Awer Honey-Hunting Culture With Greater Honeyguides in Coastal Kenya

The remarkable mutualism between humans and greater honeyguides (Indicator indicator) is known still to thrive in only a few places in Africa. Here, we report on the honey-hunting culture of the marginalised Awer people in Kenya, historically a hunter-gatherer culture who today practise a mixed economy including significant amounts of foraging for wild foods. As part of a larger effort to document cross-cultural honey-hunting traditions in Africa, we interviewed six Awer honey-hunters to document their cultural practices. The interviewees reported that they depend on wild honey as a source of income, and that they readily seek the cooperation of honeyguides. Honey-hunting skills and the calls/whistles used to communicate with honeyguides are learnt from their fathers and other elders in village. The best time to honey-hunt is in the months following the big rains (August–December), when interviewees go out honey-hunting once a week on average. Honeyguides are not actively rewarded with wax, as it is believed that once a bird is fed it will not cooperate again for some time, and therefore after the honey harvest is complete, all remaining wax comb is buried. Honey-hunting practices are declining in this region, which interviewees attributed to drought and a lack of interest by the youth. These findings expand our understanding of how human-honeyguide mutualism persists across a range of human cultural variation.

Empires of Xolotl: Two Opening Compositions of the Codex Xolotl

Only one of two opening compositions in the Codex Xolotl has been recognized. The conventional version shows the entry of Xolotl, Nopaltzin, and six lesser rulers into the Basin of Mexico from near Tula, Hidalgo, followed by settlement at Xoloc and later a place that will become Tenayuca. The manuscript’s two larger fragments, assembled correctly for the first time, show Xolotl and Nopaltzin observing and moving across a more settled eastern basin into regions to the south ranging from Puebla to Morelos, notably including Cuernavaca. At the same time, they and their six followers are shown settled among caves in the western basin around the future Tenayuca. The two Chichimecs attract fellow Chichimecs from the Cuernavaca region to the Tepetlaoztoc region and trouble ensues. These two realizations of a Chichimec vision of empire are well recorded by the remarkable Aztec graphic communication system. Its portrayal of changes to different ways of life over the centuries reveals an interplay of an oral gathering and hunting culture with a settled society, recording the Chichimec experience and their own way of life with their combined oral and graphic system. Elements of the Chichimecs’ visions of empire endure throughout the Codex Xolotl as its messaging power shines across the contact period and into early colonial times.

Gutta på jakt1

Research among very young hunters (boys aged 15 to 21) in two semi-urban areas outside Oslo demonstrated that for some youngsters with a working-class background and working-class occupational prospects, hunting may be an arena for the reproduction of typical male working-class culture – even in areas that are not typically rural. The hunting culture that these boys are socialized into is typically informal, collective, has a certain element of physical machismo and – not least – it represents a “productivist” perspective on humanity’s relationship to nature and entails a mastery of “tools” like guns, GPS-units and even dogs. These cultural traits correspond to core elements in a typical working-class culture, such as it has been described in numerous studies. However, economic and social change has eroded the material basis for this culture, and its reproduction is now partly relegated to the sphere of leisure. Importantly, the young informants expressed a deep admiration for their fathers and other male relatives (who were hunters) and their lifestyle, and exposed a strong sense of continuity across generations, unlike the popular notions of classless, reflexive identity projects in the so-called post-industrial era.

Polska kultura łowiecka jako niematerialne dziedzictwo kulturowe

Polish hunting culture as intangible cultural heritage Towards the end of the Middle Ages, hunting based on the knightly ethos became an important part of court culture and, in the following centuries, became an integral part of life for the Polish landed gentry. Despite foreign (particularly German) influence, it retained its distinctive and national character, and was one of the factors that helped shape national identity during the Partitions and the Second Polish Republic. Attempts to eradicate its legacy were made during the Communist era, yet the hunting culture survived and was successfully reconstructed in the 1990s, becoming a source of shared identity for over 120 thousand hunters and their families. Polish hunting culture combines principles of ethical behaviour towards nature, especially towards humans and animals, with a unique language and extensive socio-cultural practices, including both religious and secular customs, rituals and ceremonies. Its manifestations can be found in literature and the arts, especially visual arts and theatre. It also appears in music, performed both during hunting expeditions and on special occasions. Linked to the Polish hunting culture is a distinctive cuisine, which follows with the cycle of nature and is based on venison and fruits from the forest. Last but not least, it also includes breeding and raising hunting dogs (especially typically Polish hunting breeds) and birds of prey. Polish hunters, aware of the values inherent in the hunting culture, actively follow historical traditions. It contributes to the preservation of this unique community culture, rooted in the country’s history and thus constitutes intangible heritage.

Hunting heraldry of the Volyn and Kyiv regions in the 16th – early 17th centuries

The article is devoted to the subjects and symbolism in the hunting heraldry of the Volyn and Kyiv regions in the 16th – early 17th centuries. Among the innovations of this time period is the appearance of atypical imagery in Ukrainian heraldry, namely that of wild animals and hunting horns. The author analyzes the well-known coats of arms associated with hunting, their prevalence and probable reasons for their obscurity in these areas compared to the Kingdom of Poland. In the early modern period, nobility used heraldic signs and legends to emphasize their ancient origins, land tenureship and political influence. The appearance of wild animals on Ruthenian coats of arms was symptomatic of the spread of Western heraldic tradition and hunting culture as such. There were multiple instances of symbiosis between the Ruthenian heraldic tradition and Western templates, the most striking of which is the “Korczak” coat of arms. It is believed that the mantling in the form of a dog of the Hungarian Vizsla breed, depicted sitting in a bowl is of Hungarian origin, but the image of the shield (an "escutcheon") of this coat of arms is actually Ruthenian, interpreted as three belts, logs or rivers. Less prolific than the “Korczak” coat of arms and its variations were the addendum of Western heraldic attributes to the old coats of arms, such as that of hunting horns. Most of the Western-style coats of arms known or relatively known in these areas belonged to those granted to the Grand Duchy of Lithuania nobility in 1413. Many of them were distributed mainly among the small gentry of Polish origin or Galician immigrants. Instead, in the Volyn and Kyiv regions, the gentry preferred their own historical coats of arms, created on the basis of ancient territorial symbolism. Conceivably, their commitment to ancient heraldic tradition was intended to accentuate their Ruthenian identity.

ANALISIS FAKTOR PENDORONG DAN PENARIK WISATAWAN BERKUNJUNG KE LABUAN BAJO, KABUPATEN MANGGARAI BARAT

Labuan Bajo is one of the 10 priority destinations, which the Govermment is currenty focusing on in developing both its attraction and facilities that support the sustainability of the tourism activities. To support this goverment policy, Labuan Bajo regional tourism actors must understand the needs of tourists and develop and maintain existing touris attractions, so that they can attract torists to visit. The purposes of this research are to anlyses the push and pull factors that motivate the tourist traveled to Labuan Bajo. The sampling technique used purposive sampling by distributing 100 questionnaires via google form to tourist who have visited Labuan Bajo. The data was used the likert scale model questionnaire which was calibated using the coefficient 0,5. The data analysis technique is descriptive quantitative using factor analysis and processed by the application SPSS 23.0 for windows. The data collection technique are interviews, observation, literature and questionnaires. The results showed were four factors that push tourists to visit Labuan Bajo, namely Escape, novelty, prestige, and looking for luxurious and exclusive places and seven factors that pull tourists to visit Labuan Bajo, namely hunting, culture and history, budget, facilities, ease to travel. , affordable food and beverage prices as well as cleanliness and safety of facilities. The dominant factor that push tourists to visit Labuan Bajo is the escape factor with an eigenvalue 2,029 with a diversity of indicators of 16,912%, while the dominant factor that pull tourists to visit Labuan Bajo is hunting with an eigenvalue of 2,554 and a diversity of indicators of 13,441%.

ADDITIONAL INFORMATION ABOUT THE LESSER WHITE-FRONTED GOOSE MIGRATION STOPS IN THE SURGUT DISTRICT OF THE KHANTY-MANSIYSK AUTONOMOUS OKRUG - UGRA AND THE PROBLEM OF SPECIES CONSERVATION

The analysis of the photographs sent by the hunters from Sytomino village, Khanty-Mansiysk Autonomous Okrug - Ugra, together with the further survey detected the place of migration stops of Lesser White-fronted Geese in the Middle Ob valley. The birds were staying at the small lake 3.5 km east of the village. On September 12, 2011, one wounded individual was found near the lake at the complex raised bog 9.5 km southwest of the city of Lyantor. Several ways can be suggested by us to save flying Lesser White-fronted Geese and other species of vulnerable animals at the territory of the autonomous okrug. This will include the following measures to take: an obligatory exam for hunters to be able to identify some species of the regional fauna; large penalties for illegal hunting, more active propaganda of respect for nature and educational work and developing hunting culture. The article also covers economic and organizational issues.

Ludic guilt, paidian joy: Killing and ecocriticism in the theHunter series

This article seeks to explore the digital hunting games genre, in particular the theHunter franchise, using the interpretative framework based on Roger Caillois’ concepts of paidia and ludus. It is argued that both of these notions are represented in the gameplay, narrative structure and graphical user interface of the analysed titles, effectively working towards reconciliation of the possible ecocritical and hunting-focused readings. The article interprets the theHunter games by juxtaposing the divergent stances towards environmental awareness and hunting culture, in the form in which they are communicated both in the games and within the communities of players.

A study on the origin of the oracle bone inscription “qin” (禽)

The oracle bone graphic qin “禽” is known as a character related to the hunting culture of ancient China. Qin is generally considered to be a hunting tool for birds, but there is still room for discussion as to what kind of hunting implements this graph depicted. This paper proposes a different hypothesis concerning the origin of the shape of qin based on various studies on Chinese ancient characters and ancient hunting cultures to help draw logical conclusions about the origin of the shape of qin.