American Journal of Biological Anthropology最新文献

Objectives: The appearance of early lithic industries has been associated with the gradual development of unique biomechanical and cognitive abilities in hominins, including human-like precision grasping and basic learning and/or communicating capacities. These include tools used for activities exclusively associated with hominin contexts (cutting flakes) and hammerstones utilized for behaviors shared with non-human primates (e.g., nut-cracking). However, no previous experimental research has focused on comparing the factors affecting efficiency between these two key behavioral patterns and their evolutionary implications.

Materials and methods: Here, we address this gap with an experimental design involving participants with varying tool-related experience levels (i.e., no experience, theoretical-only experience, and extensive practical knapping expertise) to monitor their success rates, biometrics, and surface electromyography (sEMG) recordings from eight important hand and forearm muscles.

Results: Our results showed that practical experience had a substantial impact on flake-cutting efficiency, allowing participants to achieve greater success rates with substantially less muscle effort. This relationship between success rates and muscle effort was not observed for the nut-cracking task. Moreover, even though practical experience did not significantly benefit nut-cracking success, experts exhibited increased rates of self-improvement in that task.

Discussion: Altogether, these experimental findings suggest that the ability to practice and retain tool-using knowledge played a fundamental role in the subsistence strategies and adaptability of early hominins, potentially providing the cognitive basis for conceptualizing the first intentional tool production strategies.

A central goal of biological anthropology is connecting environmental variation to differences in host physiology, biology, health, and evolution. The microbiome represents a valuable pathway for studying how variation in host environments impacts health outcomes. While there are many resources for learning about methods related to microbiome sample collection, laboratory analyses, and genetic sequencing, there are fewer dedicated to helping researchers navigate the dense portfolio of bioinformatics and statistical approaches for analyzing microbiome data. Those that do exist are rarely related to questions in biological anthropology and instead are often focused on human biomedicine. To address this gap, we expand on existing tutorials and provide a "road map" to aid biological anthropologists in understanding, selecting, and deploying the data analysis and visualization methods that are most appropriate for their specific research questions. Leveraging an existing dataset of fecal samples and survey data collected from wild geladas living in Simien Mountains National Park in Ethiopia (Baniel et al., 2021), this paper guides researchers toward answering three questions related to variation in the gut microbiome across host and environmental factors. By providing explanations, examples, and a reproducible workflow for different analytic methods, we move beyond the theoretical benefits of considering the microbiome within anthropological research and instead present researchers with a guide for applying microbiome science to their work. This paper makes microbiome science more accessible to biological anthropologists and paves the way for continued research into the microbiome's role in the ecology, evolution, and health of human and non-human primates.

Health inequality is not only a major problem today; it left its mark upon past societies too. For much of the past, health inequality has been poorly studied, mostly because bioarchaeologists have concentrated upon single sites rather than a broader social landscape. This article compares 476 adults in multiple locations of medieval Cambridge (UK). Samples include ordinary townspeople (All Saints), people living in a charitable institution (the Hospital of St. John), and members of a religious order (the Augustinian Friary). These groups shared many conditions of life, such as a similar range of diseases, risk of injury, and vertebral disk degeneration. However, people living on charity had more indicators of poor childhood health and diet, lower adult stature, and a younger age at death, reflecting the health effects of poverty. In contrast, the Augustinian friars were members of a prosperous, well-endowed religious house. Compared with other groups, they were taller (perhaps a result of a richer diet during their adolescent growth period); their adult carbon and nitrogen isotope values are higher, suggesting a diet higher in terrestrial and/or marine animal protein; and they had the highest prevalence of foot problems related to fashionable late medieval footwear. As this illustrates, health inequality will take particular forms depending upon the specificities of a social landscape; except in unusual circumstances where a site and its skeletal samples represent a real cross-section of society, inequality is best investigated by comparison across sites.

An ethical paradigm shift currently taking place within biological anthropology is pushing scholars to envisage and develop paths toward more ethical futures. Drawing from case studies in our own teaching, research, and fieldwork experience, we reflect on the complex, diverse, and dynamic nature of ethical considerations in our field. We discuss the acquisition and institutional narrative of a human osteological teaching collection at the University of Louisville as an embodiment of structural apathy turned structural violence, and the need for professional guidance in the potential retirement of deceased individuals from our classrooms. In documented collections (i.e., the Robert J. Terry Collection), we share our process and scholarly reemphasis of the humanity of a deceased individual through contextualized analysis (i.e., osteobiography and archival history) and postmortem agentive acts. Lastly, we present an archeological site in the U.S. Virgin Islands, which poses ethical concerns as biocultural bioarcheologists and archeologists attempt to negotiate the possible wishes of the deceased with the cultural value of reconstructing the community's otherwise undocumented past, all amidst the immediate threat of anthropogenic climate change. We offer these exercises and discussion in ethically engaged projects transparently and with an overarching admission that none are models for replication. Rather, at various stages in our careers and engagement with ethics, we acknowledge that progress is worthwhile, albeit challenging, and that proceeding forward collectively as biological anthropologists should be deliberate, reflexive, and compassionate for deceased individuals and their descendant communities, as well as among and between colleagues.

Objectives: This study evaluates whether sacralization of a lumbar vertebra and lumbarization of a sacral vertebra are a paired duality but with opposite expressions; the former is associated with 23 presacral vertebrae (PSV) and the latter with 25 PSV. Are sacralization and lumbarization local phenomena, involving only vertebra (V) 24 and V25, or are they associated with other costal-vertebral transformations?

Materials and methods: Study sample is of skeletonized humans, 431 females and 1405 males, who were 20-49 years of age-at-death and who died in the United States in the 20th and 21st centuries. Data collected are numbers of PSV and sacral vertebrae, presence of rib of V7, position of diaphragmatic vertebra, and transverse process and rib lengths of V5-V9, V18-V19, and V21-V22.

Results: Females and males differ significantly in numbers of PSV. Both sexes show significant differences among individuals with 23 PSV, 24 PSV, and 25 PSV: (1) individuals with 23 PSV have the shortest ribs, whereas those with 25 PSV have the longest ribs, of V18 and V19; and (2) individuals with 23 PSV have the highest frequency of 6 sacral vertebrae, whereas those with 25 PSV have the highest frequency of 5 sacral vertebrae.

Discussion: Individuals with 23 PSV and 25 PSV show posterior and anterior homeotic transformation, respectively, of the thoracic-lumbar and lumbar-sacral boundaries, but only individuals with 25 PSV show transformation of the sacral-coccygeal boundary. As co-occurring costal-vertebral transformations differ between sacralization and lumbarization, inferentially the set of genes that influences these vertebrae also differs.

This paper presents a detailed analysis of the endocast of one of the most complete Paranthropus robustus crania known, DNH 7, from the Drimolen site (South Africa), and compares it with the morphology of other australopithecine endocasts. We focus on endocranial volume, the impressions of cortical sulci, cranial sutures, and the pattern of cranial venous sinuses on the endocast. A noteworthy observation is the estimated endocranial capacity of 403 cm³, which is small for an adult Paranthropus. Fragmentary sulci identified in the frontal and temporal lobes of DNH 7 exhibit similarities with patterns observed in chimpanzees and gracile australopithecines. We observe the presence of a large remnant of an occipital-marginal sinus on DNH 7 and provide an updated table of 13 Paranthropus endocasts that are scorable for this trait, which reinforces the hypothesis that an enlarged occipital-marginal (O/M) sinus system was fixed across the three species of Paranthropus. In light of this, the possible functional significance of the occipital-marginal sinus system is reevaluated considering the ontogenetic development of cranial venous blood flow in human children. This leads us to hypothesize that the ontogenetic development of cranial blood flow in Paranthropus and Australopithecus africanus infants were different and to suggest that Taung 1 was the only A. africanus specimen known to have exhibited an enlarged O/M sinus system because it was an immature individual.

Objectives: When the production of antipredator behaviors is costly, prey is expected to stop displaying such behaviors and lose the ability to recognize extirpated predators. However, the loss or maintenance of predator recognition abilities is conditional on the eco-evolutionary context of prey. Here, we examined the behavioral responses of naïve and experienced mantled howler monkeys (Alouatta palliata) to simulated acoustic cues from natural predators.

Methods: We studied experienced individuals in the Uxpanapa Valley and naïve individuals in Los Tuxtlas (Veracruz, México). Jaguars (Panthera onca) and harpy eagles (Harpia harpyja), the main predators of howler monkeys, are extant in the Uxpanapa Valley but have been extirpated in Los Tuxtlas for approximately 70 and 45 years, respectively. We exposed six naïve and six experienced groups to playbacks of acoustic stimuli from the two predators and a non-predator control species (plain chachalacas, Ortalis vetula), and recorded the latency, frequency, and duration of antipredation behaviors (n = 127 trials).

Results: In contrast with experienced mantled howler monkeys, naïve subjects did not respond to trials from harpy eagles. However, response patterns were generally similar between naïve and experienced individuals when exposed to jaguar stimuli.

Discussion: Our findings suggest that naïve mantled howler monkeys do not recognize harpy eagle calls, but they respond to jaguar calls in a manner consistent with experienced individuals. These results illustrate how different mechanisms for the recognition of extirpated predators operate within a single species according to evolutionary and ecological experience.