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Recent analysis of a large faunal assemblage from a Roman roadside settlement at Ware, Hertfordshire has indicated potentially strong links between the nature of animal exploitation on site and its location on Ermine Street. Animal husbandry was focused on the production of cattle and sheep, both of which had experienced stock ‘improvement’ by the late Roman period. Relatively high proportions of horse, and the presence of young horses, suggest the importance of this animal and the potential for its local breeding; the site could have acted as a station for changing or selling horses. The presence of marine fish and black rat also indicate clear links to the wider trade network. This was not an isolated settlement, outside the sphere of Roman influence, as rural Roman sites are often considered to be, but well‐connected to wider economic networks. This paper places these new results in context, by providing a review of faunal assemblages from Roman roadside settlements across Britain. The review indicates that most of the characteristics of animal exploitation at Ware are shared with other roadside settlement sites, though interesting differences also emerge.  相似文献   
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Abstract

Aotearoa New Zealand is a nation of promise, potential and enigma: it was the first country in the world where women gained the vote in 1893 and now boasts the youngest woman world leader in 2017. It is also a postcolonial nation where structural racism, homophobia, and sexism persist, yet it has also given legal personhood to a river. Our Country Report foregrounds Aotearoa New Zealand feminist geographic scholarship that responds to, reflects, and sometimes resists such contrasts and contradictions at the national scale. We employ the lens of the 2017 national election to critically engage with current gendered and indigenous politics in the country. Analyzing these politics through three ‘feminist moments,’ our paper highlights the breadth and scope of current Aotearoa New Zealand feminist geographic scholarship and directions.  相似文献   
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Anthropologists have spoken truth to power in many different forms and cases for decades; nevertheless, the terrain of truth is shifting. How do young people understand the post-truth present and what does speaking truth to power look like in this era? How might anthropologists look, not simply at the production of knowledge, but at the reception of knowledge claims? What contributions can anthropologists make to forms of engagement and practice that are suited to the current moment? Shifting from a narrow focus on truth and facts, the author considers problems of emergent propaganda and affective responses to narratives and proposes a framework of multidimensional and intersectional justice.  相似文献   
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