The role of people in the Holocene
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replacement of walrus ivory by Africa elephant ivory, and failure to broaden and
adapt diets in parallel with the Inuit who survived through the period of Norse
abandonment (Barlow et al. 1997; Pringle 1997; Diamond 2005; Orlove 2005).
Similar evidence for a complex of interactive processes, both biophysical and cul-
tural, lies at the heart of many other analyses of cultural transformation or demise.
Rosen’s (1995) analysis of the collapse of early Bronze Age societies in southern
Levant stresses an inability to adapt appropriate technological responses to a
diminished water supply. Hassan’s (1986, 1997) recent studies show that the
failure of the Nile floods around 2150 bc appears to have been the main reason for
the demise of the Old Kingdom, but out of the crisis that drought created came a
period of radical social change of long-term importance for emerging concepts of
social justice (http://www.bbc.co.uk/history/).
Severe drought still seems to be the dominant reason for the collapse of pre-
historic communities in the Saharan region (Hassan 1986, 1997; Cremaschi and
Di Lernia 1999), although there is no simple link between climate and cultural
dynamics and one of the most significant responses to desertification appears to
have been the movement of people into the Nile Valley, leading to the appearance
of Neolithic sites in the Delta and central Sudan. Response via migration has also
characterized some sub-Saharan societies. Tyson et al. (2002) point to southward
migration by Iron Age agriculturalists following changed rainfall patterns in
southern Africa, notably the southern migration of the Sotho-Tswana speaking
people during the first few centuries of the past millennium and earlier. These
migrations appear to be linked to the anti-phase incidence of rainfall north and
south of the Equator documented by records from Lake Naivasha in Kenya and
Cold Air cave in the Makapansgat Valley, South Africa. Verschuren et al. (2000)
link their reconstruction of hydrologic change in Lake Naivasha to Webster’s
(1979) reconstruction of periods of prosperity, famine, and migration, but
Robertshaw et al.’s (2004) evaluation of the records from the region once more
stress multi-causation and the importance of the administrative structures in place
during different periods of famine and disease.
One example of inferred collapse is that of the Mapungubwe agro-pastoralist
society in the Limpopo Valley, which lasted for some 300 years before its demise
around ad 1280–90. Huffman (1996) ascribes this mainly to drought and O’Connor
and Kiker (2004), using a modeling approach, suggest that both crop failure and
destabilization of pastoralism may have been involved. Scott and Lee-Thorp
(2004), however, point out that the evidence for societal collapse is not unambigu-
ous and the suggestion that drought may have been responsible is not borne out by
the latest paleoclimatic evidence.
Two well-documented examples of societal collapse come from the New World,
that of the Anasazi in the south-west of the USA and the Maya in Yucatan during
the 12th and 10th centuries ad, respectively. Drought has been invoked in both
cases (see e.g. Hoddell et al. 1995), but a fuller review of the evidence (Diamond
2005) reveals, in both cases, discrepancies in a simple climate-collapse hypothesis.
In the case of the Maya, using numerical values expressing estimates of different
types and degrees of vulnerability, both climatically and anthropogenically related,
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