Although there is little doubt that the domestication of mammals was instrumental for the modernization of human societies, even basic features of the path towards domestication remain largely unresolved for many species. Reindeer are considered to be in the early phase of domestication with wild and domestic herds still coexisting widely across Eurasia. This provides a unique model system for understanding how the early domestication process may have taken place. We analysed mitochondrial sequences and nuclear microsatellites in domestic and wild herds throughout Eurasia to address the origin of reindeer herding and domestication history. Our data demonstrate independent origins of domestic reindeer in Russia and Fennoscandia. This implies that the Saami people of Fennoscandia domesticated their own reindeer independently of the indigenous cultures in western Russia. We also found that augmentation of local reindeer herds by crossing with wild animals has been common. However, some wild reindeer populations have not contributed to the domestic gene pool, suggesting variation in domestication potential among populations. These differences may explain why geographically isolated indigenous groups have been able to make the technological shift from mobile hunting to large-scale reindeer pastoralism independently.

It is known that the relationship between humans and their animals is important for understanding many aspects of nomadic pastoralist systems, including nomadic movement. However, to date, these complex human-animal relations have not been analyzed in a way that has led to an explanatory model of nomadic movement capable of producing testable hypotheses. Based on ethnographic material collected amongst Komi and Nenets nomadic reindeer herders of the Russian Arctic, we argue that nomadic movements can be best understood as a product of the interplay that exists between animal behaviour and the herders' skilful actions to (a) maintain herd cohesion and (b) avoid hazards, whilst deploying the minimum amount of resources (i.e., human/animal effort and use of equipment) on rounding up the herd, stopping and turning it. Ecological factors affect movement through their influence on animal behaviour, whereas non-ecological factors do so by influencing the herders' skilful actions. We demonstrate that, based on these assumptions, it is possible to build a testable model explaining the movement of some nomadic groups.

In anthropology, research on human spatial orientation (wayfinding) has centered on two conflicting theories: the "mental map," whereby humans build abstract cognitive representations of the spatial relations between objects, and "practical mastery," which rejects the idea that such abstract representations exist and, in its most developed form, suggests that wayfinding is a process of moving from one recognized visual perspective (vista) to another (transitions between vistas). In this paper we reveal, on the basis of existing psychology and geography research, that both wayfinding theories are in fact complementary: humans rely on mental maps but also memorize vistas while navigating, and an individual's navigation method, ability, and the form of the mental map is likely to depend on a situation as well as on factors such as age, sex, familiarity with the environment, and life history. We demonstrate (using research material obtained during fieldwork carried out among Komi and Nenets reindeer herders) that anthropology can contribute to human spatial cognitive research, which has traditionally been an interdisciplinary endeavor, by identifying differences in spatial representation between different people and peoples. However, future contributions can be achieved only if anthropologists accept that mental maps and route knowledge (as advocated by practical mastery) are part and parcel of spatial cognition.

Most of the existing anthropological literature that recognizes human-animal interaction as being at the core of nomadic pastoralism focuses on nomads as the only active agents of this interaction. Nomads interact with their animals by either adapting their actions to animal behavior or by changing this behavior in ways to suit them. Based on empirical material from two groups of reindeer herding nomads in northern Russia, we suggest that human-animal interaction in nomadic pastoralism can be better understood as being the result of a dynamic mutual behavioral adaptation. In the process of this adaptation, animals change their behavior in response to the herders' actions, which in turn leads to a responsive change to herders' patterns of actions, etc. We argue that this approach can account for the differences in both animal behavior and herding technologies across nomadic pastoralist cultures, as well as for some of the divergent developments within these cultures.

Just as the domestication of livestock is often cited as a key element in the Neolithic transition to settled, the emergence of large‐scaled reindeer husbandry was a fundamental social transformation for the indigenous peoples of Arctic Eurasia. To better understand the history of reindeer domestication, and the genetic processes associated with the pastoral transition in the Eurasian Arctic, we analyzed archaeological and contemporary reindeer samples from Northwestern Siberia. The material represents Rangifer genealogies spanning from 15,000 years ago to the 18th century, as well as modern samples from the wild Taĭmyr population and from domestic herds managed by Nenetses. The wild and the domestic population are the largest populations of their kind in Northern Eurasia, and some Nenetses hold their domestic reindeer beside their wild cousins. Our analyses of 197 modern and 223 ancient mitochondrial DNA sequences revealed two genetic clusters, which are interpreted as representing the gene pools of contemporary domestic and past wild reindeer. Among a total of 137 different mitochondrial haplotypes identified in both the modern and archaeological samples, only 21 were detected in the modern domestic gene pool, while 11 of these were absent from the wild gene pool. The significant temporal genetic shift that we associate with the pastoral transition suggests that the emergence and spread of reindeer pastoralism in Northwestern Siberia originated with the translocation and subsequent selective breeding of a special type of animal from outside the region. The distinct and persistent domestic characteristics of the haplotype structure since the 18th century suggests little genetic exchange since then. The absence of the typical domestic clade in modern nearby wild populations suggests that the contemporary Nenets domestic breed feature an ancestry from outside its present main distribution, possibly from further South.