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The ability to make and use fire has fundamentally changed the arc of our evolution. The bodies we have today were, in many ways, shaped by that time when we first tamed fire.

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References:
http://humanorigins.si.edu/evi....dence/human-fossils/
http://humanorigins.si.edu/evi....dence/human-fossils/
Alperson-Afil, N. (2008). Continual fire-making by hominins at Gesher Benot Ya ‘aqov, Israel. Quaternary Science Reviews, 27(17-18), 1733-1739.
Barkai, R., Rosell, J., Blasco, R., & Gopher, A. (2017). Fire for a reason: Barbecue at middle Pleistocene Qesem cave, Israel. Current Anthropology, 58(S16), S314-S328.
Berna, F., Goldberg, P., Horwitz, L. K., Brink, J., Holt, S., Bamford, M., & Chazan, M. (2012). Microstratigraphic evidence of in situ fire in the Acheulean strata of Wonderwerk Cave, Northern Cape province, South Africa. Proceedings of the National Academy of Sciences, 109(20), E1215-E1220.
Blain, H. A., Agustí, J., Lordkipanidze, D., Rook, L., & Delfino, M. (2014). Paleoclimatic and paleoenvironmental context of the Early Pleistocene hominins from Dmanisi (Georgia, Lesser Caucasus) inferred from the herpetofaunal assemblage. Quaternary science reviews, 105, 136-150.
Carmody, R. N., & Wrangham, R. W. (2009). The energetic significance of cooking. Journal of Human Evolution, 57(4), 379-391.
Clark, J. D., & Harris, J. W. (1985). Fire and its roles in early hominid lifeways. African Archaeological Review, 3(1), 3-27.
Gowlett, J. A. (2016). The discovery of fire by humans: a long and convoluted process. Philosophical Transactions of the Royal Society B: Biological Sciences, 371(1696), 20150164.
Gowlett, J. A., & Wrangham, R. W. (2013). Earliest fire in Africa: towards the convergence of archaeological evidence and the cooking hypothesis. Azania: Archaeological Research in Africa, 48(1), 5-30.
Hlubik, S., Berna, F., Feibel, C., Braun, D., & Harris, J. W. (2017). Researching the nature of fire at 1.5 Mya on the site of FxJj20 AB, Koobi Fora, Kenya, using high-resolution spatial analysis and FTIR spectrometry. Current Anthropology, 58(S16), S243-S257.
MacDonald, K. (2017). The use of fire and human distribution. Temperature, 4(2), 153-165.
Pruetz, J. D., & LaDuke, T. C. (2010). Brief communication: Reaction to fire by savanna chimpanzees (Pan troglodytes verus) at Fongoli, Senegal: Conceptualization of “fire behavior” and the case for a chimpanzee model. American Journal of Physical Anthropology: The Official Publication of the American Association of Physical Anthropologists, 141(4), 646-650.
Roebroeks, W., & Villa, P. (2011). On the earliest evidence for habitual use of fire in Europe. Proceedings of the National Academy of Sciences, 108(13), 5209-5214.
Zink, K. D., & Lieberman, D. E. (2016). Impact of meat and Lower Palaeolithic food processing techniques on chewing in humans. Nature, 531(7595), 500.

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In this insightful presentation, Deborah Hinds speaks about attainable fitness and nutrition goals for optimal health. Deborah also speaks about facilitators and barriers
to achieving better fitness and nutrition habits developing
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Social media influencer Luana Safire recently remembered an incident when she was 12 years old and had to stand up to her history teacher because of his low opinion of black capability.

Safire's defense of black people speaks to the invisibility of blacks and Africans in history textbooks that spread knowledge of world history. Brazil's education system, like that of many other countries, is Eurocentric in its depictions of Europeans in contrast to the way non-Europeans are presented.

Safire's desire to correct her teacher shows what happens when people of African descent begin to have access to information that has long been denied to them.

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Music video by TKZee performing Izinja Zam (Official Audio). (C) 1999 Sony Music Entertainment Africa (Pty) Ltd, under Hola a division of Sony Music Entertainment Africa (Pty) Ltd

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Official Video for "Duck Down" by Boogie Down Productions
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In Senegal, traditional wrestling has its roots in the culture and community of rural villages, particularly among the Serer people.

What began as tribal preparations for battle developed into village ritual and soon a form of entertainment. Men traditionally fought at village festivals after the harvest season as a way of attracting women, proving their virility and bringing honour to their communities.

But in the past 50 years, traditional Senegalese wrestling has grown exponentially to become a major national sport for both men and women - with celebrity fighters competing for big prize money, in large stadia and in front of thousands of fans.

"We can say that it is not just a sport," says sociologist Aly Tandian. "It has always been a socially stimulating factor in the Senegalese society."

"Today, there are villages that have become well known in all of Senegal because they have given birth to great wrestlers," he adds.

Today, the professional wrestlers at major events - like "Bombardier" and Eumeu Sene - are household names, winning over $80,000 a fight.

Up-and-coming fighters like "Lacrymogene", who we meet in this film, win more modest sums - from a few to a few hundred dollars. But the winnings mean that for some of the poorest Senegalese, wrestling can genuinely represent a means of clawing their way out of poverty.

Traditional wrestling is part of a wider phenomenon of combat sports in West Africa, including in countries like Gambia, Guinea and Gabon. In Senegal, the sport has attracted both genders, with the women's game now popular and well respected in its own right.

Olympic fighter Isabelle Sambou has won the African Championships nine times. Safiato Biola has competed in women's events in Europe and North Africa, and Anta Sambou says winning three golds at the 2017 Francophone Games has built her confidence and transformed her life.

"Wrestling is part of our culture," says Isabelle.

"If you wrestle when you're young, you can wrestle through your whole childhood, and as an adult you can still wrestle. Especially the girls, don't be afraid of a wrestler."

"I love my achievements so much that it has made me stronger," she says. "I also represent a force in my village, and that has made me reach the top."

In this film, we explore the popularity of traditional wrestling among Senegalese fighters and fans alike, men and women, urban and rural - from small village festivals to arena events in the capital, Dakar.

We look at wrestling as an expression of pride and cultural identity but also to show how sport - at even the lowest levels - can mean the difference for some between modest, local success and a miserable existence on the margins of society.

As Tandian says, "There are certain places, like the suburbs of Dakar, where young people only have two options: wrestling or leaving the country."

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