Domestic Pigs in Africa

The history of African pig breeds is still controversial due to the relative scarcity of archaeological and genetic data clarifying their origins. While these breeds might descend from Near Eastern pigs entering the continent via Egypt during the Neolithic, Africa may be a primary domestication locus for pigs, as indicated for other species such as cattle and donkeys. In this regard, characterisation of the mitochondrial gene pool of African pig breeds has revealed a very low frequency of Near Eastern alleles, suggesting that, if Fertile Crescent pigs played a part in the foundation of African breeds, their genetic signature has been substantially erased. Interestingly, genetic analysis of western and eastern African pig breeds has revealed a strong phylogeographic pattern, with the latter harbouring Far Eastern alleles at high frequencies. This finding is consistent with data obtained for chickens and confirms that livestock was transported in ancient times, from the Far East to Africa as a consequence of the Indian Ocean trade. European colonisation of Africa also involved the introduction of exotic swine breeds such as Iberian pigs. The confluence of the highly divergent European and Far Eastern Sus scrofa gene pools contributed to significantly enrich the genetic reservoir of African swine breeds, favouring their adaptation to environmental conditions that are often harsh. Conservation of this genetic legacy will be of utmost importance to ensure the prosperity of current resource-based subsistence farming systems in Africa.     

Performing Hospitality in Moldova: Ambiguous,Alternative, and Undeveloped Models of National Identity

This paper examines performances of hospitality in everyday life to explore the lived experience of “being Moldovan”. National identity in Moldova can only be understood by reference to the peculiarities of history—to the presence of a neighbouring kin-state (Romania), a multiethnic population, Soviet ideology, and successive efforts at nation-building. The instabilities, contradictions, and ambiguities of national identity are also experienced and interpreted, as they are regularly performed in informal and formal settings. The “hospitality” of Moldovans—performed daily through linguistic code-switching, in practices of buying and selling, in life-cycle celebrations such as weddings, and in the official greeting and welcoming of dignitaries and visiting delegations by folk-costumed performers—is, paradoxically, an important site of this experience of ambiguity. The same set of practices both renders its performers “masters of their own houses”, while at the same time revealing the limits of the metaphor.