Subsistence economy in the context of Sustenance

A palace economy or redistribution economy is a system of economic organization in which a substantial share of the wealth flows into the control of a centralized administration, the palace, and out from there to the general population. In turn the population may be allowed its own sources of income but relies heavily on the wealth distributed by the palace. It was traditionally justified on the principle that the palace was most capable of distributing wealth efficiently for the benefit of society. The temple economy (or temple-state economy) is a similar concept.

The concept of economic distribution is at least as old as the advent of the pharaohs. Anthropologists have noted many such systems, from those of tribesmen engaged in common subsistence economies of various sorts to complex civilizations, such as that of the Inca Empire, which assigned segments of the economy to specific villages. The essence of the idea is that a central administration plans production, assigns elements of the population to carry it out, collects the goods and services thus created, and redistributes them to the producers.

Artisanal, subsistence, or traditional fishing consists of various small-scale, low-technology, fishing practices undertaken by individual fishermen (as opposed to commercial fishing). Many of these households are of coastal or island ethnic groups. These households make short (rarely overnight) fishing trips close to the shore. Their produce is usually not processed and is mainly for local consumption. Artisan fishing uses traditional fishing techniques such as rod and tackle, fishing arrows and harpoons, cast nets, and small (if any) traditional fishing boats. For that reason, socio-economic status of artisanal fishing community has become an interest of the authorities in recent years.

Artisan fishing may be undertaken for commercial, cultural and subsistence reasons. It contrasts with large-scale modern commercial fishing practices in that it is often less wasteful and less stressful on fish populations than modern industrial fishing. Target 14.b of Sustainable Development Goal 14 works to provide access rights to artisanal fishers on marine resources and markets.

Slavery in Brazil began long before the first Portuguese settlement. Later, colonists were heavily dependent on indigenous labor during the initial phases of settlement to maintain the subsistence economy, and natives were often captured by expeditions of bandeirantes. The importation of African slaves began midway through the 16th century, but the enslavement of indigenous peoples continued well into the 17th and 18th centuries.

During the Atlantic slave trade era, Brazil imported more enslaved Africans than any other country in the world. Out of the 12 million Africans who were forcibly brought to the New World, approximately 5.5 million were brought to Brazil between 1540 and the 1860s. The mass enslavement of Africans played a pivotal role in the country's economy and was responsible for the production of vast amounts of wealth. The inhumane treatment and forced labor of enslaved Africans remains a significant part of Brazil's history and its ongoing struggle with systemic racism. Until the early 1850s, most enslaved African people who arrived on Brazilian shores were forced to embark at West Central African ports, especially in Luanda (present-day Angola).

In economics, structural change is a shift or change in the basic ways a market or economy functions or operates.

Such change can be caused by such factors as economic development, global shifts in capital and labor, changes in resource availability due to war or natural disaster or discovery or depletion of natural resources, or a change in political system. For example, a subsistence economy may be transformed into a manufacturing economy, or a regulated mixed economy may be liberalized. A current driver of structural change in the world economy is globalization. Structural change is possible because of the dynamic nature of the economic system.

Whale meat, broadly speaking, may include all cetaceans (whales, dolphins, porpoises) and all parts of the animal: muscle (meat), organs (offal), skin (muktuk), and fat (blubber). There is relatively little demand for whale meat, compared to farmed livestock. Commercial whaling, which has faced opposition for decades, continues today in very few countries (mainly Iceland, Japan and Norway), despite whale meat being eaten across Western Europe and colonial America previously. However, in areas where dolphin drive hunting and aboriginal whaling exist, marine mammals are eaten locally as part of a subsistence economy: the Faroe Islands, the circumpolar Arctic peoples (Inuit in Canada and Greenland, related native Alaskans, the Chukchi people of Siberia), other indigenous peoples of the United States (including the Makah of the Pacific Northwest), Saint Vincent and the Grenadines (mainly on the island of Bequia), some of villages in Indonesia and in certain South Pacific islands.

Like horse meat, for some cultures whale meat is taboo, or a food of last resort, e.g. in times of war, whereas in others it is a delicacy and a culinary centrepiece. Indigenous groups contend that whale meat represents their cultural survival. Its consumption has been denounced by detractors on wildlife conservation, toxicity (especially mercury), and animal rights grounds.

Aboriginal whaling or indigenous whaling is the hunting of whales by indigenous peoples recognised by either IWC (International Whaling Commission) or the hunting is considered as part of indigenous activity by the country. It is permitted under international regulation, but in some countries remains a contentious issue. (The hunting of smaller cetaceans is covered at Dolphin drive hunting.) It is usually considered part of the subsistence economy. In some places, whaling has been superseded by whale watching instead. This article deals with communities that continue to hunt; details about communities that have ended the practice may be found in History of whaling.

In the classification of the archaeological cultures of North America, the Archaic period in North America, taken to last from around 8000 to 1000 BC in the sequence of North American pre-Columbian cultural stages, is a period defined by the archaic stage of cultural development. The Archaic stage is characterized by subsistence economies supported through the exploitation of nuts, seeds, and shellfish. As its ending is defined by the adoption of sedentary farming, this date can vary significantly across the Americas.

The term "Archaic Period" is also as a timespan label elsewhere in the Americas, with different timespans than the North American Archaic.

Biocultural diversity is defined by Luisa Maffi, co-founder and director of Terralingua, as "the diversity of life in all its manifestations: biological, cultural, and linguistic — which are interrelated (and possibly coevolved) within a complex socio-ecological adaptive system." "The diversity of life is made up not only of the diversity of plants and animal species, habitats and ecosystems found on the planet, but also of the diversity of human cultures and languages." Research has linked biocultural diversity to the resilience of social-ecological systems. Certain geographic areas have been positively correlated with high levels of biocultural diversity, including those of low latitudes, higher rainfalls, higher temperatures, coastlines, and high altitudes. A negative correlation is found with areas of high latitudes, plains, and drier climates. Positive correlations can also be found between biological diversity and linguistic diversity, illustrated in the overlap between the distribution of plant diverse and language diverse zones. Social factors, such as modes of subsistence, have also been found to affect biocultural diversity.

The Abbala people are an Afro-Arab ethnic group of the Sahel located in Sudan and Chad. The Abbala are named after their subsistence practice of camel herding.

The term "Abbala" is mostly used in Sudan to distinguish them from the Baggara, a grouping of Arab ethnicities who herd cattle. Although, the two groupings share a common origin from the Juhaynah tribe of the Arabian peninsula and it is a common way to distinguish Rizeigat who herd camels in Northern Darfur and those who herd cows in Southern Darfur. According to Braukämp (1993) some of the Abbala people experienced a cultural change to Baggara culture after being pushed from the Sahel region into the savanna. This resulted in a switch in livestock to cattle, which are better adapted to the savanna environment.

Cod fishing in Newfoundland was carried out at a subsistence level for centuries, but large scale fishing began shortly after the European arrival in the North American continent in 1492, with the waters being found to be preternaturally plentiful, and ended after intense overfishing with the collapse of the fisheries in 1992.