The Baghdad Battery is believed to be about 2000 years old (from the Parthian period, roughly 250 BCE to CE 250). The jar was found in Khujut Rabu just outside Baghdad and is composed of a clay jar with a stopper made of asphalt. Sticking through the asphalt is an iron rod surrounded by a copper cylinder. When filled with vinegar - orany other electrolytic solution - the jar produces about 1.1 volts.

There is no written record as to the exact function of the jar, but the best guess is that it was a type of battery. Scientists believe the batteries (if that is their correct function) were used to electroplate items such as putting a layer of one metal (gold) onto the surface of another (silver), a method still practiced in Iraq today. 

For centuries people have used cosmetics to enhance or decorate the human figure for aesthetic or religious purposes. The earliest archaeological evidence of the use of cosmetics can be traced back to the urban civilizations of the ancient world. In southern Iraq and in Egypt, men and women alike painted kohl around their eyes to make them look larger as well as to protect them from the evil eye. This thick black ointment, made of ground lead sulfide or antimony sulfide, is still used today.

rhamphotheca:

Grinning gorillas could help explain the origins of human laughter 

by Robert T. Gonzales

Whether you’re laughing involuntarily at a joke, or smiling politely at a stranger’s unfunny anecdote, your facial expressions play an important role in communicating with those around you. 

Now, an investigation into the playtime behavior of gorillas reveals that they use facial expressions akin to our smiles and grins to reassure friends of their non-violent intentions. The results, researchers say, could help point to the origins of human guffaws.  Researchers have long believed that gorillas, like humans, use facial cues to communicate information. Researcher Bridget Waller — an evolutionary psychologist at the University of Portsmouth — studies facial expressions in primates to uncover the evolutionary origins of human smiling and laughter…

(read more: io9)     * [American Journal of Primatology via BBC]

(image: TortoiseHugger)

Researchers have, until recently, thought that dog domestication occurred about 14,000 years ago. In 2011, the case for it taking place much earlier received a boost from sites across Eurasia. Mietje Germonpré, of Belgium’s Museum of Natural History, and a team of researchers published a paper describing three canid skulls that had many of the distinctive traits that separate domesticated dogs from their wolf ancestors, including a shorter, broader snout and a wider brain case. The skulls, which date to roughly 31,500 years ago, were part of a collection from the site of Předmostí, in Czech Republic. In addition, a separate research team found a dog skull at Razboinichya Cave in Siberia that was dated to 33,000 years ago. Both finds support a 2009 research paper published by Germonpré and her colleagues describing a 36,000-year-old dog skull found at Goyet in Belgium. Critics could write off the single dog skull from Goyet as an aberration. “When I received the results of the date I was really disappointed,” Germonpré said of the Goyet skull. “I thought no one would believe it. I couldn’t believe it.” But the evidence from all three sites now makes Germonpré’s case much stronger.

Article by Zach Zorich

Chagnon is best known for his long-term ethnographic field work among the Yanomamö, his contributions to evolutionary theory in cultural anthropology, and to the study of warfare. The Yanomamo are a society of indigenous tribal Amazonians that live in the border area between Venezuela and Brazil.

Working primarily in the headwaters of the upper Siapa and upper Mavaca Rivers, Chagnon conducted fieldwork among these people from the mid-1960s until the latter half of 1990s. Because the Yanomamö people could not pronounce his last name, they nicknamed him “Shaki”, the closest pronunciation they could approximate, which also seemed appropriate because Chagnon was constantly asking questions, and “Shaki” means “pesky bee”. A major focus of his research was the collection of genealogies of the residents of the villages that he visited, and from these he would analyze patterns of relatedness, marriage patterns, cooperation, and settlement pattern histories. Applying this genealogical approach as a basis for investigation, he is one of the early pioneers of the fields of sociobiology and human behavioral ecology.

In additional to investigating genealogical ties between the Yanomamo, Chagnon was also interested in the way politics worked within the Yanomamo society as well as discovering why the were as he describes it “Chronic warfare” .

Chagnon is well known for his ethnography, Yanomamö: The Fierce People (Holt, Rinehart & Winston, 1968) which was published in more than five editions and is commonly used as a text in university level introductory anthropology classes, making it the all-time bestselling anthropological text. Chagnon was also a pioneer in the field of visual anthropology. He collaborated with ethnographic filmmaker Tim Asch and produced a series of more than twenty ethnographic films documenting Yanomamö life. His life’s work has made him both a celebrated figure and a lightning rod for controversy and criticism.

In 2000, journalist Patrick Tierney in his book Darkness in El Dorado accused Chagnon and his colleague James Neel, among other things, of exacerbating a measles epidemic among the Yanomamö people. Groups of historians, epidemiologists, anthropologists, and filmmakers who had direct knowledge of the events investigated Tierney’s claims. These groups ultimately rejected the worst allegations concerning the measles epidemic. In its report, which was later rescinded, a task force of the American Anthropological Association(AAA) was critical of certain aspects of Chagnon’s work, such as his portrayal of the Yanomamö and his relationships with Venezuelan government officials.

The American Anthropological Association convened the task force in February 2001 to investigate some of the allegations made in Tierney’s book. Their report, which was issued by the AAA in May 2002, held that Chagnon had both represented the Yanomamo in harmful ways and failed in some instances to obtain proper consent from both the government and the groups he studied. However, the Task Force stated that there was no support to the claim that Chagnon and Neel began a measles epidemic. In June 2005, however, the AAA voted over two-to-one to rescind the acceptance of the 2002 report, noting that “Although the Executive Board’s action will not, in all likelihood, end debate on ethical standards for anthropologists, it does seek to repair damage done to the integrity of the discipline in the El Dorado case.”

Most of the allegations made in Darkness in El Dorado were publicly refuted by the Provost’s office of the University of Michigan in November 2000. For example, the interviews upon which the book was based all came from members of the Salesian Society (an official society of the Roman Catholic Church) which Chagnon had criticized, and thus angered, in his book.

Tierney has since claimed that, “Experts I spoke to then had very different opinions than the ones they are expressing now.”

Brazilian director José Padilha revisits the Darkness in El Dorado controversy in his documentary Secrets of the Tribe. The film, screened at the 2010 Sundance Film Festival was nominated for a Grand Jury Prize. It provides testimonials from all the key players and will surely lead to renewed debate.

Alice Dreger, an historian of medicine and science, and an outsider to the debate, concluded after a year of research that Tierney’s claims were false and the American Anthropological Association was complicit and irresponsible in helping spread these falsehoods and not protecting “scholars from baseless and sensationalistic charges”.

A labyrinth filled with stone temples and pyramids in 14 caves—some underwater—have been uncovered on Mexico’s Yucatán Peninsula.

The discovery has experts wondering whether Maya legend inspired the construction of the underground complex—or vice versa.

In one of the recently found caves, researchers discovered a nearly 300-foot (90-meter) concrete road that ends at a column standing in front of a body of water.According to Maya myth, the souls of the dead had to follow a dog with night vision on a horrific and watery path and endure myriad challenges before they could rest in the afterlife.

“We have this pattern now of finding temples close to the water—or under the water, in this most recent case,” said Guillermo de Anda, lead investigator at the research sites.

“These were probably made as part of a very elaborate ritual,” de Anda said. “Everything is related to death, life, and human sacrifice.”

Stretching south from southern Mexico, through Guatemala, and into northern Belize, the Maya culture had its heyday from about A.D. 250 to 900, when the civilization mysteriously collapsed.

(Read about the watery graves of the Maya inNational Geographic magazine.)

Myth and Reality

Archaeologists excavating the temples and pyramids in the village of Tahtzibichen, in Mérida, the capital of Yucatán state, said the oldest item they found was a 1,900-year-old vessel. Other uncovered earthenware and sculptures dated to A.D. 750 to 850.

“There are stones, huge columns, and sculptures of priests in the caves,” said de Anda, whose team has been working on the Yucatán Peninsula for six months.

“There are also human remains and ceramics,” he said.

Researchers said the ancient legend—described in part in the sacred book Popul Vuh—tells of a tortuous journey through oozing blood, bats, and spiders, that souls had to make in order to reach Xibalba, the underworld.

“Caves are natural portals to other realms, which could have inspired the Mayan myth. They are related to darkness, to fright, and to monsters,” de Anda said, adding that this does not contradict the theory that the myth inspired the temples.

William Saturno, a Maya expert at Boston University, believes the maze of temples was built after the story.

“I’m sure the myths came first, and the caves reaffirmed the broad time-and-space myths of the Mayans,” he said.

Underworld Entrances

Saturno said the discovery of the temples underwater indicates the significant effort the Maya put into creating these portals.

In addition to plunging deep into the forest to reach the cave openings, Maya builders would have had to hold their breath and dive underwater to build some of the shrines and pyramids.

Other Maya underworld entrances have been discovered in jungles and aboveground caves in northern Guatemala Belize.

“They believed in a reality with many layers,” Saturno said of the Maya. “The portal between life and where the dead go was important to them.”

Article by Alexis Okeowo

Achantè is an atmospheric portrait of Haitian Vodou. It is a collaborative project between a small international production team and four Vodou communities in the South of Haiti. Directed by Emily McMehen and produced by Geoffrey Sautner and Emily McMehen, with an original score by Nick Zammuto.

The use of transformation masks is rooted in ancient Kwakiutl traditions. According to Kwakiutl creation stories, there was once a time when birds, fish, animals and humans differed only in skin covering and had the ability to transform themselves at will. All living beings were unified and animals could take on human form, just as humans could become animals, birds, fish, and mythical creatures. According to Kwakiutl belief, when dancers are wearing these masks, they are transformed into the spirits represented on the mask.

Franz Boas was born July 9, 1858 in Minden, Westphalia, Prussia [Germany]. He died Dec. 22, 1942 in New York City.

He was a German-born American anthropologist of the late 19th and early 20th centuries, the founder of the relativistic, culture-centred school of American anthropology that became dominant in the 20th century. During his tenure at Columbia University in New York City (1899–1942), he developed one of the foremost departments of anthropology in the United States. Boas was a specialist in North American Indian cultures and languages, but he was, in addition, the organizer of a profession and the great teacher of a number of scientists who developed anthropology in the United States, including A.L. Kroeber, Ruth Benedict, Margaret Mead, Melville Herskovits, and Edward Sapir.

Without him Cultural Anthropology would not be what it is today.