Meat is the Meal and Status is by Meat: Recognition of Rank, Wealth, and Respect Through Meat in Turkana Culture

Managing the risk of climatic variability in late prehistoric northern Chile

“…Winterhalder (1990) considers sharing and storage functionally equivalent in terms of risk reduction. Sharing may be ongoing, with the entirety of one harvest amalgamated in communal storage structures, or more intermittent, with families periodically sharing meals or communities pooling resources for feasts associated with important rituals (Addison, 2007;Bollig, 2006;Cashdan, 1985;Flannery, 2002;Langton, 1982;Lokuruka, 2006). This type of reciprocity runs the risk of exploitation by free riders, in which some households reap the benefit of supra-household sharing without making equivalent contributions to the community pool (Hames, 1990;Smith and Boyd, 1990).…”

An Acquired Taste: Emulation and Indigenization of Cattle Forelimbs in the Southern Levant

“…Kinship and local exchange, rather than status, emerge as salient dimensions that most likely contributed to the formation and expression of social identity in the southern Levantine EBA. The evidence at hand has clear resonance in the meat-sharing practices known from ethnographic research on Turkana pastoralists of Kenya (Lokuruka 2006). The Turkana have strict rules that govern the apportionment of an animal carcass.…”

Resilient patriarchy: public authority and women's (in)security in Karamoja, Uganda

“…6 Age sets in Karamojong society are groupings of men (and of women) of the same generation, each with a particular role and status, including elders and warriors, and are critical to understanding many aspects of life and the social order (Dyson-Hudson, 1963). 7 See also Lokuruka (2006) who describes the association of meat and status among the Turkana. 8 In fact, some sections of the police are indistinguishable from the army (Hopwood, 2013).…”