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This article deals with the cultural activities linked to subsistence in aquatic environments (fishing, hunting, gathering, and manufacture) in Michoacán from ca. a.d. 1540 to the present. First, I present an ethnohistorical account of aquatic landscapes and resources based on the major written sources from the sixteenth to the nineteenth centuries. Second, I discuss the extant ethnographic information about subsistence activities in the Lake Pátzcuaro Basin (Michoacán) during the twentieth century. Finally, I discuss the archaeological implications of all the information presented here, through an ethnoarchaeological analysis of the subsistence strategies and the material culture associated with the aquatic lifeway in the study area. The main goal of this study is to provide bridging arguments for the reconstruction and interpretation (through analogy) of the archaeological assemblages associated with production and consumption activities in aquatic landscapes within the Tarascan region and elsewhere in Mesoamerica.

Purpose: Hózhó is the cultural wisdom that guides the Diné lifeway. This study examines understanding of cultural wisdom (CW) across three generations: elders, adults, and adolescents. Method: A focused ethnography was conducted on the Navajo Nation. Twenty-two Diné (Navajo) were recruited through convenience sampling. Data were collected via two semistructured interviews and photovoice methods. Data were analyzed using content analysis, thematic analysis, and participatory visual analysis of photos. Results: The Diné elders embodied the greatest in-depth understanding of CW followed by the adolescents. An unexpected finding was the scarcity of understanding of CW among the adults. Conclusion: The Diné understanding of CW is transferred through discussion with elders, listening to and speaking traditional language, cultural preservation activities, and participation in cultural practices. The Diné believe cultural wisdom is a health sustaining protective factor, therefore strategies to restore, promote, and support the intergenerational transfer of cultural wisdom remains a tribal priority.

The article explores the role of migration as a trigger for transformations of life ways, subsistence strategies, material culture and ethnic identity in boreal hunter-fisher societies based on ethnoarchaeological evidence. Fieldwork among the Taz Selkup, a mobile hunter-fisher-reindeer herder community that migrated into the northern taiga of Western Siberia three centuries ago, provides insights into the consequences of migration into a new environmental zone. Based on a multi-disciplinary approach in dialogue with the Selkup including survey and excavation, ethnohistory, observation and interviews we are able to identify different factors at play in these processes, including environmental conditions, cultural traditions and mutual relations with other ethnic communities such as Evenks, Kets and Khanty in the surrounding regions. The results reveal a range of economic and related lifeway adaptations, including multi-species strategies and niche construction related to the uptake of reindeer husbandry in the north which are reflected e.g. by the use of smoke ovens against mosquitoes to bind the reindeer to the human settlements. Another such strategy is feeding the reindeer with fish in winter, a practice that might leave archaeologically detectable traces in the stable isotope ratios of the animal bones. Also related to reindeer herding are changes in seasonal rounds and dwelling structures, leading to the originally sunken winter houses developing into lighter, ground-level forms that are only used for one or two seasons, and to an adoption of conical tents and other tent types for temporary summer and winter dwellings. The interrelation of these processes includes adaption to new ecological conditions, cultural influences from other groups, and mechanisms of cultural resilience, leading to the continuing development of a specific Northern Selkup culture. Interculturality constitutes a major characteristic in the migration process, and Selkup ethnicity and ethnic self-perception are identified as fluid categories in a dynamic spatial and temporal net of social and cultural interrelations with other groups.

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.

The dynamic relationship between horses and nomadic peoples has a long history of study within pastoralist research worldwide. In the Plains of North America, however, the story of the horse is not often considered within these discussions. This article focuses on the story of the Blackfoot people in order to move beyond description of observed impacts of the horse and toward a discussion of what these impacts mean in terms of culture change, continuity, and Indigenous resistance. Recognizing Blackfoot horse culture as a true mode of pastoralism acknowledges the complexity of Indigenous responses to Euroamerican contact while also expanding our understanding of the global development of pastoralism as a lifeway.

The concept of the “rural” may, for the ancient Maya, need “recentering,” an acknowledgement that “rurality” as a lifeway insufficiently describes the integrated landscapes with high pedestrian “vagility” that were dominated by dynastic centers. Large-scale lidar captures reveal special-purpose facilities for defense, surveillance, possible chocolate plantations under close supervision, orderly if defensible landscapes, agricultural works of landesque scope, and overall regional articulations with variable intensity of settlement. If there were “rural” zones, they existed in coordination with centers. There was no exclusive dichotomy between inner and outer zones nor were there distinct populations, one acutely centered, the other dispersed. A conurban pattern applies to the evidence, with multiple, overlapping foci, gradients of drop-off, complex interactions over time, and a continuous use-surface.

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.

Beginning some 10,000 years ago, humans began a dramatic alteration in living conditions relating especially to the shift in lifeway from foraging to farming. In addition to the initiation of and increasing focus on the production and consumption of domesticated plant carbohydrates, this revolutionary transformation in diet occasioned a decline in mobility and an increased size and agglomeration of populations in semipermanent or permanent settlements. These changes in life conditions presented an opportunity for increased transmission of pathogenic microbes from host to host, such as those that cause major health threats affecting most of the 7.5 billion members of our species today. This article discusses the bioarchaeology of infectious disease, focusing on tuberculosis, treponematosis, dental caries, and periodontitis, all of which continue to contribute to high levels of morbidity and mortality among the world's populations today.

The transition to farming is often written in the language of progress. The search has been for the oldest sedentary farming settlements, the processes of plant and animals domestication and the profound societal alterations that accompanied the choice to change lifeway. Perhaps because most of us come from long-standing farmer ancestry, we tend to assume that farming is a superior and more secure way of life. Is there any data to support this? Evidence from southern Africa since the 1970s has shown that the Kalahari hunter-gatherers living in what is a comparatively harsh environment have/had a relatively easier life, with considerably more leisure time and a longer life expectancy than those living in early farmer groups (Lee and DeVore, 1976). Many hunter-gatherers in East Asia will have had even more comfortable and leisure filled lives than those of the Kalahari Bushmen. It is therefore important to ask the question as to why East Asian hunter-gatherers took up farming and whether all hunter-gatherer groups made this choice swiftly and willingly. I use evidence from studies into hunter-gatherer interactions with farmers in sub-saharan Africa to consider this question. It was originally hoped that groups such as the Bushmen of southern Africa, the Pygmies of central Africa and the Hadza/Sandawe of East Africa could give us glimpses into a universal hunter-gatherer past. Revisionist studies since the 1970s have sought to undermine this hope and have emphasised that early research recorded the end product of at least two millennia of interaction, influence and change from being amongst pastoralists and farmers. Archaeology has made significant contributions to this debate, providing evidence for the nature and extent of interaction, continuity and change. Today we are therefore well-positioned to consider the specifics of how hunter-gatherer groups responded to the coming of livestock keepers and farmers in different parts of Africa. This paper will review African interaction models so as to consider their implications for East Asia. I do not provide a general model for interaction, indeed I would be ideologically opposed to any attempt at this kind of universalism, but I seek to provide a convincing glimpse of the kinds of real-world complexity and contextuality in the choices made by East Asian hunter-gatherers in their responses to the presence and influence of farmers.

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.

This paper frames the unfolding impacts of the Deepwater Horizon oil spill as a process of lifeway disruption, analyzing the degree to which residents of spill affected communities were prevented f...

Most of what we know about teaching comes from research among people living in large, politically and economically stratified societies with formal education systems and highly specialized roles with a global market economy. In this paper, we review and synthesize research on teaching among contemporary hunter-gatherer societies. The hunter-gatherer lifeway is the oldest humanity has known and is more representative of the circumstances under which teaching evolved and was utilized most often throughout human history. Research among contemporary hunter-gatherers also illustrates a complex pattern of teaching that is both consistent with and distinct from teaching in other small- and large-scale societies with different subsistence practices and cultural forms. In particular, we find that the cultural emphasis on individual autonomy and socio-political egalitarianism among hunter-gatherers differently shapes how teaching occurs. For example, teaching clearly exists among hunter-gatherers and appears in many forms, including institutionalized instruction in valued cultural and technical skills. However, teaching tends to be less common in hunter-gatherer societies because people live in small, intimate egalitarian, groups that support each other’s learning in a variety of ways without teaching. Furthermore, foundational cultural schemas of autonomy and egalitarianism impact the nature of teaching. For example, adults and older children limit their interventions, permitting autonomous learning, and, when they occur, teaching episodes are generally brief, subtle, indirect, and situated in a present activity (i.e. knowledge is not objectified or intended to be generalizable). We discuss the implications of this research in terms of discussions of the evolution of human cognition and the co-evolution of teaching and culture through the process of cultural niche construction.

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.

Having fleshed out the politics of water in contemporary Detroit with a thick layering of historical memory rooted in pre-colonial and colonial struggles at the Strait, augmenting indigenous Native approaches with diasporan African wisdom and older Celtic vision, Chapter 6 “crosses back” from these traditions to the biblical corpus. Here the task is one of re-tracing Israelite monotheism back into its older and more indigenous Canaanite ancestry, tracking the way Baal-traditions of a Storm-God battle with a Sea-Serpent broadly fund representations of Yahweh-Elohim’s potency as a Mountain Deity wielding Thunder-Weaponry and Rain-Fecundity as hallmarks of divine rule. Reading the Baal myth in its concourse from Sea Battle, through Mountain “Palace” construction, to Seasonal Struggle with Drought and Death, will open toward a question of the meteorological memory so codified—perhaps dating to climate change in the Younger Dryas period, or perhaps marking the advent of agriculture as a new lifeway in the Fertile Crescent.

The mid-Holocene was an extremely dry period in the Lake Titicaca Basin of South America, when lake levels were at their lowest point in the Holocene. South of the lake, a lack of outflow and very low and irregular precipitation would have created desert-like conditions. This area's ‘archaeological silence’ seems to reflect an effective lack of population. This situation changed drastically as lake levels rose suddenly in the centuries following 3540 cal BP. As the desert disappeared, a flux of migrants filled the landscape, probably from the population concentration in the basin's western highlands. They imported and developed new technologies and economic practices and reorganized them into an agropastoral lifeway. The emergence of agropastoralism was both rapid and widespread, as people throughout the Lake Titicaca Basin adopted this practice. This major, regional shift can be productively framed as an adaptive cycle or Holling loop. This approach builds on the robust foundation of complexity theory, emphasizes the integrated nature of humans and their environment in a single system, highlights how systems fluctuate between slow and accelerated change, and is useful for developing hypotheses. Cascading feedback loops in climate, ecology, and cultural practices generated the emergence of agropastoralism. This resilient system is still in use today and is currently facing major climate changes, which makes understanding its origins especially relevant. Fil: Marsh, Erik Johnson. Universidad Nacional de Cuyo. Facultad de Ciencias Exactas y Naturales. Laboratorio de Paleoecología Humana; Argentina. Consejo Nacional de Investigaciones Científicas y Técnicas. Centro Científico Tecnológico Conicet - Mendoza; Argentina

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.

One of the greatest challenges currently facing the world is the ever-increasing scarcity of resources vital for sustainability. According to the United Nations, by 2030, people will require 30% more water, 45% more energy, and 50% more food. The sustainability of food, energy, and water (FEW) has become a critical area of study for environmental science. The motivation for this study is that there are currently no comprehensive indicators for monitoring the achievement of FEW sustainability worldwide. In this study, a transparent methodology that can be used to develop a set of newly linked indicators that can be used to compare FEW sustainability in different geographical areas is developed. By focusing on providing a general picture of the FEW sustainability, this study proposes an indicator on a national scale. The resulting “Linked Indicators for FEW AvailabilitY” (LIFEWAY) is an integrated indicator that measures the sustainability achievements for a country. This study provides an overview of the FEW sustainability for 42 developed and developing countries. The results confirm that the LIFEWAY index is significantly associated with GDP and can be used to perform an assessment regarding the FEW sustainability for a country. It can be used to analyze specific issues, and allows regional and national solutions to be developed.

In the second of three chapters about the origins of human settlements in deep history, Bowen and Gleeson summarize new insights about human origins that are emerging from transdisciplinary research. One insight is that agriculture was begun by hunter-gatherer cultures, often thousands of years before permanent settlements. Another is that permanent settlements emerged independently in multiples places throughout the world through a process of convergent evolution during the early Holocene. The rise of a new settled mentality among ancient people extended the rudimentary sources of authority that existed within hunter-gatherer cultures and gave rise to a more complex settled lifeway that characterized hamlet and village cultures.

In this chapter, Bowen and Gleeson consider how the evolution of a settled mentality among people has created the capacity to cooperate well enough to build monuments, road systems, regional polities, nation-states, multinational corporations, and megacities. They assert that a great deal of the explanation may be found in the evolutionary accumulation of information, i.e., cultural heritage, that is passed down from generation to generation among people who live the settled lifeway. This cultural heritage evolves into roles and functions of social norms, reciprocity, punishment, intergroup competition, and other types of social institutions. In today’s world, industrial social relations have become the dominant form of cultural heritage. This poses important problems for stimulating cooperation and finding feasible solutions to today’s global challenges

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.

During climate changes of the early 1600s, a group of Algonquians moved west from the Great Lakes into a distinctive landscape—the tallgrass prairies of the midwest. Adapting themselves to this cultural and ecological borderland between the woodlands and grassland biomes of North America, these Algonquians created an identity as the Illinois and invented a new lifeway as pedestrian bison hunters. Their bison-based economy encouraged important changes in Illinois social life, including a new division of labor and conflicts with neighbors. When the contact era opened, these changes interacted in devastating fashion with the changes caused by the arrival of European colonists. Like other groups, the Illinois participated in mourning war, they suffered from disease, and they participated in trade which intensified their conflicts. But their actions cannot be fully understood without considering their bison economy, which shaped social and ecological realities for the Illinois. This essay shows how the Illinois’ adaptation to their distinctive prairie environment helped to influence their history.

Hopi Katsina Songs. Edited by Emory Sekaquaptewa, Kenneth C. Hill, and Dorothy K. Washburn. Lincoln: University of Nebraska Press, 2015. [xi, 421 p. ISBN 9780803262881. $65.] Hopi transcriptions (with English translations), appendices, bibliography, index.Emory Sekaquaptewa (1928-2007) was a Hopi linguist, anthropologist, and tribal judge who dedicated much of his life to preserving Hopi culture and language. Among his numerous contributions as researcher, educator, and steward of Hopi knowledge, the most well-known is the Hopi Dictionary Project, for which he served as Cultural Editor. The project was a decadelong initiative funded by the National Endowment for the Humanities undertaken in partnership with the University of Arizona, which culminated with the landmark publication of the Hopi Dictionary = Hopiikwa lavaytutuveni: a Hopi-English dictionary of the Third Mesa dialect with an English-Hopi finder list and a sketch of Hopi grammar (Tucson: University of Arizona Press, 1998). Hopi Dictionary, a systematic compendium of Third Mesa dialect, features some 30,000 entries and a sketch of Hopi grammar, and has since been adopted by the Hopi people as the standard guide for teaching the language. Hopi Katsina Songs, edited by Sekaquaptewa along with Kenneth C. Hill and Dorothy K. Washburn, is a crucial extension of the Hopi Dictionary Project (which Hill also edited) that will remain valuable for scholars working with the rich heritage of archived Hopi songs. Like the Dictionary, the present volume is not meant, as the editors themselves indicate, to be read down from front to back (p. 38); instead, it presents 150 songs drawn from seven separate archival collections, annotated individually with word-by-word translations (done by Sekaquaptewa, who also contributed 25 songs) and explanatory comments (provided by Washburn) illuminating each song's metaphorical meanings as they relate to larger themes in Hopi cosmology. As such, folklorists and ethnomusicologists will find in this book an important textual guide to accompany extant archival recordings of Hopi katsina songs found in a number of individual and public collections.To a broader readership, this book will provide an attractive point of entry into understanding the value systems and objects that comprise Hopi cultural patrimony- katsina songs are, in essence, oral texts that "describe the core beliefs of the Hopi lifeway and how they should be followed" (p. 19). Katsinas (also commonly known as "kachinas") are "perfect life-promoting spirit beings" who, in Hopi belief, travel from their homes, from the four cardinal directions in the Fifth World in the form of clouds or rain, to Hopi villages in the present (Fourth) World (p. 1). Their appearances at festivals, gatherings, and ritual dances align with key times in the cultivation cycle of corn, and the songs themselves, as the present volume so richly details, delineate myriad aspects of the metaphors that connect contemporary Hopi culture to the past.The songs in the book are taken from recordings that span the first half of the twentieth century, in addition to those contributed by Sekaquaptewa himself. The earliest recorded katsina songs, from the Natalie Curtis Burlin collection, date from 1903. Sekaquaptewa attempted to translate recordings made in the 1890s by Jesse Walter Fewkes, but the degraded sound quality of those examples prevented any meaningful translation. The most recent recordings, made by ethnomusicologist George List, date from 1960. In sum, the main goal of katsina songs is to instill and reinforce a positive, productive, and moral community-based lifeway. Corn, as is well known, is the key metaphor to Hopi life. It forms the subject of many of the songs transcribed here, and the various aspects of its progenitive, sustaining properties-as well as the important lessons in morals and ethics embodied in the corn lifeway-are voiced evocatively and sensually in Sekaquaptewa's translations. …

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).

This study of subsistence activities (fishing, hunting, gathering, and manufacture) in the Lake Cuitzeo Basin underscores the value of ethnoarchaeology as a tool for reconstructing the ancient aquatic lifeway in the territory of the ancient Tarascan state, which flourished in an environment dominated by lakes, rivers, marshes, and other wetlands. Mesoamerica was the only civilization in the ancient world that lacked major domesticated sources of animal protein, such as cattle, pigs, and sheep. Therefore, the abundant wild aquatic species (fish, birds, reptiles, amphibians, insects, and plants, among others) played a strategic role in the diet and economy of most Mesoamerican cultures, including the Tarascans. Most of the activities, artifacts, and features linked with aquatic lifeways throughout Mesoamerica are difficult to detect in the archaeological record. As a result, we must rely on ethnographic and ethnohistorical perspectives like the ones discussed here to formulate analogies, in order to understand this important aspect of the ancient past.

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.

Conventional interpretations of architecture and artifacts have concluded that the Ancestral Puebloans of the Upper San Juan (or uplands of the Eastern Mesa Verde) region were slow to respond to cultural changes that were occurring in the Central Mesa Verde region to the west and Chaco/Cibola region to the South. Rather than being a “cultural backwater,” this paper examines the idea that these groups practiced an orthodox form of the Puebloan lifeway, rejecting the changes that were occurring elsewhere in the northern Southwest. During the Pueblo II period (A.D. 900–1150), this orthodoxy is evident in the retention of material culture and architecture that is reminiscent of earlier time periods, such as plain gray ceramics and pit structures. The rejection of change in the Upper San Juan region is significant because it argues for a socially diverse landscape inhabited by both progressive groups accepting of change and groups that had a more conservative attitude toward change over time.

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.

Most models that explain the development of agricultural systems suggest evolutionary relationships between extensive (e.g. swidden cultivation) and intensive (e.g. wet-rice cultivation) forms of production. Recent information from highland Southeast Asian farming systems questions the validity of this assumption. As a case in point, this article presents the results of a combined ethnographic study and spatial analysis of the Ifugao agricultural system in the northern Philippines, focusing in particular on the relationships among intensive rice terracing, swidden farming and agroforestry (Ifugao forest management). Informed by the Ifugao example, this article suggests that extensive and intensive systems are often concurrent and compatible components of a broad-spectrum lifeway.

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.

International audience; Based on a critical statistical reanalysis of biometrical raw data from calcaneal morphology recently published by Youlatos (2003), I infer that the most similar extant Cercopithecidae to Mesopithecus pentelicus from the Late Miocene of Pikermi, Greece are arboreal, suggesting that M. pentelicus is also best regarded as arboreal rather than semiterrestrial or terrestrial. I used 2 different approaches: 1. Fisher's overall and Holm's multiple-hypothesis tests and 2. bootstrapped cluster analysis of a Mahalanobis generalized distance matrix. From a strictly methodological point of view, the results emphasize a well-known but frequently ignored problem: biometrical descriptors are usually intercorrelated variables, a characteristic that can strongly bias the results of quantitative comparisons between individuals or species.

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...