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Current evidence suggests that some form of cellular organization arose well before the time of the last universal common ancestor (LUCA). Standard phylogenetic analyses have shown that several protein families associated with membrane translocation, membrane transport, and membrane bioenergetics were very likely present in the proteome of the LUCA. Despite these cellular systems emerging prior to the LUCA, extant archaea, bacteria, and eukaryotes have significant differences in cellular infrastructure and the molecular functions that support it, leading some researchers to argue that true cellularity did not evolve until after the LUCA. Here, we use recently reconstructed minimal proteomes of the LUCA as well as the last archaeal common ancestor (LACA) and the last bacterial common ancestor (LBCA) to characterize the evolution of cellular systems along the first branches of the tree of life. We find that a broad set of functions associated with cellular organization were already present by the time of the LUCA. The functional repertoires of the LACA and LBCA related to cellular organization nearly doubled along each branch following the divergence of the LUCA. These evolutionary trends created the foundation for similarities and differences in cellular organization between the taxonomic domains that are still observed today.

What does it mean for a culture to include, or exclude, ancestors as active members? How do Indigenous cultures and traditions cast light on the role of ancestors? Those are the central questions in this article. It begins by offering a general account of the role of ancestors in Indigenous cultures and traditions. These general comments contextualize specific engagement with the work of the novelist and essayist Leslie Marmon Silko (a Laguna Pueblo author) and also with the philosopher Kyle Whyte (a Potawatomi author). Having acquired from Silko and Whyte a sense for the active, intergenerational role played by ancestors in Indigenous cultures, the article then addresses the place of ancestors in Euro-American cultures and traditions, noting that due to particular forms of Christianity and secularism, Euro-American scholars and popular culture more generally tend to discount the role of ancestors. Yet, the work of Silko and others lend sight to see traces of ancestors in Euro-American cultures. Finally, the article returns to the question: What difference might it make to include or exclude ancestors in Euro-American communities and democracy? The approach in this article is transdisciplinary, drawing from the fields of religious studies (specifically its subfield, philosophy of religion and ethics), Indigenous studies, anthropology, political theory, and literary criticism.

The intersection of expanding human development and wildland landscapes—the “wildland–urban interface” or WUI—is one of the most vexing contexts for fire management because it involves complex interacting systems of people and nature. Here, we document the dynamism and stability of an ancient WUI that was apparently sustainable for more than 500 y. We combine ethnography, archaeology, paleoecology, and ecological modeling to infer intensive wood and fire use by Native American ancestors of Jemez Pueblo and the consequences on fire size, fire–climate relationships, and fire intensity. Initial settlement of northern New Mexico by Jemez farmers increased fire activity within an already dynamic landscape that experienced frequent fires. Wood harvesting for domestic fuel and architectural uses and abundant, small, patchy fires created a landscape that burned often but only rarely burned extensively. Depopulation of the forested landscape due to Spanish colonial impacts resulted in a rebound of fuels accompanied by the return of widely spreading, frequent surface fires. The sequence of more than 500 y of perennial small fires and wood collecting followed by frequent “free-range” wildland surface fires made the landscape resistant to extreme fire behavior, even when climate was conducive and surface fires were large. The ancient Jemez WUI offers an alternative model for fire management in modern WUI in the western United States, and possibly other settings where local management of woody fuels through use (domestic wood collecting) coupled with small prescribed fires may make these communities both self-reliant and more resilient to wildfire hazards.

The causal inference literature has provided a clear formal definition of confounding expressed in terms of counterfactual independence. The literature has not, however, come to any consensus on a formal definition of a confounder, as it has given priority to the concept of confounding over that of a confounder. We consider a number of candidate definitions arising from various more informal statements made in the literature. We consider the properties satisfied by each candidate definition, principally focusing on (i) whether under the candidate definition control for all \"confounders\" suffices to control for \"confounding\" and (ii) whether each confounder in some context helps eliminate or reduce confounding bias. Several of the candidate definitions do not have these two properties. Only one candidate definition of those considered satisfies both properties. We propose that a \"confounder\" be defined as a pre-exposure covariate C for which there exists a set of other covariates X such that effect of the exposure on the outcome is unconfounded conditional on (X, C) but such that for no proper subset of (X, C) is the effect of the exposure on the outcome unconfounded given the subset. We also provide a conditional analogue of the above definition; and we propose a variable that helps reduce bias but not eliminate bias be referred to as a \"surrogate confounder.\" These definitions are closely related to those given by Robins and Morgenstern [Comput. Math. Appl. 14 (1987) 869-916]. The implications that hold among the various candidate definitions are discussed.

A new reconstruction of cultic practices surrounding death in ancient Israel In Caring for the Dead in Ancient Israel , Kerry M. Sonia examines the commemoration and care for the dead in ancient Israel against the broader cultural backdrop of West Asia. This cult of dead kin, often referred to as ancestor cult, comprised a range of ritual practices in which the living provided food and drink offerings, constructed commemorative monuments, invoked the names of the dead, and protected their remains. This ritual care negotiated the ongoing relationships between the living and the dead and, in so doing, helped construct social, political, and religious landscapes in relationship to the past. Sonia explores the nature of this cult of dead kin in ancient Israel, focusing on its role within the family and household as well as its relationship to Israel's national deity and the Jerusalem temple. Features: A reevaluation of whether burial and necromantic rituals were part of the cult of dead kin A portrait of the various roles Israelite women played in the cult of dead kin A reassessment of biblical writers' attitudes toward the cult of dead kin

The apple is the most common and culturally important fruit crop of temperate areas. The elucidation of its origin and domestication history is therefore of great interest. The wild Central Asian species Malus sieversii has previously been identified as the main contributor to the genome of the cultivated apple (Malus domestica), on the basis of morphological, molecular, and historical evidence. The possible contribution of other wild species present along the Silk Route running from Asia to Western Europe remains a matter of debate, particularly with respect to the contribution of the European wild apple. We used microsatellite markers and an unprecedented large sampling of five Malus species throughout Eurasia (839 accessions from China to Spain) to show that multiple species have contributed to the genetic makeup of domesticated apples. The wild European crabapple M. sylvestris, in particular, was a major secondary contributor. Bidirectional gene flow between the domesticated apple and the European crabapple resulted in the current M. domestica being genetically more closely related to this species than to its Central Asian progenitor, M. sieversii. We found no evidence of a domestication bottleneck or clonal population structure in apples, despite the use of vegetative propagation by grafting. We show that the evolution of domesticated apples occurred over a long time period and involved more than one wild species. Our results support the view that self-incompatibility, a long lifespan, and cultural practices such as selection from open-pollinated seeds have facilitated introgression from wild relatives and the maintenance of genetic variation during domestication. This combination of processes may account for the diversification of several long-lived perennial crops, yielding domestication patterns different from those observed for annual species.

The Daur people are a minority living in Northeast China. They have adhered to a form of shamanism since ancient times. They believe that all things are spiritual. The Daur call an intermediary or messenger between the human world and the spirit worlds jad’ən (shaman). In addition, there are also different types of priests and healers, such as baɡʧi (healer and priest), barʃ (bone-setter), ʊtʊʃi (healer of child) and baræʧen (midwife), but only the jad’ən is a real shaman. The Daur’s system of deities is huge, complex, and diverse, mainly including təŋɡər (God of Heaven), xʊʤʊr barkən (ancestral spirit), njaŋnjaŋ barkən (Niang Niang Goddess), aʊləi barkən (spirit of mountain), nuʤir barkən (spirit of snake), ɡali barkən (God of Fire), etc. Among them, ancestral spirit is the most noble and important deity of the Daur, called xʊʤʊr barkən (spirit of ancestors). In the past, the social structure of the Daurs was based on the equal clan xal and its branches mokun. Xʊʤʊr barkən is the ancestral spirit of the mokun family. The shaman with xʊʤʊr barkən as the main patron is called xʊʤʊr jad’ən, that is, mokun shaman. The inheritance of the Daur shaman is very complicated. The xʊʤʊr jad’ən is strictly inherited along the patrilineal line, while the ordinary jad’ən can also inherit according to the maternal lineage. The inheritance rites of other types of shamans are also based mainly on the patrilineal lineage and occasionally the maternal lineage. The complexity of the Daur shaman inheritance is first and foremost related to the variety of the gods and spirits, secondly to their belief of polytheism, and finally to the constant split of the traditional clans and families, namely, the xal-mokun social structure.

In this article, we outline the meanings modern Wixárika institutions, such as the school and the museum, may receive as parts of ritual landscape and how the community-based videos shot in the context of these institutions may increase our understanding of ritual landscapes in general. We discuss how ritual landscape can be researched using community-based documentary video art in a way that takes the ontological conceptions of the human and non-human relations of the community seriously. In this case, we understand community-based video art as artistic research in which the work is produced with the community for the community. The making of art, discussed in this article, is a bodily activity as it includes walking with a camera in the Wixárika ritual landscape, interviewing people for the camera, and documenting the work and rituals of the pupils, teachers, and the mara’akate (shaman-priests) planning the community-based museum.

All known life forms trace back to a last universal common ancestor (LUCA) that witnessed the onset of Darwinian evolution. One can ask questions about LUCA in various ways, the most common way being to look for traits that are common to all cells, like ribosomes or the genetic code. With the availability of genomes, we can, however, also ask what genes are ancient by virtue of their phylogeny rather than by virtue of being universal. That approach, undertaken recently, leads to a different view of LUCA than we have had in the past, one that fits well with the harsh geochemical setting of early Earth and resembles the biology of prokaryotes that today inhabit the Earth's crust.

Differences in biomolecular sequence and function underlie dramatic ranges of appearance and behavior among species. We studied the basic region-leudne zipper (bZIP) transcription factors and quantified bZIP dimerization networks for five metazoan and two single-cell species, measuring interactions in vitro for 2891 protein pairs. Metazoans have a higher proportion of heteromeric bZIP interactions and more network complexity than the single-cell species. The metazoan bZIP interactomes have broadly similar structures, but there has been extensive rewiring of connections compared to the last common ancestor, and each species network is highly distinct. Many metazoan bZIP orthologs and paralogs have strikingly different interaction specificities, and some differences arise from minor sequence changes. Our data show that a shifting landscape of biochemical functions related to signaling and gene expression contributes to species diversity.