In evolutionary anthropology and archaeology, sedentism (sometimes called sedentariness), is a term applied to the transition from nomadic to permanent. Essentially, sedentism means living permanently in one place.

It is difficult to settle down permanently—to become sedentary—in a landscape without on-site agricultural or cattle-breeding resources, since sedentism requires:

Sedentism is a consequence of the discovery of agriculture. [this is no longer considered accurate]

Both situations require good preservation and storage technologies. For example cooking, smoking, drying and fermenting of foods, as well as good containers such as pottery, baskets or special pits in which to securely store food whilst making it available. It was only at locations where the resources of several major ecosystems overlapped that enabled the earliest sedentism to occur (pre-agricultural sedentism). For example where a river met the sea, at lagoon environments along the coast, at river confluences, or where flat savanna met hills and mountains with rivers.

The Jōmon period (縄文時代, Jōmon jidai^?) is the time in Japanese prehistory from about 14,000 BC to 300 BC.

The term jōmon means "cord-patterned" in Japanese. This refers to the pottery style characteristic of the Jōmon culture, and which has markings made using sticks with cords wrapped around them. This period was rich in tools, jewelry, figures and pottery. Recent Y-DNA haplotype testing^[when?] has led to the popularly accepted (though untested) hypothesis that haplogroup D2 Y-DNA, which has been found in some percentages of samples of modern Japanese, Ryukyuan, and Ainu males, may reflect patrilineal descent from members of a Jōmon period culture of the Japanese Archipelago. A study based from the Mitochondrial DNA analysis of Jomon skeletons from the Funadomari show the fact that haplogroups N9b and M7a were observed in Hokkaido Jomons bore out the hypothesis that these haplogroups are the (pre-) Jomon contribution to the modern Japanese mtDNA pool, In the study of " Mitochondrial Genome Variation in Eastern Asia and the Peopling of Japan " shows the combined frequency of M7a and N9b in Mainland Japanese average at 9.5%, in Okinawan at 14%, and in the Ainu at 17.7%

John Zerzan (born 1943) is an American anarchist and primitivist philosopher and author. His works criticize agricultural civilization as inherently oppressive, and advocate drawing upon the ways of life of hunter gatherers as an inspiration for what a free society should look like. Some subjects of his criticism include domestication, language, symbolic thought (such as mathematics and art) and the concept of time.

His five major books are Elements of Refusal (1988), Future Primitive and Other Essays (1994), Running on Emptiness (2002), Against Civilization: Readings and Reflections (2005) and Twilight of the Machines (2008).

Zerzan was born in Salem, Oregon. He received his bachelor's degree from Stanford University and later received a master's degree in History from San Francisco State University. He completed his coursework towards a PhD at the University of Southern California but dropped out before completing his dissertation. He is of Bohemian/Czech descent.

Zerzan's theories draw on Theodor Adorno's concept of negative dialectics to construct a theory of civilization as the cumulative construction of alienation. According to Zerzan, original human societies in paleolithic times, and similar societies today such as the !Kung, Bushmen and Mbuti, live a non-alienated and non-oppressive form of life based on primitive abundance and closeness to nature. Constructing such societies as a kind of political ideal, or at least an instructive comparison against which to denounce contemporary (especially industrial) societies, Zerzan uses anthropological studies from such societies as the basis for a wide-ranging critique of aspects of modern life. He portrays contemporary society as a world of misery built on the psychological production of a sense of scarcity and lack. The history of civilization is the history of renunciation; what stands against this is not progress but rather the Utopia which arises from its negation.