Why do some cultures prefer to light their homes with bright white neon lights? And others with more yellow dimmed lighting?

cross-posted from: https://hexbear.net/post/3595011

“Tansi, today we are going through some random phrases,” Julia Ouellette says to the camera. She holds up slips of paper with English words while repeating the Cree translations quickly and then slowly. “tantahtwaw,” she says, holding a paper that says “how many,” emphasizing each syllable. “tantahtwaw. Repeat after me.”

Ouellette, a grandmother from Makwa Sahgaiehcan First Nation in Saskatchewan, posts Cree-language videos regularly on TikTok, where she has more than 16,800 followers. The videos are casual, with a simple formula: Ouellette, in glasses, with her hair tied back, offers viewers a few Cree words or phrases to practise aloud. In both languages, her voice has the distinct quality of a Cree speaker: rich and resonant, her “r”s and “l”s—consonants not found in Cree—are especially pronounced when she speaks English. A former language teacher at Big Island Lake Cree Nation in Saskatchewan, she started posting videos on TikTok in 2020 that included such COVID-era phrases as “wash your hands” (kasichiche) and “get away” (awas), along with more cheerful ones, like “Merry Christmas” (miyo-manitowi-kîsikanisi). Ouellette never writes out the Cree words or phrases, instead instructing the viewer to repeat what they hear.

Ouellette is part of a growing community of Indigenous-language speakers using social media as a teaching tool. James Vukelich Kaagegaabaw, a descendant of Turtle Mountain, shares an Ojibwe word regularly with his 135,000 Instagram followers. Jonathan Augustine, who goes by RezNeck Farmer on TikTok, shares Mi’kmaw lessons along with folksy videos about gardening. Zorga Qaunaq, under the username Tatiggat, posts on TikTok about daily life, beading, and Inuit culture, alongside how to properly pronounce words like “Inuit.”

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The decades out-of-date genetics taught in most U.S. schools stokes misconceptions about race and human diversity. A biological anthropologist calls for change.

Had a cool idea for an ttrpg about growing up in a hunter-gatherer culture in a stone-age fantasy setting. The coolest part of idea, for me as the writer/designer, would be to have a section on "rituals" where I describe their technologies as magical rituals, not just a series of materials and steps. For example, instead of saying "you can get a +1 bonus on knapping checks by heat-treating your toolstone" it would be described as blessing the toolstone with fire, which leads into the idea of magic rock that has been fire-blessed by volcano spirits (obsidian).

I am vaguely aware of other technologies, such as extracting glue from animal hide and a tree fungus that smolders for fucking forever when lit, but my knowledge of these is limited. I need a more thorough knowledge of how exactly the pre-agriculture hominids did these things if I want to wax poetic about it.

Throughout the mountains of the American West, carvings hidden on the trunks of aspen trees tell the stories of the sheepherders who made them as they passed through with their flocks. Most of the men who etched these arborglyphs into the living trees were Basques who, starting with the Gold Rush of the 1840s, had immigrated from the Basque Country that straddles the Pyrenees Mountains.

Five hundred years ago, in a mountain-rimmed ocean fjord in southeast Alaska, Tlingit hunters armed with bone-tipped harpoons eased their canoes through chunks of floating ice, stalking seals near Sít Tlein (Hubbard) glacier. They must have glanced nervously up at the glacier’s looming, fractured face, aware that cascades of ice could thunder down and imperil the boats – and their lives. As they drew near, they would have asked the seals to give themselves as food for the people and talked to the spirit of Sít Tlein to release the animals from his care.

Tlingit elders in the Alaska Native village of Yakutat today describe their ancestors’ daring pursuit of harbor seals, or “tsaa,” and the people’s respect for the spirits of the mountains, glaciers, ocean and animals of their subarctic world.

Extensive social networks between different hunter–gatherer groups in the Congo Basin existed long before agriculture arrived in the region. This continent-wide exchange preserved a cultural diversity that evolved thousands of years ago, as researchers from the University of Zurich have shown based on musical instruments, specialized vocabulary and genetic information.

Central Africa has been occupied by hunter–gatherer populations for hundreds of thousands of years, according to recent research based on genetic, archaeological and paleoenvironmental data. However, contemporary hunter–gatherers living in the Congo Basin speak languages that they have acquired from their agricultural neighbors, the Bantu, in recent times.

This raises the question as to which elements of ancient cultural diversity in Central Africa stem from long-term evolution and regional cultural exchange predating agriculture, and which aspects are influenced by interactions with farming communities.

The last pandemic was bad, but COVID-19 is only one of many infectious diseases that emerged since the turn of this century.

Since 2000, the world has experienced 15 novel Ebola epidemics, the global spread of a 1918-like influenza strain and major outbreaks of three new and unusually deadly coronavirus infections: SARS, MERS and, of course, COVID-19. Every year, researchers discover two or three entirely new pathogens: the viruses, bacteria and microparasites that sicken and kill people.

While some of these discoveries reflect better detection methods, genetic studies confirm that most of these pathogens are indeed new to the human species. Even more troubling, these diseases are appearing at an increasing rate.

Despite the novelty of these particular infections, the primary factors that led to their emergence are quite ancient. Working in the field of anthropology, I have found that these are primarily human factors: the ways we feed ourselves, the ways we live together, and the ways we treat one another. In a forthcoming book, “Emerging Infections: Three Epidemiological Transitions from Prehistory to the Present,” my colleagues and I examine how these same elements have influenced disease dynamics for thousands of years. Twenty-first century technologies have served only to magnify ancient challenges.

Indigenous people entered North America at least four times between 12,000 and 24,000 years ago, bringing their languages with them, a new linguistic model indicates. The model correlates with archaeological, climatological and genetic data, supporting the idea that populations in early North America were dynamic and diverse.

Nearly half of the world's language families are found in the Americas. Although many of them are now thought extinct, historical linguistics analysis can survey and compare living languages and trace them back in time to better understand the groups that first populated the continent.

In a study published March 30 in the American Journal of Biological Anthropology, Johanna Nichols, a historical linguist at the University of California Berkeley, analyzed structural features of 60 languages from across the U.S. and Canada, which revealed they come from two main language groups that entered North America in at least four distinct waves.

Frequent disturbances to human societies boost the ability of populations to resist and recover from subsequent downturns, a Nature paper indicates. The study, which analyzes 30,000 years of human history, has implications for future population growth and resilience and for contemporary resilience-building initiatives.

Competition between species played a major role in the rise and fall of #hominins – and produced a “bizarre” evolutionary pattern for the #Homo lineage – according to a new University of Cambridge study that revises the start and end dates for many of our early ancestors.

A pair of archaeologists, one with Adam Mickiewicz University in Poznań, the other with the University of Warsaw, both in Poland, has found evidence suggesting that rock carvings found in a southern part of Peru may have been inspired by people singing while consuming hallucinogenic plants. In their study, published in the Cambridge Archaeological Journal, Andrzej Rozwadowski and Janusz Wołoszyn analyzed rock carvings found in Toro Muerto.

Toro Muerto, ("dead bull" in Spanish) is a rock art complex in South America situated in a desert gorge near the Majes River Valley, spanning 10 km2. It hosts approximately 2,600 volcanic boulders, each adorned with ancient petroglyphs, ranging from small stones with single motifs to massive boulders with multiple images.

The researchers note that despite its notoriety, little study of the petroglyphs has been done. So for their new study, they conducted an analysis of the danzantes—dancing human figures—that appear on most of the boulders.