past." Inequalities exist in all human societies, even so-called “egalitarian” ones. It is important to note that bioarchaeology has helped to dispel the idea that life for foragers of the past was “nasty, brutish and short”; bioarchaeological studies have shown that foragers of the past were often quite healthy, while agricultural societies tend to have increased incidence of malnutrition and disease. However, based on a comparison of foragers from Oakhurst to agriculturalists from K2 and Mapungubwe, Steyn believes that agriculturalists from K2 and Mapungubwe were not subject to the lower nutritional levels expected for this type of subsistence system. Danforth argues that more “complex” state-level societies display greater health differences between elites and the rest of society, with elites having the advantage, and that this disparity increases as societies become more unequal. Some status differences in society do not necessarily mean radically different nutritional levels; Powell did not find evidence of great nutritional differences between elites and commoners, but did find lower rates of anemia among elites in Moundville. An area of increasing interest among bioarchaeologists interested in understanding inequality is the study of violence. Researchers analyzing traumatic injuries on human remains have shown that a person's social status and gender can have a significant impact on their exposure to violence. There are numerous researchers studying violence, exploring a range of different types of violent behavior among past human societies. Including intimate partner violence, child abuse, institutional abuse, torture, warfare, human sacrifice, and structural violence. Archaeological ethics There are ethical issues with bioarchaeology that revolve around treatment and respect for the dead. Large-scale skeletal collections were first amassed in the US in the 19th century, largely from the remains of Native Americans. No permission was ever granted from surviving family for study and display. Recently, federal laws such as NAGPRA (Native American Graves Protection and Repatriation Act) have allowed Native Americans to regain control over the skeletal remains of their ancestors and associated artifacts in order to reassert their cultural identities. NAGPRA passed in 1990. At this time, many archaeologists underestimated the public perception of archaeologists as non-productive members of society and grave robbers. Concerns about occasional mistreatment of Native American remains are not unfounded: in a Minnesota excavation 1971, White and Native American remains were treated differently; remains of White people were reburied, while remains of Native American people were placed in cardboard boxes and placed in a natural