Pub Date : 2021-08-06DOI: 10.5252/anthropozoologica2021v56a11
M. Janowski
ABSTRACT In this article I explore the role of both the wild pig (baka) and the domesticated pig (berak) among the Kelabit of Sarawak, focusing in particular on their pre-Christian cosmological role. The wild pig (mainly Sus barbatus Müller, 1838 but also Sus scrofa Linnaeus, 1758), the main source of wild meat in the area, used to be associated with the spirit world, particularly with the Great Spirit. The domesticated pig (Sus scrofa) was, in pre-Christian Kelabit belief and practice, important in communication with the spirit world. I suggest here that the pig is transformed into kin to humans through being fed rice, and that this may be seen as the basis for its appropriateness as a way of communicating with the spirit world.
{"title":"Prey into kin: the cosmological role of the pig in the Kelabit Highlands, Sarawak","authors":"M. Janowski","doi":"10.5252/anthropozoologica2021v56a11","DOIUrl":"https://doi.org/10.5252/anthropozoologica2021v56a11","url":null,"abstract":"ABSTRACT In this article I explore the role of both the wild pig (baka) and the domesticated pig (berak) among the Kelabit of Sarawak, focusing in particular on their pre-Christian cosmological role. The wild pig (mainly Sus barbatus Müller, 1838 but also Sus scrofa Linnaeus, 1758), the main source of wild meat in the area, used to be associated with the spirit world, particularly with the Great Spirit. The domesticated pig (Sus scrofa) was, in pre-Christian Kelabit belief and practice, important in communication with the spirit world. I suggest here that the pig is transformed into kin to humans through being fed rice, and that this may be seen as the basis for its appropriateness as a way of communicating with the spirit world.","PeriodicalId":38558,"journal":{"name":"Anthropozoologica","volume":"56 1","pages":"167 - 180"},"PeriodicalIF":0.3,"publicationDate":"2021-08-06","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49667188","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-07-16DOI: 10.5252/anthropozoologica2021v56a10
J. Laporte
RÉSUMÉ Dans cet article, je m'intéresse aux différentes manières dont les Tao (Yami) s'engagent avec les cochons en tant qu'acteurs sociaux. Comment font-ils sens de leurs rencontres avec ces non-humains ? Pongso no Tao, à Taïwan, est le territoire des Tao, une communauté autochtone appartenant au groupe des populations austronésiennes. Dans les conceptions onto-cosmologiques tao, les enchevêtrements entre humains et non-humains participent à un brouillage des frontières interespèces, permettant d'appréhender les altérités en tant qu'êtres intentionnels. Le poisson volant est probablement l'animal le plus respecté sur l'île, cependant les suidés jouent également un rôle central dans la vie des Tao. À Pongso no Tao, élever des cochons est un signe d'engagement dans les relations interpersonnelles. Ainsi, recevoir et offrir de la viande de porc sont loin d'être des gestes anodins; ils impliquent des obligations sociales, notamment le « retour».
摘要：在这篇文章中，我感兴趣的是陶（亚米）作为社会演员与猪接触的不同方式。他们与这些非人类的接触有什么意义？台湾的Pongso no Tao是属于南岛人口群体的土著社区Tao的领地。在道的本体宇宙学概念中，人类和非人类之间的纠缠导致了物种间边界的模糊，使我们能够将他者理解为有意存在。飞鱼可能是岛上最受尊敬的动物，但Suidae在陶人的生活中也起着核心作用。在Pongso no Tao，养猪是致力于人际关系的标志。因此，接受和提供猪肉远非微不足道的行为；它们涉及社会义务，包括“返回”。
{"title":"Quand les cochons n'en font qu'à leur tête: des suidés nourris aux suidés chassés chez les Tao de Pongso no Tao","authors":"J. Laporte","doi":"10.5252/anthropozoologica2021v56a10","DOIUrl":"https://doi.org/10.5252/anthropozoologica2021v56a10","url":null,"abstract":"RÉSUMÉ Dans cet article, je m'intéresse aux différentes manières dont les Tao (Yami) s'engagent avec les cochons en tant qu'acteurs sociaux. Comment font-ils sens de leurs rencontres avec ces non-humains ? Pongso no Tao, à Taïwan, est le territoire des Tao, une communauté autochtone appartenant au groupe des populations austronésiennes. Dans les conceptions onto-cosmologiques tao, les enchevêtrements entre humains et non-humains participent à un brouillage des frontières interespèces, permettant d'appréhender les altérités en tant qu'êtres intentionnels. Le poisson volant est probablement l'animal le plus respecté sur l'île, cependant les suidés jouent également un rôle central dans la vie des Tao. À Pongso no Tao, élever des cochons est un signe d'engagement dans les relations interpersonnelles. Ainsi, recevoir et offrir de la viande de porc sont loin d'être des gestes anodins; ils impliquent des obligations sociales, notamment le « retour».","PeriodicalId":38558,"journal":{"name":"Anthropozoologica","volume":"56 1","pages":"153 - 165"},"PeriodicalIF":0.3,"publicationDate":"2021-07-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48939737","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-25DOI: 10.5252/anthropozoologica2021v56a9
C. Rosales
ABSTRACT Ethnographic accounts demonstrate that hunting rituals for many Indigenous Peoples are meant to ensure the abundance and availability of game animals. This article shows that, among the Tau-Buhid, hunting itself is a ritual where human-spirit relationships are fundamental to their lifeworld. “Ritual-hunting” puts the need for meat secondary to humans' relationship with the spirit world. Ritual-hunting cannot be realized without sacrificing pigs. Domesticated pigs (Sus domesticus Erxleben, 1777) in particular are held as “spirit-less” and hence the only kind of pigs that can mediate between the Tau-Buhid and the spirits. Wild pigs (Sus scrofa Linnaeus, 1758), on the other hand, are forbidden to be killed for this purpose because they are held as an “animal-forming spirit”, protected by magic sanctions. Thus, while pig domestication seems practical to address the need for pigs, it is legally prohibited in the highlands. This constraint puts pressure on the Tau-Buhid to procure pigs from the lowlands. As a result, the Tau-Buhid are forced to produce goods beyond what their local economic system could provide to procure pigs from the lowland. Through a combined multispecies ethnography and political ontology, this article shows that the Tau-Buhid's relationship with domesticated pigs is reflective of a political struggle to maintain their sociality while negotiating relationship with the lowlands.
{"title":"Pigs and ritual-hunting among the highland Tau-Buhid in Mounts Iglit-Baco natural park, Philippines","authors":"C. Rosales","doi":"10.5252/anthropozoologica2021v56a9","DOIUrl":"https://doi.org/10.5252/anthropozoologica2021v56a9","url":null,"abstract":"ABSTRACT Ethnographic accounts demonstrate that hunting rituals for many Indigenous Peoples are meant to ensure the abundance and availability of game animals. This article shows that, among the Tau-Buhid, hunting itself is a ritual where human-spirit relationships are fundamental to their lifeworld. “Ritual-hunting” puts the need for meat secondary to humans' relationship with the spirit world. Ritual-hunting cannot be realized without sacrificing pigs. Domesticated pigs (Sus domesticus Erxleben, 1777) in particular are held as “spirit-less” and hence the only kind of pigs that can mediate between the Tau-Buhid and the spirits. Wild pigs (Sus scrofa Linnaeus, 1758), on the other hand, are forbidden to be killed for this purpose because they are held as an “animal-forming spirit”, protected by magic sanctions. Thus, while pig domestication seems practical to address the need for pigs, it is legally prohibited in the highlands. This constraint puts pressure on the Tau-Buhid to procure pigs from the lowlands. As a result, the Tau-Buhid are forced to produce goods beyond what their local economic system could provide to procure pigs from the lowland. Through a combined multispecies ethnography and political ontology, this article shows that the Tau-Buhid's relationship with domesticated pigs is reflective of a political struggle to maintain their sociality while negotiating relationship with the lowlands.","PeriodicalId":38558,"journal":{"name":"Anthropozoologica","volume":"56 1","pages":"137 - 151"},"PeriodicalIF":0.3,"publicationDate":"2021-06-25","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47919019","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-06-04DOI: 10.5252/anthropozoologica2021v56a8
P. Sillitoe
ABSTRACT This paper discusses the place of pigs in the mountains of Papua New Guinea, particularly in the Was valley of the Southern Highlands Province. After a brief introduction to the pigs of the region and their herding arrangements, it gives an ethnographic account of their use in various rites, notably those that feature curing, sorcery and cult activities. They prompt consideration of the relevance of concepts used to understand these ritual activities, whether they are offerings or sacrifices or something else particular to pigs in rites. The cults also include large pig kill festivals that have notable socio-political implications. These relate to rights in pigs and their ownership, which are complex issues that impinge on all of the foregoing activities.
{"title":"Pigs in rites, rights in pigs: porcine values in the Papua New Guinea Highlands","authors":"P. Sillitoe","doi":"10.5252/anthropozoologica2021v56a8","DOIUrl":"https://doi.org/10.5252/anthropozoologica2021v56a8","url":null,"abstract":"ABSTRACT This paper discusses the place of pigs in the mountains of Papua New Guinea, particularly in the Was valley of the Southern Highlands Province. After a brief introduction to the pigs of the region and their herding arrangements, it gives an ethnographic account of their use in various rites, notably those that feature curing, sorcery and cult activities. They prompt consideration of the relevance of concepts used to understand these ritual activities, whether they are offerings or sacrifices or something else particular to pigs in rites. The cults also include large pig kill festivals that have notable socio-political implications. These relate to rights in pigs and their ownership, which are complex issues that impinge on all of the foregoing activities.","PeriodicalId":38558,"journal":{"name":"Anthropozoologica","volume":"56 1","pages":"117 - 136"},"PeriodicalIF":0.3,"publicationDate":"2021-06-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46371453","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-05-14DOI: 10.5252/anthropozoologica2021v56a7
Jon Henrik Ziegler Remme
ABSTRACT In the highland province of Ifugao, the Philippines, humans and spirits exist together but belong nevertheless to two different temporal dimensions. Pigs are central for enacting relations between humans and spirits, but their exact role as temporal mediators have not yet been thoroughly explained. In this article, I ask therefore how Ifugao pigs work to connect and disconnect humans and spirits across these temporal divides. I suggest an approach to pigs that sees them as ‘trans-temporal hinges’ that enable the transformations of relations between multiple disparate but still co-existing temporalities. Revolving around the disputes and tensions created by the pigs I planned to butcher at a farewell party celebrating the end of my fieldwork, the article outlines the different ways in which pigs operate to engender trans-temporal relations. Looking at pigs involvement in specific human-spirit relational assemblages, I show how pigs can inhibit the actualization of a future inheritance of a house and how they can potentially enable an authorization of prestige by the ancestors. Describing their role in sacrificial animals, I demonstrate how they also can set in motion both conjunctions and disjunctions of trans-temporal differentiations, and I show how conversion to Protestant Christianity rejection of sacrificed pigs as they may put converts in touch with a demonic past. Eliciting thus the various ways in which pigs contribute to the temporalization of social life, I argue that Ifugao pigs must be understood as inherently temporally multiple.
{"title":"Trans-temporal pigs: humans, spirits and the temporal multiplicity of pigs in Ifugao, the Philippines","authors":"Jon Henrik Ziegler Remme","doi":"10.5252/anthropozoologica2021v56a7","DOIUrl":"https://doi.org/10.5252/anthropozoologica2021v56a7","url":null,"abstract":"ABSTRACT In the highland province of Ifugao, the Philippines, humans and spirits exist together but belong nevertheless to two different temporal dimensions. Pigs are central for enacting relations between humans and spirits, but their exact role as temporal mediators have not yet been thoroughly explained. In this article, I ask therefore how Ifugao pigs work to connect and disconnect humans and spirits across these temporal divides. I suggest an approach to pigs that sees them as ‘trans-temporal hinges’ that enable the transformations of relations between multiple disparate but still co-existing temporalities. Revolving around the disputes and tensions created by the pigs I planned to butcher at a farewell party celebrating the end of my fieldwork, the article outlines the different ways in which pigs operate to engender trans-temporal relations. Looking at pigs involvement in specific human-spirit relational assemblages, I show how pigs can inhibit the actualization of a future inheritance of a house and how they can potentially enable an authorization of prestige by the ancestors. Describing their role in sacrificial animals, I demonstrate how they also can set in motion both conjunctions and disjunctions of trans-temporal differentiations, and I show how conversion to Protestant Christianity rejection of sacrificed pigs as they may put converts in touch with a demonic past. Eliciting thus the various ways in which pigs contribute to the temporalization of social life, I argue that Ifugao pigs must be understood as inherently temporally multiple.","PeriodicalId":38558,"journal":{"name":"Anthropozoologica","volume":"56 1","pages":"105 - 116"},"PeriodicalIF":0.3,"publicationDate":"2021-05-14","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47063236","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-23DOI: 10.5252/anthropozoologica2021v56a6
Pauline Emond, Charlotte Bréda, Dorothée Denayer
ABSTRACT In the early autumn of 2018, a virus as contagious as it is deadly, carried by wild boars (Sus scrofa Linnaeus, 1758) with the probable involvement of humans, crossed the Belgian border. African swine fever, which only affects suidae, is rapidly spreading in the forests of Gauma. The boar, whose status has gradually shifted from a regional emblem to a symbol of hunting abuses, finds itself abruptly transformed into a sanitary threat needing to be eliminated. The wild swine can contaminate its domestic cousin, the farmed pig (Sus domesticus Erxleben, 1777). Therefore, the spread of the virus would jeopardise the fragile Belgian pig farming sector concentrated in the north of the country. This is the start of a crisis that will last for more than 24 months; the infected forest is zoned and then isolated for the purpose of sanitisation, while “biosecurity” and “white zone” become the only watchwords. Mass destruction measures for wild boars are imposed by the administration and its experts through new so-called “sanitary rituals”. To achieve a rapid “return to normal”, hunters – mostly local ones – are enlisted in the name of their hunting skills, which, although they are usually contested by a part of Belgian society and media, are considered essential in this case. This event brings us to an exploration of the practices actors are attached to and forced to renounce to in the name of good crisis management. On-the-ground realities as related by field men bear witness to the unease felt in the face of the “dirty work” asked of them, while the upheaval of coexistence reveals ethical, tradition- and identity-related questions already existing before the crisis.
{"title":"Doing the “dirty work”: how hunters were enlisted in sanitary rituals and wild boars destruction to fight Belgium's ASF (African Swine Fever) outbreak","authors":"Pauline Emond, Charlotte Bréda, Dorothée Denayer","doi":"10.5252/anthropozoologica2021v56a6","DOIUrl":"https://doi.org/10.5252/anthropozoologica2021v56a6","url":null,"abstract":"ABSTRACT In the early autumn of 2018, a virus as contagious as it is deadly, carried by wild boars (Sus scrofa Linnaeus, 1758) with the probable involvement of humans, crossed the Belgian border. African swine fever, which only affects suidae, is rapidly spreading in the forests of Gauma. The boar, whose status has gradually shifted from a regional emblem to a symbol of hunting abuses, finds itself abruptly transformed into a sanitary threat needing to be eliminated. The wild swine can contaminate its domestic cousin, the farmed pig (Sus domesticus Erxleben, 1777). Therefore, the spread of the virus would jeopardise the fragile Belgian pig farming sector concentrated in the north of the country. This is the start of a crisis that will last for more than 24 months; the infected forest is zoned and then isolated for the purpose of sanitisation, while “biosecurity” and “white zone” become the only watchwords. Mass destruction measures for wild boars are imposed by the administration and its experts through new so-called “sanitary rituals”. To achieve a rapid “return to normal”, hunters – mostly local ones – are enlisted in the name of their hunting skills, which, although they are usually contested by a part of Belgian society and media, are considered essential in this case. This event brings us to an exploration of the practices actors are attached to and forced to renounce to in the name of good crisis management. On-the-ground realities as related by field men bear witness to the unease felt in the face of the “dirty work” asked of them, while the upheaval of coexistence reveals ethical, tradition- and identity-related questions already existing before the crisis.","PeriodicalId":38558,"journal":{"name":"Anthropozoologica","volume":"56 1","pages":"87 - 104"},"PeriodicalIF":0.3,"publicationDate":"2021-04-23","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49450567","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-04-02DOI: 10.5252/anthropozoologica2021v56a5
Russ Hannah, Trentacost Angela
ABSTRACT In northern Italy's Po Plain, Etruscan cities flourished during the Archaic period (c. 6th-4th centuries BC), thanks to an organized and dynamic commercial network that linked these centres with Italy, Europe, and the Mediterranean. This new urban network had a significant impact on the territory it occupied, and zooarchaeological studies document the emergence of a new agricultural strategy and livestock improvement. While there is ample evidence for how these Etruscan communities shaped their urban environments and agricultural hinterland, their relationship with wild resources – outside of prestige hunting – is poorly understood. As a result of taphonomic and recovery biases, zooarchaeological assemblages representing small wild taxa like fish and birds are rare. In this context, the fish bone assemblage from the Archaic harbour town of Forcello offers an exceptional opportunity to investigate wild resource exploitation in an urban context. Here we present an initial analysis of the ichthyological assemblage and place results in their broader zooarchaeological and cultural context. Results suggest a fishing strategy that privileged large, line-caught fish, with a significant degree of continuity in species representation over pre- and proto-history. While the amount of food furnished by fishing was minimal compared to that from domestic livestock, wild foods including fish were the main source of diversity in the diet: a role which may have influenced their relatively greater visibility in Etruscan ritual practices.
{"title":"Wild food in an urban environment: freshwater fish consumption in the archaic town of Forcello (northern Italy)","authors":"Russ Hannah, Trentacost Angela","doi":"10.5252/anthropozoologica2021v56a5","DOIUrl":"https://doi.org/10.5252/anthropozoologica2021v56a5","url":null,"abstract":"ABSTRACT In northern Italy's Po Plain, Etruscan cities flourished during the Archaic period (c. 6th-4th centuries BC), thanks to an organized and dynamic commercial network that linked these centres with Italy, Europe, and the Mediterranean. This new urban network had a significant impact on the territory it occupied, and zooarchaeological studies document the emergence of a new agricultural strategy and livestock improvement. While there is ample evidence for how these Etruscan communities shaped their urban environments and agricultural hinterland, their relationship with wild resources – outside of prestige hunting – is poorly understood. As a result of taphonomic and recovery biases, zooarchaeological assemblages representing small wild taxa like fish and birds are rare. In this context, the fish bone assemblage from the Archaic harbour town of Forcello offers an exceptional opportunity to investigate wild resource exploitation in an urban context. Here we present an initial analysis of the ichthyological assemblage and place results in their broader zooarchaeological and cultural context. Results suggest a fishing strategy that privileged large, line-caught fish, with a significant degree of continuity in species representation over pre- and proto-history. While the amount of food furnished by fishing was minimal compared to that from domestic livestock, wild foods including fish were the main source of diversity in the diet: a role which may have influenced their relatively greater visibility in Etruscan ritual practices.","PeriodicalId":38558,"journal":{"name":"Anthropozoologica","volume":"56 1","pages":"71 - 85"},"PeriodicalIF":0.3,"publicationDate":"2021-04-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48672164","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-03-12DOI: 10.5252/anthropozoologica2021v56a4
V. Dimitrijević, G. Naumov, Ljubo Fidanoski, S. Stefanović
ABSTRACT The study of ornaments made of marine shells has remarkable importance for understanding prehistoric societies. They tell us about fashion, aesthetic and cultural affinities of the individuals and social groups, as well as ancient networks of communication and exchange. The number of marine shell items known from the Neolithic period of North Macedonia is relatively low. Albeit few, they vary in ornament type, with beads, bangles and pendants represented, and the kind of shell used as raw material, as they are made of shells of bivalves, gastropods, and scaphopods. Of special importance is a find of 157 shell beads, presumably from a single string, discovered in 1958 in an anthropomorphic vessel at the site of Vršnik in Ovče pole. It was the recognition of this find, and the fact that it was originally poorly described, and later almost completely forgotten, that initiated this study. The majority of beads are tubular and made of shells of two mollusks with very different shell morphology (bivalves and scaphopods), yet they are strikingly similar in size, shape, and color. In addition, the collection included white stone tubular beads, a single shell discoid bead, and three perforated snails. This find, as well as others from the region of North Macedonia, enhance our understanding of marine shell items distribution in continental Europe in the Neolithic period. Also, it adds to the visibility of scaphopod items share in exchange networks, which might be underestimated because of the difficulties in their recognition.
{"title":"A string of marine shell beads from the Neolithic site of Vršnik (Tarinci, Ovče pole), and other marine shell ornaments in the Neolithic of North Macedonia","authors":"V. Dimitrijević, G. Naumov, Ljubo Fidanoski, S. Stefanović","doi":"10.5252/anthropozoologica2021v56a4","DOIUrl":"https://doi.org/10.5252/anthropozoologica2021v56a4","url":null,"abstract":"ABSTRACT The study of ornaments made of marine shells has remarkable importance for understanding prehistoric societies. They tell us about fashion, aesthetic and cultural affinities of the individuals and social groups, as well as ancient networks of communication and exchange. The number of marine shell items known from the Neolithic period of North Macedonia is relatively low. Albeit few, they vary in ornament type, with beads, bangles and pendants represented, and the kind of shell used as raw material, as they are made of shells of bivalves, gastropods, and scaphopods. Of special importance is a find of 157 shell beads, presumably from a single string, discovered in 1958 in an anthropomorphic vessel at the site of Vršnik in Ovče pole. It was the recognition of this find, and the fact that it was originally poorly described, and later almost completely forgotten, that initiated this study. The majority of beads are tubular and made of shells of two mollusks with very different shell morphology (bivalves and scaphopods), yet they are strikingly similar in size, shape, and color. In addition, the collection included white stone tubular beads, a single shell discoid bead, and three perforated snails. This find, as well as others from the region of North Macedonia, enhance our understanding of marine shell items distribution in continental Europe in the Neolithic period. Also, it adds to the visibility of scaphopod items share in exchange networks, which might be underestimated because of the difficulties in their recognition.","PeriodicalId":38558,"journal":{"name":"Anthropozoologica","volume":"56 1","pages":"57 - 70"},"PeriodicalIF":0.3,"publicationDate":"2021-03-12","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47468872","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-02-19DOI: 10.5252/anthropozoologica2021v56a3
S. T. Hussain
ABSTRACT Previous research concerned with the significance of animals in early human evolution has overwhelmingly focussed on large mammals – especially the iconic suite of herbivores and carnivores once inhabiting the Eurasian Mammoth steppes. Building on earlier work of the author, this paper addresses the underrated importance of owls for human life throughout the Pleistocene – predatory birds which only occasionally feature in Palaeolithic visual culture and have hitherto attracted scholarly attention mainly as taphonomic agents. We argue that Pleistocene strigiformes had a crucial role to play in the formation, consolidation and perpetuation of the human sense of place, contributing vitally and in various ways to evolving ideas of landscape and the human spatial experience. By reviewing the archaeological evidence before the dawn of the Holocene warm period, we show that two consecutive phases of early human-owl interaction can be distinguished: a pre-Upper Palaeolithic phase during which hominins and owls shared similar locales, yet cohabitation was essentially non-contiguous; and an Upper Palaeolithic phase during which human-owl relations became increasingly variable and region-specific, so that some strigiform others could emerge as meaningful neighbours. The paper demonstrates how the contextualisation of instances of Upper Palaeolithic owl imagery can clarify the entanglement of these birds with early place-making practices. These data add to the appreciation of deeply interlaced, co-evolutionary human-animal trajectories shaping the human condition. Despite their often-peripheral sociocultural significance, owls must be acknowledged as an irreducible part of the animal context through which the making of humanity was ultimately made possible.
{"title":"The hooting past. Re-evaluating the role of owls in shaping human-place relations throughout the Pleistocene","authors":"S. T. Hussain","doi":"10.5252/anthropozoologica2021v56a3","DOIUrl":"https://doi.org/10.5252/anthropozoologica2021v56a3","url":null,"abstract":"ABSTRACT Previous research concerned with the significance of animals in early human evolution has overwhelmingly focussed on large mammals – especially the iconic suite of herbivores and carnivores once inhabiting the Eurasian Mammoth steppes. Building on earlier work of the author, this paper addresses the underrated importance of owls for human life throughout the Pleistocene – predatory birds which only occasionally feature in Palaeolithic visual culture and have hitherto attracted scholarly attention mainly as taphonomic agents. We argue that Pleistocene strigiformes had a crucial role to play in the formation, consolidation and perpetuation of the human sense of place, contributing vitally and in various ways to evolving ideas of landscape and the human spatial experience. By reviewing the archaeological evidence before the dawn of the Holocene warm period, we show that two consecutive phases of early human-owl interaction can be distinguished: a pre-Upper Palaeolithic phase during which hominins and owls shared similar locales, yet cohabitation was essentially non-contiguous; and an Upper Palaeolithic phase during which human-owl relations became increasingly variable and region-specific, so that some strigiform others could emerge as meaningful neighbours. The paper demonstrates how the contextualisation of instances of Upper Palaeolithic owl imagery can clarify the entanglement of these birds with early place-making practices. These data add to the appreciation of deeply interlaced, co-evolutionary human-animal trajectories shaping the human condition. Despite their often-peripheral sociocultural significance, owls must be acknowledged as an irreducible part of the animal context through which the making of humanity was ultimately made possible.","PeriodicalId":38558,"journal":{"name":"Anthropozoologica","volume":"56 1","pages":"39 - 56"},"PeriodicalIF":0.3,"publicationDate":"2021-02-19","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48382344","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":4,"RegionCategory":"社会学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2021-01-29DOI: 10.5252/anthropozoologica2021v56a2
D. Mylona
ABSTRACT Fishing for tuna in the Aegean goes back several millennia. Their bones are found in archaeological excavations and their biology, capture, processing and consumption are described in written sources of the historical era. The archaeology of tuna fishing, however, is still poorly understood and its economic importance in the Eastern Mediterranean has only recently been explored. This paper contributes to the emerging discourse around tuna and their economic and cultural significance by attempting an in-depth understanding of tuna and related fish species as a resource. It presents in some detail the biology and ethology of tuna in the context of the Aegean Sea. These are crucial factors to their exploitation by humans; they control the timing and location of their appearance and they render certain fishing and processing methods more appropriate than others. The paper also discusses some of the implication of the biological features of tuna and related species on the manner of their capture and to the development of cultural values around them. It also considers the heuristic value of these observations in the archaeological research. The examination of the biological characteristics of tuna and related members of the Scombridae family suggests that their exploitation should in fact be seen not as that of single species but of a range of different species, which share certain common characteristics, but differ in terms of size, migration timing, processing potential and quality of flesh. In this framework the exploitation of the migratory fish, of which tuna is the most emblematic, appears as a coherent activity, which was less vulnerable to yearly fluctuations in the presence of fish schools at any given fishing location. Being thus complex and flexible, it provided economic opportunities and it acquired significant cultural value for the Eastern Mediterranean cultures throughout the passage of time.
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