspective. It examines how we identify sedentism in the archaeological record, and suggests sedentism can be usefully understood as a process in which adoption and abandonment are equal possibilities. Finally, it considers how our changing views of where and why sedentism was adopted are leading to new ways of thinking about processes of social change.

The early nineteenth century was a time of vast cultural change for the Potawatomi of southeastern Wisconsin. Historic accounts provide significant detail on many aspects of Potawatomi culture. An abundance of archaeological sites of all types define in material terms the diversity of their activities, their cultural identity, and their widespread presence throughout the region. The waning of the fur trade, the Black Hawk War, and the encroachment of Euro-Americans impacted the Potawatomi lifeway in irreversible ways. In this article, the authors present an overview of Potawatomi life in southeastern Wisconsin around the period of their removal, as it is presently understood.

This preliminary study uses a gross measure of potential nutritional adequacy as a starting point from which to examine the interplay of the dietary impact of corn agriculture and the complexity of...

This article demonstrates how the cosmological metaphors in ritual song texts are an important but unrecognized resource in the repertoire of oral tradition that can be used to reconstruct past lifeways. We test this proposition with a study of 125 Hopi katsina song texts from the 20th century and show how the cosmological principles underlying the Hopi lifeway are embedded in special song word and phrase metaphors. Through the transcription and translation of the content of these song metaphors we reveal a consistency of thought and prescribed social action that has sustained the Hopi people as they have followed a lifeway of corn agriculture done by hand. We then show how these same principles for living expressed metaphorically in words are visually repeated in the same metaphors in mural images on 15th- and 16th-century kiva murals from the Hopi sites of Awatovi and Kawaika'a as well as on associated Jeddito and Sikyatki yellow ware ceramic design.

Human skeletal remains from a burial site in southern India excavated in the 1960s by the Department of Archaeology and Museums of the Government of Andhra Pradesh, Hyderabad, have been analyzed. The burials were recovered from three megalithic graves containing iron weapons and horse trappings, pottery and terracotta figurines, stone blades, pieces of copper, and faunal remains of domesticated species. These assemblages are hallmarks of the southern Indian Iron Age (Megalithic period) of the last three centuries B.C. Laboratory examination of the human skeletal and dental remains provide new information concerning the phenotypic heterogeneity of Iron Age populations, their physical changes in stature and tooth size, reduction of muscular-skeletal robusticity and sexual dimorphism, and other biological features reflecting evolutionary adaptations from an ancestral hunting-foraging lifeway to settlement in sedentary villages. The data from the study of the skeletal-dental biology of the inhabitants of Pochampad offer new insights into the health status and profiles of growth and development of these and other Iron Age populations in this part of the world. It is concluded that there was considerable phenotypic heterogeneity among these Iron Age communities of southern India and Sri Lanka, and that there was a continuity of populations over time rather than any abrupt demographic displacement of earlier Neolithic populations by invasions of some foreign, early iron-using peoples. Similarly, the biological data suggest that there was continuity of populations and gradual emergence of these last representatives of South Asian prehistory with their Early Historic period successors.

The article tells about role of Kharkiv University in Ukrainian literature XIX first part century development. We can see great Ukrainian movement in Kharkiv University. The University printed first Ukrainian magazines in his own publishing house, and the university censored this magazines. The lifeway of Kharkiv romantic poets (A. Metlinskiy, M. Kostomarov, I. Sreznevskiy, O. Korsun, M. Petrenko) was strongly connected with Kharkiv University. The author proves Kharkiv University created specific atmosphere, in which Ukrainian romantic literature can be developed.

This article surveys the expansion of Russian peasant settlement from 1550, when most of the 6·5 million peasants lived in the forest-heartland of Muscovy, to 1897, when around fifty million Russian peasants lived throughout large parts of the immense Russian empire. It seeks to explain how this massive expansion was achieved with reference to different facets of the ‘frontier’: the political frontier of the Russian state; the environmental frontier between forest and steppe; the lifeway frontier between settled peasant agriculture and pastoral nomadism; and the ‘hierarchical frontier’ between the Russian authorities and the mass of the peasantry. The article draws attention to the different ways in which peasant-migrants adapted to the variety of new environments they encountered, and stresses interaction across each facet of the frontier. Nevertheless, by 1897, the coincidence between the two main types of environment and the two principal lifeways of the population had been virtually eliminated in much of the Russian empire outside central Asia. This was a consequence of the expansion of Russia's political frontiers, mass peasant migration, the ploughing up of vast areas of pasture land, and the sedentarization of many nomadic peoples. The expansion of peasant settlement helps explain the durability of Russian peasant society throughout the period from the mid-sixteenth to the late-nineteenth centuries.

Like many Indigenous nations, the Navajo Nation has worked to develop its human and economic potential. It has provided scholarships and other supports to enable its members to pursue post-secondary education. However, relatively few of these college-educated members return to the reservation to contribute directly to its development. This phenomenon has been termed a brain drain. This study explored the experiences of 28 college-educated Navajos who, while raised on the reservation, were living off the reservation after completing their post-secondary education. Participants indicated a number of factors that went into their decision to live off the reservation. These included: Ké’: Relationships/Connections to Family, Culture, Homeland, People; Iiná: Lifestyle/Lifeway, Desirable Setting, Learned Work Ethic, Social Atmosphere, Togetherness (Diné) vs. Individualism (Mainstream); Bee ach’į’ na’hwii’ná: Resources and Roadblocks to Making a Life, Infrastructure, Services, The “System”; Bee ajit’9: Opportunity, Prosperity and Personal Improvement, Education, Extracurricular, Job Availability, Work Experience.

The mortar and pestle, technologically linked to intensive acorn economies, appeared initially in low frequencies over a large portion of California ca. 4000-3500 B.C. Three sites on the Big Sur coast of central California illuminate the circumstances surrounding the advent of this new technology, which initially supplemented hand stones and milling slabs. Excavation results suggest that ca. 3500 B.C. production of hunting-related flaked-stone tools increased relative to ground stone, and hunted resources became more important, as part of a transition from a highly mobile, selective use of the coastal resources, heavily focused on gathering, to a less mobile, more intensified lifeway. Obsidian hydration profiles indicate that interregional exchange increased at the same time. Evaluation of alternative mussel collection techniques further indicates that shellfish-harvesting strategies became less efficient at this juncture, promoting the emergence of a processing specialization, concomitant with increased hunting intensity. These transitions apparently mark the appearance of lineal descent organization and the system of gender-specific task appropriation observed at European contact.

An increasing number of communities in the United States are ethnically diverse. In recent decades, large numbers of immigrants, for example, Mexicans, Central Americans, Latin Americans, and Asian Americans, have been incorporated into predominantly African American urban neighborhoods and communities. An understanding of the nature of interactions in these ethnically, culturally, and sometimes linguistically diverse environments is necessary to enable community members and leaders to deal with changing interactional patterns in their neighborhoods. By recognizing that interpersonal interactions are influenced by ethnicity and by comprehending the impact of ethnicity on social interaction, it may be possible for these dynamic neighborhoods to maintain a sense of community life that includes all ethnic groups. However, information on the effect of immigration on African American lifeway is lacking. A body of literature exists on Chinese American communities in America. These studies include examination of the types of indi

Archaeological excavations at the Shea site (32CS1O1) reveal a village lifeway on the Northeastern Plains during the late prehistoric period and clarify Late Woodland-Plains Village interrelationsh...

New 14 C dates from Oaxaca, Mexico, document changes in religious ritual that accompanied the evolution of society from hunting and gathering to the archaic state. Before 4000 B.P. in conventional radiocarbon years, a nomadic egalitarian lifeway selected for unscheduled (ad hoc) ritual from which no one was excluded. With the establishment of permanent villages (4000–3000 B.P.), certain rituals were scheduled by solar or astral events and restricted to initiates/social achievers. After state formation (2050 B.P.), many important rituals were performed only by trained full-time priests using religious calendars and occupying temples built by corvée labor. Only 1,300–1,400 years seem to have elapsed between the oldest known ritual building and the first standardized state temple.

Sled or pack dogs have been perceived as an integral part of traditional life in the Eastern Arctic. This perception stems from our knowledge of the lifeway of recent Thule and modern Inuit peoples, among whom dog sledding has often been an important means of transportation. In contrast, the archaeological record of preceding Paleoeskimo peoples indicates that dogs were sparse at most, and probably locally absent for substantial periods. This pattern is real, not an artifact of taphonomic biases or difficulties in distinguishing dog from wolf remains. Analysis of securely documented dog remains from Paleoeskimo sites in Greenland and Canada underscores the sporadic presence of only small numbers of dogs, at least some of which were eaten. This pattern should be expected. Dogs did not, and could not, assume a conspicuous role in North American Arctic human ecology outside the context of several key features of technology and subsistence production associated with Thule peoples.

We studied the adoption or maintenance of physical activity and other optional lifeway patterns for their influence on mortality rates of Harvard College alumni. Men aged 45-84 in 1977, surveyed by questionnaire in 1962 or 1966 and again in 1977, were followed from 1977 through 1988 or to age 90. Of 14,786 alumni, 2,343 died in 165,402 man-years of follow-up. Relative risks of death, standardized for potential confounding influences, for men who between questionnaires increased their physical activity through walking, stair climbing, and sports or recreational activities to 1,500 kcal or more per wk were 0.72 (95% confidence interval 0.64-0.82), compared with 1.00 for men who remained less active. Corresponding relative risks for men who adopted moderately vigorous sports play (> or = 4.5 METs) were 0.73 (0.65-0.81) vs 1.00 for men not adopting such sports; and for cigarette smokers who quit, 0.74 (0.65-0.84) vs 1.00 for persistent smokers. Men with recently diagnosed hypertension had a lower death risk than long-term hypertensives (0.80; 0.70-0.92), as did men with consistent normotension (0.52; 0.47-0.58). Changes in body-mass index had little influence on mortality during follow-up. These findings fit the hypothesis that adopting a physically active lifeway, quitting cigarette smoking, and remaining normotensive independently delay all-cause mortality and extend longevity.

Measurements approximating the size of the temporomandibu- lar joint were taken on a series of genetically homogeneous populations from early Nubia, which span almost 10,000 years and embody a shift from a pri- marily hunting and gathering adaptation to a completely agricultural lifeway. A generalized trend of reduction of temporomandibular joint size was observed. In addition, a decrease in sexual dimorphism was apparent for all measures of joint size; a change primarily mitigated by reductions in male dimensions. The observed variation in size and form of the temporomandibular joint is most likely the result of the reduction in masticatory muscle robusticity and result- ant changes in craniofacial form which have been documented for the transi- tion from a hunting and gathering to an agricultural subsistence in Nubia.

Hunter-gatherer adaptations to long-term fluctuations in regional resource structure require mechanisms to cope with periodic subsistence stresses. Among documented groups, a common response to such stress is temporary movement into adjacent occupied areas-moving in with "relatives" when things go wrong. However, in the case of early (ca. 12,000-10,000 B.P.) Paleoindian groups in the Americas, the availability of neighboring groups with a detailed knowledge of local resource geography could not be relied upon. Post-Pleistocene environmental changes and the low initial population of the New World are important factors conditioning a lifeway characterized by a dependence on hunting (though not exclusively of megafauna), and by high residential, logistical, and range (territorial) mobility. Early Paleoindian groups had to adopt a subsistence technology that could be employed regardless of the specific resource microstructure. In some regards, Paleoindians seem to have behaved like tropical foragers while in others like arctic collectors. Use of high quality lithic raw materials from large quarry sources, reliance on a bifacial technology, limited use of caves and rockshelters, and a low level of processing of food products for storage all may be indicative of such a subsistence technology, which would have been unlike that of any modern hunter-gatherers.

The practice of seasonal transhumance was a central feature of the Desert culture of the western Great Basin. Ethnographic studies have provided us with considerable knowledge of the land-use and seasonal rounds of protohistoric groups such as the Kuzedika Paiute of Mono Lake, California. Archaeology carries ethnography backward in time, indicating that Paiute sites were formerly utilized by a long succession of predecessors, most of whom were generalized Desert culture gatherers who hunted on the side.An analysis of projectile points from the Sierra piedmont indicates that Desert culture peoples ranged very high and were upland hunters at certain seasons. On the other hand, the earliest people were valley and grassland hunters. Recent discoveries of both Clovis and Folsom artifacts in the stream valleys of Nevada and California point to a pre-Desert culture way of life, with an emphasis on big meat rather than on seeds, roots, insects, and rodents. The transition from this early hunting of large, grassland herbivores to later general collecting and to seasonal transhumance appears to represent an unbroken evolution. These changes are shown by intergrading point types which constitute part of the data in this study.

Different indigenous nations in North America provide examples of mystical participation in the processes of creation. Some observers dismiss native communities as fragmented or romantically reimaged as "ecological Indians", yet, the tenacity of their religious insights deserve attention. Intellectually framed in images of interactions between specific peoples with particular geographical places, these images are also embedded in dynamic performances. This paper presents a comparative study of mystical paths among First Peoples in which personal and communal symbols fuse psychic, somatic, and social energies with local landscapes. Experienced as synesthetic intuitions, these images are made more conscious in rituals. These dynamic performances link words, actions, sounds, sights, and sensory observations. Ritualized expressions of native mystical life are themselves interpretive reflections back upon the personal, communal, spiritual, and ecological realms from which they emerge. Native American religious ways, thus, are lifeway complexes that address the limits and problems of the human condition, and foster mature mystical understanding., On retrouve chez différentes nations indigènes de l'Amérique du Nord des exemples de participation mystique dans le processus de création. Bien que certains observateurs reprochent aux communautés autochtones d'être éclatées ou d'être romantiquement reconstruites en " Indiens écologiques ", on reconnaît que la durabilité de leurs perceptions religieuses mérite qu'on leur porte attention. Ces images, intellectuellement construites à partir d'interactions entre des peuples spécifiques et des lieux géographiques particuliers, sont aussi articulées dans des gestes symboliques dynamiques. Ce texte présente une étude comparée de voies mystiques chez les Premières Nations dans lesquelles des symboles personnels et communautaires intègrent les énergies psychiques, somatiques et sociales avec des territoires particuliers. Vécues comme des intuitions esthétiques globales, ces images sont conscientisées à travers des rituels qui relient des mots, des actions, des images et des observations sensorielles. Les expressions rituelles de la vie mystique des autochtones sont elles-mêmes des interprétations qui refluent sur les domaines personnel, communautaire, spirituel et écologique dont elles émergent. Les voies religieuses des Amérindiens sont ainsi des manières de vivre complexes qui affrontent les limites et les problèmes de la condition humaine et nourrissent une véritable compréhension mystique .