 Good morning everybody, and welcome to the session. I am Anna Kaisen-Salmi, nice to meet you all. My presentation that will start this session today will be about reindeer and working with reindeer. This will also serve as an introduction to the session. I will sketch out some of the themes that we will be discussing today. So many presentations we will hear today present interesting research and new methods on animal activity and mobility reconstruction. And by activity we mean different forms of physical activity and movement for instance pulling and carrying loads, carrying a rider or walking or running on different terrains. And by mobility we mean these larger scale movements across landscapes, for instance migrations of animals and human influences on those migrations. And so we will hear about the latest methodological developments, but we will also hear about case studies in specific cultural contexts with specific animal species. And overarching theme in this session will be how animal activity and mobility affected human communities that were dependent on these animals. So I have tried to wrap my presentation around these themes using reindeer as case study. And at the end I will also say a few words about the practicalities of this session. So archaeology has really turned to animals in recent years. Zoo archaeologists as well as other archaeologists have started to pursue deeper understanding of what animals meant to people in the past. So we want to understand how the lives of humans and animals were intertwined in past societies that can range from hunter-cattle societies following the yearly migrations of the prey to agrarian societies where people lived in close connection with their animals. And where the rhythms of the animal shaped the rhythms of human lives. Whereas in past archaeological interpretations animals were often portrayed as these soulless resources or vehicles for symbolic understanding. They are in today's research understood as creatures in their own right. They can have a personhood, they can have agency, they take part in the social interaction. And so we understand that animals have stories of their own. They have biographies of their own. And they engage in various relationships with other living creatures, humans among them. A few words about my current research. My work is pretty much about reindeer at the moment. So reindeer physical activity and reindeer mobility are in major part in our project. Domestication in action that started pretty much a year ago. And this project is focused on finding archaeological traces of human reindeer interaction. For instance drought use, feeding, castration and so on. And also human effects on reindeer mobility patterns. And these kind of interactions can be used to detect early stage domestication in reindeer as well as in other species. But importantly they also have indications for understanding cultural practices and ideas concerning reindeer. One of the key focus areas in the project is the identification and understanding of reindeer physical activity. Especially transport use of reindeer. And we will use ballet pathological analysis and traditional changes and bone projections among other things to understand transport use of reindeer. But I will not go into the methodological detail because Sirpaninimaki will be talking about that in the next paper. Instead I will spend some time talking about why it is important to understand working animals. Why it is important to identify them in the archaeological record and what does it mean for archaeological interpretation. So transport use means a close working relationship between human and animal persons. Research of Gala Argent has described the process of learning to ride a horse as an interspecies apprenticeship. Where both humans and horses pass along social knowledge and learn from each other. And like horses reindeer are social animals. So much of this applies also to the relationship between a reindeer and its trainer. Researcher Terhi Voelamakka has written a wonderful paper about the relationship between a draw reindeer and the trainer herself in this case. And she writes that the training process is learning and cooperation between human and animal individuals. And both parties, the human and the animal, learn in the course of training. So the trainer gets to know the reindeer, what's the right way to deal with that particular reindeer. So in that sense the reindeer is also teaching the human. And the trainer and the reindeer they get to know each other on a very personal level. And they become to understand each other's feelings and they begin, they learn how to react to each other's feelings. And this process of learning and getting to know each other happens through non-verbal means. Such as movement and gestures and touch and so on. What is interesting that learning also happens between human persons and generations. And a lot of knowledge of reindeer herding is passed non-verbally. Learning by doing with more experienced herders. So there's a passing of knowledge between human generation and there's human generations. And there's also passing of knowledge between animal generations as the reindeer also learn behaviour from older reindeer. So how to be around people, how to be around dogs for instance. So they learn about herding practices from each other as well. So that is why the identification of transport reindeer in the archaeological record gives us an access to a vast set of cultural practices. As well as these interspecies networks of learning and knowing each other and social interaction. Let's see if this works. So next a few words about animal mobility. So the movements of flocks and schools and herds of animals have always shaped human existence. And whether it has been hunters for following the prey or seasonal migrations based on the presence of animals at certain places at certain times. Or pastoralists moving with their herds to provide them with shelter and food. Animal mobility has played a huge part in how human societies move and organise themselves and understand the world. And movements of reindeer have also shaped the lives of humans inhabiting the arctic and subarctic environments. So mass hunting of reindeer was practiced in northern Finland at least from the late Stone Age onwards. And the animals were captured during the yearly migrations between summer and winter habitats. So these migrations of reindeer had a huge impact on the human yearly rhythms and how human societies moved and used the landscape. Reindeer pastoralism was practiced in northern Finland probably from the late Iron Age onwards. And in many areas traditional reindeer pastoralism was intensive in nature. So people were actually following the yearly migration of the reindeer and not vice versa. So people actively protected the reindeer from predators and they guided them to new pastures when needed. So reindeer pastoralism also shaped human life and created... I'll just put this again. It's nice to look at that. So also reindeer pastoralism very much shaped how humans used the landscape and lived in it with the reindeer. So the movements and rhythms of human and animal lives have always been intertwined. And this sort of relationship can also be described in terms of multi species community, which means web of interacting organisms whose lives are shaped by these political and cultural and ecological forces. And I think that also animal agency and the roles of animals in history are highlighted when we think about how animals have shaped human lives across the globe in the past. I'm trying to move to the next slide, but maybe I have to do this to get there. No, how do I get to the... Thanks. So finally a few words about the practicalities. So this morning session will be hosted by me. And then after coffee Sir Panini Babki will be chairing the afternoon sessions. And unfortunately the third organizer Charlotte Henderson couldn't be here today. So her presentation is also cancelled and she will be not be chairing these sessions. And there are also other cancellations by Nikola Slazzarini and Samuel Seuro. And I have marked the cancellations here. So we will go to lunch a little bit earlier than planned, but I think that's okay. And we can use the slot from Charlotte's presentation maybe to wrap up the discussion about enthysial changes or whatever comes to our minds at that point. But we have to keep to the schedule so we cannot move the other presentations earlier. But I think we will have something to discuss at that point because all of the papers on enthysial changes are finished by that. So I think there will be a lot of things to discuss. As to the practicalities, you probably know this, but I have to remind you anyway that the duration of each paper is 15 minutes. And please keep to the time. And to make it easier for you I will have these signs that I will be waving. So you know when your time is running out. And we have some discussion slots in the schedule. So if there's time we can take one or two questions for each of the presenters. But if there's no time please reserve your questions to the discussion slots and we can take it from there. Okay, I think that's... I'm done. So thank you.