Many prehistoric handprints show a finger missing. What if this was not accidental?

Canadian scientists say evidence from cave art all over the world shows digits may have been ritually removed to appease deities or aid social cohesion

Several stencils in Cosquer cave appear to be made by hands that have digits missing. Photograph: Fanny Broadcast/Gamma-Rapho/Getty Images

An image from Cosquer cave.

20240120

單字解釋

數字、手腳指頭(因為以前人是用指頭來數數字)

he government offered concessions to appease the protesters  安撫衝突

神(眾多神  god是用在基督教單一神

(1)interpretation  闡釋 (音樂上演奏)
(2)Silhouette 剪影


Men and women might have had their fingers deliberately chopped off during religious rituals in prehistoric times, according to a new interpretation of palaeolithic(舊石器時代) cave art.
In a paper presented at a recent meeting of the European Society for Human Evolution, researchers point to 25,000-year-old paintings in France and Spain that depict silhouettes of hands.
On more than 200 of these prints, the hands lack at least one digit. In some cases, only a single upper segment is missing; in others, several fingers are gone.

(1)frostbite 凍傷(最嚴重到組織而不是表皮)
(2)gruesome血淋淋 恐怖電影形容詞
(3)artistic  licence 被特許(自由)
(4)compelling evidence 有說服力的
(5)elicit引出,探出


In the past, this absence of digits was attributed to artistic licence by the cave-painting creators or to ancient people’s real-life medical problems, including frostbite.
But scientists led by archaeologist Prof Mark Collard of Simon Fraser University in Vancouver say the truth may be far more gruesome. “There is compelling evidence that these people may have had their fingers amputated deliberately in rituals intended to elicit help from supernatural entities,” said Collard.

Nor was the habit unique to one time or place, he added. “Quite a few societies encourage fingers to be cut off today and have done so throughout history.”
artistic licence

Poetic Licence (诗意自由)
Licence to Operate (运营自由):

在商業或法律上,這可能指一個公司在社會或環境方面的行為得到社區接受和支持,從而有權運營。




Collard cited the Dani people(達尼人) from the New Guinea Highlands.(印尼新幾內亞)
 “Women there sometimes have one or more fingers cut off following the death of loved ones, including sons or daughters.
We believe that Europeans were doing the same sort of thing in palaeolithic times, though the precise belief systems involved may have been different. This is a practice that was not necessarily routine but has occurred at various times through history, we believe.”
Collard and colleagues first published their finger amputation thesis a few years ago but were criticised by other scientists, who argued that the amputation of fingers would have been catastrophic for the people involved. Men and women without fully functioning hands would be unable to cope with the harsh conditions that prevailed millennia ago.




Since then, Collard, working with PhD student Brea McCauley, has gathered more data to back the amputation thesis. In a paper presented at the European Society conference, they said their latest research provided even more convincing evidence that the removal of digits to appease deities explains the hand images in the caves in France and Spain.
These paintings fall into two types: prints and stencils. In the former, a person placed his or her hand in pigment then pressed it on to a wall, creating a handprint. Stencils were created by placing a hand on a wall and then painting pigment over it to create a silhouette. In both cases, hands with missing digits were found among the wall art at four main sites; Maltravieso and Fuente del Trucho caves in Spain, and Gargas and Cosquer caves in France. The Cosquer caves, near Marseille, were the most recently discovered in 1985 by scuba diver Henri Cosquer.




(1)instances 實際例子 example是舉例
(2)skewers  烤肉的串子


The team looked elsewhere for evidence of finger amputation in other societies and found more than 100 instances where it had been practised. “This practice was clearly invented independently multiple times,” they state. “And it was engaged in by some recent hunter-gatherer societies, so it is entirely possible that the groups at Gargas and the other caves engaged in the practice.”

Nor were the examples confined to Europe, they add. Four sites in Africa, three in Australia, nine in North America, five in south Asia and one in south-east Asia contain evidence of finger amputation. “This form of self-mutilation has been practised by groups from all inhabited continents,” said Collard. “More to the point, it is still carried out today, as we can see in the behaviour of people like the Dani.”

Collard pointed to rituals still carried out in Mauritius and other places, such as fire-walking, face-piercing with skewers and putting hooks through skin so a person can haul heavy chains behind them. “People become more likely to cooperate with other group members after going through such rituals. Amputating fingers may simply have been a more extreme version of this type of ritual.”

Our mission

模板

模板

Rise of the ‘mother boss’: how female miners are taking control in DRC(Democratic Republic of the Congo)

Half of the workers in the Congolese artisanal pits are women, and for years they have faced inequality and sexual harassment. Now a grassroots movement aims to change that

20240120

(1)catch sb up on sth
讓…了解最新情況



It is already dusk when Annie Sinanduku Mwange gets off the moto-taxi that has brought her through the rainforest to the small mining town of Kailo. The four-hour ride from Kindu, the provincial capital of Maniema, has been exhausting, but before she rests she must first pay her respects to the town’s mayor, police chief and other officials.
Mwange knows her ability to work depends on keeping the men in charge reassured of their importance.
The women she has come to meet drink tea and wait, catching up on the town’s affairs, in the courtyard of the guesthouse where she is staying. When Mwange finally sits down with them, night has fallen.
 The women get to business: it’s time to organise.

at the helm of
掌握着某个组织、项目或活动的方向和管  helm”原本指的是船的舵


At the helm of a nationwide network of women working in artisanal mining, Mwange is poised to revolutionise the sector in the Democratic Republic of the Congo. But she needs support and funding to achieve her vision – to uplift mining communities through gender equity and women-led businesses.
As president of the National Network of Women in Mining (Renafem), Mwange has for years been building a movement stretching across the 26 provinces of the mineral-rich central African country, uniting women’s organisations under a single banner to fight for their rights in a sector that millions depend on for their livelihood.

“Every single programme and effort to reform the artisanal mining sector has focused on men,” says Mwange. “Women are systematically underestimated and ignored, including by international organisations. We think women’s empowerment is the key to changing the sector and ensuring it benefits local communities.”




Stand up    起身對抗
The women in the courtyard nod in agreement.
A few years ago, Kailo was one of several dozen mining towns where Mwange’s civil society organisation, Asefa, piloted an education and training programme that has helped both to shift gender dynamics and to improve health and security around mines.
It ranged from practical things like building toilets near the sites to informing men that, under the law, women have the right to access mining sites just like men, and that sexually harassing women working in the sites is a crime,” says Bertha Bangala, a 36-year-old miner.

The training was well received by communities – including by men – and women have reported a drop in sexual harassment, and say they feel more empowered to stand up to men and feel supported by other members of the community.




Relegated  貶低  安排到比較不好的地方

quarry   採石場


Wielding 揮舞

Wielding a brush

Wielding a hammer 

Wielding a torch傳遞火把(或者比喻知識


unwell   不適


 is entrenched
牢固確立的


As a result, women have been relegated to peripheral jobs such as transporting and washing the mineral sand, making them dependent on male miners for work and payment. “If women have to ask men for the mineral sand, they are liable to be sexually exploited,” Bangala explains. “But if I own a mining pit and employ the men, now I am their boss. They can’t tell me “mavula” [undress] because they depend on me.”
Bangala and other women in Kailo took out loans from neighbours and family members to start their businesses and now 56 of them are mères bosses, among 250 across eastern DRC.
Such loans come with steep interest rates, and Mwange’s plans include organising cooperatives to mutualise resources and create more formal structures to attract investors.

Out in the quarry, Bangala, a mother of eight, is overseeing a group of young men wielding shovels. “It makes no difference to me,” says one of the miners of being under the authority of a woman. “I get paid, that’s all that matters.”

Mwange says women becoming mères bosses is beneficial to everyone. “When we work with women, we are dealing with issues that concern the entire community,” she says.

Women make up 50% of the 2 million-strong artisanal mining workforce and are often the primary earners in their household, in charge of children’s education, the family’s health and wellbeing.

 “When a mother is unwell or doesn’t have financial stability, the children are affected, and so we’re talking about ensuring a good start in life for generations to come,” says Mwange. 

Her vocation as an activist is rooted in the aftermath of the second congo war that ravaged the DRC between 1998 and 2002, and saw the pillaging of Congolese resources – “conflict minerals” – by Rwandan and Ugandan troops and local militias, helping to fuel their war efforts. While minerals don’t fund large armies any more in the DRC, artisanal mining remains marred by violence, exploitation, child labour and poor working conditions.


The demand for cobalt, used for electric-car batteries, has put renewed attention on the DRC’s mining industry.

The country produces nearly half the minerals required in “clean energy” technologies, with the World Bank estimating that demand for these minerals will grow 500% by 2050.

The mining sector, both artisanal and at corporate scale, with its myriad interconnecting issues, is entrenched in the future of the DRC.




(1)entwined
The country's history is deeply entwined with its cultural traditions, making it a unique place to visit."
(2)pupils (瞳孔 、 學校學生)


Mwange was launching a programme for orphaned children in Kailo in 2010 when she realised just how entwined mining had become with the community’s life.
“When we went to the schools, we didn’t see as many pupils as we should have. The directors told us that many children were working in the mining sites,” she recalls.

Initially she tried to convince the children and their parents on a return to school. “But the children said they had to work to help support their families. If they stopped working, the family could not eat.” Destitute parents could not pay school fees either.

Impact, a natural resource governance nonprofit, recently published a report that comes to the same conclusion as Mwange’s organisation: improving women’s livelihoods is the key to eliminating child labour in DRC. Single mothers in particular are scrambling to make ends meet and are often forced to send their eldest to mines to supplement the family income, or to work alongside them.

With support from the Harvard Humanitarian Initiative, and thanks to USAid funding, Mwange’s organisation led a major study across eastern DRC’s three provinces, gathering detailed information about mining communities’ needs. “Some of their asks were evident, like access to affordable safety equipment.

But we also discussed rewilding abandoned mines and putting in place protocols to avoid polluting local rivers,” says Mwange.
Her organisation is currently negotiating a budget with USAid to launch the second phase: delivering the equipment, investment and support the communities have been asking for.




(1)kickstart

(2)setback


Her organisation is currently negotiating a budget with USAid to launch the second phase: delivering the equipment, investment and support the communities have been asking for.

But Mwange will need more if she is to scale up the project, and women’s rights are often perceived as a peripheral problem to more “serious”, male-centric issues. “Explaining to donors why women can be central to other issues they are trying to tackle has been hard,” says Jocelyn Kelly, a director at Harvard Humanitarian Initiative, who has been championing Mwange. “Donors are scared of funding grassroots organisations,” she adds.

The mère boss plan is no magic bullet but a roadmap for hard work and investment. On her last day in Kailo, Mwange is in the guesthouse’s courtyard for one last meeting. Thérèse Bokela, 50, and Antoinette Malonga, 48, are especially vocal about the need for resources.

“We need investment,” says Bokela, who owns three mining pits but is running into funding issues as the wells have not been producing as much as she hoped.

Access to loans is a challenge for artisanal communities throughout the country, but especially difficult for women – holding them back and pushing them further into poverty when their businesses face setbacks.

Mwange says her vision can quickly become self-sustaining but requires a kickstart. “Our community-based approach is strong because people are given responsibility and take ownership of the activities.
“When communities take ownership, you don’t need to put in a lot of effort,” she says. “People feel seen, and they want to show you what they are capable of.”