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What Does It Mean to Be Latino? - The Atlantic - 0 views

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  • The feeling of being ni de aquí, ni de allá—from neither here nor there—is the fundamental paradox of latinidad, its very essence.
  • Tobar’s book should be read in the context of other works that, for more than a century, have tried to elucidate the meaning of latinidad.
  • In his 1891 essay “Our America,” José Martí, a Cuban writer then living in New York, argued that Latin American identity was defined, in part, by a rejection of the racism that he believed characterized the United States.
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  • The Mexican author Octavio Paz, in his 1950 book, The Labyrinth of Solitude, described the pachuco (a word used to refer to young Mexican American men, many of them gang members, in the mid-1900s) as a “pariah, a man who belongs nowhere,” alienated from his Mexican roots but not quite of the United States either.
  • Gloria Anzaldúa, in her 1987 classic, Borderlands/La Frontera, described Chicana identity as the product of life along the U.S.-Mexico border, “una herida abierta [an open wound] where the Third World grates against the first and bleeds.”
  • We need to understand that they want the same freedoms, comforts, and securities that all people have wanted since the beginning of civilization: to have a “home with a place to paint, or a big, comfortable chair to sit in and read under a lamp, with a cushion under the small of our backs.”
  • offers a more intimate look into the barrios, homes, and minds of people who, he argues, have been badly, and sometimes willfully, misunderstood.
  • Tobar’s main focus is on how the migrant experience has shaped Latino identity.
  • More than these other works, though, it engages in contemporary debates and issues, such as how Latinos have related to Blackness and indigeneity, the question of why some Latinos choose to identify as white, and the political conservatism of certain Latino communities
  • “To be Latino in the United States,” Tobar writes, “is to see yourself portrayed, again and again, as an intellectually and physically diminished subject in stories told by others.”
  • Even when migrants survive the journey and settle across the United States, Tobar sees a dark thread connecting them: “Our ancestors,” he writes, “have escaped marching armies, coups d’état, secret torture rooms, Stalinist surveillance, and the outrages of rural police forces.” Tobar is referring here to the domestic conflicts, fueled by the U.S. military, in Guatemala, Cuba, El Salvador, Nicaragua, and other countries during the Cold War, leading to unrest and forcing civilians in those places to flee northward.
  • For Tobar, this history of violence is something all Latinos have in common, no matter where in the country they live.
  • He writes, “I want a theory of social revolution that begins in this kind of intimate space,” not in the symbols “appropriated by corporate America,” like the Black Lives Matter banners displayed at professional sporting events, or the CEO of JPMorgan Chase kneeling at a branch of his bank, which critics have read as virtue signaling. Mere intimacy and the recognition of common histories isn’t the same as justice, but it is a necessary starting point for healing divisions.
  • there are many Latino stories that he does not, and probably cannot, tell. For one, he conceives of Latino history as the history of a people who have endured traumas because of the actions of the U.S. But this framing wouldn’t appeal to Latinos who see the United States as the country where their dreams came true, where they’ve built careers, bought homes, provided for their families.
  • If the small number of conservative Latinos Tobar interviewed are anything like the Hispanic Republicans I’ve talked with over the years, they would tell him that it is the Republican Party that best represents their economic, religious, and political values.
  • If our aim is to understand the full story of Latinos—assuming such a thing is possible—we should explore all of the complexities of those who live in a country that is becoming more Latino by the day. For that, we’ll need other books besides Our Migrant Souls, ones that describe the inner worlds, motives, and ambitions of Latinos who see themselves and their place in this country differently.
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(2) What Was the 'Soviet Century'? - by André Forget - Bulwark+ - 0 views

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shared by Javier E on 20 May 23 - No Cached
  • Schlögel makes the argument that the Soviet Union is best understood not primarily as the manifestation of rigid Communist ideology, but as an attempt to transform an agrarian peasant society into a fully modern state
  • “A ‘Marxist theory,’” he writes, “yields very little for an understanding of the processes of change in postrevolutionary Russia. We get somewhat nearer the mark if we explore the scene of a modernization without modernity and of a grandiose civilizing process powered by forces that were anything but civil.” In other words, the interminable debates about whether Lenin was the St. Paul of communism or its Judas Iscariot are beside the point: As a Marxist might put it, the history of the Soviet Union is best explained by material conditions.
  • the story one pieces together from his chapters goes something like this. In the years between 1917 and 1945, the Russian Empire ceased to be a semi-feudal aristocracy governed by an absolutist monarch whose rule rested on divine right, and became an industrialized state. It dammed rivers, electrified the countryside, built massive factories and refineries, collectivized agriculture, raised literacy rates, set up palaces of culture, created a modern military, and made the Soviet Union one of the most powerful countries in the world. In the course of doing so, it sent some of its best minds into exile, crippled its system of food production, set up a massive network of prison camps, watched millions of its citizens die of hunger, killed hundreds of thousands more through slave labor and forced relocation, and executed a generation of revolutionary leaders. It did all this while surviving one of the most brutal civil wars of the twentieth century and the largest land invasion in history.
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  • Over the next forty-five years, it tried to establish a solid basis for growth and prosperity. It launched an ambitious housing program to create living spaces for its massive and rapidly urbanizing population, and to nurture the growth of a Soviet middle class that had access to amenities and luxury goods. At the same time, it systematically blocked this new middle class from exercising its creative faculties outside a narrow range of approved topics and ideological formulas, and it could not reliably ensure that if someone wanted to buy a winter coat in December, they could find it in the shop. It created a state with the resources and technology to provide for the needs of its citizens, but that was unable to actually deliver the goods.
  • The USSR moved forward under the weight of these contradictions, first sprinting, then staggering, until it was dismantled by another revolution, one that was orchestrated by the very class of party elites the first one had produced. But the states that emerged from the Soviet Union in 1991, and the people who lived in them, had undergone a profound change in the process.
  • Schlögel argues that over its sixty-eight years of existence, the Soviet Union did succeed in its goal of creating a “new Soviet person” (novy sovetsky chelovek). But, as he puts it,The new human being was the product not of any faith in a utopia, but of a tumult in which existing lifeworlds were destroyed and new ones born. The “Homo Sovieticus” was no fiction to be casually mocked but a reality with whom we usually only start to engage in earnest when we realize that analyzing the decisions of the Central Committee is less crucial than commonly assumed
  • Placing the emphasis on modernization rather than ideology allows Schlögel to delineate oft-ignored parallels and connections between the USSR and the United States. In the 1930s, especially, there was a great deal of cultural and technical collaboration between U.S. citizens and their Soviet counterparts, which led to what Hans Rogger called “Soviet Americanism” (sovetsky amerikanizm). “In many respects,” Schlögel writes, Soviet citizens “felt closer to America; America had left behind the class barriers and snobbery of Old Europe. America was less hierarchical; you could rise socially, something otherwise possible only in postrevolutionary Russia, where class barriers had broken down and equality had been universally imposed by brute force.”
  • As each rose to a position of global economic, political, and military predominance, the British Empire and the United States divided the world into “white” people, who had certain inalienable rights, and “colored” people who did not. The USSR, rising later and faster, made no such distinctions. An Old Bolshevik who had served the revolution for decades was just as likely to end their life freezing on the taiga as a Russian aristocrat or a Kazakh peasant.
  • Pragmatism and passion were certainly present in the development of the USSR, but they were not the only inputs. Perhaps the crucial factor was the almost limitless cheap labor supplied by impoverished peasants driven off their land, petty criminals, and political undesirables who could be press-ganged into service as part of their “reeducation.”
  • Between 1932 and 1937, the output of the Dalstroy mine went from 511 kilograms of gold to 51.5 tons. The price of this astonishing growth was paid by the bodies of the prisoners, of whom there were 163,000 by the end of the decade. The writer Varlam Shalamov, Schlögel’s guide through this frozen Malebolge, explains it this way:To turn a healthy young man, who had begun his career in the clean winter air of the gold mines, into a goner, all that was needed, at a conservative estimate, was a term of twenty to thirty days of sixteen hours of work per day, with no rest days, with systematic starvation, torn clothes, and nights spent in temperatures of minus sixty degrees in a canvas tent with holes in it, and being beaten by the foremen, the criminal gang masters, and the guards.
  • There is no moral calculus that can justify this suffering. And yet Schlögel lays out the brutal, unassimilable fact about the violence of Soviet modernization in the 1930s: “Without the gold of Kolyma . . . there would have been no build-up of the arms industries before and during the Soviet-German war.” The lives of the workers in Kolyma were the cost of winning the Second World War as surely as those of the soldiers at the front.
  • Of the 250,000 people, most of them prisoners,1 involved in building the 227-kilometer White Sea Canal, around 12,800 are confirmed to have died in the process. Even if the actual number is higher, as it probably is, it is hardly extraordinary when set against the 28,000 people who died in the construction of the 80-kilometer Panama Canal (or the 20,000 who had died in an earlier, failed French attempt to build it), or the tens of thousands killed digging the Suez Canal
  • it is worth noting that slave labor in mines and building projects, forced starvation of millions through food requisitions, and the destruction of traditional lifeworlds were all central features of the colonial projects that underwrote the building of modernity in the U.S. and Western Europe. To see the mass death caused by Soviet policies in the first decades of Communist rule in a global light—alongside the trans-Atlantic slave trade, the genocide of Indigenous peoples in Africa and the Americas, and the great famines in South Asia—is to see it not as the inevitable consequence of socialist utopianism, but of rapid modernization undertaken without concern for human life.
  • But Soviet Americanism was about more than cultural affinities. The transformation of the Soviet Union would have been impossible without American expertise.
  • Curiously enough, Schlögel seems to credit burnout from the era of hypermobilization for the fall of the USSR:Whole societies do not collapse because of differences of opinion or true or false guidelines or even the decisions of party bosses. They perish when they are utterly exhausted and human beings can go on living only if they cast off or destroy the conditions that are killing them
  • it seems far more accurate to say that the USSR collapsed the way it did because of a generational shift. By the 1980s, the heroic generation was passing away, and the new Soviet people born in the post-war era were comparing life in the USSR not to what it had been like in the bad old Tsarist days, but to what it could be like
  • Schlögel may be right that “Pittsburgh is not Magnitogorsk,” and that the U.S. was able to transition out of the heroic period of modernization far more effectively than the USSR. But the problems America is currently facing are eerily similar to those of the Soviet Union in its final years—a sclerotic political system dominated by an aging leadership class, environmental degradation, falling life expectancy, a failed war in Afghanistan, rising tensions between a traditionally dominant ethnic group and freedom-seeking minorities, a population that has been promised a higher standard of living than can be delivered by its economic system.
  • given where things stand in the post-Soviet world of 2023, the gaps tell an important story. The most significant one is around ethnic policy, or what the Soviet Union referred to as “nation-building” (natsional‘noe stroitel‘stvo).
  • In the more remote parts of the USSR, where national consciousness was still in the process of developing, it raised the more profound question of which groups counted as nations. When did a dialect become a language? If a nation was tied to a clearly demarcated national territory, how should the state deal with nomadic peoples?
  • The Bolsheviks dealt with this last problem by ignoring it. Lenin believed that “nationality” was basically a matter of language, and language was simply a medium for communication.
  • Things should be “national in form, socialist in content,” as Stalin famously put it. Tatar schools would teach Tatar children about Marx and Engels in Tatar, and a Kyrgyz novelist like Chinghiz Aitmatov could write socialist realist novels in Kyrgyz.
  • Unity would be preserved by having each nationality pursue a common goal in their own tongue. This was the reason Lenin did not believe that establishing ethno-territorial republics would lead to fragmentation of the Soviet state
  • Despite these high and earnest ideals, the USSR’s nationalities policy was as filled with tragedy as the rest of Soviet history. Large numbers of intellectuals from minority nations were executed during the Great Purge for “bourgeois nationalism,” and entire populations were subject to forced relocation on a massive scale.
  • In practice, Soviet treatment of national minorities was driven not by a commitment to self-determination, but by the interests (often cynical, sometimes paranoid) of whoever happened to be in the Kremlin.
  • The ethnic diversity of the USSR was a fundamental aspect of the lifeworlds of millions of Soviet citizens, and yet Schlögel barely mentions it.
  • As is often the case with books about the Soviet Union, it takes life in Moscow and Leningrad to be representative of the whole. But as my friends in Mari El used to say, “Moscow is another country.”
  • None of this would matter much if it weren’t for the fact that the thirty years since the dismantling of the USSR have been defined in large part by conflicts between and within the successor states over the very questions of nationality and territory raised during the founding of the Soviet Union.
  • in the former lands of the USSR, barely a year has gone since 1991 without a civil war, insurgency, or invasion fought over control of territory or control of the government of that territory in Central Asia, the Caucasus, and Eastern Europe.
  • Russia’s full-scale invasion of Ukraine in February 2022 euthanized any remaining hopes that globalization and integration of trade would establish a lasting peace in Eastern Europe. The sense of possibility that animates Schlögel’s meditations on post-Soviet life—the feeling that the lifeworld of kommunalkas and queues had given way to a more vivacious, more dynamic, more forward-looking society that was bound to sort itself out eventually—now belongs definitively to the past. Something has been broken that cannot be fixed.
  • It is worth noting (Schlögel does not) that of the institutions that survived the dismantling of the Soviet state, the military and intelligence services and the criminal syndicates were the most powerful, in large part because they were so interconnected. In a kind of Hegelian shit-synthesis, the man who established a brutal kind of order after the mayhem of the nineteen-nineties, Vladimir Putin, has deep ties to both. The parts of Soviet communism that ensured a basic standard of living were, for the most part, destroyed in the hideously bungled transition to a market economy. Militarism, chauvinism, and gangster capitalism thrived, as they still do today.
  • Perhaps it is now possible to see the Soviet century as an anomaly in world history, an interregnum during which two power blocks, each a distorted reflection of the other, marshaled the energies of a modernizing planet in a great conflict over the future. The United States and the USSR both preached a universal doctrine, both claimed they were marching toward the promised land.
  • The unipolar moment lasted barely a decade, and we have now fallen through the rotten floor of American hegemony to find ourselves once again in the fraught nineteenth century. The wars of today are not between “smelly little orthodoxies,” but between empires and nations, the powerful states that can create their own morality and the small countries that have to find powerful friends
  • the key difference between 2023 and 1900 is that the process of modernization is, in large parts of the world, complete. What this means for great-power politics in the twenty-first century, we are only beginning to understand.
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Network of ancient Maya cities reveals well-organized civilization - The Washington Post - 0 views

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  • Mapping the area since 2015 using lidar technology — an advanced type of radar that reveals things hidden by dense vegetation and the tree canopy — researchers have found what they say is evidence of a well-organized economic, political and social system operating some two millennia ago.
  • The discovery is sparking a rethinking of the accepted idea that the people of the mid- to late-Preclassic Maya civilization (1,000 B.C. to A.D. 250) would have been only hunter-gatherers, “roving bands of nomads, planting corn,”
  • “We now know that the Preclassic period was one of extraordinary complexity and architectural sophistication, with some of the largest buildings in world history being constructed during this time
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  • thinking about the history of the Americas, Hansen said. The lidar findings have unveiled “a whole volume of human history that we’ve never known” because of the scarcity of artifacts from that period, which were probably buried by later construction by the Maya and then covered by jungle.
  • When scientists digitally removed ceiba and sapodilla trees that cloak the area, the lidar images revealed ancient dams, reservoirs, pyramids and ball courts. El Mirador has long been considered the “cradle of the Maya civilization,” but the proof of a complex society already being in place circa 1,000 B.C. suggests “a whole volume of human history that we’ve never known before,”
  • Excavations around Balamnal in 2009 “failed to recognize the incredible sophistication and size of the city, all of which was immediately evident with lidar technology,” Hansen says. Lidar showed the site to be among the largest in El Mirador, with causeways “radiating to other smaller sites suggest[ing] its administrative, economic and political importance in the Preclassic periods.”
  • He says that once the area is fully revealed, it could be potentially as significant a marker in human history as the pyramids in Egypt, the oldest of which dates circa 2,700 B.C
  • the research “sheds light on how the ancient Maya significantly modified their local environment, and it enhances our understanding of how social complexity arose.”
  • Among the multistory temples, buildings and roads, images of Balamnal, one of the Preclassic civilization’s crucial hubs, were revealed for the first time. It dates back to 1,000 or possibly 2,000 years before the most famous, and well-excavated, Maya site of Chichen Itza in Mexico’s Yucatán Peninsula, which was constructed in the early A.D. 400s.
  • Before the lidar study, archaeologists, biologists and historians had identified about 50 sites of importance in a decade. “Now there are more than 900 [settlements]. … We [couldn’t] see that before. It was impossible.”
  • The lidar images raise questions about how “one society living in a tropical jungle in Central America became one of the greatest ancient civilizations in the world [while] another society living in Borneo is still hunting and gathering in the exact same environment,”
  • About 40 miles south of Petén is Tikal, ruins of the largest city of the Maya civilization’s later “Classic” period (A.D. 200 to 900). Now a national park, Tikal was declared a UNESCO World Heritage site in 1979. It could serve as a possible blueprint for El Mirador.
  • “It could be something great,” Hernández says of El Mirador’s potential transformation into a significant tourist site. “But only if the government, archaeological organizations and locals work together. Then a decision can be taken as to whether it should become a national monument, an area of returned, modern-day Mayans and other Indigenous Guatemalans (who make up about 40 percent of the population in the country) or a tourist hub.
  • “I don’t want my kids to say, ‘oh, I remember the Mirador, it was a nice place, jaguars were living there’ — like a legend,” Hernández says. “We can save it now. This is the right moment to do it.”
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Nations don't get rich by plundering other nations - 0 views

www.noahpinion.blog/...ns-dont-get-rich-by-plundering imperialism exploitation international economics politics history growth wealth national investment
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  • One idea that I often encounter in the world of economic discussion, and which annoys me greatly, is that nations get rich by looting other nations.
  • This idea is a pillar of “third world” socialism and “decolonial” thinking, but it also exists on the political Right. This is, in a sense, a very natural thing to believe — imperialism is a very real feature of world history, and natural resources sometimes do get looted. So this isn’t a straw man; it’s a common misconception that needs debunkin
  • it’s important to debunk it, because only when we understand how nations actually do get rich can we Americans make sure we take the necessary steps to make sure our nation stays rich.
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  • The first thing to notice is that in the past, no country was rich.
  • even allowing for quite a bit of uncertainty, it’s definitely true that the average citizen of a developed country, or a middle-income country, is far more materially wealthy than their ancestors were 200 years ago:
  • If you account for increasing population and look at total GDP, the increase is even more dramatic.
  • What this means is that whatever today’s rich countries did to get rich, they weren’t doing it in 1820.
  • Imperialism is very old — the Romans, the Persians, the Mongols, and many other empires all pillaged and plundered plenty of wealth. But despite all of that plunder, no country in the world was getting particularly rich, by modern standards, until the latter half of the 20th century.
  • Think about all the imperial plunder that was happening in 1820. The U.S. had 1.7 million slaves and was in the process of taking land from Native Americans. Latin American countries had slavery, as well as other slavery-like labor systems for their indigenous peoples. European empires were already exploiting overseas colonies.
  • But despite all this plunder and extraction of resources and labor, Americans and Europeans were extremely poor by modern standards.
  • With no antibiotics, vaccines, or water treatment, even rich people suffered constantly from all sorts of horrible diseases. They didn’t have cars or trains or airplanes to take them around. Their food was meager and far less varied than ours today. Their living space was much smaller, with little privacy or personal space. Their clothes were shabby and fell apart quickly.
  • At night their houses were dark, and without air conditioning they had trouble escaping the summer heat. They had to carry water from place to place, and even rich people pooped in outhouses or chamberpots. Everyone had bedbugs. Most water supplies were carried from place to place by hand.
  • They were plundering as hard as they could, but it wasn’t making them rich.
  • although Africa, Latin America, and Asia were closer to Europe in terms of living standards back then, they were all very, very poor by modern standards.
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Opinion | The Global Transformation of Christianity Is Here - The New York Times - 0 views

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  • in 1900, about 80 percent of the world’s Christian population lived in the Western world and about 20 percent in the majority world. By 2000, only 37 percent lived in the Western world, and nearly two-thirds lived in the majority world
  • we tend to associate Christianity with white Westerners and European influence. At this point, our assumptions about this need to change. The largest church congregation in the world belongs to Yoido Full Gospel Church in Seoul, an Assemblies of God church, which has around 480,000 members
  • “Christianity at the beginning of the 21st century,” said George, “is the most global and most diverse and the most dispersed faith.”
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  • the most explosive growth has been in Indigenous, independent Pentecostal churches
  • we ought to start talking about a new family of “spiritual” churches that have no historical ties to Western church traditions. These “spiritual” churches are largely not a result of colonial missions.
  • Sub-Saharan Africa had the most striking growth of Christianity, growing from around 9 percent Christian at the beginning of the 20th century to almost 45 percent at the end of it. There are around 685 million Christians in Africa now.
  • even conservative estimates guess there were around 98 million evangelical Christians globally in 1970. Now, there are over 342 million.
  • as Christianity booms overseas, more Christians are migrating to the United States. But there’s also evidence that migrants who come to here are finding immigrant-led churches and converting to Christianity after they arrive. These trends, George told me, are “globalizing American Christianity.”
  • Today, the three largest Protestant churches in Paris are Afro-Caribbean evangelical megachurches of a charismatic or Pentecostal bent
  • Immigration has been a huge factor in the demographic growth of the United States over the past decade. Much of that growth is attributable to Latinos, who now number around 62 million and represent just under 20 percent of the United States population. Some projections estimate that by 2060 there will be 111 million Latinos in the United States, constituting 28 percent of the population.
  • Latino evangelicals are the fastest growing segment of evangelicals in the country. It also said that “Latino Protestants, in particular, have higher levels of religiosity”
  • as of 2021, Pew reported that 29 percent of all adults identified as atheists, agnostics or “nothing in particular.”
  • alongside that trend, the changing demographics of Christianity promise to transform faith and religious discourse. We cannot assume that America will become more secular so long as the future of America is less white
  • it is difficult to provide definite statistics on how many evangelical and Pentecostal churches in America are led by Latinos, immigrants or other nonwhite or non-English-speaking pastors because many of these churches are small, non-organized and grass roots.
  • the standard American religious survey categories no longer account for the realities expressed in the church in America. “White evangelicalism,” “Protestant mainline” and “progressive” are categories that are largely defined by a white majority.
  • This “browning” of the church in America, as some scholars call it, scrambles all the categories. What we are seeing isn’t simply that white evangelicalism is changing; it’s that something new is emerging.
  • most hold convictions that overlap with traditional evangelicalism in substantial ways. They are by and large traditionally conservative about sexuality and marriage. They hold an authoritative view of the Bible and believe in miracles and supernatural occurrences.
  • But they tend to be more committed to social justice and, in George’s words, “communitarian” than many white evangelicals.
  • when he visits churches in Brazil and Argentina, “Sometimes the Catholics are more evangelical and Pentecostal” than even typical white evangelicals in America.
  • This influx of nonwhite believers will challenge white religious conservatives to choose between xenophobia and building alliances with immigrants who share their views on social issues.
  • These trends will also challenge them to unbundle their religious views on social issues from a kind of libertarian economics that harms those who are less wealthy
  • The future of American Christianity now appears to be a multiethnic community that is largely led by immigrants or the children of immigrants. And that reality ought to change our present conversations about religion in America.
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DNA Confirms Oral History of Swahili People - The New York Times - 0 views

www.nytimes.com/...ancient-swahili-dna.html Africa origins Swahili Islam influence ethnic roots culture dna analysis
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  • A long history of mercantile trade along the eastern shores of Africa left its mark on the DNA of ancient Swahili people.
  • A new analysis of centuries-old bones and teeth collected from six burial sites across coastal Kenya and Tanzania has found that, around 1,000 years ago, local African women began having children with Persian traders — and that the descendants of these unions gained power and status in the highest levels of pre-colonial Swahili society.
  • long-told origin stories, passed down through generations of Swahili families, may be more truthful than many outsiders have presumed.
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  • The Swahili Coast is a narrow strip of land that stretches some 2,000 miles along the Eastern African seaboard — from modern-day Mozambique, Comoros and Madagascar in the south, to Somalia in the north
  • In its medieval heyday, the region was home to hundreds of port towns, each ruled independently, but with a common religion (Islam), language (Kiswahili) and culture.
  • Many towns grew immensely wealthy thanks to a vibrant trading network with merchants who sailed across the Indian Ocean on the monsoon winds. Middle Eastern pottery, Asian cloths 0c 0c and other luxury goods came in. African gold, ivory and timber 0c 0c went out — along with a steady flow of enslaved people, who were shipped off and sold across the Arabian Peninsula and Persian Gulf. (Slave trading later took place between the Swahili coast and Europe as well.)
  • A unique cosmopolitan society emerged that blended African customs and beliefs with those of the foreign traders, some of whom stuck around and assimilated.
  • Islam, for example, arrived from the Middle East and became an integral part of the Swahili social fabric, but with coral-stone mosques built and decorated in a local, East African style
  • Or consider the Kiswahili language, which is Bantu in origin but borrows heavily from Indian and Middle Eastern tongues
  • The arrival of Europeans, beginning around 1500, followed by Omani sailors some 200 years later, changed the character of the region
  • over the past 40 years, archaeologists, linguists and historians have come to see Swahili society as predominantly homegrown — with outside elements adopted over time that had only a marginal impact.
  • That African-centric version of Swahili roots never sat well with the Swahili people themselves, though
  • They generally preferred their own origin story, one in which princes from present-day Iran (then known as Persia) sailed across the Indian Ocean, married local women and enmeshed themselves into East African society. Depending on the narrative source, that story dates to around 850 or 1000 — the same period during which genetic mixing was underway, according to the DNA analysis.
  • “It’s remarkably spot on,” said Mark Horton, an archaeologist at the Royal Agricultural University of England
  • “This oral tradition was always maligned,”
  • “Now, with this DNA study, we see there was some truth to it.”
  • The ancient DNA study is the largest of its kind from Africa, involving 135 skeletons dating to late-medieval and early-modern times, 80 of which have yielded analyzable DNA.
  • To figure out where these people came from, the researchers compared genetic signatures from the dug-up bones with cheek swabs or saliva samples taken from modern-day individuals living in Africa, the Middle East and around the world.
  • The burial-site DNA traced back to two primary sources: Africans and present-day Iranians. Smaller contributions came from South Asians and Arabs as well, with foreign DNA representing about half of the skeletons’ genealogy
  • “It’s surprising that the genetic signature is so strong
  • Gene sequences from tiny power factories inside the cell, known as mitochondria, were overwhelmingly African in origin. Since children inherit these bits of DNA only from their mothers, the researchers inferred that the maternal forbearers of the Swahili people were mostly of African descent.
  • By comparison, the Y chromosome, passed from father to son, was chock-full of Asian DNA that the researchers found was common in modern-day Iran. So, a large fraction of Swahili ancestry presumably came from Persian men
  • Dr. Reich initially assumed that conquering men settled the region by force, displacing the local males in the process. “My hypothesis was that this was a genetic signature of inequality and exploitation,”
  • hat turned out to be a “naïve expectation,” Dr. Reich said, because “it didn’t take into account the cultural context in this particular case.”
  • In East Africa, Persian customs never came to dominate. Instead, most foreign influences — language, architecture, fashion, arts — were incorporated into a way of life that remained predominantly African in character, with social strictures, kinship systems and agricultural practices that reflected Indigenous traditions.
  • “Swahili was an absorbing society,” said Adria LaViolette, an archaeologist at the University of Virginia who has worked on the East African coast for over 35 years. Even as the Persians who arrived influenced the culture, “they became Swahili,”
  • One major caveat to the study: Nearly all the bones and teeth came from ornamental tombs that were located near grand mosques, sites where only the upper class would have been laid to rest.
  • the results might not be representative of the general populace.
  • Protocols for disinterring, sampling and reburying human remains were established in consultation with local religious leaders and community stakeholders. Under Islamic law, exhumations are permitted if they serve a public interest, including that of determining ancestry,
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Book Review: 'Beaverland,' by Leila Philip - The New York Times - 0 views

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  • That beaver was simply doing what beavers do: altering their surroundings to create a more hospitable place for themselves.
  • beavers share something rare with humans. We build; they build. We change the landscape; they change the landscape. “Beavers,” she writes, “are the only animals apart from man that radically transform their environment.”
  • Indigenous people may have hunted beavers for their meat and their fur, but they maintained taboos against overhunting, and some tribes, like the Blackfeet, considered them sacred animals that must never be harmed.
  • ...3 more annotations...
  • this global fur trade coincided with what American geomorphologists call “the great drying,” the three centuries between 1600 and 1900 when the country’s rivers and wetlands shrank and in some cases disappeared.
  • The Europeans, however, knew that rich aristocrats back home in drafty stone castles were willing to pay huge sums of money for warm beaver pelts, and so upon their arrival in the New World the fur trade proceeded accordingly — decimating the beaver population nearly to the point of extinction.
  • dams are also why some ecologists insist that beavers may be able to help remedy the effects of climate change. Beavers build dams, which create ponds, which create ecosystems. They move water, and so could help alleviate both droughts and floods. They create “beaver meadows,” in which flowing water isn’t necessarily visible but is nevertheless there, as if absorbed by a giant sponge.
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