Miliacin in palaeosols from an Early Iron Age in Ukraine reveal in situ cultivation of broomcorn millet

During the archaeobotanical investigation of Scythian–Sarmatian period (Early Iron Age), pits with crop processing waste, discovered in the floodplain of Donets River, eastern Ukraine, and charred remains of cereal grains, dominated by broomcorn millet, were recorded. The grains from the pits were radiocarbon dated to the fifth to first century BC. Those pits are distant from any known contemporaneous settlement. The apparent disconnection of these pits from any local settlement suggests that (1) millet was brought from other locations by mobile groups, or (2) millet was cultivated locally by populations whose settlements have left no discernible archaeological trace. The analysis of molecular biomarkers preserved in palaeosols that are stratigraphically connected to the pits revealed high levels of miliacin, a molecule that can be preserved in ancient soils and sediments, and that is consistent with broomcorn millet (Panicum miliaceum). High levels in miliacin in soils stratigraphically connected to the pits are interpreted as the result of a large biomass of P. miliaceum produced at time of soil formation. Our biogeochemical results applied to a palaeosol thus attest to the in situ cultivation of crops dominated by the broomcorn millet during the early Iron Age in the floodplain of Donets River. Biochemical examination of soils and palaeosols can thus provide useful information on past dynamics of land-use by ancient population, especially when settlements or macrobotanical remains are absent.     

A Snow-Push Mechanism for Ridge Formation in the Cairngorm Mountains,Scotland

Observations are presented of a newly deposited snow-push ridge superimposed on a Holocene moraine in Coire an Lochain in the Cairngorm Mountains. The ridge formed when a sliding snow slab was thrust up the proximal slope of the moraine, entraining till gravel and redepositing it on the moraine crest. The process was a late-stage event during the complex wastage of a large snowfield resting on a rock slab, involving basal sliding, avalanching and melting. Snow-push landforms appear to be rare in Scotland. Nevertheless, these observations suggest that fresh material may be added to relict moraine crests in the present-day climate, with implications for exposure-age dating of moraines. However, in this case the addition of debris by snow push to a late Holocene moraine crest does not affect the interpretation of moraine age.     

Evolutionary Theory of History

Several attempts have been made recently to apply Darwinian evolutionary theory to the study of culture change and social history. The essential elements in such a theory are that variations occur in a population, and that a process of selective retention operates during their replication and transmission. Location of such variable "units" in the semantic structure of cognition provides the individual psychological basis for an evolutionary theory of history. Selection operates on both the level of cognition and on its "phenotypic" expression in action in relation to individual preferred sources of psychological satisfaction. Social power comprises the principal selective forces within the sociocultural environment. Sociocultural evolution takes place both as a result of the unintended consequences of action and through the struggle of individuals and groups in pursuit of opposing interests. The implications for historiography are methodological in that evolutionary theory of history sharpens the focus of explanatory situational analysis, and interpretive in that it provides a paradigmatic metanarrative for the understanding of historical change.     

Further aspects of fur trade life depicted in the skeleton

Osteobiographies were reconstructed from the skeletal remains of four adults from Fort Edmonton, a 19th century trading post of the Canadian fur trade. Three males were Caucasoid and probably ethnic Scots, given the usual origin of fur traders in this region. The lone adult female in the sample was Mongoloid, either Indian or Métis, and likely the ‘country wife’ of a fur trader, since she was buried in the European tradition in the fort cemetery. The cause of death is not discernible from any of the skeletal remains and none of these individuals exhibit any evidence of chronic infectious disease, malnutrition or neoplasia. Trauma, arthritis and other indicators of physical stress do appear, however, and present an opportunity to expand our understanding of the effects of fur trade life on the skeleton. Viewed in the context of historical accounts of life at the fort in the early 19th century, stress markers on the skeletons of three males have led to the conclusion that they were voyageurs who engaged in trading trips by canoe or boat. Lesions of the capsule attachment area at the proximal tibio‐fibular articulation appear unilaterally in two males and may be associated with ‘mushing’ or driving a dog sled in winter. The musculoskeletal lesions on the one preserved female skeleton are consistent with the arduous domestic activities documented at the fort, which include milking cows, churning butter, stirring lye soap, and harvesting grain and root vegetables by hand. Since specific occupations or behaviours cannot be precisely determined from muscular attachment and other stress markers, these interpretations are made cautiously and only in the culture‐historical context of the skeletal sample. Copyright © 1999 John Wiley & Sons, Ltd.     

The Ultimate "Other": Post-Colonialism and Alexander von Humboldt's Ecological Relationship with Nature

This article is a meditation on the overlaps between environmentalism, post‐colonial theory, and the practice of history. It takes as a case study the writings of the explorer‐scientist‐abolitionist Alexander von Humboldt (1769–1859), the founder of a humane, socially conscious ecology. The post‐colonial critique has provided a necessary corrective to the global environmental movement, by focusing it on enduring colonialist power dynamics, but at the same time it has crippled the field of environmental history, by dooming us to a model of the past in which all Euro‐American elites, devoid of personal agency, are always already in an exploitative relationship with the people and natural resources of the developing world. A close reading of Humboldt's work, however, suggests that it could provide the basis for a healthy post‐colonial environmentalism, if only post‐colonial critics were willing to see beyond Humboldt's complicity in colonial structures. In particular, this article attempts to rehabilitate Humboldt's reputation in the face of Mary Louise Pratt's canonical post‐colonial study, Imperial Eyes: Travel Writing and Transculturation. Humboldt's efforts to inspire communion with Nature while simultaneously recognizing Nature's “otherness” can be seen as radical both in his day and in ours. In addition his analysis of the link between the exploitation of natural resources and the exploitation of certain social groups anticipates the global environmental justice movement.