Changes

{{Mediawiki__NOTOC__[[File:Banner}}Руины_Эриду.jpg|thumbnail|275px|left|Eridu - Center of Ubaid Civilization]]Social inequality has been pervasive throughout the world for the last several hundred years. This inequality has increased over the last few decades.<ref>For more information on modern social inequality, see: Dorling, Danny. 2015. ''[https://www.amazon.com/gp/product/1447320751/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=1447320751&linkCode=as2&tag=dailyh0c-20&linkId=2d636b7b061a21eac41baf584144d330 <i>Injustice: Why Social Inequality Still Persists</i>]''. Revised ed. Bristol: Policy Press.</ref> Although some form of inequality exists in nearly every society type, where did inequality become more apparent? Given this, how did we get to this point and where are the origins of social inequality? Is social inequality is a natural consequence of agricultural development and urbanization or perhaps is it a result of other factors?

The earliest evidence for social inequality come from southern Mesopotamia and southern Egypt (i==Ubaid==[[File:Map_Ubaid_culture-en.esvg., Upper Egypt)png|thumbnail|left|Figure 1. The two cultures Distribution of the Ubaid culture in the 6th and 5th millennium BCE ]]What this suggests is that seem there might not be a clear reason as to why humans begin to have characteristics of large-scale social inequality. Whatever the reason may have been, the evidence for social inequality were is evident by the Mesopotamian Ubaid (65006-3800 5th millennium BCE) and Egyptian Badarian (5000-4000 BCE) cultures.<ref>For information on Perhaps some of the rise of clearest evidence for this in the Ubaid culture(Figure 1) comes from the development of religious institutions. Here, we begin to see: Carterlarge temples, Robert A., Graham Philip, University specifically at the site of ChicagoEridu in southern Mesopotamia, and Grey College (University gaining much greater levels of Durham), eds. 2010. Beyond the Ubaid: Transformation wealth and Integration in the Late Prehistoric Societies of the Middle East. Studies in Ancient Oriental Civilizationresources, no. 63. Chicagonot to mention its architectural size increases substantially from previous periods, Ill: Oriental Institute of the University of Chicagothan other institutions or individuals in society.</ref><ref>For more information on evidence of religious structures, and likely institutions, gaining greater power and authority in the Badarian cultureUbaid, see: Shaw Stein, IanGil. 1994. “Economy, Ritual, ed. 2003and Power in Ubaid Mesopotamia". In: ''[https://www.amazon.com/gp/product/1881094073/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=1881094073&linkCode=as2&tag=dailyh0c-20&linkId=eb271794cbdee215189ec9eaa744b8cf Chiefdoms and Early States in the Near East: The Oxford History Organizational Dynamics of Ancient EgyptComplexity]'', edited by Gil Stein and Mitchell Rothman. New ed. Oxford ; New York: Oxford University PressMadison (WI), pg. 3935-46.</ref> During this timeLarger structures, perhaps administrative buildings, many other cultures in the Near East had adopted agriculture and began also begin to live emerge in villages. What that indicates is that agriculturesettlements, by itselfsuch as at Tell Abada, is not a cause that are also separated from other parts of social inequalitysettlements, showing that these individuals or institutions began to be separated from others. What that indicates is that agricultureThis physical separation, by itselfdistinct through walls and also much larger structures within the walls, is not becomes a cause of social inequality. However, one possible factor hallmark in social inequality becomes evident Mesopotamian societies even in cases of high population growth, which the Ubaid seems to characterize, as sites became larger on averagelater periods.<ref>For more further information on Ubaid and population sizeabout Tell Abada, see: Midlarsky Jasim, Manus ISabah Abboud, and Joan Oates. 19991986. “Early Tokens and Tablets in Mesopotamia: New Information from Tell Abada and Tell Brak.” ''The Evolution of Inequality: War, State Survival, and Democracy in Comparative PerspectiveWorld Archaeology''17 (3): 348–62. Stanford, Califdoi: Stanford Univ10. Press1080/00438243.1986.9979975.</ref> Nevertheless, this is not universally accepted, as some scholars suggest some high population societies did not have vast social inequality. The Ubaid itself did not show evidence of inequality until the later parts of the period.

==Ubaid==[[File:Map_Ubaid_culture-en.svg.png|thumbnail|Figure 1. Distribution of the Ubaid culture Structures that begin to show differences in the 6th size and 5th millennium BCE ]]What this suggests is that there might not be a clear reason as to why humans distinctive differences also begin to have greater evidence for administration. This is noticeable through objects such as seals and sealings, which likely indicates these large-scale social inequalitystructures began to accumulate more goods, which required a form of control and organization utilizing seals. Whatever the reason may have beenLarge institutions, at least by the evidence for social inequality is evident by next period (called the 6Uruk; 4000-5th millennium BCE. Perhaps some 3100 BC), became one of the clearest evidence for this in the Ubaid culture (Figure 1) comes from the development main employers of religious institutions. Herelabor, we begin to see large temples, specifically at suggesting that the site accumulation of Eridu resources in southern Mesopotamialarger administrative structures further accelerated social inequality where wealth was flowing to these elites, gaining much greater levels of utilizing their wealth and resources, not to mention its architectural size increases substantially from previous periods, than employ other institutions or individuals in society.<ref>For evidence of religious structures, and likely institutions, gaining greater power and authority in information on the UbaidUruk, see: SteinRothman, GilMitchell S. 1994, ed. “Economy, Ritual, and Power in Ubaid Mesopotamia"2001. In: ''Chiefdoms and Early States [https://www.amazon.com/gp/product/1930618034/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=1930618034&linkCode=as2&tag=dailyh0c-20&linkId=08eaeaa794d0351a708a72c8f470536e Uruk Mesopotamia & Its Neighbors: Cross-Cultural Interactions in the Near East: The Organizational Dynamics Era of ComplexityState Formation]'', edited by Gil Stein and Mitchell Rothman. Madison (WI)1st ed. School of American Research Advanced Seminar Series. Sante Fe, pg. 35-46NM: School of American Research Press.</ref> Larger structuresIn addition, perhaps administrative buildings, also begin to emerge as warfare became established in settlements, such as at Tell Abada, that are also separated from other parts of settlementssociety, showing that these individuals or institutions began to be separated from othersslavery soon appeared. This physical separation, distinct through walls and Slavery may have also much larger structures within the walls, becomes developed as a hallmark in Mesopotamian societies even in later periodsform of punishment for debt.<ref>For further information about Tell Abada, see: Jasim, Sabah Abboud, and Joan Oates. 1986. “Early Tokens and Tablets in Mesopotamia: New Information from Tell Abada and Tell Brak.” ''World Archaeology'' 17 (3): 348–62. doi:10.1080/00438243.1986.9979975.</ref>

Structures that begin to show differences in size and distinctive differences also begin to have greater evidence for administration. This is noticeable through objects such as seals and sealings, which likely indicates these large structures began to accumulate more goods, which required a form of control and organization utilizing seals. Large institutions, at least by the next period (called the Uruk; 4000-3100 BC), became one of the main employers of labor, suggesting that the accumulation of resources in larger administrative structures further accelerated social inequality where wealth was flowing to these elites, utilizing their wealth to employ other individuals.<ref>For information on the Uruk, see: Rothman, Mitchell S., ed. 2001. ''Uruk Mesopotamia & Its Neighbors: Crossdh-Cultural Interactions in the Era of State Formation''. 1st ed. School of American Research Advanced Seminar Series. Sante Fe, NM: School of American Research Press.<ad/ref> In addition, as warfare became established in society, slavery soon appeared. Slavery may have also developed as a form of punishment for debt.

While the Ubaid was developing into a society where inequality emerged, in Egypt during the late 5th millennium BC levels of social inequality are also evident. However, unlike southern Mesopotamia, here we see inequality emerging based on how individuals were buried. Settlements in the Badarian culture are largely unknown; therefore, graves are used as indicators of wealth and status individuals have (Figure 2).<ref>For information on Badarian culture graves in Upper Egypt, see: Lloyd, Alan B. 2014. ''Ancient Egypt: State and Society''. First edition. New York: Oxford University Press, pg. 36.</ref> From this, it is clear that some graves showed large differences in wealth access and presumably status. Some graves begin to have ivory combs and other precious objects buried in them, while other graves show more simple finds or few finds. Grave sizes also begin to get bigger for a restricted number of individuals, suggesting these individuals had more access to resources during their lifespan. Individuals with wealthier graves also seem to be buried separately from other individuals, suggesting members of society began to have different levels of status attributed to them.

Similar to the Ubaid and Uruk cultures, the Naqada culture (4400-3000 BC) succeeds the Badarian culture and social stratification appears to accelerate where differences in grave sizes and richer graves are evident some graves.<ref>For information on the Naqada culture, see: Bard, Kathryn A. 2007. ''[https://www.amazon.com/gp/product/0470673362/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0470673362&linkCode=as2&tag=dailyh0c-20&linkId=1522f68fcf886bb81282e8cff7310414 Introduction to the Archaeology of Ancient Egypt]''. Malden, MA: Blackwell Pub.</ref> It is also in this period that writing first develops in Egypt, where individuals of high status appear to have written symbols or tags associated with their graves, perhaps serving as personal name indicators or status symbols.[[File:112307-BritishMuseum-Badari.jpg|thumbnail|180px|Figure 2. An object found in a Badarian grave, which can be used to distinguish differences between graves and burial goods]]

 What appears to have happened is that these two regions in southern Mesopotamia and Egypt developed social inequality through preferential treatment of given individuals or elites. Then, these societies began to both become influential in the wider region. The Ubaid began to expand to areas in northern Mesopotamia, the Persian Gulf, Anatolia, and Iran. Meanwhile, the Badarian culture influenced the Naqada culture, which then spread across Egypt, in particular the north. What were more egalitarian societies composed of hunting and farming lifestyles began to transform where status and differences becomes the norm.<ref>For information on the spread of social inequality for Mesopotamian and Egyptian societies and beyond, see: Yoffee, Norman. 2004. ''[https://www.amazon.com/gp/product/0521521564/ref=as_li_tl?ie=UTF8&camp=1789&creative=9325&creativeASIN=0521521564&linkCode=as2&tag=dailyh0c-20&linkId=9e9f1c489aa09b0fb74ac5c5232ab7ee Myths of the Archaic State: Evolution of the Earliest Cities, States and Civilizations]''. New York: Cambridge University Press.</ref> This process was not rapid, but seems to have occurred throughout the 4th and 3rd millennium BC in large parts of the Near East and Egypt. In essence, it seems cultures that contained levels of social inequality spread and influenced regions and cultures that had less evidence for social inequality in previous periods.