Prehistoric land use and hydrology: a multi-scalar spatial analysis in central Arizona

Human land-use strategies involving the management of rainfall and runoff to promote crop production are found throughout the world. This paper presents a functional assessment using hydrological modeling with modern high-resolution LiDAR datasets and contextual archaeological site data to study prehistoric agriculture. The focus is on rock alignments created by the Hohokam culture in the semi-arid environment of the US Southwest. By incorporating a multi-scalar GIS study for terrain analysis at a regional, community, and site scale, the complex interactions between the prehistoric sites, features and the environment are revealed. The results of these analyses on digital elevation models (DEMs) gave insight to the past functionality of such agricultural features within the cultivated landscapes. The results included:1) The agricultural features were suitably placed for the collection of rainfall and runoff.2) The features were reducing the volume of water flowing through the area to prevent flooding and crop destruction and promoting soil infiltration.This shows the complexity and innovation of prehistoric societies living in marginal environments and how their adaptation to such environments was necessary to sustain their populations.     

Decreasing experiences of home range,outdoor spaces,activities and companions: changes across three generations in Sheffield in north England

Home range is commonly understood to be the distance from home that children are allowed to go in the outdoor environment with the term being used within various academic disciplines. Different factors influence children's home range including traffic, age, parental fears and understandings of what it means to be a good parent. Research addressing home range over different generations has identified a context of changes in the built environment, demography and technology. This paper reports results from three generations of two families in Sheffield in the north of England and confirms a reduction in four major domains: home range, variety of outdoor spaces visited, range of activities undertaken and the number of companions.     

Canadian Philosophy: A Dialectical Exploration

This article inquires into the difference between philosophy as a universal practice and philosophy as a cultural product; its aim is to establish a case for there being Canadian philosophy. Philosophy as a practice can exhibit a dialectical framework. The practice can pursue both universal truths and cultural variations in expressions of those truths. Each philosophical endeavor requires the other to be meaningful. No matter how abstract a “truth” may be, an example always creates cultural relevance. The article introduces the example of an early Canadian philosopher, whose work is documented in the book by Leslie Armour and Elizabeth Trott, The Faces of Reason: An Essay on Philosophy and Culture in English Canada, 1850-1950. John Watson (1847–1939) was the most prolific and well-known contributor to philosophy in early Canada, pursuing universal questions and yet responding to the circumstances of his new home in developing Canada and, in doing so, contributing to Canadian cultural interpretations of philosophical questions. This article uses his example to conclude that the study of philosophy in Canada must include Canadian philosophy.     

The technical is political: settler colonialism and the Australian Indigenous policy system

Contemporary Australian Indigenous policy changes rapidly and regularly fails to deliver its stated aims. Additionally, political and social relationships between Aboriginal and Torres Strait Islander peoples and the Australian state remain complex and contested. This article draws on critical Indigenous theory, alongside the increasingly influential scholarly paradigm of settler colonialism, to draw these two elements together. It highlights the ongoing nature of colonial conflict, and the partisan nature of state institutions and processes. While policy is usually framed as a depoliticised, technical practice of public management for Indigenous wellbeing, I suggest that it also seeks to ‘domesticate’ Aboriginal and Torres Strait Islander peoples, perform their dysfunction and demonstrate state legitimacy. This is especially the case in Australia, which has a long tradition of framing domestic welfare policy – rather than legal agreements – as the ‘solution’ to settler colonial conflict.