Similarities in Color Preferences Between Women and Men: The Case of Hadza, the Hunter-Gatherers From Tanzania.

Evidence for cross-cultural patterns of sexual differences in color preferences raised the question of whether these preferences are determined by universal principles. To address this question, we investigated most- and least-favorite color choices in a nonindustrialized community, the Hadza that has an egalitarian hunter-gatherer culture, fundamentally different from those previously investigated. We also compared color preference patterns in the Hadza with published data from Poland and Papua. Our results show that Hadza have very different color preferences than Polish and Papuan Yali respondents. Unlike many industrialized and nonindustrialized cultures, Hadza color preferences are practically the same for women and men. These observations question the idea of universal differences of color preferences between sexes and raise important questions about the determinants of color preferences.

'Moko' drums and gongs, ritual musical instruments and local currency from Alor Island, Southeast Indonesia: A comprehensive and verified lexical data set.

This paper provides comprehensive and systematized lists of names of 'moko' drums from Alor Island, in Southeast Indonesia. 'Moko' drums are unique cultural objects from the Alor-Pantar Archipelago and, besides their ancient function of ritual instruments used mainly for religious purposes and in public events by the indigenous peoples of the islands, they represented and still are considered a very valuable local 'currency' for trade and for specific social interactions rooted in aboriginal culture, like bride price negotiations. Despite the fact that they are extremely popular and widespread among Papuan peoples in Alor and Pantar, the origins of these drums are still relatively obscure. The native speakers, indeed, cannot explain the name 'moko' in itself, at the etymological and semantic level, and, despite the fact that they agree upon non-local origins of the instruments, they do not know where the instruments themselves were produced and from where they came to the islands. Our paper provides the readers with comprehensive lists that systematically collect the names of the drums, with the related glosses and basic additional information, from three representative Papuan languages of Alor Island, namely Abui, Sawila, and Kula. Configured as potentially indispensable tools to develop further research, these lists enhance our knowledge and understanding of the culture of the 'moko' drums in the Alor-Pantar Archipelago, at the linguistic (etymology of the names), anthropological (social value of the drums), and archeological (typology and provenance of the instruments) levels. This cataloguing operation is also part of the effort of documentation of the languages and cultures, still scarcely documented and definitely endangered, of the native peoples of the Alor-Pantar Archipelago.

Putting Indigenous Cultures and Indigenous Knowledges Front and Centre to Clinical Practice: Katherine Hospital Case Example.

The inclusion of Indigenous cultures, known as the cultural determinants of health, in healthcare policy and health professional education accreditation and registration requirements, is increasingly being recognised as imperative for improving the appalling health and well-being of Indigenous Australians. These inclusions are a strengths-based response to tackling the inequities in Indigenous Australians' health relative to the general population. However, conceptualising the cultural determinants of health in healthcare practice has its contextual challenges, and gaps in implementation evidence are apparent. In this paper, we provide a case example, namely the Katherine Hospital, of how healthcare services can implement the cultural determinants of health into clinical practice. However, to be effective, health professionals must concede that Australia's Indigenous peoples' knowledges involving cultural ways of being, knowing and doing must co-exist with western and biomedical knowledges of health practice. We use the Katherine Hospital ABC Radio National Background Briefing interview, which was mentioned by two research participants in a 2020 study, as an example of good practice that we can learn from. Additionally, the six Aboriginal and Torres Strait Islander Health actions contained in the 2nd Edition of the Australian National Safety and Quality Health Service Standards provide governance and accountability examples of how to enable Indigenous people's cultures and their knowledges in the provision of services. The role of non-Indigenous clinical allies and accomplices is imperative when embedding and enacting Indigenous Australians' cultures in service systems of health. When Indigenous Peoples access mainstream hospitals, deep self-reflection by allies and accomplices is necessary to enable safe, quality care, and treatment that is culturally safe and free from racism. Doing so can increase cultural responsiveness free of racism, thereby reducing the inherent power imbalances embedded within mainstream health services.

Event-Based Time in Three Indigenous Amazonian and Xinguan Cultures and Languages.

This article reports a field study of event-based time concepts, their linguistic expression and their use in time reckoning practices in three indigenous cultures and languages of Brazil: Huni Kui (Pano, North-West Amazonia), Awetý and Kamaiurá (Tupi Guaraní; Xingu National Park). The results are based on ethnographic observation, interview, conversation and structured language elicitation tasks. The three languages all have rich inventories of lexical and phrasal expressions for event-based time intervals, based on environmental and celestial indices and social norms. Event-based time intervals in the domains of life stages, times of day and night, and seasons are documented. None of the cultures employ metric (calendar and clock) time units, but hybrid calendars representing blends of the 12 months yearly cycle and the indigenous seasonal indices are produced as art works. The number system in each culture and language is documented, and the use of numbers in time reckoning practices, together with notational cognitive artifacts, is described. Metonymic spatial indices for time intervals and temporal landmarks are common, but metaphoric space-time mapping is almost entirely absent. In two languages, event terms can be used in conjunction with some motion verbs (Moving Time), but these usages do not signify motion on a timeline; they are more related to appearance and disappearance. Moving Ego expressions cannot be used in any of the languages. "Past" and "future" are not lexicalized concepts, but these notions can be metaphorically conceptualized in terms of embodied perception and cognition. They are not thought of as "in front of" or "behind" the experiencer. There is no evidence in any of the three languages of a conceptual timeline. The similarities between time concepts in the three languages, and their similarity with the previously studied Amondawa language, suggests the possibility of a cultural areal complex extending over a large part of South America.

The Orinoco megadelta as a conservation target in the face of the ongoing and future sea level rise.

Currently, risk assessments related to rising sea levels and the adoption of defensive or adaptive measures to counter these sea level increases are underway for densely populated deltas where economic losses might be important, especially in the developed world. However, many underpopulated deltas harbouring high biological and cultural diversity are also at risk but will most likely continue to be ignored as conservation targets. In this study, we explore the potential effects of erosion, inundation and salinisation on one of the world's comparatively underpopulated megadeltas, the Orinoco Delta. With a 1 m sea level rise expected to occur by 2100, several models predict a moderate erosion of the delta's shorelines, migration or loss of mangroves, general inundation of the delta with an accompanying submersion of wetlands, and an increase in the distance to which sea water intrudes into streams, resulting in harm to the freshwater biota and resources. The Warao people are the indigenous inhabitants of the Orinoco Delta and currently are subject to various socioeconomic stressors. Changes due to sea level rise will occur extremely rapidly and cause abrupt shifts in the Warao's traditional environments and resources, resulting in migrations and abandonment of their ancestral territories. However, evidence indicates that deltaic aggradation/accretion processes at the Orinoco delta due to allochthonous sediment input and vegetation growth could be elevating the surface of the land, keeping pace with the local sea level rise. Other underpopulated and large deltas of the world also may risk immeasurable biodiversity and cultural losses and should not be forgotten as important conservation targets.