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In 2002, world leaders committed, through the Convention on Biological Diversity, to achieve a significant reduction in the rate of biodiversity loss by 2010. We compiled 31 indicators to report on progress toward this target. Most indicators of the state of biodiversity (covering species' population trends, extinction risk, habitat extent and condition, and community composition) showed declines, with no significant recent reductions in rate, whereas indicators of pressures on biodiversity (including resource consumption, invasive alien species, nitrogen pollution, overexploitation, and climate change impacts) showed increases. Despite some local successes and increasing responses (including extent and biodiversity coverage of protected areas, sustainable forest management, policy responses to invasive alien species, and biodiversity-related aid), the rate of biodiversity loss does not appear to be slowing.

From 1828 until its liberation at the outset of the American Civil War in 1861, the slave-jail complex built by the domestic slave-trading firm of Franklin & Armfield at 1315 Duke Street in Alexandria, Virginia, facilitated a fundamental transformation in American slavery. It was used to industrialize the domestic slave trade; however, it also witnessed moments of agency and power, as individuals negotiated oppressive legal, social, and economic systems. These systems were not static, and when these supporting frameworks were disrupted in moments of change, existing tensions and contradictions erupted. As the site was transformed from a slave jail to a military prison and then again as the war ended, the systems that supported slavery and white supremacy were laid bare in moments of tension before retreating to take on new forms. As the City of Alexandria transforms this site into a museum, we confront these tensions in the present.

Protected areas (PAs) are a cornerstone of conservation efforts and now cover nearly 13% of the world's land surface, with the world's governments committed to expand this to 17%. However, as biodiversity continues to decline, the effectiveness of PAs in reducing the extinction risk of species remains largely untested. We analyzed PA coverage and trends in species' extinction risk at globally significant sites for conserving birds (10,993 Important Bird Areas, IBAs) and highly threatened vertebrates and conifers (588 Alliance for Zero Extinction sites, AZEs) (referred to collectively hereafter as 'important sites'). Species occurring in important sites with greater PA coverage experienced smaller increases in extinction risk over recent decades: the increase was half as large for bird species with>50% of the IBAs at which they occur completely covered by PAs, and a third lower for birds, mammals and amphibians restricted to protected AZEs (compared with unprotected or partially protected sites). Globally, half of the important sites for biodiversity conservation remain unprotected (49% of IBAs, 51% of AZEs). While PA coverage of important sites has increased over time, the proportion of PA area covering important sites, as opposed to less important land, has declined (by 0.45-1.14% annually since 1950 for IBAs and 0.79-1.49% annually for AZEs). Thus, while appropriately located PAs may slow the rate at which species are driven towards extinction, recent PA network expansion has under-represented important sites. We conclude that better targeted expansion of PA networks would help to improve biodiversity trends.

A mid-19th-century deposit of circles and a wheel at Wye House on Maryland’s Eastern Shore may link the West African cosmogram to conversion to Christianity through the Methodist Episcopal and African Methodist Episcopal churches, which use the symbol of the wheel as representation of the movement to God. This interpretation would allow additional understanding of how enslaved and free Africans embraced new forms of Christianity. Creativity within slavery leads us to propose a way in which to write a new history of the Chesapeake region of Maryland. We also introduce M. I. Finley’s and Orlando Patterson’s ideas on the general conditions leading to and existing within slavery, so that we can consider how slavery appears, and dies in antiquity, and then reappears in North America. We propose a comparative definition of slavery that includes trafficking in human persons. We historical archaeologists can see a condition of society, that is part of our present, that recognizes the brutalizing dynamic within slavery and that can give way to creativity. Un depósito de círculos de mediados del siglo XIX y una rueda en Wye House en la costa oriental de Maryland podrían vincular el cosmograma de la África oriental a la conversión al cristianismo mediante la Iglesia Metodista Episcopal y la Iglesia Metodista Episcopal Africana, que utilizan el símbolo de la rueda como representación del movimiento de Dios. Esta interpretación permitiría una comprensión adicional de cómo los esclavos africanos esclavizados y libres adoptaron nuevas formas de cristianismo. La creatividad dentro de la esclavitud nos lleva a proponer una manera de escribir una nueva historia de la región de la Bahía de Chesapeake de Maryland. También presentamos las ideas de M. I. Finley y Orlando Patterson sobre las condiciones generales existentes en la esclavitud y las que conducen a la misma, para poder considerar cómo la esclavitud aparece y muere en la antigüedad y luego reaparece en América del Norte. Proponemos una definición comparativa de esclavitud que incluye la trata de personas. Los arqueólogos históricos podemos ver una condición de la sociedad, que es parte de nuestro presente, que reconoce la dinámica salvaje en la esclavitud y que puede dar lugar a la creatividad. Un dépôt de cercles et d’une roue datant du milieu du 19e siècle découvert à la Wye House sur la rive est du Maryland pourrait associer le cosmogramme ouest-africain à la conversion à la chrétienté sous l’égide des églises épiscopales méthodistes et épiscopales méthodistes africaines, lesquelles utilisaient le symbole de la roue pour représenter le mouvement de Dieu. Cette interprétation permettrait de mieux comprendre la façon dont les Africains esclaves et libres adoptaient de nouvelles formes de chrétienté. La créativité des esclaves nous incite à proposer une façon d’écrire un nouveau récit pour la région de Chesapeake au Maryland. Nous présentons aussi les idées de M. I. Finley et Orlando Patterson sur les conditions générales menant à l’esclavage et existantes dans le contexte de ce dernier, pour pouvoir tenir compte de la façon dont l’esclavage apparaît et meurt durant l'Antiquité avant de réapparaître en Amérique du Nord. Nous proposons une définition comparative de l’esclavage, qui inclut le trafic des personnes. En tant qu’archéologues historiques, nous pouvons observer une condition sociale intégrée à notre présent qui reconnaît les dynamiques brutales de l’esclavage et qui peut donner lieu à la créativité.

Many African American communities in Maryland have been free since before emancipation. Members of these communities have been disfranchised through silence, denial, condemnation of properties, and through the use of eminent domain. The Hill Community of Easton, Maryland, was founded shortly after the American Revolution and remains a vital environment into the present. The town of Easton and Talbot County produced Frederick Douglass, aided Harriet Tubman who came from nearby Dorchester County, and also produced many White families who supported the Confederate South and the continuation of slavery. This article uses five summers of archaeological work on the Hill performed in concert with the descendant comM. munities to knit together political needs, historical documentation compiled by local scholars, oral presentations, and members of the University of Maryland’s Archaeology in Annapolis to outline a history and alternative analysis for the remnants of slavery and racism often found on Maryland’s Eastern Shore. We use Slovaj Žižek to find an answer to the question in our title: How can there be no history? Muchas comunidades afroamericanas en Maryland han sido libres desde antes de la emancipación. Los miembros de estas comunidades han sido marginados por el silencio, la negación, la condena de las propiedades y el uso del dominio eminente. La comunidad Hill de Easton, Maryland, fue fundada poco después de la Revolución de las Trece Colonias y sigue siendo un entorno vital en el presente. Easton y el condado de Talbot produjeron a Frederick Douglass, ayudaron a Harriet Tubman, que venía del cercano condado de Dorchester, y también produjeron muchas familias blancas que apoyaron el Sur Confederado y la continuación de la esclavitud. Este documento utiliza cinco veranos de trabajos arqueológicos en Hill realizados en concierto con las comunidades descendientes para unir las necesidades políticas, la documentación histórica compilada por los estudiosos locales, las presentaciones orales y los miembros de Arqueología en Annapolis de la Universidad de Maryland para delinear una historia y un análisis alternativo para los restos de esclavitud y racismo que se encuentran a menudo en la costa este de Maryland. Usamos a Slovaj Žižek para encontrar una respuesta a la pregunta en nuestro título: ¿Cómo puede no haber historia? Nombre de communautés africainesaméricaines dans le Maryland ont été libres bien avant l'émancipation. Leurs membres ont été privés de leurs droits au moyen du silence, du déni, des propriétés murées et par le recours à l'expropriation. La Communauté de Hill Easton, dans le Maryland, a été fondée peu de temps après la Révolution américaine et elle a maintenu jusqu'à présent un environnement vital. Easton et comté de Talbot ont produit Frederick Douglass, ont aidé Harriet Tubman qui était issue du Comté de Dorchester. Mais ils ont également produit de nombreuses familles blanches qui soutenaient le Sud Confédéré et le maintien de l'esclavage. Cet article s'appuie sur cinq étés de travaux archéologiques sur la communauté de Hill. Ils ont été effectués de concert avec les communautés de descendants afin de rassembler les besoins politiques, la documentation recueillie par les chercheurs locaux, les présentations orales, mais également avec les membres de l'Université archéologique du Maryland à Annapolis pour tracer les grandes lignes d'une histoire et d'une analyse alternative concernant les vestiges de l'esclavage et du racisme persistant encore souvent sur la Côte Est du Maryland. Nous utilisons Slovaj Žižek pour répondre à la question de notre titre: Comment peut-il ne pas y avoir d'histoire?

We are grateful to the many individuals and organizations who contribute to the IUCN Red List of Threatened Species,WDPA, or to identification of IBAs or AZEs. We thank A. Bennett for help with data collation and N. Dulvy, W. Laurance, and D. Faith for helpful comments on an earlier draft. This work was supported by the Cambridge Conservation Initiative Collaborative Fund and Arcadia.

This dissertation uses the tools of historical Geographic Information Systems (hGIS) to locate and describe mid-nineteenth-century plantation landscapes in Talbot County, Maryland. The methodology described here combines historic maps, historic and modern aerial photography, LiDAR-derived elevation data, historic census data, and textual descriptions. It also uses them in conjunction with an ongoing archaeological research project at Wye House, the ancestral seat of the Lloyd family and site of enslavement of Frederick Douglass, near Easton, Maryland in order to further develop ways for archaeologists, historians, and other researchers to work with cartographic and spatial data in a digital framework. This methodology can be used across multiple scales to survey remotely individual sites or even entire counties for potential archaeological resources. Furthermore, it examines the autobiographies of Frederick Douglass, not only because he was a witness to these landscapes, but also because he can be read as a social theorist who addresses issues of race and racialized landscapes throughout his writings. Lastly, it uses these sources of data to consider Dell Upton’s spatial hypothesis regarding racialized plantation landscapes. Taken together, this study of mid-nineteenth-century Talbot County, Maryland represents one way to identify and recover lost sites of African American heritage that would otherwise remain lost.

The case of insulin overdose in a 16-year-old boy with a history of type I diabetes mellitus being managed with an insulin pump is detailed. Insulin overdose, whether inadvertent or intentional, presents a potentially fatal danger to patients and a challenge to clinicians. Patients living with insulin-dependent diabetes remain at high risk until new methods of glucose control are developed.

Brianne Lavieri of Downers South had given up only three hits until the bottom of the sixth when Wheaton Warrenville South rattled off three straight infield hits by Cindy Cudzweicz, Barb Traynor and Amy Romberg to load the bases for Jessica Ravanesi.