The Great London [Search results for Indigenous Cultures] 

The forests of Central Africa could be home to up to 920,000 Pygmies, according to researchers from UCL, Manchester Metropolitan University and the University of Malaga, who have conducted the first measured estimate of the population and distribution of these indigenous groups.

Up until now it has not been possible to determine the numbers and actual geographic ranges of Pygmy communities, because of their location in remote forest areas, mobility, lack of census data, and imprecise and partial sources of information. Pygmy communities live in rainforests across nine countries in Central Africa—an area of some 178 million hectares—where they make up a very small minority of the total population.

Despite the Pygmies' significance to humanity's cultural diversity as the largest group of active hunter-gatherers in the world, the new study, published in >PLOS ONE, is the first to predict how many Pygmies are likely to be found in the vast expanse of tropical forests in Central Africa. The study maps their distribution and identifies which areas are of ecological importance.

Dr Jerome Lewis (Hunter-Gatherer Resilience Project, UCL Anthropology), co-author of the paper, said: "This is a very underprivileged and neglected group of people many of whom have already lost their forest land, livelihoods and whose rich cultural traditions are seriously threatened in many regions.

"Information on their locations and population numbers are crucial for developing appropriate human rights, cultural and land security safeguards for them, as for other indigenous peoples."

Using a compilation of evidence collected by an unprecedented number of researchers, the authors generated the largest database of Pygmy camp locations throughout their known range.

As there are no known accurate censuses of Pygmy population the researchers used a statistical method, developed by paper co-author Dr Jesus Olivero (University of Malaga), to forecast the distribution of Pygmies in Central Africa. Based on species distribution models that investigate the relationship between environmental conditions and the distribution of organisms, the study is the first to apply this method to human societies and their cultural diversity.

Dr Olivero said: "By using tried and tested animal and plant distribution models we hope to promote a greater awareness of the importance of these too often ignored and marginalized groups in this region."

Professor John Fa (Manchester Metropolitan University), co-author, explained that understanding where and how Pygmy communities live is an important first step in supporting them and safeguarding their rights.

"It's important for all of the countries involved to come together to help support Pygmies' cultures and human rights to make sure they are respected and understood.

"At the end of the day, 900,000 people living in small groups in such a vast area can very easily be ignored, leading to their cultural extinction, and given the extraordinary role they have played in the human story since well before antiquity, we don't want that."

Source: University College London [January 15, 2016]

The worst land grab in decades in the Brazilian Amazon is threatening the survival of isolated tribes that have no contact with the outside world, a rights group said Wednesday.

Ranchers and settlers in the remotest reaches of northwestern Brazil are voraciously cutting down rainforest to farm crops, encroaching on the ancestral lands of three uncontacted groups, said Survival International.

The land grab is also threatening another tribe, the Uru Eu Wau Wau, or "Harpy Eagle" people, that has only limited contact with the outside world, said the London-based group.

Warning the groups face "annihilation," it accused local politicians in the state of Rondonia of backing the deforestation, even though the area is officially designated as an indigenous reserve and sits within a national park, Pacaas Novas.

Because isolated peoples' immune systems have never been exposed to the outside world's diseases, the land grab risks causing devastating outbreaks, Survival said.

"Around the world, industrialized society is stealing tribal lands in the pursuit of profit. What's happening in Brazil is simply a continuation of the invasion and genocide which characterized the European colonization of the Americas," said the group's director, Stephen Corry.

The organization quoted a letter the Harpy Eagle tribe sent to Brazilian police, in which they call the land grab "extremely serious."

"We are very worried because the invasions are close to our villages and putting the lives of women, old people, children and men at risk," said the letter.

Experts estimate between 50 and 90 percent of the populations of Brazil's isolated tribes were wiped out when the government initiated contact with them in the 1970s and 80s—official policy at the time.

Today, the government tries to avoid any contact with isolated peoples, in order to protect them.

Brazil is home to some 900,000 indigenous people from 305 different ethnic groups.

Source: AFP [October 27, 2016]

Sex equality in residential decision-making explains the unique social structure of hunter-gatherers, a new UCL study reveals.

Previous research has noted the low level of relatedness in hunter-gatherer bands. This is surprising because humans depend on close kin to raise offspring, so generally exhibit a strong preference for living close to parents, siblings and grandparents.

The new study, published today in Science and funded by the Leverhulme Trust, is the first to demonstrate the relationship between sex equality in residential decision-making and group composition.

In work conducted over two years, researchers from the Hunter-Gatherer Resilience Project in UCL Anthropology lived among populations of hunter-gatherers in Congo and the Philippines. They collected genealogical data on kinship relations, between-camp mobility and residence patterns by interviewing hundreds of people.

This information allowed the researchers to understand how individuals in each community they visited were related to each other. Despite living in small communities, these hunter-gatherers were found to be living with a large number of individuals with whom they had no kinship ties.

The authors constructed a computer model to simulate the process of camp assortment. In the model, individuals populated an empty camp with their close kin - siblings, parents and children.

When only one sex had influence over this process, as is typically the case in male-dominated pastoral or horticultural societies, camp relatedness was high. However, group relatedness is much lower when both men and women have influence - as is the case among many hunter-gatherer societies, where families tend to alternate between moving to camps where husbands have close kin and camps where wives have close kin.

First author of the study, Mark Dyble (UCL Anthropology), said: "While previous researchers have noted the low relatedness of hunter-gatherer bands, our work offers an explanation as to why this pattern emerges. It is not that individuals are not interested in living with kin. Rather, if all individuals seek to live with as many kin as possible, no-one ends up living with many kin at all."

Many unique human traits such as high cognition, cumulative culture and hyper-cooperation have evolved due to the social organisation patterns unique to humans.

Although hunter-gatherer societies are increasingly under pressure from external forces, they offer the closest extant examples of human lifestyles and social organisation in the past, offering important insights into human evolutionary history.

Senior author, Dr Andrea Migliano (UCL Anthropology), said: "Sex equality suggests a scenario where unique human traits such as cooperation with unrelated individuals could have emerged in our evolutionary past".

Source: University College London [May 15, 2015]

When members of the BaYaka Pygmies living in the northern Republic of Congo get sick, they don't just go to the doctor for a prescription. Instead, they rely on their shared knowledge of medicinal plants to help them get well. Now, researchers reporting in the Cell Press >journal Current Biology on September 8 have examined shared uses of those plants to understand how Pygmies have passed their extensive plant knowledge along from one person to the next.

The findings show the important role of marital bonds in passing information to otherwise distant families. There were some surprises, too.

"I wasn't expecting that plant uses would be so diverse," says Gul Deniz Salali (@DenizSalali) of University College London. She hadn't expected to find that plants would play an important role in executing social norms, either. "But many Pygmies told me that they used particular plants to detect and punish cheaters."

Salali was interested in exploring how hunter-gatherers accumulated the vast repertoire of plant uses that have helped them to survive in tropical rainforests. To find out, she and her colleagues examined the reported co-occurrence of plant uses between pairs of BaYaka Pygmy individuals based on extensively conducted interviews. Their study included reported uses of 33 different plants by 219 individuals living in four camps.

"We found that long-term pair bonds between men and women allowed otherwise distant families to combine information on medicinal uses of plants," Salali says. "Living in multi-family camps, on the other hand, enabled Pygmies to exchange and accumulate plant knowledge related to cooperative foraging and social beliefs."

The most commonly reported medicinal uses of plants were for treating digestive and respiratory disorders. The BaYaka also use some plants for collecting caterpillars or honey and as a poison for killing monkeys or fish. Other plants were used to regulate social life, including matters concerning lying or sexual taboos.

As an example, Salali says, some Pygmies use the juice extracted from a particular type of tree bark to detect and punish cheaters. "If someone cheated their partner, camp members would squeeze the poisonous juice into the person's eyes which could affect his or her vision. If his or her vision was affected, then people thought the person was guilty. I found that the knowledge on this type of plant use was widely shared among the campmates."

Knowledge of medicinal plants is mainly shared between spouses and other relatives, they found. But plant uses associated with foraging and social norms were often shared more widely among campmates, regardless of relatedness, playing an important role in camp-wide activities that require cooperation.

The researchers also found that BaYaka mothers who used more plants for treating certain diseases had healthier children.

Salali says her next step is to compare plant knowledge and use in hunter-gatherers living in varying proximity to market towns in Congo. "I have lived in some Pygmy camps that were located in the forest, and some larger ones that were located in a logging town," she says. "I am interested in exploring the biological and cultural adaptations of groups in transition from a nomadic hunter-gatherer lifestyle to a more sedentary farming way of life."

Source: Cell Press [September 08, 2016]

Industrialized nations that view wildfire as the enemy have much to learn from people in some parts of the world who have learned to live compatibly with wildfire, says a team of fire research scientists.

The interdisciplinary team say there is much to be learned from these "fire-adaptive communities" and they are calling on policy makers to tap that knowledge, particularly in the wake of global warming.

Such a move is critical as climate change makes some landscapes where fire isn't the norm even more prone to fire, say the scientists in a new report published in a special issue of the >Philosophical Transactions of the Royal Society B.

"We tend to treat modern fire problems as unique, and new to our planet," said fire anthropologist Christopher Roos, Southern Methodist University, Dallas, lead author of the report. "As a result, we have missed the opportunity to recognize the successful properties of communities that have a high capacity to adapt to living in flammable landscapes—in some cases for centuries or millennia."

One such society is the ethnically Basque communities in the French Western Pyrenees, who practice fire management to maintain seasonally flammable grassland, shrub and woodland patches for forage and grazing animals. But the practice is slowly being lost as young people leave farming.

Additionally, Aboriginal people in the grasslands of Western Australia use fire as part of their traditional hunting practices. Children begin burning at a very young age, and the everyday practice is passed down. These fires improve hunting successes but also reduce the impact of drought on the size and ecological severity of lightning fires.

Social institutions support individual benefits, preserve common good

Fire-adaptive communities have social institutions in place that support individual benefits from fire-maintained landscapes while preserving the common good, said Roos, whose fire research includes long-term archaeological and ecological partnerships with the Pueblo of Jemez in New Mexico.

"These institutions have been shaped by long-histories with wildfire, appropriate fire-use, and the development of social mechanisms to adjudicate conflicts of interest," said Roos, an associate professor in the SMU Department of Anthropology. "There is a wealth of tried and tested information that should be considered in designing local fire management."

The authors note that globally, a large number of people use fire as a tool to sustain livelihoods in ways that have been handed down across many generations. These include indigenous Australians and North Americans, South Asian forest dwellers, European farmers, and also hunters, farmers and herders in tropical savannahs.

Global Warming will likely bring new fire problems, more flammable landscapes

Global Warming will likely bring new fire problems, such as making some landscapes more flammable, Roos said. More effort will be required to balance conflicting fire management practices between adjacent cultures. Currently most fire-related research tends to be undertaken by physical or biological scientists from Europe, the United States and Australia. Often the research treats fire challenges as exclusively contemporary phenomena for which history is either absent or irrelevant.

"We need national policy that recognizes these dynamic challenges and that will support local solutions and traditional fire knowledge, while providing ways to disseminate scientific information about fire," Roos said.

The authors point out that one of the greatest policy challenges of fire on a warming planet are the international consequences of smoke plumes and potential positive feedbacks on climate through carbon emissions. Most infamously, wildfire smoke plumes have had extraordinary health impacts during Southeast Asian "haze" events, which result in increased hospitalization and mortality in the region.

Not all fire is a disaster; we must learn to live with and manage fire

Carbon emissions from wildfires can be as much as 40 percent of fossil fuel emissions in any given year over the last decade. Although only deforestation fires and land conversion are a net carbon source to the atmosphere, the contribution of wildfires to global carbon emissions is non-trivial and should be a formal component of international climate dialogs.

"It is important to emphasize that not all fire is a disaster and we must learn how to both live with as well as manage fire," said co-author Andrew Scott, earth sciences professor at Royal Holloway University of London.

The report, "Living on a flammable planet: interdisciplinary, cross-scalar and varied cultural lessons, prospects and challenges," was published May 23, 2016 by The Royal Society, the U.K.'s independent scientific academy.

Authors call for holistic study of fire on Earth

The authors are from the United States, Great Britain, Canada, Australia, South Africa and Spain. The synthesis emerged from four days of international meetings sponsored by the Royal Society - the first of its kind for fire sciences.

The authors advocate for greater collaboration among researchers studying all aspects of fire.

Pyrogeography—the holistic study of fire on Earth, "may be one way to provide unity to the varied fire research programs across the globe," the authors write.

"Fire researchers across disciplines from engineering, the natural sciences, social sciences and the humanities need to develop a common language to create a holistic wildfire science," said Roos. "The magnitude of the wildfire challenges we face on a warming planet will demand greater collaboration and integration across disciplines, but our job won't be done unless we are also able to translate our research for policymakers, land managers, and the general public."

Source: Southern Methodist University [June 01, 2016]