Winters without women: social change,split households and gendered labour in rural Mongolia

In this article, I use absence as a lens to explore social change and masculinity in rural Mongolia, with a focus on household splitting during winter months. Since the breakdown in state-sponsored dormitory systems, many mobile pastoralists split their households to accommodate children during the school year. This results in women moving to settled centres while men remain in pastures to care for livestock. In critical reflections on rural work, both male and female herders have underscored concerns around the absence of women in rural homes. In Mongolia, absence has different implications for men and women, gendered division of labour and social roles, which are tied to household economies and pastoralist work practices. Drawing from ethnographic field research, the cases contribute to understandings of the co-constitutive nature of space and society, and attempts to dislodge ideas about the fixed nature of households in rural Mongolia.     

Front and Back Covers,Volume 27, Number 3. June 2011

Front and back cover caption, volume 27 issue 3 Front cover ANTHROPOLOGISTS AND ADVOCACY Insecurity is a major concern for mobile pastoralists in many regions of the world. In this issue, Mark Moritz and Paul Scholte discuss their involvement with mobile pastoralists in the Far North Region of Cameroon, where insecurity has long been a major concern, with children commonly being kidnapped and held for ransom by heavily armed criminal gangs. Should anthropologists engage in advocacy in cases where the peoples they research suffer in this way? It may not immediately seem problematic to advocate for more security and safety for mobile pastoralists in this case. However, advocacy is not without its problems; acting on behalf of one's research subjects can have adverse consequences for others. Although many anthropologists feel a moral responsibility towards the people they work with, their engagement in advocacy is fundamentally different from that of human‐rights organizations such as Amnesty International and Human Rights Watch, which are committed to protecting human rights irrespective of cultural identities. By contrast, anthropologists are committed first and foremost to particular peoples, which brings ethical predicaments of its own. The authors urge the need to draw public attention to the plight of mobile pastoralists, while simultaneously pressuring governments and their international partners to protect the human rights of all. Back cover 9/11 HUMAN REMAINS Construction workers remove a manhole cover along a service road at Ground Zero in a renewed search for human remains in 2006. In the aftermath of the 9/11 terrorist attack on the World Trade Center, the human remains of 41% of the victims have yet to be identified. Many remains were lost when the wreckage of the World Trade Center was brought to the Fresh Kills Landfill, a vast waste dump operated by the City of New York on Staten Island. In the rushed clean‐up effort, some of the cremated remains were eventually recombined with waste and some portions were even used as fill for road construction. Through the years, human remains have continued to be recovered from around Manhattan and at Fresh Kills. Today, more than 9,000 fragments of unidentified remains are in temporary premises controlled by the New York City Office of the Chief Medical Examiner (OCME). These unidentified remains are slated to be soon transferred to an OCME facility within the National September 11 Memorial and Museum complex. Four grassroots 9/11 family advocacy groups oppose this latest move, arguing over issues of access to the remains, and what they see as a lack of open and ongoing consultation with them. In this issue, Chip Colwell‐Chanthaphonh looks at the gap between the shared heritage of 9/11 as a collective memory and the individual claims of American citizens to care for their deceased kin, to which Alice M. Greenwald, Director of the National September 11 Memorial Museum complex 9/11, replies.     

Proto-Urban Establishments in Inner Asia: Surveys of an Iron Age Walled Site in Eastern Mongolia

Walled sites attributed to the Xiongnu steppe empire (2nd century b.c.–1st century a.d.) constitute the earliest investments in explicitly non-mortuary built environments among pastoralists of the Mongolian Steppe. These permanent constructions are important precedents to the medieval towns of subsequent steppe empires, yet very little of the complete layouts and surrounding remains of the large enclosures are understood. Our investigations of the walled site at Kherlen-Bars in eastern Mongolia are among the first surveys to fully document all aspects above and below ground across an entire Iron Age walled site area. In addition to detailed documentation of the large structures, our geomagnetic prospections and digital elevation modeling brought to light numerous small sub-surface and subtle-surface features that show such early walled sites, often deemed virtually empty, to be far more complex and diachronic in their formation processes and possible functions.     

Sovereignty,mobility, and political cartographies in Late Bronze Age southern Caucasia

This article draws on archaeological data from Late Bronze Age (LBA, ca. 1550–1150 BC) fortress, shrine, cemetery, and residential sites in Armenia to challenge long-held assumptions about the potential for mobile-pastoral groups to develop and sustain complex polities. The past two decades of research by Project ArAGATS (the Armenian–American collaboration for the Archaeology and Geography of Ancient Transcaucasian Societies) has demonstrated that LBA sovereignty emerged not through the sociopolitical coalescence of settled farming villages, but through the actions of hierarchically organized, mobile pastoralists. Post-processual archaeology helped focus discussions of ancient political life on the contingent nature of authority and the processes through which competing factions and stakeholders achieve political association. However, centuries of interpretive marginalization of nomadic peoples combined with deterministic notions regarding subsistence and settlement practices of mobile pastoralists have, until recently, hindered a broader anthropological consideration of the potential pathways to sovereignty available to more mobile societies. Drawing on a range of datasets from LBA fortresses, shrines, cemeteries, and ephemeral residential complexes, our study examines the essential factors contributing to the emergence and maintenance of complex polities among mobile pastoralists in the southern Caucasus, societies that were intimately associated—politically, economically, and ritually—with hill-top fortresses. This study of political association in LBA Armenia sheds light on the internal politics of nomadic communities and offers a unique opportunity to bring the South Caucasus into the comparitive study of ancient complex polities.     

Ethical predicaments: Advocating security for mobile pastoralists in weak states (Respond to this article at http://www.therai.org.uk/at/debate)

Some have argued that anthropologists have a moral responsibility to advocate on behalf of research subjects suffering from structural and other forms of violence. However, advocacy is not without its problems; action taken on behalf of one's research subjects may have adverse consequences for others. This is our current predicament. Violence and insecurity have always been major themes in our work with mobile pastoralists in the Far North Region of Cameroon, who have suffered deadly cattle raids for decades. More recently, pastoralists have been subject to child kidnappings and extortion by criminal gangs. As researchers working with these people, we have repeatedly informed development projects, NGOs and government authorities about these and other insecurity problems. The difficulty is that the government response, in particular the use of paramilitary forces, has created another kind of insecurity which has adverse effects on others.     

Pastoralism and Protected Area Management in Mongolia's Gobi Gurvansaikhan National Park

The Gobi Gurvansaikhan National Park was established in south central Mongolia in 1993 and is used by over 1100 families with pastoralism as their main means of livelihood. Research conducted in 1998–2000 to analyse grazing management problems identified a number of issues and concerns, including a significant increase in the number of herders and the size of the herd; variations in herd size reflecting differences in wealth; problems with marketing of livestock or livestock products; declining stock movements because of transportation costs and loss of water sources; and significant competition and conflicts for grazing areas. The socio‐economic problems associated with Mongolia's transition to a market system, coupled with the expansion of protected areas, mean that herders have to adapt to both the current economic system and changes in land use. Although some aspects of the development of the park can be seen as a positive influence on maintaining pastoral livelihoods in this area, the national goal of protecting 30 per cent of the country, doubling the area of Mongolia currently under protected area status, could have negative effects on pastoral livelihoods, unless ministry officials, protected area administrators and pastoralists can work effectively to solve resource problems.     

Experimental and archaeological investigations of backed microlith function among Mid-to-Late Holocene herders in southwestern Kenya

This study takes an experimental and comparative approach in order to evaluate the circumstances driving the deployment of microlithic tool technologies by food-producing mobile herders during the Mid-to-Late Holocene in southern Kenya. The predominately obsidian microliths used by contemporaneous, but culturally distinct, herding communities were replicated and used as arrow tips in archery experiments and within composite knives used in animal processing. This allowed for patterns of damage associated with production, different forms of projectile use, and butchery to be identified on microlithic specimens and evaluated against each other to assess the criteria for diagnostic macrofracture and wear patterns reflective of each activity. Experimentally generated criteria were used to identify the most likely functions for microlithic tools in three archaeological assemblages belonging to early Kenyan pastoralists. The analyses showed that while the same microlithic form is shared by culturally distinct groups across a wide time range, these tools were being used to vary different functions that do not clearly correlate with subsistence economy, culturally affiliation, or time period. Environmental variability and instability throughout the Late Holocene likely contributed to the persistence of highly adaptable microlithic toolkits. These data contribute to ongoing dialogues on the emergence and evolution of microlithic toolkits.     

Ojakly: A Late Bronze Age mobile pastoralist site in the Murghab Region,Turkmenistan

Abstract

Excavations at Ojakly (site 1744) in the Murghab alluvial fan in Turkmenistan mark the first systematic collection of archaeological materials related to Bronze Age mobile pastoralists in the region, and the earliest evidence to date of their occupation patterns, subsistence practices, and ceramic production activities. Because the appearance of mobile pastoral groups in the Murghab during the Late Bronze Age (ca. 1950–1500 b.c.) is traditionally associated with significant changes in regional sociopolitical structures, these data are important for establishing local strategies of and the relationship between sedentary agricultural and mobile pastoral populations. Here, we present ceramic, faunal, archaeobotanical, and lithic data that force us to reconsider the traditional sedentary-mobile dichotomy. Specifically, we find that while the subsistence economies are distinct at urban and non-urban sites, the ceramic production and trade interactions are significantly intertwined and more complex than previously acknowledged for this time period. Additionally, the presence of a ceramic kiln at Ojakly (Turkmen for “place with kiln”) containing unfired ceramics of a type typically associated with sedentary farmers in the Bronze Age Murghab suggests the transfer of technical knowledge between groups who nevertheless maintained distinct material cultural identities. Ojakly provides important new data about coexisting economies in the Late Bronze Age Murghab that can productively unsettle traditional notions of dominance, control, and polarization in sedentary-mobile interactions.     

From spirits to conspiracy? Nomadic perceptions of climate change,pandemics and disease

This article illustrates how the Yamal-Nenets, a group of reindeer pastoralists in West Siberia, perceive a series of recent natural disasters to be connected to one another through a conspiracy – i.e. caused by the agency of malevolent human forces which are beyond the pastoralists’ control. Recent fieldwork during the peak of the global Covid-19 epidemic served as a trigger for this observation. Their self-confidence in the robustness of their lifestyle and their embeddedness within their natural environment is so strong that Yamal-Nenets nomads believe only evil forces – not nature – can stop them from being mobile. Alongside Covid-19, they interpret the severe consequences of natural disasters, such as iced pastures, related reindeer starvation and the outbreak of anthrax as man-made attempts to reduce the number of people and animals in the tundra. The blame they place on humans for these disasters takes place in the context of hitherto unseen gas industry developments in the area. Such interpretations may become a general pattern for changing perceptions of the world by remote indigenous populations when deprived of their once customary shamanic dialogue with the spirits.     

Invisible men: mobility and political change on the frontier of late Roman Africa

The political hierarchies that developed in North Africa in the post‐Roman period have traditionally been ascribed either to invading groups from the Sahara, or to indigenous elites who transformed their political authority to respond to changing circumstances. The present article suggests that such interpretations have neglected the role played by seasonal pastoralists within the emergence of these new polities. Human mobility was a crucial feature of the late antique Maghreb, as analysis of the later Roman frontier system reveals. Equally, contemporary anthropological scholarship emphasizes the influence that mobile groups can have in periods of social and political upheaval and their capacity for hierarchical stratification. The article offers two brief case studies, and argues that Antalas, leader of the ‘Frexes’ in southern Byzacena, and the occupants of the ‘Djedar’ tumulus mausolea near Tiaret, are best viewed as products of a mobile society.     

Pastoralism and politics: reinterpreting contests for territory in Auckland Province, New Zealand, 1853–1864

As colonial frontiers expanded in the nineteenth century, contests over access to land suitable for farming between pastoralists, small farmers and indigenous populations were the inevitable result. In colonial Auckland, this contest was particularly vigorous, firstly because the young settlement's economic survival was at stake, since environmental constraints largely prevented its participation in the lucrative New Zealand wool industry, and secondly, because the economic and military prowess of indigenous Maori meant that settlers had little room to move in. Auckland's wealthy pastoralists pinned their hopes on the occupation of Maori land to the south of Auckland, since this was more suitable for sheep than the settlement's immediate environs, but this required dispossessing the Maori population by force. Initially, this obstacle gave small farmers a political advantage over the pastoralists, but as firstly arable markets, and then plans for small farmers and Maori to rear sheep themselves, all faltered, the pastoralist cause became increasingly difficult for colonial authorities to resist. When these authorities finally turned against the Maori communities south of Auckland, and launched an imperial war against them, the pastoralists successfully lobbied for the lands they most coveted to be confiscated from Maori, an event that radically altered New Zealand's future economic geography.     

Ethnoarchaeological study of phytolith assemblages from an agro-pastoral village in Northern Greece (Sarakini): development and application of a Phytolith Difference Index

Phytolith assemblages are analysed in an ethnographic agro-pastoral community in Northern Greece. A new method for analyzing the data, combined with the concentrations of phytoliths per gram sediment, helps to differentiate diverse uses of space in the village. The Phytolith Difference Index (PDI) contrasts the phytolith assemblages in sediment samples from the region around the village least affected by human activities with those in the village and its immediate surroundings. The PDI reveals that many of the samples are dominated by the input of the stalks of the domestic cereal, rye, which is used for food, animal fodder and roof thatching. The PDI also differentiates between dung from mules or donkeys with dung from free ranging cows and goats. Activity areas analysed include storage areas, stabling areas, animal enclosures, floors from living areas that were repeatedly swept, hearths and open areas between structures. The combined use of the PDI, together with phytolith concentrations and phytolith morphotype analyses, may prove to be useful for deciphering activity areas in archaeological sites of not only agro-pastoralists, but also pastoralists and hunter–gatherers.     

Politics Within and Without — The Origins and Development of a Rangelands Landcare Group

The 1990s saw a resurgence of interest in land‐use reform in the arid and semi‐arid rangelands of Australia. Scientists and conservationists called for a reassessment of land use in areas now used for extensive grazing of cattle and sheep. Landcare groups formed by pastoralists were criticised for deflecting resources away from questions of land‐use reform. While Landcare groups in agricultural regions of Australia have been subject to considerable assessment, analysis of rangelands Landcare has tended to revolve around questions of land use to the neglect of analysis of the operation of the groups themselves. Based on a case study of a pastoral Landcare group in the rangelands, the research reported in this paper found that pastoral Landcare in the rangelands has comparable outcomes to Landcare elsewhere in terms of the creation of opportunities for improved communication and learning among landholders. In addition, this group has developed from an emphasis on single‐issue projects towards multi‐faceted projects focussed on social as well as ecological sustainability. The analysis also found that political considerations were significant in the forma‐tion of the group and remained important for some pastoralists at the time of fieldwork. Finally, rangelands Landcare in this case study has provided a vehicle for reformist pastoralists and their associates to work actively towards influencing their peers to acknowledge land management problems and to reflect on their management practices.     

Geo-Ethnoarchaeology of Pastoral Sites: The Identification of Livestock Enclosures in Abandoned Maasai Settlements

The earliest food producers in Africa were mobile pastoralists who left limited archaeological traces. As a result archaeologists studying the spread of food production in the region have difficulty distinguishing early pastoralists from hunter-gatherers with whom they interacted. This geo-ethnoarchaeological study contributes to the resolution of the problem through identification of sediments distinctive of livestock enclosures, and thus of pastoral settlements. Sediments were sampled in and around currently occupied and recently abandoned Maasai livestock enclosures ranging in age between one and 40 years. Twenty to thirty years after site abandonment, there is no visible difference between enclosure and regional sediments. Micromorphological, mineralogical, and phytolith analyses, of enclosure sediments, however, allow differentiation of enclosure from regional sediments. Our results show that a unique undulating microlaminated structure is distinctive of enclosure sediments. Enclosure sediments, especially small stock, also contain a rare mineral, monohydrocalcite (CaCO₃ . H₂O). In addition, large amounts of opal (SiO₂ . nH₂O), in the form of phytoliths, are found in enclosure relative to regional sediments. These differences are likely to be preserved in the archaeological record, and this approach will allow better understanding of the spread of pastoralism in Africa and elsewhere.     

Insecurity and Pastoral Development in the Sahel

In this article it is argued that conventional agro-ecological and organizational concepts used in pastoral development are strongly biased towards the formulation and enforcement of norms. This leads development experts to attempts to control pastoralists and their herds. The policies and development interventions based on these assumptions have been largely unsuccessful. As a consequence attention for dryland areas and pastoral development has declined among researchers and development agencies. An important reason for this failure is the fundamental misfit between these normative concepts and the reality of dryland ecosystems and pastoral society. In order to show this, an alternative view on rangeland ecology and pastoral society is presented, supported by a case study of Fulbe pastoral society in dryland Central Mali. The authors argue that approaches to pastoral development must be revised in the direction of the dynamics inherent in the pastoral way of life.     

Targeting Research for Poverty Reduction in Marginal Areas of Rural Syria

Agricultural research in marginal dry areas can contribute to reducing poverty through the development of technological, institutional and policy options for poor farmers. Such research should address diversified opportunities and development pathways. This article analyses the diversity of livelihood strategies of rural people living in the Khanasser Valley in northwestern Syria, an area that is typical of marginal drylands. It proposes an operational classification of households based on their different livelihood strategies, applying an integrated methodology within a Sustainable Livelihoods framework. Households are classified into three clusters: agriculturists, labourers and pastoralists. The article examines the diversity of livelihoods involved, and considers where and how research should be directed to have greatest impact on poverty. Given that rural households are not homogeneous but dynamic entities, with diverse assets, capabilities and opportunities, the definition of household typologies can help to target development research. The article concludes that while agriculturists benefit most, poor labourers with enough land can also gain from pro‐poor agricultural research. The poorest households with little land, and pastoralists, benefit little or only indirectly.     

FISHERS OF THE CORDED WARE CULTURE IN THE EASTERN BALTIC

Between 2800 and 2400 cal BC pastoralists from Central Europe migrated into the eastern Baltic paving the way for the Corded Ware Culture (CWC), and a new type of economy, animal husbandry. Traditionally the CWC people were viewed as highly mobile due to the lack of substantial traces of dwellings and material culture at settlement sites; they were reliant on an economy based on animal husbandry as demonstrated by zooarchaeological and stable isotopic evidence. However, this paradigm is beginning to shift. Here, we present new AMS radiocarbon (¹⁴C) measurements, pollen and macrobotanical data from sediment samples and a portable fish screen, as well as technological, molecular and isotopic data obtained from ceramic vessels from three CWC sites in the eastern Baltic. Overall, our results indicate a de-Neolithisation process undergone by some CWC groups, particularly in lacustrine and coastal ecotones, and a shift to hunting, gathering and fishing.     

Land Privatization and Pastoralist Well‐being in Kenya

East African pastoralists have well‐developed systems of communal land management that have been challenged by recent demands from some pastoralists for land privatization. This article analyses the impact on household well‐being of privatizing land among a community of Samburu pastoralists in northern Kenya. Using longitudinal data from household surveys conducted in 2000 and 2005, trends in wealth, income, stratification and livelihood strategies are analysed comparing the privatized community and a community where land remains communally managed. Results indicate few significant differences in wealth and income between the privatized and communal areas, although cultivation has become an important additional strategy in the privatized community. Significant levels of wealth stratification are present in both communities but are mitigated to some extent by mobility across wealth quintiles over time. Wealthy and poor groups exhibit different livelihood strategies with wealthier groups relying more on livestock trade and home consumption while poorer groups depend on wage labour and trade for their income. Policy implications of this analysis include the need for development strategies specific to different wealth groups, greater investment in education and infrastructure, and more attention to employment creation in pastoral areas.