Search Results (25)

The subtropics are affected by severe climate change, which may induce heat stress in animals. Moreover, the region is significantly seasonal; hence, mitigating climate risks and implementing climate adaptation measures are necessary. Sustainable Development Goals 1, 2, and 13 call for no poverty, zero hunger, and climate action. These are the most severe problems affecting food security in the modern world. Food security refers to a situation in which all people have physical, social, and economic access to sufficient, proper, and healthy food that satisfies their dietary requirements. Nevertheless, the projected increase in the human population implies a greater demand for employment opportunities; hence, developing countries are building more industrial areas. The burning of fossil fuels in various industries potentiates climate change and environmental pollution. It is predicted that the ecological temperature will increase by almost 2.3–4.8 °C by 2100 due to climate change. Agriculture and animal products remain vital in Africa as drivers of the economy and transformation for sustainable livelihood and development. Sheep production has long been used as a source of income and livelihood and provides jobs for people who live in rural areas. It is also sometimes used for ritual ceremonies and to pay penalties to local authorities. Nevertheless, sheep have been identified to be sensitive to heat stress, characterized by low reproductive performance, low microbiota quantities, and poor general health. There are different strategies for mitigating heat stress; however, many smallholder farmers have limited access to education and lack the financial support required to incorporate artificial shade and plant trees for shade to limit heat stress. In this review, we aim to understand the effects of environmental heat stress on sheep production and reproductive performance. Based on this review, it can be concluded that heat stress can threaten food security if not addressed, especially for farmers who depend on sheep rearing. As a result, future studies are recommended to understand different adaptation methods that can be used to mitigate the heat stress effect on sheep productivity, reproductivity, and general health. Full article

Rock imagery in the Puebloan region of the American Southwest often combines elements from different animal, human, plant, and natural sources. Blended elements may depict or refer to other-wordly states of existence or to creation narratives. Beings with combined elements can shift from shapes familiar in the present world and transport the viewer’s frame of reference to the spirit world. Puebloan belief in layering worlds below and above the present world is an important underlying social construct. Other worlds, especially those below, refer to past mythical times when animals and humans existed in primordial forms or were not fully formed, or may refer to the land of the dead or the underworld. Certain animal forms may have been selected because they are spirit guides, have specific powers, or were guardian-gods of cardinal directions. Some animals, such as birds, were chosen as messengers of prayers or offerings, while others (such as bears) had healing powers. The placement of images on the landscape or in relation to natural features imparts added power to the imagery. Ambiguity and multiple meanings also enhance these powers and incorporate concepts of emergence and transformation. Some images refer to the transformation that occurs when dancers wear kachina masks and then assume the attributes of those kachinas. Examples will be presented from images dating to the pre-European contact period (1300 to 1540 AD) found at Petroglyph National Monument, in the central Rio Grande valley of New Mexico. Comparisons to painted wall murals in kivas (ceremonial rooms) made during the same time period are presented. Full article

Biomass energy is a significant yet often overlooked energy source in many developing nations, particularly in households where it is utilized in highly inefficient ways. This inefficiency stems from the direct combustion of wood, charcoal, leaves, agricultural residues, and animal dung for cooking purposes. A substantial portion of the Ethiopian population relies on traditional biomass energy, a dependence influenced by socioeconomic factors and residential location. In this study, we focus on traditional coffee vendors operating on the streets of Bahir Dar who utilize traditional biomass for coffee preparation. We aim to investigate the accessibility and health implications of traditional biomass utilization among these women coffee vendors. We employed a mixed-methods research approach with a concurrent research design to achieve our objectives. Data were analyzed quantitatively through descriptive statistics and qualitatively through thematic analysis. Both the descriptive and textual data indicate that women traditional coffee vendors (WTCVs) rely on traditional biomass energy because customers expect the ceremonies to be performed using it, as it holds significant traditional and cultural value. While traditional biomass energy is relatively accessible, the vendors’ limited income often restricts their ability to secure it consistently. Consequently, their dependence on traditional biomass, combined with poor working conditions, negatively impacts their respiratory health and heightens the risk of burns and injuries. Full article

Girsu, the modern site of Tello (southern Iraq), represents one of the earliest known urban centres of the ancient world, along with Uruk, Eridu, and Ur. During the 3rd millennium BCE (3000–2000 BCE), Girsu was revered as the sanctuary of the Sumerian heroic deity Ningirsu, who fought with supernatural beasts and made possible the introduction of irrigation and agriculture in Sumer. While much is known about the gods, their roles, and rituals inside the temples, there is little textual or archaeological evidence concerning the rituals that took place in the large open-air plazas adjacent to the temples. These areas within the sacred precinct were where the general population would gather to participate in festivals and ceremonies to honour the gods. To better understand the ancient cultic realm in southern Mesopotamia, an in-depth investigation of a favissa (ritual pit) discovered within the sacred precinct at Girsu was undertaken. The excavations recovered a large quantity of ceramics and animal remains that had been used for ritual purposes. Through the study of archaeological remains of cultic spaces at Girsu, information on ritual behaviour such as sacrificial animal slaughtering and consumption for the purpose of feasting, the types of libations provided to quench the thirst of the gods, and the distance travelled to take part in the annual festivals to pay homage to the patron god of their sacred city were explored. Analysis of the associated ceramics, cuneiform texts, and zooarchaeological remains (including stable isotope data), allowed a multi-faceted and integrative approach to better understand ceremonial behaviour and ritual feasting in this sacred city. New insights into communal and performative participation in ceremonies, especially by non-elite individuals, are generated. These data increase our knowledge not only of how Girsu’s citizens organised their sacred spaces and religious festivals, but also of how they behaved in order to satisfy the ever-demanding needs of their gods. Full article

Slavonia is the most developed agricultural region in Croatia. With rich and fertile soils that have enabled the cultivation of a wide variety of fruits, vegetables, and cereals, Slavonia has always met the food needs of its population. Today, the biocultural diversity of local varieties and semi-natural vegetation has irretrievably disappeared. Our aim was to document the remaining local knowledge of plant use in this area through in-depth semi-structured interviews, which were conducted in 2022–2023. All possible aspects of the use of plants and fungi were recorded as food, animal feed, medicine, construction, jewelry, rituals and ceremonies, dyes, etc. The names and uses of local plant varieties were also recorded. The results show 1702 entries—a total of 296 plant taxa from 76 families and 28 fungi from 16 families. The most frequently named plants were: Urtica dioica, Robinia pseudoacacia, Rosa canina, and Sambucus nigra. The plants with the greatest variety of uses were Morus alba, Rosmarinus officinalis, Triticum aestivum, and Zea mays. Interesting uses were identified. The leaves of the ornamental plant Hosta sieboldiana are still used today as food for wrapping meat with rice, the aquatic plant Trapa natans is eaten like chestnuts, and Pteridium aquilinum was once consumed as a vegetable. In addition, Ambrosia artemisiifolia and Sambucus ebulus were given to horses to prevent and avoid blood poisoning. Some forest species had a special significance and were revered or favored. The most frequently mentioned edible fungi were Boletus sp., Cantharellus cibarius, and Lactarius piperatus. Auricularia auricula-judae is the only species stated to have been used exclusively as a raw snack. Evidence of edible use of Sarccoscypha coccinea, which was reported as traditionally consumed in the past, was of particular interest. Despite the modernization and agricultural nature of the region, many interesting uses of plants and fungi were identified. Further efforts should be directed towards documenting this knowledge to facilitate its dissemination in the communities that possess it, or at least to preserve it for future generations. Full article

The “ceremonial” forms of swords and daggers—that is, bladed weapons decorated with precious metals—occupy a special place in the culture of the early nomads. For the Scythian period, we know at least 76 ceremonial objects from 61 sites, corresponding to 3.5% of the total sample. More than half of the finds come from the northern Black Sea region (mainly Ukraine). Ceremonial forms are represented in all morphological categories (from daggers to extra-long swords), but their distribution is slightly different. Most akinakai belong to the average and long swords. Most Scythian akinakai in Eurasia belong to the dagger and short sword groups. Although most Scythian swords and daggers fall into the Middle Scythian period, most ceremonial forms belong to the last phase of Classical Scythian culture. This period is a veritable “golden autumn” of Scythia with its huge royal burial mounds and abundance of gold, perfectly illustrating our argument that conspicuous consumption coincides with periods of political and social instability. After the peak of the proliferation of ceremonial akinakai in the third quarter of the 4th century BC, we observe a generation later the complete disappearance of Classical Scythian culture, along with its characteristic weapons, horse harnesses, and animal style. Full article

Humans have developed a special relationship with some animal species throughout history, even though these animals were never domesticated. Based on raptors, bears, beavers, and elks, the question of whether there are similarities between the perception of these animals that triggered a special kind of fascination in humans and how the relationship between humans and these animals changed between Mesolithic age and medieval times is addressed. As we demonstrate, the categorical antagonism between ‘animal’ and ‘human’ is a concept that saw different kinds of influence, from the advent of sedentarism and husbandry to Christianity and from philosophical thinking in Classical Antiquity and the Period of Enlightenment. In prehistory and early history, we find different, opposing world views across time, cultures, and periods. Differences between animals and humans have been considered as fluid, and humans have had to engage with animals and their needs. The well-known and famous ‘bear ceremonies’ attested to different peoples and times were not unique, but were a part of belief systems that also included other animal species. Among the considered animals, certain raptor species attracted the attention of humans who tried to establish contact with them, as companions, whereas bears were almost ‘disguised humans’ due to all their similarities with humans, but they were also tabooed beings whose real names had to be avoided. Full article

The transformation due to climate change of the high Alpine mountains is intensifying. A real disruption in the perception of this milieu and in the ways of interacting with it is ongoing, as evidenced by recent funeral ceremonies organised for disappearing glaciers. The investigation and documentation of the alternative interactions with mountain entities, such as glaciers, is challenging the very existence of the “Great Divide” that modernity has supposedly created between humans and non-humans. Through ethnographic observations and semi-directed interviews, the conducted study uncovers in the Valais Alps and in the Mont Blanc massif the hidden relationships developed with their environment by high-mountain people, such as glaciologists, mountain guides, or crystal hunters. It shows how they relate with specific glaciers or rock walls, listen to them, see them as living and dying, and build up new attention schemes and forms of attachments. It, therefore, allows a first characterisation of what may be akin to a form of animism in a Western context, reputedly naturalistic. Full article

Deagrarianisation amongst smallholder farmers is a growing phenomenon globally, driven by a complex array of context-specific and higher-scale factors. Most research has focused on declines in arable cropping, with relatively little regard to the deagrarianisation dynamics associated with livestock ownership, yet the two are often linked through the need for draught power for ploughing. Here, we report on a survey of 293 rural households in 10 rural villages in the Eastern Cape province, South Africa, where we ascertained whether ownership of cattle, goats, sheep and pigs had changed over the previous 15 years and what were the underlying reasons for any changes at both village- and household-scale. The majority felt that there had been a decline in the number of households keeping livestock and the number of animals in the village. Additionally, a clear majority of owners for each type of livestock stated that their households currently have fewer animals than 15 years ago. The main reasons for declines were that their animals had died due to drought or disease, theft, or they had sold them because of financial needs. There was a positive association between the keeping of cattle and field cultivation. Despite these general declines, two-thirds of households currently without livestock wished that they had some, primarily for use in cultural ceremonies/rituals or for income. This study shows the deagrarianisation processes in the region also apply to the livestock sector despite the significance of livestock in the local Xhosa culture. This study highlights the multifaceted nature of deagrarianisation in communal tenure systems. Full article

Cereal-based diets contribute to anemia in Ethiopian children. Eggs have nutrients to boost hemoglobin levels as well as counter concurrent anemia and stunting (CAS) and morbidity status. A community trial, targeting 6–18 months old children, was conducted in Halaba. Two clusters were randomly selected and allocated to intervention (N = 122) and control (N = 121) arms. Intervention group (IG) children received egg-laying hens with caging in a cultural ceremony declaring child ownership of the chickens. Parents promised to feed eggs to the child. Health and agriculture extension workers promoted egg feeding, poultry husbandry, and sanitation to IG families. Control group (CG) had standard health and agriculture education. At baseline, groups were not different by hemoglobin, anemia, CAS, and morbidity status. Mean hemoglobin was 11.0 mg/dl and anemia prevalence was 41.6%. About 11.9% of children had CAS and 52.3% were sick. Using generalized estimating equations, the intervention increased hemoglobin by 0.53 g/dl (ß:0.53; p < 0.001; 95%CI: 0.28–0.79). IG children were 64% (p < 0.001; odds ratio [OR]:0.36; 95%CI: 0.24–0.54) and 57% (p = 0.007; OR: 0.43; 95%CI: 0.21–0.73) less likely to be anemic and have CAS, respectively, than CG, with no difference in morbidity. Child-owned poultry intervention is recommended in settings where anemia is high and animal-source food intake is low. Full article

Guinea pigs (Cavia porcellus) have been reared for centuries in the Andean region for ceremonial purposes or as the main ingredient of traditional foods. The animals are kept in close proximity of households and interact closely with humans; this also occurs in western countries, where guinea pigs are considered pets. Even though it is acknowledged that domestic animals carry pathogenic yeasts in their tissues and organs that can cause human diseases, almost nothing is known in the case of guinea pigs. In this work we used traditional microbiological approaches and molecular biology techniques to isolate, identify, and characterize potentially zoonotic yeasts colonizing the nasal duct of guinea pigs raised as livestock in Southern Ecuador (Cañar Province). Our results show that 44% of the 100 animals studied were colonized in their nasal mucosa by at least eleven yeast species, belonging to eight genera: Wickerhamomyces, Diutina, Meyerozyma, Candida, Pichia, Rhodotorula, Galactomyces, and Cryptococcus. Noticeably, several isolates were insensitive toward several antifungal drugs of therapeutic use, including fluconazole, voriconazole, itraconazole, and caspofungin. Together, our results emphasize the threat posed by these potentially zoonotic yeasts to the farmers, their families, the final consumers, and, in general, to public and animal health. Full article

Eggs are highly nutritious foods, yet intake by children in Ethiopia is low. We hypothesized that a nutrition-sensitive poultry intervention improves nutritional status of children 6–18 months using a 6-month cluster randomized controlled community trial. Intervention group (IG) children received a gift of two egg-laying hens in a ceremony where children’s ownership of the chickens was declared by community leaders. Parents promised to add more hens and feed the owner-child one-egg-a-day. Trained community workers reinforced egg feeding, environmental sanitation and poultry husbandry. Control group (CG) mothers received usual nutrition education on child feeding. At baseline 29.6% of children were stunted, 19.4% underweight and 8.6% wasted. Egg consumption significantly increased only in IG, at 6 months. The intervention increased weight-for-age and weight-for-height z-scores by 0.38 (95% CI = 0.13–0.63) and 0.43 (95% CI = 0.21–0.64), respectively. Binary logit model indicated IG children were 54% (Odds ratio [OR] = 0.46; 95% CI = 0.26–0.84) and 42% (OR = 0.58; 95% CI = 0.37–0.91) less likely to be underweight and stunted, respectively, compared to CG. IG children attained the milestone of running (p = 0.022; AHR = 1.43; 95% CI = 1.05–1.95), kicking a ball (p = 0.027; AHR = 1.39; 95% CI = 1.04–1.87) and throwing a ball (p = 0.045; AHR = 1.37; 95% CI = 1.01–1.86) earlier than CG. This nutrition-sensitive child-owned poultry approach should be implemented where animal-source food intake is low. Full article

Because of a long-standing bias toward examining human representation in Egyptian art, scholars have overlooked many details of how wild animals are rendered, at least until recently. Usually, the stylistic differences between animals and humans in ancient Egyptian art are emphasized to support the argument that animals and their environs encapsulate ancient Egyptian ideas of “chaos”, while humans and their cultivated world encapsulate “order”. A closer look at animal representations shows that the same artistic restraints were placed on both human and animal representation, such as with the use of the canon of proportions, strict register lines, and iconicity. This article examines predynastic and early dynastic material and surveys representations of desert animals from Egyptian tombs from the Old Kingdom to the New Kingdom to demonstrate that their artistic treatment is still rule-bound and conforms to a sense of visual order. This paper challenges some of the scholarly interpretations, which assert that dichotomous ideas of chaos and order were represented stylistically and iconographically. Full article

We examine the processes that resulted in the deposition of bones of at least three anuran genera on four archaeological sites associated with the Tiwanaku culture occupied between 700–1100 CE in the Moquegua Valley of far southern Peru. We review archaeological data and ethnographic accounts of Andean peoples using frogs and toads for food and in rain-quest rituals. Anuran bones are common in prehispanic cemeteries, but far less common in habitational and ceremonial sites. The quantity of anuran remains in certain cemeteries is anomalous in comparison to other archaeological sites in the valley and to Tiwanaku sites in other geographic settings. We conclude that anurans are most common where abandoned below-ground rock-covered tombs are likely to have been reused by nesting owls, and propose that most anuran remains in archaeological contexts in Moquegua are the result of predation. We consider environmental, cultural and taphonomic explanations and posit that the abundance of anuran remains relates to the 14th-century Miraflores ENSO event. This event generated increased rainfall in the desert, creating conditions favorable for frogs and toads, and predation by owls. We also advocate for the use of fine-screening to recover small-sized animal remains, such as anurans, that can be used to understand taphonomic processes and paleoenvironmental conditions. Full article

After groundbreaking work by multiple archaeologists in the latter half of the 20th century, caves in the Maya world are currently acknowledged as fundamentally ritual rather than domestic spaces. However, a more nuanced read of the anthropological literature and conversations with Indigenous collaborators in the past and present pushes us to move still farther and see caves not as passive contexts to contain ceremonies directed elsewhere but animate beings with unique identities and personalities in their own right. This article combines archaeological, ethnohistoric, and ethnographic documentation of Maya cave use in central Guatemala to build a foundation for examining caves as living beings, with particular attention played to the role they play as active agents in local politics and quotidian life. Through ritual offerings, neighboring residents and travelers maintain tight reciprocal relationships with specific caves and other geographic idiosyncrasies dotting the landscape to ensure the success of multiple important activities and the continued well-being of families and communities. Full article