Peru’s indigenous people call for protections against environmental threats

As delegates from around the world gather in Lima, Peru, to work on a framework on climate change, thousands of Peruvians flocked to the capital to demand better protection for their lands and cultures. As part of our Culture at Risk series, Jeffrey Brown reports from Lima on the struggle to balance the protection of remote indigenous communities with industry and growth.
Credit: Jeffrey Brown

GWEN IFILL: International delegates have gathered for climate change talks in Lima, Peru, this week, hoping to build the framework for a plan to cut the world’s heat-trapping gas emissions.

Secretary of State John Kerry arrived there today to help with that new accord. But, for many Peruvians, the focus is local, as mining and timber operations encroach into once pristine areas inhabited by indigenous tribes.

Jeffrey Brown is in Lima, and has this report, part of his series Culture at Risk.

JEFFREY BROWN: There were dancers and drummers, banners and chants, traditional clothing of all kinds, a march of thousands, many of them tribal people, that shut down part of downtown Lima for several hours, demanding better protection of their lands and their cultures. They came from near and far, some very far.

This group from the Ucayali region in Eastern Peru had traveled for several days, by boat, plane, and bus, to get here from their remote homes.

Grimaldo Villacorta heads the group.

GRIMALDO VILLACORTA (through interpreter): For us, as an indigenous population, it’s important to be here, because we want to stop climate change. We used to have regular seasons, summer and winter, during which we planted our seeds. But now, with the climate changing, we can work the land, but sometimes we cannot plant seeds. There is no production.

JEFFREY BROWN: This demonstration was set up as a kind of counterpoint to the official climate talks going on across town. The idea is to raise awareness about the increasing and increasingly violent encroachment on tribal lands in Peru and elsewhere around the globe.

Throughout the crowd, portraits of one of the martyrs of this movement, Edwin Chota, a Peruvian environmental activist from the Ashaninka Indian tribe who’d spent years fighting illegal logging on his community’s lands.

In September, Chota and three others from the village of Saweto were shot and killed near the Brazilian border, in the vast Amazon Basin that’s home to about half of Peru’s more than 1,500 indigenous communities, with some 300,000 people. Chota had spoken of threats he received as he fought to gain official title to his lands and keep loggers at bay.

EDWIN CHOTA, Environmental Activist (through interpreter): They are loggers. They have arms. They have everything. And they are never going to pay attention to us. So we need the support of government institutions to protect the region at the border.

JEFFREY BROWN: Chota’s remains were found by a river near his home. Two loggers have been charged with his murder.

That and other incidents led the advocacy group Global Witness to declare Peru one of the world’s most dangerous countries for environmental activists. And by all accounts, illegal logging, mining, and drug trafficking have been on the rise in this area. The World Bank estimates, for example, that some 80 percent of Peru’s timber exports were cut without a permit.

In Lima this week, Patricia Balbuena, the vice culture minister who overseas indigenous relations, said the government is working to resolve land ownership disputes, but that administrations past and present have struggled to ensure legal rights and safety in these distant communities.

PATRICIA BALBUENA, Vice Minister of Intercultural Affairs, Peru (through interpreter): These are remote areas with very little government presence because of geographical barriers. For example, from the capital of Pucallpa region to the community of Saweto, it takes six to eight days by boat.

That is why the most important issue is to assure the government’s presence, not only in terms of a military or police presence, but also in what a government should provide to its indigenous populations: health, education, social services, and security.

JEFFREY BROWN: Encroachment deep into Amazon forests may also be behind scenes like this, as previously isolated or uncontacted tribes come into the open.

Last year, more than 100 members of the Mashco-Piro tribe appeared at a river in Southeast Peru.

Anthropologist Beatriz Huertas studies groups like this who’ve chosen to live apart from civilization. She thinks she knows why more are now making contact.

BEATRIZ HUERTAS, Anthropologist (through interpreter): I think that, first of all, it’s owed to the great pressures on their lands and natural resources, and that those are forcing these isolated peoples to alter their ways and are leading to their displacement.

JEFFREY BROWN: There are more such tribes than you might think. The advocacy group Survival International estimates there are 15 in Peru alone, and at least 100 around the globe.

The highest concentration is here in the Amazon. Citing the threat of contagious disease and other problems that have decimated previously uncontacted tribes, Beatriz Huertas says the government needs to take immediate action.

BEATRIZ HUERTAS (through interpreter): To protect them, it’s necessary to officially recognize their lands and to establish a series of protection mechanisms to guarantee their lives, their health and the right of these populations to decide for themselves what lives they want to live.

JEFFREY BROWN: I asked Vice Minister Balbuena the overarching question, how Peru can foster investment and growth, while also protecting vulnerable people and cultures.

PATRICIA BALBUENA (through interpreter): I think we always feel we need to do more. I think the demands of the indigenous peoples require us to act faster. And we can’t advance a peaceful society if we don’t find a balancing point between growth on the one hand and respect and protection of rights on the other.

JEFFREY BROWN: Achieving a balance has also, of course, been on the minds of attendees at the climate change summit this week in Lima. After years of setbacks and sidesteps, the goal here is for nations to commit, or at least commit to committing, to specific domestic emissions cuts.

The grand hope, a new global treaty to be signed at next year’s meeting in Paris. The effort got a boost last month with an agreement between China and the U.S., the world’s largest economies and polluters, to limit their greenhouse gas emissions over the next two decades.

In pavilions open to the public, Peruvians of all ages took in exhibitions that explained the tangible effects of climate change. There, conference attendee Chris Field told me he felt encouraged by what he’d heard so far at the meetings, but that huge challenges remained.

CHRIS FIELD, Carnegie Institution: The big challenge is ambition of mitigation, how much we decrease the emissions of heat-trapping gases, ambition of adaption, how much we invest in helping people cope with the climate changes that can’t be avoided, and how tightly those two things should be connected.

JEFFREY BROWN: And getting — and getting individual countries to actually make commitments.

CHRIS FIELD: Well, what you find is that, kind of constitutionally, there’s a difference between the perspective that the developed countries take, which is really focused on mitigation aspects, and the developing countries, who want to see much more of a interlinkage between investments in decreasing amounts of heat-trapping gases and increasing investments in helping people cope.

JEFFREY BROWN: Case in point, of course, is the host country itself, which faces many long-term environmental threats and, as tribal demonstrators shouted in the streets, immediate, urgent ones that demand answers and actions.

I’m Jeffrey Brown reporting from Lima for the “PBS NewsHour.”

WATCH VIDEO


Source: PBS

Findings at viking archaeological site show power trumping practicality

Baylor archeologist Davide Zori and assistant at Viking farmstead. Credit: Image courtesy of Baylor University

Vikings are known for raiding and trading, but those who settled in Iceland centuries ago spent more time producing and consuming booze and beef -- in part to gain political clout in a place very different from their Scandinavian homeland, says a Baylor University archaeologist.

The seafaring warriors wanted to sustain the "big man" society of Scandinavia -- a political economy in which chieftains hosted huge feasts of beer and beef served in great halls, says Davide Zori, Ph.D., a Denmark native and archeological field director in Iceland, who conducted National Science Foundation-funded research in archeology and medieval Viking literature.
But instead, what Zori and his team discovered is what happened when the Vikings spent too long living too high on the hog -- or, in this case, the bovine. 

"It was somewhat like the barbecue here. You wanted a big steak on the grill," said Zori, assistant professor in the Baylor Interdisciplinary Core. He co-edited the book Viking Archaeology in Iceland: Mosfell Archaelogical Project with Jesse Byock, Ph.D., professor of Old Norse and medieval Scandinavian studies at the University of California, Los Angeles.

"It made it really showy -- if you could keep it up." The Viking chieftains used such wealth and cultural displays to flex political muscle with equals or rivals -- plus to cement good relations with local laborers, Zori said.

Zori and Byock's team excavated a farmstead called Hrísbrú in Iceland's Mosfell Valley. The farm -- inhabited by some of the most famous Vikings of the Icelandic sagas -- included a chieftain's longhouse nearly 100 feet long with a "feast-worthy" great hall, a church and a cemetery of 26 graves indicating a mix of pagan and Christian traditions. Males sometimes were buried with ship remnants rather than in the simpler Christian manner of leaving earthly possessions behind.

Carbon dating and studies of volcanic layers indicate the longhouse was built in the late ninth or early 10th century and abandoned by the 11th. The archeological team uncovered 38 layers of floor ash, including refuse dumped atop the abandoned house, also discovering bones, barley seeds and valuable glass beads imported from Asia. "By applying anthropology and medieval texts, we can excavate and compare," Zori said.

Viking sagas, first written in the 13th century and based on oral accounts, included such details as where people sat at feasts, "which shows your ranking . . . These texts read almost like novels. They're incredible sources. They talk about daily life," Zori said.

"Yes, the Vikings may have put axes to one another's heads -- but these accounts also describe milking cows."

High Times and Hard Times

When the Vikings arrived in uninhabited Iceland, they found forested lowlands, ample pastures and sheltered sea inlets. Excavations show that choice cattle were selected for feasts, with ritual slaughter and display of skulls, according to research published by Zori and others in the journal Antiquity. Barley seeds unearthed from floors or refuse heaps indicate barley consumption, and pollen studies demonstrate barley cultivation. Barley could have been used for bread or porridge, but beer's social value makes it very likely barley was used mainly to produce alcohol, Zori said.

Over centuries, as temperatures in the North Atlantic dropped during the "Little Ice Age," being a lavish host got tougher. "Nine months of winter -- and three months that are only a little less than winter," Zori said.

While sheep could find food free range most of the year and were suited for cold, prized cattle had to be kept indoors in large barns during the winter. Savvy supply-and-demand reckoning was crucial to be sure the food lasted -- both for cattle and humans -- and could be preserved.

"They had to decide how many to slaughter and store," Zori said. "They didn't have salt, so they had to use big vats of curdled milk as a preservative." As the landscape changed due to erosion, climate shifts and cleared forests, it became harder to rear larger numbers of cattle.

High-status households also struggled to grow enough grain for beer-making, based on historical accounts and confirmed by a growing body of archeological data. With a shorter growing season and colder climate than in their homelands, Icelandic Vikings would have needed more laborers to improve the soil -- and as the chieftains' power waned, they would have had trouble attracting workers. As barley cultivation stopped, the local chieftains are no longer mentioned in the Viking sagas.

Changing Directions

"You can see in the archeological evidence that they adjusted their strategy and gave it up eventually," Zori said. "It got harder and harder to keep up that showiness -- and when that collapsed, you didn't have that power, that beer and big slabs of beef to show off."

When barley was abandoned, the pollen record shows native grasses for grazing increased. Archeological findings show that the proportion of cattle to sheep bones declined, as Hrísbrú residents shifted to more practical, less laborious sheep-herding.

"You wonder what came first for the chieftains at Hrísbrú: Were they no longer powerful and didn't need barley and beef? Or could they just not keep it up and so they lost power? I favor the second explanation," Zori said.

"What we're doing now is to let the archaeology speak, both for itself and for proof to verify (the texts)," he said. "Investigating politics breathes life into it, instead of just saying, 'Here are three rocks.' You can ask deeper questions."
Zori argues that Viking chieftains' drive to produce expensive beef and beer caused them to put their political aspirations above the greater good of the community.

"Maybe we don't need the Vikings to prove this," he said. "But it shows you that politics can become more important than creating a productive society."

Source: Baylor University

Were Neanderthals a sub-species of modern humans? New research says no

Depiction of Neanderthal (stock image). Credit: © procy_ab / Fotolia

In an extensive, multi-institution study led by SUNY Downstate Medical Center, researchers have identified new evidence supporting the growing belief that Neanderthals were a distinct species separate from modern humans (Homo sapiens), and not a subspecies of modern humans.

The study looked at the entire nasal complex of Neanderthals and involved researchers with diverse academic backgrounds. Supported by funding from the National Science Foundation and the National Institutes of Health, the research also indicates that the Neanderthal nasal complex was not adaptively inferior to that of modern humans, and that the Neanderthals' extinction was likely due to competition from modern humans and not an inability of the Neanderthal nose to process a colder and drier climate.

Samuel Márquez, PhD, associate professor and co-discipline director of gross anatomy in SUNY Downstate's Department of Cell Biology, and his team of specialists published their findings on the Neanderthal nasal complex in the November issue of The Anatomical Record, which is part of a special issue on The Vertebrate Nose: Evolution, Structure, and Function (now online).

They argue that studies of the Neanderthal nose, which have spanned over a century and a half, have been approaching this anatomical enigma from the wrong perspective. Previous work has compared Neanderthal nasal dimensions to modern human populations such as the Inuit and modern Europeans, whose nasal complexes are adapted to cold and temperate climates.

However, the current study joins a growing body of evidence that the upper respiratory tracts of this extinct group functioned via a different set of rules as a result of a separate evolutionary history and overall cranial bauplan (bodyplan), resulting in a mosaic of features not found among any population of Homo sapiens. Thus Dr. Márquez and his team of paleoanthropologists, comparative anatomists, and an otolaryngologist have contributed to the understanding of two of the most controversial topics in paleoanthropology -- were Neanderthals a different species from modern humans and which aspects of their cranial morphology evolved as adaptations to cold stress.

"The strategy was to have a comprehensive examination of the nasal region of diverse modern human population groups and then compare the data with the fossil evidence. We used traditional morphometrics, geometric morphometric methodology based on 3D coordinate data, and CT imaging," Dr. Márquez explained.

Anthony S. Pagano, PhD, anatomy instructor at NYU Langone Medical Center, a co-author, traveled to many European museums carrying a microscribe digitizer, the instrument used to collect 3D coordinate data from the fossils studied in this work, as spatial information may be missed using traditional morphometric methods. "We interpreted our findings using the different strengths of the team members," Dr. Márquez said, "so that we can have a 'feel' for where these Neanderthals may lie along the modern human spectrum."

Co-author William Lawson, MD, DDS, vice-chair and the Eugen Grabscheid research professor of otolaryngology and director of the Paleorhinology Laboratory of the Icahn School of Medicine at Mount Sinai, notes that the external nasal aperture of the Neanderthals approximates some modern human populations but that their midfacial prognathism (protrusion of the midface) is startlingly different. That difference is one of a number of Neanderthal nasal traits suggesting an evolutionary development distinct from that of modern humans. Dr. Lawson's conclusion is predicated upon nearly four decades of clinical practice, in which he has seen over 7,000 patients representing a rich diversity of human nasal anatomy.

Distinguished Professor Jeffrey T. Laitman, PhD, also of the Icahn School of Medicine and director of the Center for Anatomy and Functional Morphology, and Eric Delson, PhD, director of the New York Consortium in Evolutionary Primatology or NYCEP, are also co-authors and are seasoned paleoanthropologists, each approaching their fifth decade of studying Neanderthals. Dr. Delson has published on various aspects of human evolution since the early 1970's.

Dr. Laitman states that this article is a significant contribution to the question of Neanderthal cold adaptation in the nasal region, especially in its identification of a different mosaic of features than those of cold-adapted modern humans. Dr. Laitman's body of work has shown that there are clear differences in the vocal tract proportions of these fossil humans when compared to modern humans. This current contribution has now identified potentially species-level differences in nasal structure and function.

Dr. Laitman said, "The strength of this new research lies in its taking the totality of the Neanderthal nasal complex into account, rather than looking at a single feature. By looking at the complete morphological pattern, we can conclude that Neanderthals are our close relatives, but they are not us."

Ian Tattersall, PhD, emeritus curator of the Division of Anthropology at the American Museum of Natural History, an expert on Neanderthal anatomy and functional morphology who did not participate in this study, stated, "Márquez and colleagues have carried out a most provocative and intriguing investigation of a very significant complex in the Neanderthal skull that has all too frequently been overlooked." Dr. Tattersall hopes that "with luck, this research will stimulate future research demonstrating once and for all that Homo neanderthalensis deserves a distinctive identity of its own."

Source: SUNY Downstate Medical Center

How culture influences violence among the Amazon's ‘fierce people'

In this mid-1960s photo, men from two Yanomamo villages in the Amazon engage in nonhostile combat to determine the strength and fighting prowess of potential alliance partners. A new study from the University of Utah and University of Missouri indicates the Yanomamo -- who engaged in killing to gain status in past decades -- often formed alliances with men in different villages when they attacked and killed people in other communities, then married their allies' sisters or daughters. The idea is they fought like a 'band of brothers-in-law' more than a closely related 'band of brothers,' fathers and sons from a single community. [show less] Credit: Napoleon Chagnon

When Yanomamö men in the Amazon raided villages and killed decades ago, they formed alliances with men in other villages rather than just with close kin like chimpanzees do. And the spoils of war came from marrying their allies' sisters and daughters, rather than taking their victims' land and women.

Those findings -- which suggest how violence and cooperation can go hand-in-hand and how culture may modify any innate tendencies toward violence -- come from a new study of the so-called "fierce people" led by provocative anthropologist Napoleon Chagnon and written by his protégé, University of Utah anthropologist Shane Macfarlan.

Macfarlan says the researchers had expected to find the Yanomamö fought like "bands of brothers" and other close male kin like fathers, sons and cousins who live in the same community and fight nearby communities. That is how fights are conducted by chimpanzees -- the only other apes besides humans that form coalitions to fight and kill.

Instead, "a more apt description might be a 'band of brothers-in-law,'" in which Yanomamö men ally with similar-age men from nearby villages to attack another village, then marry their allies' female kin, Macfarlan, Chagnon and colleagues write in the study, published this week in the journal Proceedings of the National Academy of Sciences.

The study provides a mechanism to explain why Yanomamö warriors in a 1988 Chagnon study had more wives and children than those who did not kill.

"We are showing these guys individually get benefits from engaging in killing," Macfarlan says. "They're getting long-term alliance partners -- other guys they can trust to get things done. And they are getting marriage opportunities."

Since his 1968 book "Yanomamö: The Fierce People," Chagnon has been harshly criticized by some cultural anthropologists who claim he places undue emphasis on genes and biology as underpinnings of human violence, based on his 1964-1993 visits to the Yanomamö. Defenders such as Macfarlan say Chagnon takes a much more balanced view, and that "it's never a genes-versus-culture argument. They operate in tandem."

Chagnon got what was seen as vindication in 2012 when he was elected to the National Academy of Sciences. The new study, with Macfarlan as first author and Chagnon as senior author -- is Chagnon's inaugural PNAS article as a member.

Macfarlan joined the University of Utah faculty this year an assistant professor of anthropology. He worked as Chagnon's postdoctoral fellow at the University of Missouri from January 2013 to June 2014. Chagnon and Macfarlan conducted the study with two Missouri colleagues: anthropologists Robert S. Walker and Mark V. Flinn.

Models of Warfare

The Yanomamö -- hunters and farmers who live in southern Venezuela and northern Brazil -- once gained social status as "unokai" for killing.

Up to 20 Yanomamö (pronounced yah-NO-mama, but also spelled Yanomami or Yanomama) would sneak up on another village at dawn, "shoot the first person they saw and then hightail back home," Macfarlan says. Some Yanomamö men did this once, some up to 11 times and some never killed. (Data for the study, collected in the 1980s, covered somewhat earlier times when spears, bows and arrows were the primary weapons.)

Macfarlan says the classic debate has been, "does warfare in small-scale societies like the Yanomamö resemble chimpanzee warfare?" -- a theory known as the "fraternal interest group" model, in which bands of brothers, fathers, sons and paternal uncles all living in the same community fight other similar communities.

The new study asked whether Yanomamö killing follows that model or the "strategic alliance model," which the researchers dub the "band of brothers-in-law" model. This model -- supported by the study's findings -- indicates that Yanomamö men form alliances not with close kin from the same community, but with men from other communities. After killing together, a bond is formed and they often marry each other's daughters or sisters and move into one or the other's village or form a new village.

"When we started off this project, we all assumed it would be the chimpanzee-like model. But in human groups we have cultural rules that allow us to communicate with other communities. You certainly don't see chimpanzees doing this."

Is the study a retreat from what Chagnon's critics see as too much focus on genetic and biological underpinnings of violence? Macfarlan says no, that Chagnon "has never been as all-biology as people have painted him. Most of his published research shows how unique cultural rules make the Yanomamö an interesting group of people."

Earlier research suggested that for chimps, warfare is adaptive in an evolutionary sense, and that it also benefits small-scale human societies. The new study asked, "If warfare is adaptive, in what way do the adaptive benefits flow?" Macfarlan says.

"Some people, myself included, said, to the victor goes the spoils, because if you conquer another territory, you might take their land, food or potentially their females."

But the new study indicates "the adaptive benefits are the alliances you build by perpetrating acts of warfare," he adds. "It's not that you are taking land or females from the vanquished group, but for the Yanomamö, what you acquire is that you can exchange resources with allies, such as labor and, most importantly, female marriage partners."

The study's findings that the Yanomamö form strategic alliances to kill suggest that "our ultracoooperative tendencies tend to go hand-in-hand with our ultralethal tendencies," Macfarlan says. "We show a relationship between cooperation and violence at a level unseen in other organisms." That may seem obvious for allied nations in modern wars, but "we're saying that even in small-scale societies this is the case."

How the Study was Conducted

The new study analyzed data collected by Chagnon in the 1980s, when about 25,000 Yanomamö lived in about 250 villages ranging from 25 to 400 people.
The study examined 118 Yanomamö warriors or unokai who had killed a total of 47 people by forming raiding parties of two to 15 men. The researchers analyzed the relationships between every possible pair of men in those raiding parties. Among the 118 unokai men, there were 509 possible pairs. Macfarlan says the findings revealed surprises about the relationship between co-unokai -- pairs of men who kill together:

-- Only 22 percent of men who kill together were from the same lineage.

-- Only 34 percent of co-unokai pairs were from the same place of birth. "Guys who come from different places of birth are more likely to kill together."

-- Among co-killers known to be related, a majority were related on their mother's side rather than their father's side -- more evidence of forming alliances beyond the immediate paternal kinship group. In Yanomamö culture, true kin are viewed as being on the paternal side, while maternal relatives are seen as belonging to another social group.

-- The Yanomamö preferred forming coalitions with men within a median of age difference of 8 years. "The more similar in age, the more likely they will kill multiple times," Macfarlan says.

-- Of the 118 unokai, 102 got married in a total of 223 marriages to 206 women. Of married killers, 70 percent married at least one woman from the same paternal line as an ally in killing. And "the more times they kill together, the more likely they are going to get marriage partners from each other's family line," Macfarlan says.

-- As a result, "The more times the guys kill together, the more likely they are to move into the same village later in life, despite having come from different village."

The study found allies-in-killing often are somewhere between maternal first and second cousins, Macfarlan says. Under Yanomamö rules, a man's ideal marriage partner is a maternal first cousin, who would be the offspring of your mother's brother. He says Yanomamö rules allow marriage to a maternal first cousin, but not a paternal first cousin.

Despite debate over the biological roots of deadly coalitions in chimps and humans, the new study shows how culture can make it "uniquely human" because if Yanomamö men "kill together, they are plugged into this social scene, this marriage market," Macfarlan says. "They are playing the game of their culture."

Source: University of Utah

Ancient auditory illusions reflected in prehistoric art?

Here are prehistoric paintings of hoofed animals in a cave with thunderous reverberations located in Bhimbetka, India. Credit: S. Waller

During the 168th Meeting of the Acoustical Society of America (ASA), to be held October 27-31, 2014 at the Indianapolis Marriott Downtown Hotel, Steven J. Waller, of Rock Art Acoustics, will describe several ways virtual sound images and absorbers can appear supernatural.

"Ancient mythology explained echoes from the mouths of caves as replies from spirits, so our ancestors may have made cave paintings in response to these echoes and their belief that echo spirits inhabited rocky places such as caves or canyons," explained Waller.

Just as light reflection gives an illusion of seeing yourself duplicated in a mirror, sound waves reflecting off a surface are mathematically identical to sound waves emanating from a virtual sound source behind a reflecting plane such as a large cliff face. "This can result in an auditory illusion of somebody answering you from within the rock," Waller said.

Echoes of clapping can sound similar to hoof beats, as Waller pointed out, while multiple echoes within a cavern can blur together into a thunderous reverberation that mimics the sound of a herd of stampeding hoofed animals.

"Many ancient cultures attributed thunder in the sky to 'hoofed thunder gods,' so it makes sense that the reverberation within the caves was interpreted as thunder and inspired paintings of those same hoofed thunder gods on cave walls," said Waller. "This theory is supported by acoustic measurements, which show statistically significant correspondence between the rock art sites and locations with the strongest sound reflection."

Other acoustical characteristics may have also been misinterpreted by ancient cultures unaware of sound wave theory. Waller noticed a resemblance between an interference pattern and Stonehenge, so he set up an interference pattern in an open field with just two flutes "droning the same note" to explore what it would sound like.

"The quiet regions of destructive sound wave cancellation, in which the high pressure from one flute cancelled the low pressure from the other flute, gave blindfolded subjects the illusion of a giant ring of rocks or 'pillars' casting acoustic shadows," Waller said.

He traveled to England and demonstrated that Stonehenge does indeed radiate acoustic shadows that recreate the same pattern as interference. "My theory that musical interference patterns served as blueprints for megalithic stone circles -- many of which are called Pipers' Stones -- is supported by ancient legends of two magic pipers who enticed maidens to dance in a circle and turned them all into stones," Waller noted.

There are several important implications of Waller's research. Perhaps most significantly, it demonstrates that acoustical phenomena were culturally significant to early humans -- leading to the immediate conclusion that the natural soundscapes of archaeological sites should be preserved in their natural state for further study and greater appreciation.

"Even today, sensory input can be used to manipulate perception and lead to illusions inconsistent with scientific reality, which could have interesting practical applications for virtual reality and special effects in entertainment media," Waller said. "Objectivity is questionable, because a given set of data can be used to support multiple conclusions."

The history of humanity is full of such misinterpretations, such as the visual illusion that the sun moves around the earth. "Sound, which is invisible and has complex properties, can easily lead to auditory illusions of the supernatural," he added. "This, in turn, leads to the more general question: what other illusions are we living under due to other phenomena that we are currently misinterpreting?"

Presentation #2aAA11, "Virtual sound images and virtual sound absorbers misinterpreted as supernatural objects," by Stephen J. Waller will take place on Tuesday, October 28, 2014. The abstract can be found by searching for the presentation number here: https://asa2014fall.abstractcentral.com/planner.jsp

Source:  Acoustical Society of America (ASA)

Uncovering one of humankind’s most ancient lineages

A Khoisan hunter/gatherer with his bow and arrows. Credit: Image courtesy of Nanyang Technological University

Scientists at Nanyang Technological University (NTU Singapore) and Penn State University in the United States have successfully discovered one of modern humans' ancient lineages through the sequencing of genes.

A geneticist from NTU, Professor Stephan Christoph Schuster, who led an international research team from Singapore, United States and Brazil, said this is the first time that the history of humankind populations has been analysed and matched to Earth's climatic conditions over the last 200,000 years.
Their breakthrough findings are published today (4 Dec) in Nature Communications.

The team has sequenced the genome of five living individuals from a hunter/gatherer tribe in Southern Africa, and compared them with 420,000 genetic variants across 1,462 genomes from 48 ethnic groups of the global population.

Through advanced computation analysis, the team found that these Southern African Khoisan tribespeople are genetically distinct not only from Europeans and Asians, but also from all other Africans.

The team also found that there are individuals of the Khoisan population whose ancestors did not interbreed with any of the other ethnic groups for the last 150,000 years and that Khoisan was the majority group of living humans for most of that time until about 20,000 years ago.

Their findings mean it is now possible to use genetic sequencing to reveal the ancestral lineage of any ethnic group even up to 200,000 years ago, if non-admixed individuals are found, like in the case of the Khoisan. This will show when in history there have been important genetic changes to an ancestral lineage due to intermarriages or geographical migrations that may have occurred over the centuries.

"Khoisan hunter/gatherers in Southern Africa have always perceived themselves as the oldest people," said Prof Schuster, an NTU scientist at the Singapore Centre on Environmental Life Sciences Engineering (SCELSE) and a former Penn State University professor.

"Our study proves that they truly belong to one of mankind's most ancient lineages, and these high quality genome sequences obtained from the tribesmen will help us better understand human population history, especially the understudied branch of mankind such as the Khoisan.

"The new data gathered will also enable scientists to better understand how the human genome has evolved and hopefully lead to more effective treatment options for certain genetic diseases and illnesses."

Of the five tribesmen who were the oldest members of the Ju/'hoansi tribe and other tribes living in protected areas of northwest Namibia, two individuals were found to have a genome which had not admixed with other ethnic groups.

The Ju/'hoansi tribe was made famous in the 80s and 90s by the box-office hit movie series "The Gods Must Be Crazy." The main character of the series was a hunter/gatherer tribesman, played by Nǃxau, a bushman.

The research paper's first author, Dr Hie Lim Kim, a SCELSE senior research fellow, said "it was very surprising that this group apparently did not intermarry with non-Khoisan neighbours for thousands of years." This is because the Khoisan peoples and the rest of modern humanity shared their most recent common ancestor around 150,000 years ago.

The current Khoisan culture and tradition, where marriage occurs either among Khoisan groups or results in female members leaving their tribes after marrying non-Khoisan men, appears to be long-standing.

"A key finding from this study is that even today after 150,000 years, single non-admixed individuals or descendants of those who did not interbreed with separate populations can be identified within the Ju/'hoansi population, which means there might be more of such unique individuals in other parts of the world," added Dr Kim.

The Khoisan tribespeople participating in this study had parts of their genomes sequenced in an earlier study by the same team in 2010. The new study generated complete genome sequences at high quality, which enabled the analysis of admixture and population history. The availability of such high quality Southern African genomes will allow further investigation of the population history of this largely understudied branch of humankind at high resolution.

This research project involving six investigators was led by NTU and Penn State University. Other institutions participating in the study include the Ohio State University and Sao Paulo State University, Brazil.

Moving forward, Prof Schuster added that they will be looking to find more non-admixed individuals who are in the other parts of the world, such as in South Asia and South America, where uncontacted tribes still exist. The team will also be seeking more funding to further their research which will have large impact on the study of life sciences.

Source: Nanyang Technological University

Oldest stone tool ever found in Turkey discovered

Stone tool approximately 1.2 million years old. Credit: Image courtesy of University of Royal Holloway London

Scientists have discovered the oldest recorded stone tool ever to be found in Turkey, revealing that humans passed through the gateway from Asia to Europe much earlier than previously thought, approximately 1.2 million years ago.

According to research published in the journal Quaternary Science Reviews, the chance find of a humanly-worked quartzite flake, in ancient deposits of the river Gediz, in western Turkey, provides a major new insight into when and how early humans dispersed out of Africa and Asia.

Researchers from Royal Holloway, University of London, together with an international team from the UK, Turkey and the Netherlands, used high-precision equipment to date the deposits of the ancient river meander, giving the first accurate timeframe for when humans occupied the area.

Professor Danielle Schreve, from the Department of Geography at Royal Holloway, said: "This discovery is critical for establishing the timing and route of early human dispersal into Europe. Our research suggests that the flake is the earliest securely-dated artefact from Turkey ever recorded and was dropped on the floodplain by an early hominin well over a million years ago."

The researchers used high-precision radioisotopic dating and palaeomagnetic measurements from lava flows, which both pre-date and post-date the meander, to establish that early humans were present in the area between approximately 1.24 million and 1.17 million years ago. Previously, the oldest hominin fossils in western Turkey were recovered in 2007 at Koçabas, but the dating of these and other stone tool finds were uncertain.

"The flake was an incredibly exciting find," Professor Schreve said. "I had been studying the sediments in the meander bend and my eye was drawn to a pinkish stone on the surface. When I turned it over for a better look, the features of a humanly-struck artefact were immediately apparent.

"By working together with geologists and dating specialists, we have been able to put a secure chronology to this find and shed new light on the behaviour of our most distant ancestors."

Source: University of Royal Holloway London

New insights into origins of agriculture could help shape future of food

Wheat field (stock image). Agricultural decisions made by our ancestors more than 10,000 years ago could hold the key to food security in the future, according to new research by the University of Sheffield. Credit: © igor / Fotolia

Agricultural decisions made by our ancestors more than 10,000 years ago could hold the key to food security in the future, according to new research by the University of Sheffield.

Scientists, looking at why the first arable farmers chose to domesticate some cereal crops and not others, studied those that originated in the Fertile Crescent, an arc of land in western Asia from the Mediterranean Sea to the Persian Gulf.

They grew wild versions of what are now staple foods like wheat and barley along with other grasses from the region to identify the traits that make some plants suitable for agriculture, including how much edible seed the grasses produced and their architecture.

Dr Catherine Preece, who worked on the study with colleagues from the University's Department of Animal and Plant Sciences and Department of Archaeology, said: "Our results surprised us because numerous other grasses that our ancestors ate, but we do not, can produce just as much seed as wild wheat and barley. It is only when these plants are grown at high densities, similar to what we would find in fields, that the advantage of wild wheat and barley is revealed."

The study identified two key characteristics shared by the wild relatives of current crop plants. Firstly they have bigger seeds, which means they grow into bigger seedlings and are able to get more than their fair share of light and nutrients, and secondly, as adult plants they are less bushy than other grasses and package their big seeds onto fewer stems. This means crop wild relatives perform better than the other wild grasses that they are competing with and are better at growing close together in fields, making them ideal for using in agriculture.

"The results are important because our expanding human population is putting increasing demands on food production," said Dr Preece.

"Before humans learnt how to farm, our ancestors ate a much wider variety of grasses. If we can understand what traits have made some grasses into good crops then we can look for those characteristics in other plants and perhaps identify good candidates for future domestication."

She added: "To shape the future we must understand the past, so the more we can discover about the origins of agriculture, the more information we will have to help us tackle the challenges that face modern day food production."

So far the researchers have been conducting their experiments in greenhouses and their results indicate that the traits affecting how plants compete with each other are crucial factors to determining the success of a crop.

The team now plan to observe how the plants interact in their natural environment by growing them in experimental fields in Turkey, the heart of the Fertile Crescent. They hope that their experiments will yield another crop of important results.

"Cereal breeders are taking an increasing interest in modern crops' wild relatives as a source of useful traits that may help to increase yields or increase resilience to climate change, and our work should help in this process," said Dr Preece.

Dr Preece presented the results of this study to the joint British Ecological Society and the French Ecological Society 11 December 2014 in the Grand Palais, Lille.

Source: University of Sheffield

Home on the range: Cattle ranching in the Amazon

Rubber tapper children ride their steer home from school in the Brazilian state of Acre.
Credit: Image courtesy of University of California - Santa Barbara

In a paper published in the current issue of the journal Human Organization, UC Santa Barbara anthropologist Jeffrey Hoelle takes a look at the rise of cattle ranching in the Brazilian state of Acre and the processes that brought it to one of the greenest corners of western Amazonia.

According to Hoelle, an assistant professor of anthropology, the Amazonian research on cattle usually falls into one of two camps: documentation of the environmental consequences of cattle raising -- the leading driver of Amazonian deforestation -- or analysis of the ways that policies and markets interact to make cattle and pasture more profitable than the standing forest. His article aims to expand the study of Amazonian cattle raising to include "cattle culture," the positive cultural constructions associated with a cattle-raising lifestyle that contribute to its appeal over other ways of using the land.

In Acre, Hoelle writes, "the rubber tapper movement protested the arrival of cattle ranching in the 1980s, capturing worldwide attention with a message of sustainable forest-based development. Across Amazonia, groups who once opposed or were displaced by cattle are now adopting it, including Acrean rubber tappers and colonists."

Using primary data he collected among rural and urban groups in Acre, Hoelle demonstrates, through a discussion of two processes that result in very different types of cultural expression, how cattle culture emerged in this unlikely place.

On the one hand, he notes, the subsistence uses of cattle led to cultural beliefs that were based on interdependence and resembled cattle complexes from other parts of the world. Yet local economic relationships with cattle could not explain the explosion of a "cauboi" (cowboy) model in which human control of cattle and nature was celebrated by men and women with shiny belt buckles, tight jeans, boots and a love of rodeos and "sertananeja" or "contri" (country) music.

Rubber tapper Jatobá Rocha was hesitant about cattle when Hoelle first met him in 2007. A year later, however, he bought a young bull named Tchoa, who quickly became a member of the family, pulling his own weight -- literally, with an oxcart -- and serving as a means of transportation for the Rochas.

Hoelle explained that people raise cattle all over the world in different ways, from subsistence pastoralism in East Africa to large-scale capitalist ranching in the Americas, with smallholders who fall somewhere in between these economic and ecological systems. In traditional nomadic pastoralism, humans regarded their cattle as individuals -- as the Rochas do Tchoa -- and develop an emotional connection with them. With large-scale ranching, cattle are a nameless commodity.

"For the cowboys and ranchers, the objective is to raise cattle as if they were a crop to be harvested at the right time," Hoelle said. "You don't want to hurt the herd to the extent that you'll jeopardize your investment, but you do need to dominate it." This economic relationship is recreated symbolically in rituals such as rodeos, he noted.
"If, however, you're relying on a cow for its milk, or if you're going to ride it to the store, you have to establish a relationship with the animal," he continued. Deep cultural connections form from that relationship, such as India's "sacred cow" or the cattle complex in East Africa. Hoelle argued the same thing happens deep in the heart of capitalist ranching in the Amazon.

He emphasized that it isn't necessarily ranching/pastoralism or capitalism/subsistence that explains the type of cattle culture that emerges, but rather the type of relationship that humans have with animals to secure products or services from them. "This really became apparent when I stopped looking at the ways that cowboys roughed up the cattle and focused instead on the affection they showed their horses," Hoelle continued. "They'd name their horses, hug them around the neck and nudge them playfully, and probably punch you if you asked about eating their beloved equine."

For the cowboys, horses were essential economic tools for securing the production of cattle; whereas for smallholders, the cattle served a similar function in terms of daily reliance. In both cases, cultural beliefs develop to protect vital resources.

Since the arrival of cattle in Acre, Hoelle said, these animals have been surrounded by violence, deforestation and displacement. "It is surprising that cattle raising and cattle culture have expanded across Amazonia, and especially in Acre," he commented. "It is also troubling for those of us concerned with sustainable alternatives to cattle raising. My point is that you have to put that aside for the moment and attempt to understand why it makes sense for those adopting it."

Understanding the appeal of the cowboy in the Amazon rainforest is critical to understanding the appeal of cattle raising, he noted. "The cowboy persona is something people strive for. It's very strong there, and really important in terms of the way people interact with nature," Hoelle said. "Being the strong manly type who can face the forest and transform it into this nice uniform pasture full of big domesticated animals is very powerful in the way it communicates ideals of masculinity, modernity and development."

From a distance of thousands of miles, it's easy for us here in the U.S. to decry the Acreans' decimation of the rainforest to expand cattle-grazing land. Our instinct is to preserve the rainforest because of its vital contribution to the world. "But those who are living it see themselves in the same way pioneers and settlers have throughout history. There is a drive to tame the frontier -- to control or cultivate nature," Hoelle explained. While this tendency has declined in the U.S., it remains front and center for those attempting to make a living in a place where people really do feel that they are under constant assault from the forest, he noted. In this context, the cowboy is an appealing figure, while here it might be more common to romanticize the Indians.

Hoelle, the author of the forthcoming book, "Rainforest Cowboys: The Rise of Ranching and Cattle Culture in Western Amazonia," emphasized that crafting appropriate policy solutions requires an understanding of the interlinked political, economic and cultural features of Amazonian cattle raising.

Source: University of California - Santa Barbara

Remote surveillance may increase chance of survival for 'uncontacted' Brazilian tribes

Members of an uncontacted tribe in the Brazilian state of Acre, as seen from satellite images.
Photo courtesy of Government of Brazil.
Credit: Image courtesy of University of Missouri-Columbia

Lowland South America, including the Amazon Basin, harbors most of the last indigenous societies that have limited contact with the outside world. Studying these tribes, located deep within Amazonian rainforests, gives scientists a glimpse at what tribal cultures may have been like before the arrival of Europeans. Now, researchers at the University of Missouri have used satellite images to assess the demographic health of one particular village of isolated people on the border between Brazil and Peru. Remote surveillance is the only method to safely track uncontacted indigenous societies and may offer information that can improve their chances for long-term survival.

Rob Walker, an assistant professor of anthropology in the College of Arts and Science at MU, collaborated with Marcus Hamilton, postdoctoral fellow at the Santa Fe Institute and adjunct assistant professor of anthropology at the University of New Mexico. They used Google Earth satellite imagery to estimate the area of the fields and the size of the village belonging to the tribe, as well as the living area of the tribe's temporary housing, and compared that with similar estimates for 71 other Brazilian indigenous communities.

"We found that the estimated population of the village is no more than 40 people," Walker said. "A small, isolated village like this one faces an imminent threat of extinction. However, forced contact from the outside world is ill-advised, so a non-invasive means of monitoring the tribe is recommended. A remote surveillance program using satellite images taken periodically of this group would help track the movements and demographic health of the population without disrupting their lives."

Using information captured from remote surveillance, scientists can help shape policies that mitigate the threats of extinction including deforestation, illegal mining and colonization in these remote areas. Additionally, surveillance also can help locate isolated villages, track patterns of migration over time, and inform and create boundaries or buffer zones that would allow tribes to stay isolated, Walker said.
"Close to 100 uncontacted groups are thought to currently exist in Amazonia," Walker said.

"Deforestation, cattle ranching, illegal mining, and outside colonization threaten their existence. Most of these tribes are swidden horticulturalists and so their slash-and-burn fields are observable in satellite images. But, they do move around, sometimes in response to external threats, and this movement requires constant monitoring if there is to be any hope of preserving their habitat and culture."

The study, "Amazonian societies on the brink of extinction," was published online in The American Journal of Human Biology.

Source: University of Missouri-Columbia.