̽��ֱ�� of Cambridge - Indigenous

Study uncovers earliest evidence of humans using fire to shape the landscape of Tasmania

sc604 — Fri, 15 Nov 2024 19:00:00 +0000

A team of researchers from the UK and Australia analysed charcoal and pollen contained in ancient mud to determine how Aboriginal Tasmanians shaped their surroundings. This is the earliest record of humans using fire to shape the Tasmanian environment.

Early human migrations from Africa to the southern part of the globe were well underway during the early part of the last ice age – humans reached northern Australia by around 65,000 years ago. When the first Palawa/Pakana (Tasmanian Indigenous) communities eventually reached Tasmania (known to the Palawa people as Lutruwita), it was the furthest south humans had ever settled.

These early Aboriginal communities used fire to penetrate and modify dense, wet forest for their own use – as indicated by a sudden increase in charcoal accumulated in ancient mud 41,600 years ago.

̽��ֱ��researchers say their results, reported in the journal Science Advances, could not only help us understand how humans have been shaping the Earth’s environment for tens of thousands of years, but also help understand the long-term Aboriginal-landscape connection, which is vital for landscape management in Australia today.

Tasmania currently lies about 240 kilometres off the southeast Australian coast, separated from the Australian mainland by the Bass Strait. However, during the last ice age, Australia and Tasmania were connected by a huge land bridge, allowing people to reach Tasmania on foot. ̽��ֱ��land bridge remained until about 8,000 years ago, after the end of the last ice age, when rising sea levels eventually cut Tasmania off from the Australian mainland.

“Australia is home to the world’s oldest Indigenous culture, which has endured for over 50,000 years,” said Dr Matthew Adeleye from Cambridge’s Department of Geography, the study’s lead author. “Earlier studies have shown that Aboriginal communities on the Australian mainland used fire to shape their habitats, but we haven’t had similarly detailed environmental records for Tasmania.”

̽��ֱ��researchers studied ancient mud taken from islands in the Bass Strait, which is part of Tasmania today, but would have been part of the land bridge connecting Australia and Tasmania during the last ice age. Due to low sea levels at the time, Palawa/Pakana communities were able to migrate from the Australian mainland.

Analysis of the ancient mud showed a sudden increase in charcoal around 41,600 years ago, followed by a major change in vegetation about 40,000 years ago, as indicated by different types of pollen in the mud.

“This suggests these early inhabitants were clearing forests by burning them, in order to create open spaces for subsistence and perhaps cultural activities,” said Adeleye. “Fire is an important tool, and it would have been used to promote the type of vegetation or landscape that was important to them.”

̽��ֱ��researchers say that humans likely learned to use fire to clear and manage forests during their migration across the glacial landscape of Sahul – a palaeocontinent that encompassed modern-day Australia, Tasmania, New Guinea and eastern Indonesia – as part of the extensive migration out of Africa.

“As natural habitats adapted to these controlled burnings, we see the expansion of fire-adapted species such as Eucalyptus, primarily on the wetter, eastern side of the Bass Strait islands,” said Adeleye.

Burning practices are still practiced today by Aboriginal communities in Australia, including for landscape management and cultural activities. However, using this type of burning, known as cultural burning, for managing severe wildfires in Australia remains contentious. ̽��ֱ��researchers say understanding this ancient land management practice could help define and restore pre-colonial landscapes.

“These early Tasmanian communities were the island’s first land managers,” said Adeleye. “If we’re going to protect Tasmanian and Australian landscapes for future generations, it’s important that we listen to and learn from Indigenous communities who are calling for a greater role in helping to manage Australian landscapes into the future.”

̽��ֱ��research was supported in part by the Australian Research Council.

Reference:
Matthew A Adeleye et al. ‘Landscape burning facilitated Aboriginal migration into Lutruwita/Tasmania 41,600 years ago.’ Science Advances (2024). DOI: 10.1126/sciadv.adp6579

Some of the first human beings to arrive in Tasmania, over 41,000 years ago, used fire to shape and manage the landscape, about 2,000 years earlier than previously thought.

Simon Haberle

Emerald Swamp, Tasmania

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Map discovery: American ‘hero’ plotted massive land grab and broke peace treaty

ta385 — Mon, 07 Feb 2022 08:00:00 +0000

A newly decoded map shows that the famous explorer William Clark planned the theft of 10.5 million acres of Indigenous land in Missouri, USA in the early 19th century

̽��ֱ��great university land-grab

ta385 — Mon, 06 Apr 2020 16:33:36 +0000

Over 50 American universities built their fortunes using 11 million acres of Indian land, signed over amid violence, corruption and coercion. A major new study and website reveals how.

Another India exhibition gives voice to India’s most marginalised communities

sjr81 — Wed, 08 Mar 2017 13:59:14 +0000

Putting on display never-before-seen objects from the Museum’s historic collections, as well as stunning, newly-commissioned works from contemporary Adivasi sculptors, Another India tells the stories behind a remarkable collection of artefacts while confronting head-on the role played by Empire and colonialism in the gathering together of this material. ̽��ֱ��exhibition also features 23 works acquired by its curator Mark Elliott, using a New Collecting Award from Art Fund.

“This is an exhibition about the India – or the many Indias – that most people in the UK don’t know,” said Mark Elliott. “It’s about 100 million people of Indigenous or Adivasi backgrounds who are marginalised by majority populations and the state. It’s an exhibition about identity, diversity and belonging; and the role that objects play in creating a sense of who we are.

“These are issues that affect all of us, particularly now when Identity – who we are, where we come from and where we belong – is being fought over here in Britain. Another important story is how these things came to Cambridge in the first place. Many of the artefacts were acquired through colonialism: sometimes fair exchanges, sometimes gifts, sometimes not. This is about legacies of empire for people in the UK and India.”

Among the objects going on display are a head-hunters skull, pieces of the Taj Mahal and a snake-charmer’s flute. Ten new sculptures, specially commissioned by Elliott after working closely with Adivasi and indigenous artists at workshops across India, will also take pride of place in Another India, thanks to the prestigious New Collecting Award from Art Fund. ̽��ֱ��workshops took place from Gujarat in the west to Nagaland, right on the border with Myanmar (Burma) in the North east.

̽��ֱ��sculptures, the largest of which is 13 feet (3.9m) high and the heaviest of which is almost a tonne, have been shipped from the sub-continent and will sit alongside stunning photographic portraits of Indigenous Indians – from the late 19th century to the 21st. ̽��ֱ��most recent works include photos of Naga men in their 80s and 90s proudly displaying their tattooed faces and bodies.

“We are trying to make this less of a show about dead white guys by living white guys,” added Elliott. “We showed artists across India some of our collections and said ‘here’s the stuff we have from your place, what do you think? What would you make now if we asked you?’ ̽��ֱ��whole brief was to produce new works in response to the collections we have.”

Ruby Hembrom, an Adivasi writer and activist, who has worked closely with Elliott and MAA on the planning of the exhibition, said: “Another India is the only India we Adivasis know. Identity is belonging and we belong to this India. We belong to the objects of this India and belong to the feelings they trigger and emotions they evoke. ̽��ֱ��India that ‘others’ use is the one where we are confronting hatred, racism, sexism, exploitation, brutality, dehumanisation and stereotyping in our everyday lives.

“No matter how much we’ve talked of or engaged in social and political change, very little has changed for us. This is not the India our ancestors sacrificed for, or hoped for us, and this is not the one we want for our descendants.”

Among the historic objects going on display at MAA is a coin necklace from the ‘Criminal Tribes’ settlement in Maharashtra which was collected by Maguerite Milward in 1936. Milward went on expedition to make portrait sculptures of Indigenous and Adivasi men and women. ̽��ֱ��necklaces show how Adivasis whose lives were transformed by colonialism, reappropriated and repurposed coins issued by the British Raj as jewellery, signs of wealth and status.

̽��ֱ��head-taker’s skull meanwhile comes from Nagaland and was worn on the chest by a Konyak warrior who had captured an enemy head. ̽��ֱ��monkey skull, with red, white and black hair woven into the crown, was collected by JH Hutton, Deputy Commissioner of the Naga Hills and later a Professor of Anthropology at Cambridge, who put it in a glass jar and kept it in his office until he retired.

Headhunting was a popular but ambivalent topic of anthropology in the first half of the 20th century. It was an aspect of Naga culture that the British sought to eradicate but found fascinating, and which despite the coming of Christianity, remains a hugely important part of Naga identity today.

“Another India is talking about a very different India to most people’s expectations in Britain and possibly India too,” said Elliott. “We didn’t want to do a show about Bollywood, saris and curry, but instead highlight a massive body of marginalised people – numbering nearly twice the population of the UK – who to a great extent aren’t seen as having culture, heritage and history of their own.”

Many of the objects going on display – whittled down from the 10,000 plus Indian objects in MAA’s collections – are the product of an extraordinary industry of exploration, survey and classification whose advance started with the East India Company and continued under the Crown until independence in 1947.

By the mid-19th century, scholars and administrators were working through masses of linguistic, economic, ethnographic and criminological data to decode the demography of India, defining groups of people as distinctive on the basis of shared language, customs, religious belief and ‘racial’ characteristics.

By the end of that century, such groupings had been consolidated into a fundamental distinction between ‘castes’ and ‘tribes’. Tribes were identified as groups of people who were separated geographically, socially or both from ‘mainstream’ caste society. Often living in more isolated territories away from large population centres such as hill and forest regions. These groups were defined first as being outside the caste system but furthermore as ethnically or culturally distinct, often being described as ‘primitive’.

While the constitution of India identifies these groups as Scheduled Tribes or ‘Tribal’, this term is widely seen as derogatory with connotations of primitivism, backwardness and even savagery. In truth, all the categories are remarkably slippery. Indigenous, Adivasi and Tribal identities are still fiercely contested.

“ ̽��ֱ��objects on display resist pigeonholing, just as people do,” added Elliott. “ ̽��ֱ��identities presented here are ambiguous and contested. But this is not just an historical exhibition, the artefacts and the stories they tell are the stories of communities who are living, struggling and thriving today.

“Putting together this exhibition has brought me and the museum into contact with extraordinary people: scholars, activists and artists and more – from the tribes, groups and communities that we are incredibly proud to represent here in Cambridge.”

Another India is the centrepiece of the ̽��ֱ��’s wider celebrations entitled India Unboxed. To mark the UK-India Year of Culture 2017, the ̽��ֱ�� of Cambridge Museums and Botanic Garden, are hosting a shared season on the theme of India with a programme of exhibitions, events, digital encounters, discussions, installations and more within the museums and the city of Cambridge. Rooted in the Cambridge collections, the programme will explore themes of identity and connectivity for audiences in both the UK and India.

For further information, visit the Another India website.

Hundreds of objects which tell the story of 100 million of India’s most marginalised citizens – its Indigenous and Adivasi people – are to go on display for the first time in a ground-breaking exhibition at Cambridge ̽��ֱ��’s Museum of Archaeology and Anthropology (MAA) from today.

We didn’t want to do a show about Bollywood, saris and curry, but instead highlight a massive body of marginalised people.

Mark Elliott

A head-hunter's skull from Nagaland which was worn on the chest of a Konyak warrior who had captured an enemy head.

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Man v fish in the Amazon rainforest

amb206 — Fri, 11 Nov 2016 08:00:00 +0000

Hunting brings us close to our prey but the blood of a dying animal, spilling on to our hands, reminds us of our own mortality. Trapping, the use of technology to entice and capture, distances us from the act of killing. But, in their making and their function, traps connect our minds and bodies to the animals we pursue.

Each year, the Enawenê-nawê, an indigenous community in the Amazon, construct monumental fishing dams to harvest migrating fish vital to their diet. Social anthropologist Dr Chloe Nahum-Claudel carried out her PhD fieldwork with this community, learning a dialect spoken by fewer than 1,000 people. She spent six weeks living alongside a group of 12 men as they constructed a dam.

She says: “I’m interested in the relationship between people’s practical economic lives and how they see the universe. My research with the Enawenê-nawê suggests that their dams are much more than a means to obtain food. ̽��ֱ��process shapes their minds, bodies and relationships with one another, with their prey, and with spirits and ancestors. My research was timely because these technologies are threatened by the construction of hydroelectric dams in many of the Amazon’s tributaries.”

̽��ֱ��process of making traps became a particular focus for Nahum-Claudel when, as she explains, she realised that we touch on our own vulnerability every time we catch another living creature and subject it to our wishes. She recently convened a conference to consider trap-making and how these activities can be used to approach the relationship between humans and other species.

“To trap an animal you have to be very knowledgeable about its habits, its preferences and its weaknesses, and then you have to put all this knowledge into the making of an effective trap, and the placement and disguise of your equipment. That’s why traps offer an interesting way to approach practical encounters between ourselves and other species,” she says.

“I also realised that this was a neglected field of research. There’s been a lot written about hunting – and trapping is one method of catching prey. But unlike hunting, trapping doesn’t have to be fatal; ornithologists studying bird migrations have to trap birds and camera-traps are used to monitor tigers in India. I was interested in bringing people together to see if there were overlaps in the practice of trapping in such diverse contexts.”

Nahum-Claudel’s conference paper, which will form the first chapter of her forthcoming book, describes the Enawenê-nawê’s fishing technology and how it shapes them. ̽��ֱ��Enawenê-nawê are pescatarians who employ a variety of fishing techniques depending on the seasonal opportunities.

̽��ֱ��most impressive and unusual of these technologies are fishing dams built to coincide with the downstream migration of shoal-living fish, which spawn in the flooded forest during the rainy season. Each year teams of fishermen leave their large village while the fish are busy feasting and spawning and set to work building dams to trap the fish as they try to return downstream, once the river levels start to fall.

These dams are two-part technologies. In the first week or so, the men make a weir across the river using timber, bark and lianas from the surrounding forest. Men float the logs downriver and then dive into the fast flowing water to anchor them in the river bed. Frail, elder men later make nets to catch jumping fish. Ideally, the weir closes off the entire river so that not one fish can escape.

Once the weir is complete, the team turn their attention to making 100 or so man-sized traps which are crafted from cylinders of bark and basketry woven from the ribs of palm fronds. ̽��ֱ��special bark cylinders, which are said to resemble men’s thorax are prised off of tree trunks like waist coats, and must not snap. ̽��ֱ��completed trap is man-sized and phallic-looking.

In her paper, Nahum-Claudel explains that the activities of weir-building and trap-making demand different kinds of effort and imply contrasting kinds of sociability for the community. As the men construct the weir, moving vigorously between the forest and the water, they liken themselves to the creator deity who built the first dam as he made the world. Like him, they are masters of the boundary between land and water, which, as fisher people, is the crucial one in their universe.

She says: “What I mean by mastery is clear in the expression men use to describe the fish’s demise. They say that the fish ‘drown in the traps’. Men create the conditions in which the fish drown in their own watery dominion and, what’s more, the fish bring about their downfall by entering the traps out of their own curiosity and desire. When the men make traps, the seated handiwork makes them more contemplative. As anyone who does craftwork knows, the activity of making something with your hands encourages a mood of reflection and brings about identification with the object crafted.”

While weir-building is physically demanding and highly organised, tending the traps is more restful and is described by the Enawenê-nawê themselves as ‘lying down to rest’. Camped downstream of the dam, the men may be physically absent but their thoughts and actions are understood to have an impact on their traps’ ability to capture fish – precisely because the trap never loses its bond with the man who has crafted it.

“ ̽��ֱ��men live for the traps, devoting themselves to animating them so that they will catch plenty of fish,” says Nahum-Claudel. “They whisper to their traps and utter magical incantations. Sweet-smelling leaves are rubbed on the mouths of the traps to make them enticing to the fish. ̽��ֱ��team self-consciously strives to create a joyful atmosphere which the traps ‘desire’. There is much sexual banter – it’s locker-room talk all the time – and I was constantly reminded that I should not be grumpy, argumentative or stingy so as not to sour the mood.”

These practices seem to be about ensuring the traps’ efficacy and protecting the men themselves. Both of these aspects are thought of in terms of fertility. ̽��ֱ��traps are said to enter the weir ‘like a penis penetrating for the first time’ and the fish are seduced into entering their fragrant openings. As soon as they set the traps in place, the fishermen say that they become like virgins who have had sex for the first time.

“It is as if the traps were their own penises,” Nahum-Claudel says, “because their insertion thrusts men into the same state of vulnerability as teenage boys experience after they have had sex for their first time and their partner bleeds”. Through sex, men become open to the blood of women and they must exercise care in what they eat and in the activities they undertake when their wives menstruate or give birth. ̽��ֱ��first time this happens to a teenage boy, the restrictions to his activity and diet are strict – he lies down to rest and fast in his hammock for several days.

When the traps enter the weir the team of fishermen act in a very similar way, they fast and they say that they are now ‘lying down to rest’. This suggests that men are open to the blood of the fish caught in the traps – traps which are connected to their own bodies – just as they are open to the blood of women. Nahum-Claudel suggest that the dam fishing endeavour is about mitigating the risks involved in shedding blood while, at the same time, using the channel that exists between traps and men to promote the traps’ fertility. A theme that crops up repeatedly in Enawenê-nawê mythology is that the tables can easily turn and predator can become prey.

“Traps are all about hubris,” says Nahum-Claudel, “men build a deadly dam and drown fish in their own dominion. This activity is playing God, but everything about the men’s behaviour suggests that they are acutely aware of how risky this is, that it could – like a tragic play – end in their own downfall. What they stress as they trap the fish is not their Deity-like mastery but rather the subjection it implies. This feeling fits with the experiences of hunters and fishermen around the world. ̽��ֱ��proximity of life and death brings into focus human vulnerability so that hunting is rarely a question of unalloyed heroism. Enawenê-nawê dam fishing takes this to extremes because it is based on a monumental technology and entails intensive subjective and social involvement by the fishermen.”

Inset images from top: men harvest fish from their traps at Olowina River’s dam; the traps are ready to be inserted into the upriver face of a dam at Maxikywina River; a man dives down to pull up his trap from its position near the river bed. All photos: Chloe Nahum-Claudel, 2009. Nahum-Claudel's book is now available.

̽��ֱ��Enawenê-nawê people of the Amazon rainforest make beautifully engineered fishing dams. Living alongside this indigenous community, Dr Chloe Nahum-Claudel observed how the act of trapping fish shapes their minds, bodies and relationships. ̽��ֱ��proximity of life and death brings human vulnerability sharply into focus.

̽��ֱ��men live for the traps, devoting themselves to animating them so that they will catch plenty of fish.

Chloe Nahum-Claudel

Enawenê-nawê men check basket and bark traps for fish before reinserting them into the weir’s upriver face

̽��ֱ��text in this work is licensed under a Creative Commons Attribution 4.0 International License. For image use please see separate credits above.

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̽��ֱ��fall and rise of Native North America

sjr81 — Mon, 26 Sep 2016 14:46:12 +0000

Blood and Land by Jonathan King, the Von Hügel Fellow at the Museum of Archaeology and Anthropology, is the story of how Native North America has shaped the United States and Canada, and vice versa.

̽��ֱ��product of decades of study, Blood and Land seeks to move beyond the traditional ‘feathers-and-failure’ narrative to interrogate the myriad and multi-layered histories of North America. King takes an unflinching look at the many successes, desperate struggles and threats to the very existence of Native populations.

“So much of what we know about America today is tied up in its history and treatment of Native North Americans over the last few centuries,” said King. “No understanding of the USA is possible without first comprehending the story of its original inhabitants.

“My book provides a different perspective. General histories are often presented as a progressive fall from grace. But the true story is actually one of how Indian people continually recovered and made the country their own again, whether that is through the growth of casinos or mineral exploitation. Each time recovery occurs, new difficulties emerge to threaten the status quo.

“When you look at the challenges Native Americans have faced over time – right through to Eisenhower trying to legislate them out of existence, and the forced sterilisation of Indian women in the 1970s – Native Americans are not only surviving, but thriving as a phenomenon in both the imagination and the intellect. In the early part of the 20th century, very few wanted to be identified as Native American. Now, there is something of a clamour to identify Native blood in one’s family tree, often met with disbelief. Look at Senator Elizabeth Warren, whose early intimation of Cherokee ancestry was met with derision.”

However, Native populations still face many of the struggles connected with racism, poverty and access to the same life chances as non-native populations.

One remarkable example of the ‘otherness’ still ascribed to Native peoples came in 2011 when the War on Terror was compared, by a legal representative of the United States Government, to the early 19th century wars on Indian nations.

In a case against a Guantanamo Bay suspect, United States vs Al Bahlul, it was said that the trial and summary execution by General Andrew Jackson of two Scots in Spanish Florida in 1818, traders with the Seminole, was legal and correct and provided precedent for contemporary behaviour by the USA in the war against Al-Qaeda. ̽��ֱ��Scottish traders had been providing weapons to terrorists. In a non-ironic manner, the Seminole were themselves compared to Al-Qaeda.

̽��ֱ��National Congress of American Indians took exception to the comparison, pointing out that Seminole efforts to defend themselves from an invading genocidal army could be termed as ‘unlawful belligerency’ by only the most jingoistic military historian.

“ ̽��ֱ��case sought to use genocide as a justification for misbehaviour in the wider world in the 21st century,” said King. “It was that same US strategy and behaviour against Indian nations that helped determine US behaviour in dealing with 21st century terrorism. Specifically obnoxious to Native people in 2011 was the fact there were around 24,000 Indian people serving in the military that year, and approximately 383,000 American Indian veterans.”

That there are so many veterans is testament to the 20th century recovery in fortunes that King frequently refers to in Blood and Land. In 1900, there were just 237,196 Indians. In 2010, 5.2 million people recorded themselves as American Indian and Native Alaskans, 1.7pc of the total US population, with an expectation of growth to 8.6 million by 2050 (2pc of the total projected population). In 2010 there were more than 15 states with more than 100,000 American Indian or American Native people, with California (732,225) leading the way.

In Canada, 1.4 million people identified as Aboriginal in 2011, some 4pc of the population. In 1900 that number was thought to be around 100,000. However, compared to a map of the USA’s settlements, the size and scale of Canadian First Nations’ reserves appears to make a much, much smaller footprint on the map of Canada. Outside of the north they have remained just ‘small dots on the map’ according to King.

̽��ֱ��growing strength of Native America has also been symbolised by the removal of racist sporting logos in the last few decades with one major exception: the Washington Redskins have steadfastly stuck to a name considered derogatory by many.

While King rightly points to the many success stories for Native Americans in the 20th century, he does not shy away from tackling subjects such as alcohol abuse and gender violence that are often swept under the carpet by communities and commentators alike in the US.

Although problems with alcohol and substance abuse are well-known if not well discussed, the role of gambling in Indian life – both as a profit-making business enterprise and a social ill for Native communities – has been more visible. Today, Indian gaming is responsible for nearly 612,000 jobs worth more than $27.6 billion. It is estimated that almost half of America’s native tribes operate casinos despite some studies suggesting that the immense tribal gaming revenues can actually make poverty worse in their local communities.

However, although King argues that casinos have largely been a force for good, he does believe gambling in reservation casinos may have reached its high water mark. Beyond casinos he also warns of the impact of declining natural resources and climate change.

“Casinos should not be seen as a blight, even if gambling can be seen as a highly destructive vehicle of achievement,” added King. “They have provided wealth and income to communities on an incredible scale, and much gambling wealth has been put into providing police forces, schools and hospitals. But this decade is likely to be the climax of Indian gambling. What will happen when these casinos disappear in favour of online gambling which is accessible without the need to travel?

“However, the long centuries of change for Native people have resulted in a resilience that ensures survival. This in part is to do with the uniqueness and hyper-diversity of Indian culture, its ability to recreate and rethink identity and circumstance, architecture and art; but it is also to do with the way in which Nativeness is embedded in the United States and Canada.

“Indians are unique in their contribution to world history. Whether it be kayaking, canoeing, snow- shoeing or lacrosse, Blood and Land repeatedly outlines the innovation of Indian society and its huge contribution to global culture, far outweighing the number of Native people there are today. That is the truest measure of their success.”

̽��ֱ��story of Native North America – from its vast contribution to world culture, to the often taboo social problems of drinking, gambling and violence – is the subject of a sweeping new history by a Cambridge academic and authority on the subject.

No understanding of the USA is possible without first comprehending the story of its original inhabitants.

Jonathan King

Anton Gag

1904 painting "Attack on New Ulm" by Anton Gag

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First atlas of Inuit Arctic trails launched

fpjl2 — Tue, 10 Jun 2014 10:39:48 +0000

For centuries, indigenous peoples in the Arctic navigated the land, sea, and ice, using knowledge of trails that was passed down through the generations.

Now, researchers have mapped these ancient routes using archival and published accounts of encounters with Inuit stretching back through the 19th and 20th centuries, and have released it online for the public as an interactive atlas – bringing together hundreds of years of accrued cultural knowledge for the first time.

̽��ֱ��atlas, found at paninuittrails.org, is constructed from historical records, maps, trails and place names, and allows the first overview of the "pan-Inuit" world that is being fragmented as the annual sea ice diminishes and commercial mining and oil drilling encroaches.

Researchers say the atlas is important not just for cultural preservation but to show the geographical extent and connectedness of Inuit occupancy – illustrating their historic sovereignty and mobility over a resource-rich area with important trade routes that are opening up due to climate change.

"To the untutored eye, these trails may seem arbitrary and indistinguishable from surrounding landscapes. But for Inuit, the subtle features and contours are etched into their narratives and story-telling traditions with extraordinary precision," said Dr Michael Bravo from Cambridge ̽��ֱ��'s Scott Polar Research Institute, who co-directed the research with colleagues Claudio Aporta from Dalhousie ̽��ֱ��, and Fraser Taylor from Carleton ̽��ֱ�� in Canada.

"This atlas is a first step in making visible some of the most important tracks and trails spanning the North American continent from one end to the other."

Over the course of centuries, Arctic peoples established a network of trails – routes across the sea ice in the winter, and across open water in the summer, that stretched for hundreds of kilometres, allowing them to follow the seasonal movements of sea and land mammals on which their lives depended.

̽��ֱ��intricate network of trails also connected Inuit groups with each other. ̽��ֱ��atlas shows that, when brought together, these connections span the continent from Greenland to Alaska. Understanding the trails is essential to appreciating Inuit history and occupancy of the Arctic, say the researchers, for which the new atlas is a vital step.

"Essentially the trails and the atlas reduce the topology of the Arctic, revealing it to be a smaller, richer, and more intimate world," Bravo said. "For all that the 19th century explorers had military equipment and scientific instruments, they lacked the very precise indigenous knowledge about the routes, patterns, and timing of animal movements. That mattered in a place where the margins of survival could be extremely narrow."

̽��ֱ��documents that form the foundation of the new atlas consist of accounts – both published and unpublished – of encounters with Inuit by explorers, scientists, ethnographers and other visitors seeking access to the traditional indigenous knowledge to unlock the geographical secrets of the Arctic.

̽��ֱ��material has been digitised and organised geo-spatially, with trails mapped out over satellite imagery using global positioning systems. It constitutes the first attempt to map the ancient hubs and networks that have long-existed in a part of the world frequently and wrongly depicted as 'empty': as though an unclaimed stretch of vacant space.

This notion of emptiness is one that benefits those governments and corporations whose investments in shipping routes into the northern archipelago conveniently downplay the presence of the people that have lived there for centuries.

̽��ֱ��atlas provides evidence of the use and occupancy patterns of coastal and marine areas that intersect and overlap with significant parts of the Northwest Passage – the focus of recent mineral exploration and potentially a major shipping route. Historical printed sources like those found in the atlas are important for understanding the spatial extent of Inuit sovereignty, say the team, as these records reflect well-established Inuit networks.

In fact, because the maps are the product of encounters between Inuit and outsiders, the new resource also shows patterns of non-Inuit exploration – Western desires and ambitions to map and, at times, possess the Arctic.

"Most of the Inuit trails and place names recorded by explorers and other Arctic visitors are still used by Inuit today. They passed this knowledge on for hundreds of years, indicating intensive and extensive use of land and marine areas across the North American Arctic," said co-director Claudio Aporta.

While much of the Arctic appears 'featureless' to outsiders, it's not – and the Inuit learned how to read the fine-grained details of this landscape. Knowledge of the trails was attained by remembering specific journeys they themselves had taken, or learning in detail instructions in the oral narratives passed on by others.

̽��ֱ��Inuit were able to read the snow, the prevailing wind, the thickness of the ice, and the landscape as a whole. Over hundreds of years, their culture and way of life was, therefore, written into the landscape. ̽��ֱ��region became an intimate part of who they are.

" ̽��ֱ��trails are lived, remembered, and celebrated through the connections that ultimately reflect the Inuit traditions of sharing life while travelling," said Bravo.

" ̽��ֱ��geographical range of the atlas is a testimony to the legacy of the Inuit people, their remarkable collective memory built on practices of detailed observation, and motivated by an enduring sense of curiosity, as well as a set of ethical obligations to the living world they inhabit," he said.

Inset images: Inuit trails and Dr Michael Bravo in the Arctic

New digital resource brings together centuries of cultural knowledge for the first time, showing that networks of trails over snow and sea ice, seemingly unconnected to the untrained eye, in fact span a continent – and that the Inuit have long-occupied one of the most resource-rich and contested areas on the planet.

̽��ֱ��trails are lived, remembered, and celebrated through the connections that ultimately reflect the Inuit traditions of sharing life while travelling

Michael Bravo

Claudio Aporta

Example of an Inuit Arctic trail

̽��ֱ��text in this work is licensed under a Creative Commons Licence. If you use this content on your site please link back to this page. For image rights, please see the credits associated with each individual image.

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Rainforest remedy could spell end of dental pain

sjr81 — Wed, 14 Mar 2012 14:40:18 +0000

̽��ֱ��remedy, made from an Amazonian plant species from varieties of Acmella Oleracea and turned into a gel for medical use, has proved hugely successful during the first two phases of clinical trials and may hasten the end of current reliance on local anaesthetics in dental use and Non-Steroid Anti-Inflammatory Drugs (NSAIDs) in specific applications.

Cambridge ̽��ֱ�� anthropologist Dr Françoise Barbira Freedman, the first westerner to be invited to live with the Keshwa Lamas in Amazonian Peru, is leading efforts to bring this wholly natural painkiller to the global marketplace as an organic alternative to synthetic painkillers.

In doing so, the company she founded, Ampika Ltd (a spin-out from Cambridge Enterprise, the ̽��ֱ��’s commercialisation arm) will be run according to strict ethical guidelines, and will be able to channel a percentage of any future profits back to the Keshwa Lamas community who agreed to share their expertise with her.

With no known side-effects during the past five years of Phase I and II trials, Dr Freedman, who has continued to visit and live among the Keshwa Lamas over the past 30 years, is confident the stringent Phase III trials (multi-location trials across a diverse population mix) will be the final hurdle to clear. If successful, Ampika’s plan is to bring the product to market in 2014/15.

She said: “ ̽��ֱ��story began in 1975 when I first went to live among the indigenous people of Peru. We were trekking through the rainforest and I was having terrible trouble with my wisdom teeth. One of the men with me noticed and prepared a little wad of plants to bite onto. ̽��ֱ��pain went away. When it came back a few hours later, he had foreseen the need and kept plant material in his hunters’ bag for me.

“I forgot all about the wisdom teeth problem for many years until Cambridge-based neuroscientist Dr Mark Treherne asked me to bring some medicinal plant samples back in order to test them for neurological research. Almost as an afterthought I remembered to include the one I’d used on my teeth. It was added to the bottom of the list, but somehow the list got reversed and it was the first one tested back in the UK. It was immediately successful and we’ve never looked back.

“During the time I have spent with the Keshwa Lamas I’ve learnt all about the different plants and leaves they use for everyday illnesses and ailments. I first went to Peru as a young researcher hoping to learn more about what was a secretive community who were experts in shamanism. Along the way I’ve learnt a great deal about natural medicines and remedies; everything from toothache to childbirth.”

“This treatment for toothache means we could be looking at the end of some injections in the dentist’s surgery. We’ve had really clear result from the tests so far, particularly for peridodontological procedures such as root scaling and planing, and there are many other potential applications. ̽��ֱ��native forest people described to me exactly how the medicine could and should work and they were absolutely right. There are a range of mucous tissue applications it could benefit, and may even help bowel complaints such as IBS (irritable bowel syndrome).”

̽��ֱ��Keshwa Lamas remedy represents the first clinical trial of a natural product in Peru using the International Convention of Clinical Trials, of which Peru is a signatory, the gold-standard for clinical trials that is recognised across the Pacific and Atlantic regions.

Dr Freedman, who will visit the Peruvian community again in the coming weeks, has already been able to channel some early funding to the Keshwa Lama to help in the creation of a medicinal plant garden to conserve plants and plant knowledge related to women’s health and maternity care – with the express aim of preserving wisdom for future generations.

She added: “We think the remedy is better than current treatments because NSAID drugs are systemic and have long-term effects; the plant product is not systemic and does not have any known side-effects. We think people prefer to use natural products and this is particularly the case for baby teething – for which, to my knowledge, there is no clinically tested natural alternative.”

̽��ֱ��dentists who carried out the Phase 2 trial reported a high level of satisfaction among their patients who disliked injections and did not need to use painkillers after the periodontological procedures.

There was also a higher rate of patient return for further appointments than average for the group with which the plant gel was used. ̽��ֱ��gel works by blocking nerve endings (sodium channel pathways).

Ampika has a portfolio of plant-based drug development, particularly related to women’s health conditions and Type 2 diabetes, which it hopes to develop in the coming years.

An ancient Incan toothache remedy – for centuries handed down among an indigenous people in the rainforests of Peru – could be on the cusp of revolutionising worldwide dental practice.

During the time I have spent with the Keshwa Lamas I’ve learnt all about the different plants and leaves they use for everyday illnesses and ailments.

Dr Françoise Barbira Freedman

̽��ֱ��plant used in the rainforest remedy

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