Anthropology Friday: Old Believers, Buryats, and the Russian Far East

Georg Adolf Erman

Welcome back to Anthropology Friday. Today we are continuing with Adolf Erman’s Travels in Siberia (vol. 2.,) published in 1848 (though the journey itself took place around 1829.) For the past few chapters he has been traveling through the more Russian part of the region, which is of course of considerably less interest from the anthropological point of view, but the following bit attracted my attention.

First, a little necessary background: Erman is a German scientist who, along with several others, has been hired by the Norwegian government to measure the magnitude of magnetic lines across Russia. Doubtless he also has the support of the Russian government, but I don’t really know the details because that was covered back in Volume 1, which I haven’t read. Erman and his crew travel from yurt to yurt or town to town, staying with the locals and hiring new animals as needed. When in town, the local authorities assigned some villager to house him for the night, the occasion which begins our vignette:

“The house assigned to us was upon this height, and, though of an antiquated character, was still in a better style than any we had yet seen in Siberia. It consisted of two stories, the upper of which was reached by a broad, ill-lighted staircase, with many turnings, and within the house. …

“The knowledge of the fact of our being lodged with a family of bigoted schismatics, was forced upon me in a manner not the most agreeable, by their refusing to supply us with any other than broken and unserviceable utensils for our table or cooking. They had been persuaded that we were foreign infidels, with whom all intercourse was forbidden to the faithful. I was consequently obliged to open negotiations with the roaster of the house, a man advanced in years, and, though subdued by excessive mortification, of unusually large and powerful frame. He assured me that, not only the Mohammedan Tatars, but even the Jews, were considered more of a Christian people than the Germans; for the former would, both of them, observe a fast or abstain from particular meats, whereas the latter indulged in any abomination at any season. He likewise expressed the annoyance he felt at my keeping such an unclean and accursed animal as a dog in my chamber.”

EvX: I assume the Schismatic here is an Old Believer:

In Russian Orthodox church history, the Old Believers, more accurately Old Ritualists … separated after 1666 from the official Russian Orthodox Church as a protest against church reforms introduced by Patriarch Nikon of Moscow between 1652 and 1666. Old Believers continue liturgical practices that the Russian Orthodox Church had maintained before the implementation of these reforms.

Russian speakers refer to the schism itself as raskol (Russian: раскол), etymologically indicating a “cleaving-apart.”

The proposed changes were, by modern standards, quite slight, but the Old Believers were having none of it.

Opponents of the ecclesiastical reforms of Nikon emerged among all strata of the people and in relatively large numbers (see Raskol). … The Old Believers fiercely rejected all innovations, and the most radical amongst them maintained that the official Church had fallen into the hands of the Antichrist. Under the guidance of Archpriest Avvakum Petrov (1620 or 1621 to 1682), who had become the leader of the Old Believers’ movement, the Old Believers publicly denounced and rejected all ecclesiastical reforms. The State church anathematized both the old rites and books and those who wished to stay loyal to them at the synod of 1666. From that moment, the Old Believers officially lacked all civil rights. The State had the most active Old Believers arrested, and executed several of them (including Archpriest Avvakum) some years later in 1682. …

After 1685, a period of persecutions began, including both torture and executions. Many Old Believers fled Russia altogether, particularly for the Grand Duchy of Lithuania, where the community exists to this day. Old Believers became the dominant denomination in many regions, including the Pomors of the Russian Far North, in the Kursk region, in the Ural Mountains, in Siberia and in the Russian Far East. The 40,000-strong community of Lipovans still lives in neighboring Kiliya Raion (Vylkove) of Ukraine and Tulcea County of Romania in the Danube Delta. By the 1910s, in the last Imperial Russian census just before the October Revolution, approximately ten percent of the population of the Russian Empire said that they belonged to one of the Old Believer branches (census data).[citation needed]

In 1905, Tsar Nicholas II signed an act of religious freedom that ended the persecution of all religious minorities in Russia. The Old Believers gained the right to build churches, to ring church bells, to hold processions and to organize themselves. … People often refer to the period from 1905 until 1917 as “the Golden Age of the Old Faith”.

Small hidden communities have been found in the Russian Far North (specifically remote areas of Arkhangelsk Oblast and the Komi Republic) and various regions of Siberia, especially concentrated in the areas between the Altai Mountains and Tuva Republic. Perhaps the highest concentration of older established Old Believer communities, with foundations dating back hundreds of years, can be found concentrated in Eastern Siberia, specifically the Transbaikal region in desolate areas of Buryatia and Zabaykalsky Krai. Others, like the Lykov family, fled later into the wild to avoid Communist persecution.

The Lykov Family is interesting in its own right:

The Lykov family (Russian: Лыков) was a Russian family of Old Believers.[1] The family of six is known for spending 42 years in complete isolation from human society in an otherwise uninhabited upland of Abakan Range, in Tashtypsky District of Khakassia (southern Siberia). Since 1988, only one daughter, Agafia, survives.

Back to Erman and the Tunguzes (AKA Tunguses):

“The marriage tie is considered indissoluble by the northern Tunguzes, and, though they allow a plurality of wives, these are generally treated with kindness and affection; though it is usual to resign one of them to the Russian adventurers who visit the tundras in the summer, from whom they expect a share of the proceeds of their hunting excursions in return. …

“In addition to the fragments of weapons, mining-tools and trinkets already described by Spaskyi and others, we were
here shown a number of circular metallic discs, of four or six inches diameter, one surface of which was polished for a mirror, while the opposite side was uniformly furnished with a sort of button, having a hole drilled through it, and which was evidently intended for a handle. The exterior rim surrounding this button was ornamented with elegant figures in relief, which, as well as on the other articles, were almost always representations of animals. I was much surprised at never seeing among these the argali, or wild sheep, which is so constantly found upon the monumental relics of the Nomadic Siberian tribes; whereas the ass, which is in such universal request in the southern adjacent
countries, occurred in almost every compartment. The most important consideration, however, is, that these mirrors are found in graves which, as the present Tatar inhabitants of the circle maintain, belong to a race now extinct, and totally different from theirs. Now, we know that mirrors, precisely similar to these, are still in use among the Buraets in their religious ceremonies, and that they are peculiar to the ritual of the Buddhists ; and they thereby furnish another argument for the antiquity and extended influence of this remarkable creed.”

EvX: A quick search for “Russian burial mound mirror” returned this beauty:

Silver mirror with gilded and embossed decoration. Image: Leonid Yablonsky

According to the article, “Extraordinary kurgan burial shines new light on Sarmatian life“:

A Sarmatian burial mound excavated this summer in Russia’s Southern Ural steppes has yielded a magnificent but unusual treasure.

The artefacts contained within the mound are helping to shed light on a little-known period of the nomadic culture that flourished on the Eurasian steppe in the 1st millennium BC. …

The kurgans which are scattered across the steppes contain many Scythian and Sarmatian relics and while the nomads successfully interacted with the Persian Achaemenid and Greek civilizations, they still preserved a unique culture of their own. …

An underground passage near the entrance was the first area of exploration this season. A massive cast bronze cauldron with a diameter of 102 cm was discovered there. Its handles were fashioned in the traditions of the Scythian-Siberian animal style with an image of two griffins, beak to beak. …

A small wicker chest that is thought to be a vanity case was found near the skull. It was filled to the brim with items including a cast silver container with a lid, a gold pectoral, a wooden box, cages, glass, silver and earthenware bathroom flasks, leather pouches, and horse teeth that contained red pigments.

Nearby lay a large silver mirror with gilded stylized animals on the handle and embossed decoration on the back with the image of an eagle in the centre, surrounded by a procession of six winged bulls.

Recall our conversation last week on the subject of griffins. [Spelling note: A griffon is a type of dog.] Also, the Wikipedia page on Sarmatians, an historical confederation of Iranian peoples.

Moving on, the tale of a banished soldier from Napoleon’s Army:

“[We] drove on to the village of Torgashino, on the right bank of the Yenisei, to visit some springs there also. Our postillion’s inquiry, whether we wished to stop at the porcelain manufactory, was a suggestion so unexpected, that my curiosity was excited to enter a small wooden house, the master of which addressed me in a foreign accent. I soon learned that he was an Italian, named Antonio Fornarini, a native of Ancona, who had followed the colours of Napoleon into Russia. He had settled at first, along with other prisoners of war, in Little Russia, but having engaged in some revolutionary attempts there, had been banished first to the government of Kasan, and subsequently to Krasnoyarsk. Here his thoughts were directed, by the mountainous character of the neighbourhood, to seek for the available productions of his native land; and thus he discovered, after a tedious search, a variety of clay, near Yeniseisk, applicable to the manufacture of china and earthenware. Many specimens of his skill were afterwards shown me in the city…

“I may here add, that I encountered a Frenchman the next day, in Krasnoyarsk, who had belonged to the old guard, and who was now steward of the household to the governor. He, too, had married a Siberian wife, and assured me that he had no desire to return to his native country, where he had been nearly forgotten, he supposed.”

On the Warmth of Ostyak Clothing:

“Professor Hansteen, whom I overtook here, had passed through Nijnei Udinsk the day before, and from him I first learned that the cold of the preceding night had been more severe than any we had previously experienced in Siberia. Some quicksilver, which he had used in making an observation with his sextant, had frozen in a shallow saucer just under his window, and was found so in the morning. I had been so completely protected by my Ostyak dress, and a piece of voilok which I had thrown over the open part of my sledge, that I had never felt this excessive cold. …

The Selengyin Buryats, (c. 1900)

In Irkutsk (Buryats):

“Our vicinity to the Celestial Empire could hardly be forgotten in presence of the Buraets, who are closely allied to the natives of the northern provinces of China in language and customs, and by whose victorious ancestors many usages were imposed upon their southern neighbours, which are now supposed exclusively characteristic of the Chinese. Numbers of them came down to the city every day from the mountains. Their winter traffic is in hay, or peltry obtained with the bow. They brought the hay in wagons drawn by oxen, which I had never seen in Siberia before. Many came on horseback. They wear their hair in a long tuft, partly covered with a hat made of black sheep-skin running- into a cone above the head, and having long flaps of the same material, which they can draw over the sides and back of the head. The mantle of the poorer sort is also of skins, with the hair inwards; but the richer and more respectable class always wear it of cloth, but similar in fashion. It is a sort of cloak with sleeves, the two front parts of which wrap one over the other on the breast, so that the upper flap lies on the left shoulder. The edges of this wrapper, as well as the shoulders and back, are always faced with fur or stripes of red cloth, which gives an appearance of civilization and even elegance to the poorest. Every one carries his smoking apparatus at his girdle, and his tea-cup projecting under the breast of his jerkin.”

Buryat Autonomous Soviet Socialist Republic in 1989

EvX: According to Wikipedia:

The Buryats… numbering approximately 500,000, are the largest indigenous group in Siberia, mainly concentrated in their homeland, the Buryat Republic, a federal subject of Russia. They are the major northern subgroup of the Mongols.[4]

Buryats share many customs with other Mongols, including nomadic herding, and erecting gers for shelter. Today, the majority of Buryats live in and around Ulan-Ude, the capital of the republic, although many live more traditionally in the countryside. …

The Buryat people are descended from various Siberian and Mongol peoples that inhabited the Lake Baikal Region including Kurykans, who are also the ancestors of the Siberian Turkic Yakuts. Then in the 13th century the Mongolians came up and subjugated the various Buryat tribes (Bulgachin, Kheremchin) around Lake Baikal. The name “Buriyad” is mentioned as one of the forest people for the first time in The Secret History of the Mongols (possibly 1240).[6] It says Jochi, the eldest son of Genghis Khan, marched north to subjugate the Buryats in 1207.[7] The Buryats lived along the Angara River and its tributaries at this time. …

The historical roots of the Buryat culture are related to the Mongolic peoples. After Buryatia was incorporated into Russia, it was exposed to two traditions – Buddhist and Christian. Buryats west of Lake Baikal and Olkhon (Irkut Buryats), are more “russified”, and they soon abandoned nomadism for agriculture, whereas the eastern (Transbaikal) Buryats are closer to the Khalkha, may live in yurts and are mostly Buddhists. In 1741, the Tibetan branch of Buddhism was recognized as one of the official religions in Russia, and the first Buryat datsan (Buddhist monastery) was built.

Traditional wooden Buryat hut/yurt

“In spite of the climate, the flora of Irkutsk is richer than that of Berlin, exhibiting the plants of warmer countries intermixed with those of the arctic regions. … The same holds good with regard to the fauna of the Transbaikalian districts. We see the Tunguze, mounted on his reindeer, passing the Buraet with his camel, and discover the tigers of China in the forests where the bear is taking its winter sleep. …

“Just at the outskirts of the town we fell in with the encampment of a Buraet family, where we had our first opportunity of gathering some particulars of the mode of life and habits of this remarkable race. Their dwelling consisted of two conical tents upon a level plot of ground, and en-
closed with a wooden paling, to prevent the horses from straying. The rest of their cattle were, as usual, left to pasture upon the neighbouring steppe : there the cows, sheep, horses, and camels, which compose the possession of the Buraets of Seknginsk, find a certain, though scanty, subsistence through the winter. Their tents, like those of the Sämoyedes, were constructed with poles meeting together at top, and encompassing a circular space below. Their felt tent-clothes, which supplied the place of the Obdorsk deer-skins, were, like them, doubled, but the Suraets arrange their tent-poles at a much greater angle above than the Samoyedes. …

“The Buraets, in this quarter, have lived in fixed habitations … from time immemorial. They possess large herds of cattle; but for their food they use mare’s milk. They make hay in the valleys, and hunt the fur animals for their own use, and for trade also; for we met them frequently on the road, with sledges drawn by oxen, on which they were carrying their hay to Irkutsk. The men carried bows, which were much smaller than those of the Ostyaks, yet may possibly be quite as effective ; for instead of the hard wood in the middle, the bows here were lined with handsomely polished plates of cow’s horn. …

source: Guide to Buryatia, Russia

“The men had their hair, which they let grow upon the crown of the head, plaited into a long queue that hung quite down their backs. The rest of the head was cut close, but not shaved, as among the Tatars. The complete removal of the hair is distinctive of the priesthood. The head-dress of the women was extravagantly rich. They wore their hair in two thick braids, which fell from the temples below the shoulders; besides which they bind a fillet round their foreheads studded with beads of mother of pearl or Uraliaa malachite, and enriched with roundish pieces of polished coral. The unmarried girls interweave their braids with strings of the same costly materials. The beauty of the females is well deserving of such ornaments. Their eyes are lively and impressive, and their cheeks, notwithstanding the darkness of their skin, are tinged with a ruddy hue. A dress, fitting closely to the person, displays the symmetry of their delicate figures, and most of those whom we encountered seemed to be above the middle size.

Pandito Hambo-Lama Damba Ajushchev, the Buddhist fellow on the left, is the head of Russia’s Buddhists and lives in Buryatia. He is standing with Muhammad Rachimov, Talgat Tadschuddin, Cyril I, Berel Lazar – together with Vladimir Putin on the Day of Unity (2012) in front of the Minin and Poscharski monument in front of St. Basil’s Cathedral on the Red Square in Moscow. (Note this was partly translated via Google so I apologize if part of it is garbled.)

“The inside of their houses displays a whimsical association of civilization and rudeness. The fire-place is nothing more than a hole dug in the middle of the apartment, with the felt-mats and cushions on which they sleep ranged round it. We had already seen some specimens of their metal ornaments in Irkutsk. Their implements for striking fire are deservedly preferred to the European, and bear a high price among the Russians. … We often remarked the steel work of their riding gear and other articles of furniture, so beautifully engraved, and so firmly, and cleverly inlaid with plates of copper and silver, as to rival the execution of the artists of Tula, I may here mention, among other samples of their workmanship, a pipe, which had been executed in the steppe, and which could hardly be turned out more elegantly finished from any workshop in Europe. It was only about a foot long, which is the usual size here, and had an exceedingly small bowl; which, as well as the stem itself, was wholly of silver. Both of those portions were adorned with reliefs, and inlaid with red coral, while the stem was in two parts closing so neatly with a sort of hinge, that the junction along the bore was sufficiently air-tight. The only Chinese articles we saw with them were tea-cups and bowls of varnished wood, which are capable of resisting the action of boiling water.

“An object which from religious associations seemed more deserving our attention, was a sort of altar which stood against the wall of the tent opposite the door. It was a kind of double chest, carefully finished, the lower portion of which was about four feet long, … The hinder sides of both were precisely in a line, so that the greater breadth of the lower chest left it to project beyond the other, and form a sort of table in front. Several drawers were contained in the lower chest, in which all the requisites for the performance of religious worship were deposited during journeys.
A highly coloured painting hung down upon the front of the upper compartment and concealed it entirely. It was a representation of Chigemune, the principal burkhan or saint of the Mongols, sitting as if engaged in prayer with his legs drawn under him. Upon the table before this figure, six round bronze cups of about an inch in diameter were ranged at equal distances; they were filled with water, and a mirror, also round, and of the same metal, lay among them. This apparatus is used by the lamas or priests for a purpose which is compared by the Russians to the consecration of water according to the Greek rite, but it is more probably a symbol of the transmission of spiritual endowments. The figure of the burkhan is held opposite to the mirror, a stream of water being at the same time poured over it into the little dishes, which in this manner receive the image of the divinity along with the water. The discovery of similar mirrors in the Kurgans or strangers’ graves, in the circle of Minusink, has been already noticed.”

That’s all for today; see you next week!


Cathedral Round-Up: Give Zuck a Chance?

Yale’s commencement speech was delivered this year by Epstein, a major-league baseball guy with a story about teamwork and winning the World Series.

MIT’s commencement speech was delivered by Matt Damon, no wait that was last year, this year they’re going to have Tim Cook, CEO of Apple.

Wellesley, of course, had Hillary Clinton. (Warning: link goes to Cosmopolitan.)

And Harvard’s commencement speech was delivered by Mark Zuckerberg, who discussed his presidential bid:

You’re graduating at a time when this is especially important. When our parents graduated, purpose reliably came from your job, your church, your community. But today, technology and automation are eliminating many jobs. Membership in communities is declining. Many people feel disconnected and depressed, and are trying to fill a void.

As I’ve traveled around, I’ve sat with children in juvenile detention and opioid addicts, who told me their lives could have turned out differently if they just had something to do, an after school program or somewhere to go.

Just a second. Do you know what I did after school to keep myself busy and out of juvie?


Today I want to talk about three ways to create a world where everyone has a sense of purpose: by taking on big meaningful projects together, by redefining equality so everyone has the freedom to pursue purpose, and by building community across the world.

First, let’s take on big meaningful projects.

Our generation will have to deal with tens of millions of jobs replaced by automation like self-driving cars and trucks. But we have the potential to do so much more together.

Every generation has its defining works. More than 300,000 people worked to put a man on the moon – including that janitor. Millions of volunteers immunized children around the world against polio. Millions of more people built the Hoover dam and other great projects.

These projects didn’t just provide purpose for the people doing those jobs, they gave our whole country a sense of pride that we could do great things. …

So what are we waiting for? It’s time for our generation-defining public works. How about stopping climate change before we destroy the planet and getting millions of people involved manufacturing and installing solar panels? How about curing all diseases and asking volunteers to track their health data and share their genomes? Today we spend 50x more treating people who are sick than we spend finding cures so people don’t get sick in the first place. That makes no sense. We can fix this. How about modernizing democracy so everyone can vote online, and personalizing education so everyone can learn?

Oh, Zuck. You poor, naive man.

I’m not going to run through the pros and cons of solar panels because I don’t know the subject well enough. Maybe that’s a good idea.

I’d love to cure all diseases. Sure, nature would invent new ones, but it’d still be great. But what’s actually driving medical costs? Diseases we have no cures for, like ALS, Alzheimer’s, or the common cold? Or preventable things like overeating=>obesity=>heart disease? Or is it just a nasty mishmash of regulation, insurance, and greedy pharmaceutical companies?

According to What is Driving US Healthcare Costs:

Half of all adults in the U.S. have at least one chronic disease, such as heart disease, cancer, and [type 2] diabetes. Twenty-five percent of adults in the U.S. have two or more chronic diseases. An aging population, lifestyle choices (like exercise and nutrition), and genetics contribute to the growing prevalence of chronic illnesses.

Chronic diseases contribute to rising healthcare costs because they are expensive to treat. Eighty-six percent of all healthcare spending is for patients with a chronic disease. Patients with three or more chronic diseases are likely to fall into the most expensive one percent of patients, accounting for 20 percent of healthcare expenditures. Many of these patients require high spending in every cost category – physician visits, hospital stays, prescription drugs, medical equipment use, and health insurance.

These are the diseases of Western Civilization, and they’re caused by sitting on your butt eating blog posts and eating Doritos all day instead of chasing down your dinner and killing it with your bare hands like a mighty caveman. Rar.

Luckily for us, unlike ALS, we know what causes them and how to prevent them. Unluckily for us, Doritos are really tasty.

But this also means that until we find some way to outlaw Doritos (or society collapses,) we’re going to keep spending more money treating Type-2 Diabetes and heart disease than on “curing” them.

I don’t see how “modernizing democracy” is going to put millions of people whose jobs have been automated back to work, though it might employ a few people to make websites.

As for education, you’d think Zuckerberg would have learned after throwing 100 MILLION DOLLARS at the Newark public schools and getting ZILCH–ZERO–NADA student improvement in return, but I guess not.

There’s this myth that students have “individual learning styles” and that if you could just figure out each student’s own special style and tailor the curriculum directly to them, they’d suddenly start learning.

In reality, this notion is idiotic. Learning is fundamental to our species; our brains do it automatically, all the time. Imagine a caveman who could only learn the location of a dangerous lion via pictograms sketched by other cavemen, rather than from someone shouting “Lion! Run!” Our brains are flexible and in the vast majority of cases will take in new information by whatever means they can.

But getting back to Zuck:

These achievements are within our reach. Let’s do them all in a way that gives everyone in our society a role. Let’s do big things, not only to create progress, but to create purpose.

So taking on big meaningful projects is the first thing we can do to create a world where everyone has a sense of purpose.

Overall, I think Zuckerberg has identified an important problem: the robot economy is replacing human workers, leaving people without a sense of purpose in their lives (or jobs.) Some of his proposed solutions, like “employ people in solar panel industry,” might work, but others, like “vote online,” miss the mark completely.

Unfortunately, this is a really hard problem to solve. (Potential solutions: Universal Basic Income so we don’t all starve to death when the robots automate everything, or just let 90% of the population starve to death because they’ve become economically irrelevant. Chose your future wisely.)

Back to Zuck:

The second is redefining equality to give everyone the freedom they need to pursue purpose.

Many of our parents had stable jobs throughout their careers. Now we’re all entrepreneurial, whether we’re starting projects or finding or role. And that’s great. Our culture of entrepreneurship is how we create so much progress.

Now, an entrepreneurial culture thrives when it’s easy to try lots of new ideas. Facebook wasn’t the first thing I built. I also built games, chat systems, study tools and music players. I’m not alone. JK Rowling got rejected 12 times before publishing Harry Potter. Even Beyonce had to make hundreds of songs to get Halo. The greatest successes come from having the freedom to fail.

12? Is that it? I’ve got about a hundred rejections.

Actually, those 12 were from publishers after J.K. Rowling landed an agent, so that doesn’t tell you the full number of rejections she received trying to get that agent. 12 rejections from publishers sounds pretty par for the course–if not better than average. Publishing is an incredibly difficult world for new authors to break into.

But today, we have a level of wealth inequality that hurts everyone. When you don’t have the freedom to take your idea and turn it into a historic enterprise, we all lose. Right now our society is way over-indexed on rewarding success and we don’t do nearly enough to make it easy for everyone to take lots of shots.

Let’s face it. There is something wrong with our system when I can leave here and make billions of dollars in 10 years while millions of students can’t afford to pay off their loans, let alone start a business.

Look, I know a lot of entrepreneurs, and I don’t know a single person who gave up on starting a business because they might not make enough money. But I know lots of people who haven’t pursued dreams because they didn’t have a cushion to fall back on if they failed.

We all know we don’t succeed just by having a good idea or working hard. We succeed by being lucky too. If I had to support my family growing up instead of having time to code, if I didn’t know I’d be fine if Facebook didn’t work out, I wouldn’t be standing here today. If we’re honest, we all know how much luck we’ve had.

Every generation expands its definition of equality. Previous generations fought for the vote and civil rights. They had the New Deal and Great Society. Now it’s our time to define a new social contract for our generation.

We should have a society that measures progress not just by economic metrics like GDP, but by how many of us have a role we find meaningful. We should explore ideas like universal basic income to give everyone a cushion to try new things.

Called it. Is Zuck going to run on the full communism ticket?

We’re going to change jobs many times, so we need affordable childcare to get to work and healthcare that aren’t tied to one company. We’re all going to make mistakes, so we need a society that focuses less on locking us up or stigmatizing us. And as technology keeps changing, we need to focus more on continuous education throughout our lives.

Or… maybe we could work on making employment more stable and using UBI to let parents take care of their own children instead of treating them like consumer goods to be produced by the cheapest possible workers?

I’m kind of biased here because I went to daycare as a kid and hated it.

He’s correct on healthcare, though. It definitely shouldn’t be tied to employers.

Now, while I do think that we should actually take a good, hard look at our criminal justice system to make sure we aren’t locking up innocent people or giving completely unjust sentences, society doesn’t normally lock people up for “mistakes.” It locks them up for things like murder. Like the Newark schools, I fear this is an area where Zuckerberg really doesn’t understand what the actual problem is.

And yes, giving everyone the freedom to pursue purpose isn’t free. People like me should pay for it. Many of you will do well and you should too.

That’s why Priscilla and I started the Chan Zuckerberg Initiative and committed our wealth to promoting equal opportunity. These are the values of our generation. It was never a question of if we were going to do this. The only question was when.

According to Wikipedia:

The Chan Zuckerberg Initiative (CZI) is a limited liability company founded by Facebook founder Mark Zuckerberg and Priscilla Chan with an investment of “up to $1 billion in [Facebook] shares in each of the next three years”.[2][3][4] Its creation was announced on December 1, 2015, for the birth of their daughter, Maxima Chan Zuckerberg.[2]

The aim of the Chan Zuckerberg Initiative is to “advance human potential and promote equality in areas such as health, education, scientific research and energy”.[2]

Priscilla Chan’s Wikipedia page states, “On December 1, 2015, Chan and Zuckerberg posted an open Facebook letter to their newborn daughter. They pledged to donate 99% of their Facebook shares, then valued at $45 billion, to the Chan Zuckerberg Initiative, which is their new charitable foundation that focuses on health and education.[3][12]

If I were there kid, I might be kind of pissed about my parents celebrating my birthday by giving away my inheritance.

Note, however, that:

The Chan Zuckerberg Initiative is not a charitable trust or a private foundation but a limited liability company which can be for-profit,[15][16] spend money on lobbying,[15][17] make political donations,[15][17][18] will not have to disclose its pay to its top five executives[17] and have fewer other transparency requirements, compared to a charitable trust.[15][16][17][18] Under this legal structure, as Forbes wrote it, “Zuckerberg will still control the Facebook shares owned by the Chan Zuckerberg Initiative”.[17][18]

So maybe this whole “charity” thing is just window-dressing. BTW, one of CZI’s projects is Andela:

Andela is a global engineering organization that extends engineering teams with world-class software developers. The company recruits the most talented developers on the African continent, shapes them into technical leaders, and places them as full-time distributed team members with companies that range from Microsoft and IBM to dozens of high-growth startups. Backed by Chan Zuckerberg Initiative, GV (Google Ventures) and Spark Capital, Andela is building the next generation of global technology leaders. Andela has offices in Lagos, Nairobi, Kampala and New York.

So Zuck’s going to solve the problem of people dying of hopelessness after losing their jobs to automation by training and importing third worlders to replace more jobs. (Meanwhile, they’re skimming the most talented people out of the third world, leaving countries there with even less human capital.)

But back to the speech:

Millennials are already one of the most charitable generations in history. In one year, three of four US millennials made a donation and seven out of ten raised money for charity.

I’m going to call bullshit on this, mostly because charitable giving correlates with age, not moving around too much, and most importantly, religiosity. The nation’s most charitable state is Utah, followed closely by the Southern states. The least charitable states are in New England, which is highly atheist, and whose lower classes are notably clannish:

“It Was Like a War Zone”: Busing in Boston:

Southie was ground zero for anti-busing rage. Hundreds of white demonstrators — children and their parents — pelted a caravan of 20 school buses carrying students from nearly all-black Roxbury to all-white South Boston. The police wore riot gear.

“I remember riding the buses to protect the kids going up to South Boston High School,” Jean McGuire, who was a bus safety monitor, recalled recently. “And the bricks through the window. …

From the start of busing, police at South Boston High outnumbered students. Yet the violence continued. Then-Mayor Kevin White, making a rare TV appeal, declared a curfew and banned crowds near the school, but said there was only so much he could do to protect students and enforce the federal mandate. …

Law enforcement tactics toughened, and what had started out as an anti-busing problem soon included anti-police sentiment. Many of the police officers were Irish from Southie.

“I had never seen that kind of anger in my life. It was so ugly,” said patrolman Francis Mickey Roache (South Boston High Class of 1954), who was on duty at the school that first day of desegregation, when protesters turned on him.

“These are women, and people who were probably my mother’s age, and they were just screaming, ‘Mickey, you gotta quit, you gotta quit!’ They picked me out because they knew me. I was a South Boston boy, I grew up in Southie,” he remembered. …

A group of whites in South Boston brutally beat a Haitian resident of Roxbury who had driven into their neighborhood. A month later some black students stabbed a white student at South Boston High. The school was shut down for a month.

Then-Gov. Francis Sargent put the National Guard on alert. State police were called in and would remain on duty on the streets of South Boston for the next three years.

Maybe they should have sent the black kids to Zuckerberg’s school instead of the Irish schools.

Millenials do give to charity on the internet, however, as notes:

Millennials frequently get berated for supposedly being selfish and not generous. Despite being the largest U.S. demographic by age, the generation of 18-to-34 year-olds donates less and volunteers less for charitable causes than any other age group.

But maybe it depends where you’re looking.

Millennials are the driving force behind a movement that is rapidly disrupting the $241 billion market in the U.S. alone for charitable giving. Crowdfunding is no longer just for indie film projects and iPhone accessories. The segment for personal appeals such as medical expenses, memorials, adoptions and disaster relief is soaring–an estimated $3 billion in 2014, according to research firm Massolution.

Just for the record, I detest the term “Millenials.” But let’s get back to Zuck:

Purpose doesn’t only come from work. The third way we can create a sense of purpose for everyone is by building community. And when our generation says “everyone”, we mean everyone in the world.


Quick show of hands: how many of you are from another country? Now, how many of you are friends with one of these folks? Now we’re talking. We have grown up connected.

In a survey asking millennials around the world what defines our identity, the most popular answer wasn’t nationality, religion or ethnicity, it was “citizen of the world”. That’s a big deal.

Here’s a little challenge. Why don’t you go live in China, and when they ask to see your passport, just loudly proclaim that you’re a “citizen of the world” and therefore don’t need a visa to be there? (No, not as Zuckerberg, the man with 63 billion dollars, but as a just a common millenial.)

Then move to Afghanistan and let the local warlords know that you’re a “citizen of the world” and going to live in their village, now, and would they please respect your religious and gender identities?

Try moving to Japan, North Korea, Bhutan, Iran, Saudi Arabia, Nigeria, Mexico, or any other nation, buying land, voting in local elections (if they have them,) and hanging out with your new neighbors.

Let me know how that works out.

Every generation expands the circle of people we consider “one of us”. For us, it now encompasses the entire world.

Zuck, have you even asked the people of Nigeria if they consider you “one of them”? You don’t speak their language. You don’t share their values (otherwise you’d have a lot more children.) You probably haven’t even spent a day of your life hanging out with your Nigerian friend in a poor neighborhood in Lagos.

I understand the naivety of a well-meaning young person who just wants to be friends with everyone, but adults understand that not everyone wants to be friends with them. Just because you like the pleasant idea of having a few friends from other countries does not mean that you are actually part of those cultures, nor that the people from those places actually want to you there.

We understand the great arc of human history bends towards people coming together in ever greater numbers — from tribes to cities to nations — to achieve things we couldn’t on our own.

How did that work out when the German city states united into one country?

We get that our greatest opportunities are now global — we can be the generation that ends poverty, that ends disease. We get that our greatest challenges need global responses too — no country can fight climate change alone or prevent pandemics. Progress now requires coming together not just as cities or nations, but also as a global community.

But we live in an unstable time. There are people left behind by globalization across the world. It’s hard to care about people in other places if we don’t feel good about our lives here at home. There’s pressure to turn inwards.


This is the struggle of our time. The forces of freedom, openness and global community against the forces of authoritarianism, isolationism and nationalism. Forces for the flow of knowledge, trade and immigration against those who would slow them down.

Because we all know that Japan, one of the few nations that is actually dealing reasonably well with robotification by not adding more laborers to a shrinking market, is horribly un-free.

Trump supporter beaten bloody by “ideas”

This is not a battle of nations, it’s a battle of ideas. There are people in every country for global connection and good people against it.

This isn’t going to be decided at the UN either. It’s going to happen at the local level, when enough of us feel a sense of purpose and stability in our own lives that we can open up and start caring about everyone. The best way to do that is to start building local communities right now.

We all get meaning from our communities. Whether our communities are houses or sports teams, churches or music groups, they give us that sense we are part of something bigger, that we are not alone; they give us the strength to expand our horizons.

That’s why it’s so striking that for decades, membership in all kinds of groups has declined as much as one-quarter. That’s a lot of people who now need to find purpose somewhere else.

But I know we can rebuild our communities and start new ones because many of you already are.

Interestingly, Zuckerberg is citing data from Robert Putnam’s Bowling Alone: The Collapse and Revival of American Community. From the Amazon blurb:

Drawing on vast new data that reveal Americans’ changing behavior, Putnam shows how we have become increasingly disconnected from one another and how social structures—whether they be PTA, church, or political parties—have disintegrated. Until the publication of this groundbreaking work, no one had so deftly diagnosed the harm that these broken bonds have wreaked on our physical and civic health, nor had anyone exalted their fundamental power in creating a society that is happy, healthy, and safe.

Bowling Alone attributes these changes to a variety of causes, including TV and declining religiosity, but Putnam’s Wikipedia page notes:

In recent years, Putnam has been engaged in a comprehensive study of the relationship between trust within communities and their ethnic diversity. His conclusion based on over 40 cases and 30,000 people within the United States is that, other things being equal, more diversity in a community is associated with less trust both between and within ethnic groups. Although limited to American data, it puts into question both the contact hypothesis and conflict theory in inter-ethnic relations. According to conflict theory, distrust between the ethnic groups will rise with diversity, but not within a group. In contrast, contact theory proposes that distrust will decline as members of different ethnic groups get to know and interact with each other. Putnam describes people of all races, sex, socioeconomic statuses, and ages as “hunkering down,” avoiding engagement with their local community—both among different ethnic groups and within their own ethnic group. Even when controlling for income inequality and crime rates, two factors which conflict theory states should be the prime causal factors in declining inter-ethnic group trust, more diversity is still associated with less communal trust.

Lowered trust in areas with high diversity is also associated with:

  • Lower confidence in local government, local leaders and the local news media.
  • Lower political efficacy – that is, confidence in one’s own influence.
  • Lower frequency of registering to vote, but more interest and knowledge about politics and more participation in protest marches and social reform groups.
  • Higher political advocacy, but lower expectations that it will bring about a desirable result.
  • Less expectation that others will cooperate to solve dilemmas of collective action (e.g., voluntary conservation to ease a water or energy shortage).
  • Less likelihood of working on a community project.
  • Less likelihood of giving to charity or volunteering.
  • Fewer close friends and confidants.
  • Less happiness and lower perceived quality of life.
  • More time spent watching television and more agreement that “television is my most important form of entertainment”.
Alexander Wienberger, Holodomor

Perhaps it is a sign of how far our communities have degenerated that today’s young adults imagine themselves to be as connected to people in China and Nigeria as with their own neighbors.

Zuckerberg’s not dumb, but I suspect he has spent his entire life ensconced in a very expensive cocoon filled with people who are basically like him, from his highschool, Phillips Exeter, to Harvard and Silicon Valley. Strip him of his 63 billion dollars and send him to a normal school, and Zuck’s just another unattractive dweeb whom women wouldn’t date and jocks would shove into lockers.

Communism starts with well-meaning idiots who want to help everyone and ends with gulags and mass graves.


That said, I think it’d be interesting to give Zuckerberg a chance to put his ideas into practice. Why not take his 63 billion and buy his own island, sign a semi-autonomy deal with whatever country’s jurisdiction it’s under, (probably in exchange for taxes,) and set up Zucktopia? He can let in whomever he wants–Africa’s top coders, Syrian refugees, Chinese gameshow hosts–start his own scientific and medical research institutions, and try to build a functional society from the ground up. If any of his ideas are terrible, he’ll probably figure that out quite quickly. If they’re good, he can turn his island into a purpose-driven economic powerhouse.

I don’t think Zuck has a good shot at the presidency just because he’s dorky and Americans hate dorks, but I didn’t predict Trump’s victory, either.

Recent Exciting Developments: 130kya American Hominins?

There has been SO MUCH EXCITING NEWS out of paleoanthropology/genetics lately, it’s been a little tricky keeping up with it all. I’ve been holding off on commenting on some of the recent developments to give myself time to think them over, but here goes:

  1. Ancient hominins in the US?
  2. Homo naledi
  3. Homo flores
  4. Humans evolved in Europe?
  5. In two days, first H Sap was pushed back to 260,000 years,
  6. then to 300,000 years!
  7. Bell beaker paper

1. Back in May (2017,) Holen et al published an article discussing A 130,000-year-old archaeological site in southern California, USA, in Nature:

Here we describe the Cerutti Mastodon (CM) site, an archaeological site from the early late Pleistocene epoch, where in situ hammerstones and stone anvils occur in spatio-temporal association with fragmentary remains of a single mastodon (Mammut americanum). The CM site contains spiral-fractured bone and molar fragments, indicating that breakage occured while fresh. Several of these fragments also preserve evidence of percussion. The occurrence and distribution of bone, molar and stone refits suggest that breakage occurred at the site of burial. Five large cobbles (hammerstones and anvils) in the CM bone bed display use-wear and impact marks, and are hydraulically anomalous relative to the low-energy context of the enclosing sandy silt stratum. 230Th/U radiometric analysis of multiple bone specimens using diffusion–adsorption–decay dating models indicates a burial date of 130.7 ± 9.4 thousand years ago. These findings confirm the presence of an unidentified species of Homo at the CM site during the last interglacial period (MIS 5e; early late Pleistocene), indicating that humans with manual dexterity and the experiential knowledge to use hammerstones and anvils processed mastodon limb bones for marrow extraction and/or raw material for tool production.

Reconstruction of a Homo erectus woman, Smithsonian

Note that “Homo” here is probably not H. sapiens, but a related or ancestral species, like Denisovans or Homo erectus, because as far as we know, H. sapiens was still living in Africa at the time.

This is obviously a highly controversial claim. Heck, “earliest human presence in the Americas” was already controversial, with some folks firmly camped at 15,000 years ago and others camped around 40,000 yeas ago. 130,000 years ago wasn’t even on the table.

Unfortunately, the article is paywalled, so I can’t read the whole thing and answer simple questions like, “Did they test the thickness of mineral accumulation on the bones to see if the breaks/scratches are the same age as the bones themselves?” That is, minerals build up on the surfaces of old bones over time. If the breaks and scratches were made before the bones were buried, they’ll have the same amount of buildup as the rest of the bone surfaces. If the breaks are more recent–say, the result of a bulldozer accidentally backing over the bones–they won’t.

They did get an actual elephant skeleton and smacked it with rocks to see if it would break in the same ways as the mammoth skeleton. A truck rolling over a rib and a rock striking it at an angle are bound to produce different kinds and patterns of breakage (the truck is likely to do more crushing, the rock to leave percussive impacts.) I’d also like to know if they compared the overall butchering pattern to known stone-tool-butchered elephants or mammoths, although I don’t know how easy it would be to find one.

Oldowan tool, about 2 million years old

They also looked at the pattern of impacts and shapes of the “hammerstones.” A rock which has been modified by humans hitting it with another rock will typically have certain shapes and patterns on its surface that can tell you things like which angle the rock was struck from during crafting. I’ve found a few arrowheads, and they are pretty distinct from other rocks.

Here’s a picture of an Oldowan stone chopper, about 2 million years old, which is therefore far older than these potential 130,000 year old tools. Homo sapiens didn’t exist 2 million years ago; this pointy rock was probably wielded by species such as Australopithecus garhi, H. habilis, or H. ergaster. Note that one side of this chopper is rounded, intended for holding comfortably in your hand, while the other side has had several chunks of rock smacked off, resulting in convex surfaces. Often you can tel exactly where the stone tool was struck to remove a flake, based on the shape and angle of the surface and the pattern of concentric, circular lines radiating out from the impact spot.

Homo erectus, who lived after the Oldowan tool makers and had a fancier, more complicated lithic technology, did make it out of Africa and spread across southeast Asia, up into China. This is, as far as I know, the first case of a hominin species using tools to significantly expand its range, but we have no evidence of erectus ever expanding into places that get significantly cold in the winter, and boat-building is a pretty advanced skill. We don’t even think erectus made it to Madagascar, which makes it sailing to the Americans rather doubtful.

I dislike passing judgment on the paper without reading it, but my basic instinct is skepticism. While I think the peopling of the Americas will ultimately turn out to be a longer, more complex, and interesting process than the 15,000 years camp, 130,000 years is just too interesting a claim to believe without further evidence (like the bones of said hominins.)

Still, I keep an open mind and await new findings.

(We’ll continue with part 2 next week.)

Anthropologyish Friday: Griffins and Tatars

Vase featuring a battle between a griffon and warrior in Scythian clothes, from the Louve

Hello and welcome back to Anthropology Friday. Today we’re featuring a short, speculative segment from Adolf Erman’s Travels In Siberia (vol. 2) on possible connections with Greek history and some customs of the Tatar people.

Some interesting observations on local caves:

“The metal utensils and the fire-places in these caves leave no doubt that they were inhabited in ancient times by itinerant metal finders, of whom similar traces are found farther south, also in the Ural, in the country of the Voguls ; and who at one time spread themselves over all parts of northern Asia with the same object, just as the famed Yenitian adventurers went through the German mountains.

“But it is manifest, also, that the Greek information respecting the gold-seeking Arimaspis, whom the ancients unanimously assigned to the northern branches of the Ural, referred in reality to some of these temporary dwellers in the western part of the country of the Samoyedes ; and well might they credit Aristeas of Proconesus, when he related that, on a journey in the northeast of Europe, he collected those accounts from the farthest of the hunting tribes which he had reached. The obscurest portion of his narrative, in which he tells us that the Arimaspis seeking metals in the extreme north of Europe, “drew forth the gold from under the Grifons,” will be found to be, at this moment, literally true in one sense, if we only bear in mind the zoologically erroneous language used by all the inhabitants of the Siberian tundras.”

EvX: According to Herodotus:

This Aristeas, possessed by Phoibos, visited the Issedones; beyond these (he said) live the one-eyed Arimaspoi, beyond whom are the Grypes that guard gold, and beyond these again the Hyperboreoi, whose territory reaches to the sea. Except for the Hyperboreoi, all these nations (and first the Arimaspoi) are always at war with their neighbors.[2]

Woolly Rhinoceros (Coelodonta antiquitatis,) Yamalo-Nenetsky region, Siberia, Russia Museum of Toulouse

“By comparing numbers of the bones of antediluvian pachyderms, which are thrown up in such quantities on the shores of the polar sea, all these people have got so distinct a notion of a colossal bird, that the compressed and sword-shaped horns, for example, of the Rhinoceros … are never called, even among the Russian … merchants, by any other name than that of ” birds’ claws.” The indigenous tribes, however, and the Yukagirs in particular, go much farther, for they conceive that they find the head of this mysterious bird in the peculiarly vaulted cranium of the same rhinoceros; its quills in the leg bones of other pachyderms, of which they usually make their quivers; but as to the bird itself, they plainly state that their forefathers saw it and fought wondrous battles with it: just as the mountain Samoyedes preserve to this day the tradition, that the mammoth still haunts the sea-shore, dwelling in the recesses of the mountain and feeding on the dead.”


Siberian Tatars during a festival

“On the morning of the 27th we were again surprised at seeing, beyond these Russian villages, in the vicinity of Tobolsk, and close to the steep bank of the Irtuish, sooty and squalid yurts. We entered them, and immediately knew the occupants to be Tatars, as well from the shaven crowns of the men, as from the handsome brunette visages of both sexes. This was the place called Phildtefsk, which we saw at our departure, only in the evening and from a distance. The Ostyak mode of living cannot be confounded with that of these people, yet the yurts of both are shaped alike; but those of the Tatars have always the advantage in cleanliness, and, besides the chubal of beaten clay, there is also the well-set boiler: in the recesses, too, instead of skins there lies usually some woven fabric, sometimes cushions of Russian cloth, sometimes Bucharian carpets, and, with the poorest, at least coverlets of hairy felt. The men and women were now sitting, with their legs crossed under them, squeezed together round a tall vessel in which the brick tea was prepared; there was at the same time a strong odour of fat from the horse-flesh in the great pot.

“It is only on the wildest spots of the thickly wooded banks of the river that these descendants of the former rulers of the country are still to be seen…”

EvX: According to Wikipedia:

The Tatars are a Turkic people[1] living in Asia and Europe who were one of the five major tribal confederations (khanlig) in the Mongolian plateau in the 12th century CE. The name “Tatar” first appears in written form on the Kul Tigin monuments as (TaTaR). Historically, the term “Tatars” was applied to a variety of Turco-Mongol semi-nomadic empires who controlled the vast region known as Tartary. More recently, however, the term refers more narrowly to people who speak one of the Turkic[1] languages.

The Mongol Empire, established under Genghis Khan in 1206, subjugated the Tatars. Under the leadership of Genghis Khan’s grandson Batu Khan (c. 1207–1255), the Mongols moved westwards, driving with them many of the Mongol tribes toward the plains of Russia. The “Tatar” clan still exists among the Mongols and Hazaras.

The largest group by far that the Russians have called “Tatars” are the Volga Tatars, native to the Volga region (Tatarstan and Bashkortostan), who for this reason are often also simply known as “Tatars”, with their language known as the Tatar language. As of 2002 they had an estimated population close to 6 million.

There are many branches of the Tatar family, including the Siberian Tatars:

Siberian Tatars (Siberian Tatar: Сыбырлар) refers to the indigenous Siberian population of the forests and steppes of South Siberia stretching from somewhat east of the Ural Mountains to the Yenisey river in Russia. The Siberian Tatars call themselves Yerle Qalyq, or “older inhabitants,” to distinguish themselves from more recent Volga Tatar immigrants to the region.[3]

The word “Tatar” or “Tadar” is also used as a self-designation by some closely related Siberian ethnic groups; namely the Chulym, Shor, Teleut and Khakas peoples.

According to the 2002 census, there are 500,000 Tatars in Siberia, but only 9,611 of them are indigenous Siberian Tatars. At least 400,000 are ethnic Volga Tatars, who settled in Siberia during periods of colonization.[4] The Volga Tatars are an ethnic group who are native to the Volga-Ural region.

Crimean Tatars dancing

Here are some Crimean Tatars. According to the Internet Encyclopedia of Ukraine, the Soviet Union sent a great many Crimean Tatars to Siberia:

In 1928–9, 35,000 to 40,000 Crimean Tatar kulaks were arrested and deported to Siberia and Soviet Central Asia. As in Ukraine, Tatar peasants opposed collectivization, and many of them perished in the Famine-Genocide of 1932–3. … Between 1917 and 1933 approximately 150,000 Crimean Tatars—half of their population—had been killed, imprisoned, deported to Soviet Asia, or forced to emigrate.

(perhaps the same thing happened to the Volga Tatars, resulting in the Siberian Tatars being a minority among Tatars in Siberia. )

I believe this is the last we will hear of the Tatars, for after this the author spent some time in Russian towns further south before rounding lake Baikal and visiting a town in what is now Mongolia. That’s all for today, but we’ll continue with our adventure next Friday!



Gay marriage didn’t win; traditional marriage lost

From the evolutionist point of view, the point of marriage is the production of children.

Let’s quickly analogize to food. Humans have a tremendous variety of customs, habits, traditions, and taboos surrounding foods. Foods enjoyed in one culture, like pork, crickets, and dog, are regarded as disgusting, immoral, or forbidden in another. Cheese is, at heart, rotten vomit–the enzyme used to make cheese coagulate is actually extracted from a calf’s stomach lining–and yet the average American eats it eagerly.

Food can remind you of your childhood, the best day of your life, the worst day of your life. It can comfort the sick and the mourning, and it accompanies our biggest celebrations of life.

Eh, I’d be happy giving him a microstate and seeing how he does running it.

We eat comfort food, holiday food, even sacrificial food. We have decadent luxuries and everyday staples. Some people, like vegans and ascetics, avoid large classes of food generally eaten by their own society for moral reasons.

People enjoy soda because it has water and calories, but some of us purposefully trick our taste buds by drinking Diet Coke, which delivers the sensation of drinking calories without the calories themselves. We enjoy the taste of calories even when we don’t need any more.

But the evolutionary purpose of eating is to get enough calories and nutrients to survive. If tomorrow we all stopped needing to eat–say, we were all hooked into a Matrix-style click-farm in which all nutrients were delivered automatically via IV–all of the symbolic and emotional content attached to food would wither away.

The extended helplessness of human infants is unique in the animal kingdom. Even elephants, who gestate for an incredible two years and become mature at 18, can stand and begin walking around shortly after birth. Baby elephants are not raised solely by their mothers, as baby rats are, but by an entire herd of related female elephants.

Elephants are remarkable animals, clever, communicative, and caring, who mourn their dead and create art:

But from the evolutionist point of view, the point of elephants’ family systems is still the production of elephant children.

Love is a wonderful, sweet, many-splendored thing, but the purpose of marriage, in all its myriad forms–polygamy, monogamy, polyandry, serial monogamy–is still the production of children.

There are a few societies where marriage as we know it is not really practiced because people depend on alternative kin networks or women can largely provide for themselves. For example, 70% of African American children are born out of wedlock; and among the avuncular Apache:

In the Southwest United States, the Apache tribe practices a form of this, where the uncle is responsible for teaching the children social values and proper behavior while inheritance and ancestry is reckoned through the mother’s family alone. (Modern day influences have somewhat but not completely erased this tradition.)

source: BBC News

Despite the long public argument over the validity of gay marriage, very few gay people actually want to get married. Gallop reports that after the Obergefell v. Hodges ruling, the percent of married gay people jumped quickly from 7.9% to 9.5%, but then leveled off, rising to only 9.6% by June 2016.

In contrast, 46% of US adults are married.

Even this number, though, is in sharp decline: in 1960, 72% of adults were married; by 2010, only 51% were.

The situation is similar throughout the Western world. Only 51% of Brits are married. In Italy, the crude marriage rate (the number of new marriages per 1,000 people), has fallen from 7.35 in 1970 to only 4.21 in 2007. Only 58.9% of Japanese are married.

Declining marriage rates across the developed world have been accompanied by declining fertility rates and rising illegitimacy rates:

Graph showing children per woman rate over the years 1960 – 2009 in USA, China, India, Germany, Russia population rates.
H/T: Share of Births to Unmarried Mothers by Race

As Wikipedia notes:

Only 2% of [Japanese] births occur outside of marriage[35] (compared to 30-60% in Europe and North America) due to social taboos, legal pressure, and financial hurdles.[32] Half of Japan’s single mothers live below the poverty line, among the highest for OECD countries.[36][37][38][39]

In other words, the Japanese welfare state, while generous, does not encourage single motherhood. Wikipedia also provides a discussion of the causes of declining Japanese marriage rates:

The annual number of marriages has dropped since the early 1970s, while divorces have shown a general upward trend.[29] …

The decline of marriage in Japan, as fewer people marry and do so later in life, is a widely cited explanation for the plummeting birth rate.[29][30][31][32] Although the total fertility rate has dropped since the 1970s (to 1.43 in 2013[33]), birth statistics for married women have remained fairly constant (at around 2.1) and most married couples have two or more children. Economic factors, such as the cost of raising a child, work-family conflicts, and insufficient housing, are the most common reasons for young mothers (under 34) to have fewer children than desired. …

Between 1990 and 2010, the percentage of 50-year-old people who had never married roughly quadrupled for men to 20.1% and doubled for women to 10.6%.[41][42] The Welfare Ministry predicts these numbers to rise to 29% of men and 19.2% of women by 2035.[43] The government’s population institute estimated in 2014 that women in their early 20s had a one-in-four chance of never marrying, and a two-in-five chance of remaining childless.[44]

Recent media coverage has sensationalized surveys from the Japan Family Planning Association and the Cabinet Office that show a declining interest in dating and sexual relationships among young people, especially among men.[44][45][46] However, changes in sexuality and fertility are more likely an outcome of the decline in family formation than its cause.[47][48] Since the usual purpose of dating in Japan is marriage, the reluctance to marry often translates to a reluctance to engage in more casual relationships.[30]

In other words, marriage is functionally about providing a supportive way of raising children. In a society where birth control does not exist, children born out of wedlock tend not to survive, and people can easily get jobs to support their families, people tended to get married and have children. In a society where people do not want children, cannot afford them, are purposefully delaying childbearing as long as possible, or have found ways to provide for them without getting married, people simply see no need for marriage.

“Marriage” ceases to mean what it once did, reserved for old-fashioned romantics and the few lucky enough to afford it.

Mass acceptance of gay marriage did change how people think of marriage, but it’s downstream from what the massive, societal-wide decrease in child-bearing and increase in illegitimacy have done to our ideas about marriage.

Evergreen State and why Whites Can’t be Allies

Evergreen State is the sort of small-potatoes college that I don’t normally focus on in my regular Cathedral Round-Ups. It accepts 98% of applicants— 1,707 out of 1,744 in a recent year–with an average SAT score of 1084. According to Pumpkin Person’s conversion table, this works out to an average student IQ of about 112, too low to benefit from college instruction.

You have probably already heard about the recent protests at Evergreen State, in which students have gone completely insane in response to a professor objecting to segregation. Here is a decent article, though by the time this posts there will probably be a variety of new developments.

The students themselves are morally repugnant, but it is unsurprising that sometimes people say and do stupid things. Like terrorist “incidents,” leftist students turning on their professors and trying to destroy their lives is now routine, surprising to no one but the professors themselves, who until the attack descended saw themselves as good leftists.

The left’s power to destroy their own depends on their cultish claim to a monopoly on morality. To be liberal is to be a “good person,” an identity people cling to even as they are attacked and their lives destroyed by “their own side.” The entire construct is built on the desire to not be racist, America’s “Original Sin,” and thus attacks hinge on claims that the professor actually is racist.

All of these attacks would stop, of course, if universities simply declared that they don’t care if professors are racist or not. After all, students regularly protest over matters like cafeteria meal plans or housing, but universities ignore these protests and they die quickly. Universities don’t care if you like their food, but they are deeply invested in leftist ideology and its promotion.

These protests aren’t motivated by anything a normal person would call “racism”–leftist professors are pretty good at avoiding anything that looks like conventional racism–but bad allyship.

An Ally, in SJW-speak, is a “privileged” person who has dedicated themselves to helping the “unprivileged.” For example, a straight person might be an LGBT ally or a white person might be a black ally.

In politics, allies work together for their mutual benefit, typically against a common enemy. An alliance between the US and Britain or Germany and Japan is supposed to help both countries. An alliance between whites and blacks would therefore be to the mutual benefit of both parties. Whites would defend blacks from harm, and blacks would defend whites from harm. Neither group would attack each other.

But “white allies” are not working for the benefit of white people. They’re working against their own self-interest. This is where the whole matter breaks down, because privilege theory teaches that whites, as a whole, have benefited from the oppression of black (and brown) people. The promotion of white interests is therefore in direct opposition to the promotion of black interests.

The “rules for allies” are pretty simple:

  1. Shut up and listen to the black people
  2. Do what the black people tell you to do
  3. Don’t protest that you know more about racism or fighting racism than they do
  4. Leave black people alone and don’t take over their events and spaces

This is all perfectly sensible if you are a black person trying to promote black interests, but not particularly in the interests of anyone who isn’t black.

Professor Weinstein objected to a “Day of Absence” in which SJWs wanted all white people to stay off campus for the day, leaving the space solely for POC enjoyment. (As though universities were some kind of social hall and not money-making businesses.) Weinstein saw this as forced segregation aimed at himself at a place where he is, after all, not merely socializing but trying to earn a living. Of course the “Day of Absence” is being portrayed as “entirely voluntary,” but somehow refusal to take part is being met with screaming protests, violence, and general campus shutdown.

Weinstein’s version of fighting racism involves treating all people equally, not harming people like himself. The protesters’ version requires whites to give up their own self-interest in order to benefit others–indeed, anti-racists call for the abolition of “whiteness” entirely. But of course this is not an alliance, and is why “allies” are never treated as such, but with barely concealed hatred and disdain. Weinstein’s desire to not be segregated solely because of his race is so shocking to these people that they have actually responded by violently hunting him down and driving him off campus.


Edited to avoid confusion–did not mean to imply that 112 IQ is stupid, though many Evergreen students clearly are.

Anthropology Friday: Travels in Siberia: Samoyeds (Nenets) and Ostyak Religion

Welcome back to Erman’s Travels in Siberia (Volume 2.) Let’s jump right in:

“As soon as the bays along the shore and the mouths of the rivers are frozen over, the Ostyak and Samoyed inhabitants of the West quit their tents on the sea-side, and withdraw with their reindeer to the mossy tundras of the interior. On the island of Vaigatz indeed, which is known to the Samoyedes only by the name of Khäyodeyä, and is celebrated as their chief place of sacrifice, many owners of reindeer remain the whole year round; other natives, and Russians also, go over to it in summer both to fish and hunt.”

EvX: According to Wikipedia:

The name of the island translates from the Nenets as “alluvial shore”. Until the 19th century, the island was an important shrine of the Nenets people. There were polycephalic wooden idols painted with blood of holy animals, primarily reindeer. Some of their sacrificial piles, consisting of drift-wood, deer’s horns and the skulls of bears and deer, have been observed by travellers. In spite of their conversion to Christianity, the Nenets still regard these piles with superstition.

The website Arctic Russia Travel has some more information on Vaygach Island, and would like to sell you a tour.


“The Samoyedes, on the other hand, are praised by all their neighbours around for the great Variety of produce which they bring back from their hunting excursions. They take the fur animals, not only by the ordinary artifices of traps and weapons adapted to every circumstance, but also by putting themselves as much as possible on an equality with the animals pursued, going on all fours and imitating the brutes in voice and clothing* They contribute by far the largest portion of the skins of the Polar bear brought to the fair of Obdorsk; and in consequence of their more intimate acquaintance with these animals, they do not regard them with the same dread as Europeans.”

*googles Samoyeds* Well this is going to be fun

EvX: The modern Samoyed people are more commonly known as Nenets, while “Samoyed” is reserved for the fluffy dogs. They speak a language related to Estonian, Sami (Lapp) and Hungarian. Erman opines that the current fad for seeking the origins of the Hungarians in Tibet is obviously flawed, as they obviously share a common linguistic origin with these wanderers of the north.

Of course two groups (say, African Americans and Maori of New Zealand,) may speak the same language with out being closely related at all, but the linguistic evidence here is not entirely without weight, whereas there’s no particular reason to seek Hungarian origins in Tibet besides the nation having been faddishly popular. But see this post if you want a more complete run-down of the Finno-Ugric language group.


“About eight o’clock in the evening, the dogs, of which about four hundred are kept here by sixty inhabitants, commenced a loud and mingled howling. It is hunger which daily calls forth, at the same hour, these passionate outbreaks, and then the dogs are sure to chime in together, as soon as one has begun the howl; otherwise they are quite silent, and never bark nor cry, unless at starting on their course when yoked in the sledge, or on coming across a reindeer sledge in their journey. Even during the severest cold, the dogs require no protection from the weather.
They sleep outside round the houses to which they respectively belong, in holes which they have thawed in the snow by their own warmth. The Ostyaks look upon it as a sign of bad weather when the dogs lie very quiet in their icy grottoes; and, indeed, the truth of this prognostication seemed to be confirmed today. Here, as everywhere else along the Obi, they are fed with nothing but fish, which, for this purpose as well as for human food, is first dried in the sun, and then being pounded, bones and all, it is stored up under the name of porsa.”

On the economic logic of keeping different domestic animals:

“It is easy to understand why the dogs kept in Obdorsk should be much more numerous than those in Yeresov ; for in the latter place it is still possible, and usual, to keep horses, but in Obdorsk reindeer take the place of horses, and their increase is incompatible with a settled town life; for although reindeer are to be found at some fixed habitations higher up the river than Obdorsk, where they find suitable and sufficient pasture in the neighbourhood of the yurts, yet in these instances the herds are small, as their owners are few in number. Moreover, every yurt has its dogs, as well as its reindeer, and this is the case, without exception, wherever fishing forms a regular occupation of the people. A fishery, indeed, is an indispensable condition for the keepings of dogs; and hence it is, that the Samoyedes, whose chief business
is the chase, and who obtain their store of fish only by bartering with their neighbours, keep only reindeer. As to the dogs here, it is estimated that they can draw five poods (200 pounds) each, in the loaded nart; but the Ostyak mode of yoking them hardly admits of the employment of more than two at a time, and in this respect it differs essentially from the Tungusian …

“Madness [rabies] among the dogs would be, in this country, a most formidable scourge, and would infallibly cause the destruction of whole races of men; but every one here assured us that the disease is wholly unknown to them. Steiler has stated the same thing respecting the dogs of Kamchatka; so that hydrophobia would seem to be one of the European results of living in towns.”

Nenets Child

Music, art, and religion:

Music, poetry, and a very well-developed kind of pantomimic art, are here inseparably united, but as to the constant
connection of all three with the popular religion, it can be affirmed only so far as every feeling partakes more or less of the religious character. …

In general, the traditional- preservation of a poem seems to be rare among the Ostyaks, and their songs are for the most part improvisations, which they produce at the spur of the occasion, and always accompany with pantomimic action. It sometimes happens, that the same incident continues to be the favourite theme for years together, being treated, however, in various ways according to the individual taste of the singer. Thus, a bear having once dug up from the grave and devoured the body of a child, the Ostyaks, it is said, used for many years to describe in their songs this shocking occurrence, imitating with the greatest fidelity the growling of the bear, with its gestures and looks towards its pursuers, who were endeavouring to drive it from the corpse.

“The wolf and the bear, being looked upon as powerful and highly gifted beings, figure quite as much as men in the Ostyak songs and pantomimic shows, and, like the latter, are sometimes the subject of tragic representation, but much more frequently of droll caricature. And with respect to the rank which these two beasts of prey bold in the estimation of the Ostyaks, it may be observed, that the homage rendered to them is not merely poetic, but assumes at times a decidedly religious character. When one of them has been killed, its skin is stuffed with hay, and the people gather round their fallen enemy to celebrate the triumph with songs of mockery and insult. They spit upon it and kick it, and that ceremony performed, they set it upright on its hind legs in a corner of the yurt, and then, for a considerable time, they bestow on it all the veneration due to a guardian god. …

“The outward forms of religion, which are thus handed down among the Ostyaks from father to son, appear to be in themselves worthy of attention; for it is only by the attentive examination of them that we can hope to arrive at a probable explanation of the doctrines on which they were originally founded ; but, independent of this consideration, I feel myself bound to produce all that I know upon this subject, in consequence of my having discovered, the following year, on the north-west coast of America, and having thoroughly learned, by repeated observation, a system of religious observances identical with this in every particular. In reference, therefore, to the most important of the Ostyak solemnities, for the performance of which they purchase arms, as already stated (p. 33,) I here give the literal translation of a statement made to me in writing by a Russian who witnessed them, and can most conscientiously assert that there is not in this statement the slightest trace of supplementary addition, or of any thing more than the representation of the fact; for this is attested by the complete agreement between the usages prevailing at Obdorsk and those which I subsequently witnessed … among the Kolyuses at Sitka:

The Ostyak Shamans, like the taduibui, or priests of the Samoyedes, bedeck their fur clothing with metal figures of birds, fish, and wild beasts, with the teeth and hones of sea-animals, and with whatever, in short, seems calculated to give them a terrific appearance. Their ceremonies of divination are performed before a fire, round which they go, crying as loudly as possible, and writhing as if possessed. They beat at the same time a kind of drum, and rattle their metal ornaments, while the bystanders also add their lusty shouts, and contribute to the clatter, by beating pots, or other such utensils with their weapons. After the din has lasted some time, the Shaman falls to the ground, whereupon the bystanders throw a cord round his neck, and cover him with skins, by which they would have it understood that he is in communion with the spirits. Two men then take the ends of the cord, and pull it with all their might, while the Shaman, under the skins, slips his hands to his neck to prevent his being strangled. When at last he has had enough of the struggle, he makes a sign that the spirits have left him, and communicates forthwith to the company the required predictions.

In 1805, it happened that a Shaman was in fact strangled in this way, and the affair was brought before the provincial tribunals. He was obviously too slow in placing his hands between his neck and the noose.

On the 27th December 1821, (old style,) the Ostyaks kept a solemn festival in the yurts of Pashirtzof, five versts from Obdorsk, in honour of their god Yelan, and I obtained permission to be present at the ceremonies… The ceremonies began about eight o’clock in the evenings and lasted till two in the morning. At first, children ran round to each yurt, to call the Ostyaks to the divine rites. In so doing, they screamed in all manner of wild notes, and seemed as if quite beside themselves: this went on while the people were assembling in the yurt selected for the proceedings. On entering this, each of the Ostyaks turned round three times before the idols, and then took his place on the right side of the room, in the recesses, or on the floor. They talked to one another, or otherwise employed themselves as they pleased.

The recesses on the left side were concealed by a curtain, behind which went certain persons, who on entering the yurt, turned round, like the rest, three times in front of the idols. At length, when all were assembled, the Shaman began rattling with the sabres and iron-headed lances, which had been previously heaped together before the images. He then gave each person present, (excepting the women, who were also behind a curtain,) a sword or a lance, while he took himself a sword in each hand, and placed himself with his back to the idols. The Ostyaks stood in rows lengthwise in the yurt, or packed in the recesses. They then all turned round three times, holding their swords stretched out before them. The Shaman struck his two swords together, and so they all began to scream out Heigh! in different tones, as led by him, at the same time bending their bodies from side to side. This cry was sometimes repeated at wide intervals, some-
times in rapid succession; and with every repetition of the height came the bowing movements, to the right and left; the swords and lances, in the mean time, were sometimes sunk to the ground, sometimes stretched upwards. This … lasted for an hour, by which time the men became excited to such a degree, that I could not look without terror even in those faces which had at first appeared to me to be engaging.

“After they had screamed their fill, they became silent all at once, and ceased too from their oscillations; then turning round before the images, as at the commencement, they gave back the swords and lances to the Shaman, who restored them to their original position. The Ostyaks having settled themselves, some in the recesses, others on the floor, the curtain rose which had concealed the women, and now both sexes joined in dancing to the music of the dombra. The dance … it was often very indecent also, and continued a long time. Next came forward some buffoons and posture makers, in various droll attire, and repeated the chief movements of the dance. At length the Shaman distributed again the swords and lances; the Ostyaks again reeled from side to side and cried Heigh, then turning round three times at the conclusion, and striking three times on the ground with the swords and lances, they gave the arms back to the Shaman, and went off to their homes.

“I shall refrain from any further observation on these Ostyak usages till I come to relate the surprising rediscovery of them in America, where many details of the rites, as I witnessed them myself, — the remarkable dress, for instance, of the Shamans, — appeared in a more characteristically defined and significant light.”

EvX: I assume this further exploration is in Volume 3, though I am having trouble tracking it down (perhaps it has a different title than the others?)

“It may be remarked, however, that an inquiry into the origin of the armed dance, which is usual in some parts of Hungary, seems very desirable … By means of it, and through the intermediation of the Ostyaks, we might be able to arrive at a remarkable and characteristic point of contact between the Hungarians and the American Kolyuzes, and be led even to reflect on the relationship pointed out by Beregszaszi, between the language of the Hungarians and that of the Algonquins.”

Map of Athabaskan Language Distribution

EvX: Personal anecdote: A Hungarian-American acquaintance told me the kids at school used to call him a Navajo.

But who are the Kolyuzes? A Google search returns only two hits, both of them this book. However, after a bit more research, I think the Koyukon of Alaska are probably the same people. The Koyukon speak an Athabaskan language.

To sum: The Ostyaks are now the Ket and the Khanty; the Samoyeds are the Nenets. Khanty and Nenets speak a language related to Finnish, Sami, and Hungarian. The Ket effectively speak a language isolate that is speculated to be related to the Athabaskan (aka Dene) language family. Erman describes religious similarities between Ostyaks and the Kolyuzes, who appear to be the Koyukon, an Athabaskan-langauge speaking people.

(This is why I complain about ethnonymic creep.)

Obviously people see patterns and relationships where they want to, and not necessarily where they actually are, but we have a pretty good idea that Native Americans actually did cross into the Americas from northern Russia, so a connection of some sort is totally reasonable. I would not expect much of a genetic connection (Hungarians are more closely related to their neighbors than their co-linguists, due to the conquering by the Magyars not having resulted in much population replacement, just language adoption. The same may be true for the other groups in question (eg, the the Ket and Khanty, for example, are probably more closely related genetically than linguistically; the Navajo likely absorbed other peoples during their migration from Canada to New Mexico.) But a cultural connection seems entirely possible.

The popular view of the scientific consensus on the peopling of the Americas, which perhaps does not reflect the actual current state of the field, is that sometime around 12-40,000 years ago, a single pulse of people crossed a temporary landbridge across the Bering Strait, moved into the Americas, sat down and never moved again. Today we know that the picture is more complicated than this–the Inuit (Eskimo) at least arrived far more recently, and definitely without the aid of a land-bridge. The Aleuts (denizens of the Aleutian Islands) also managed to get here without a land-bridge. I suspect that whenever we get a full picture of the history, we’ll find not just several major pulses of people, perhaps via multiple different routes, but also a low level of continuous trade and contact with north Asian peoples over centuries.

Nenets people in summer

Anyway, back to Erman:

“About 5 o’clock in the afternoon, when there was a very faint twilight, we saw, on the western sky, (N. 56^ W.,) a very bright ball of fire fall downwards, with a greenish light. …

I had already had occasion to remark, at different yurts, the remarkable longing which reindeer have for man’s urine, but I had never seen it exhibited so distinctly and decidedly as to-day; for just to gratify this desire, some of these shy animals had spontaneously come close to the tent, and, as soon as any one went out to make water, they ran up in full trot to catch the stream in the air, with their under lip protruded; and if the first were driven hack, then others hastened forwards and kept licking with avidity the wetted snow. It is manifest, therefore, that it is not the warmth of the fluid, but its saltiness which awakens this desire, as we sometimes observe it in our he-goats; but in so extraordinary a degree, that the taming of the reindeer, or the power of habituating them to their masters, seems to depend essentially or perhaps wholly upon it. In no other case do they lay aside their natural shyness or their apparent aversion to man; for they will not eat from the hand, however good the fodder, and if fresh moss be plucked and thrown to them on the snow, they only smell it and turn away. …

“It is remarkable that the very composed and grave manner of the inhabitants of this part of the world [Samoyeds] never deserts them, either in familiar intercourse, or in the midst of their enjoyments; for, although we admit that, in general, men who are not far removed from a state of nature laugh less than Europeans, yet, even in this respect there is a wide difference between the seriousness of the people here and the lively gaiety of the Tunguzes, or the ever-cheerful and very refined irony of the Kamchadales. …

“These tent-Samoyedes employ reindeer alone for draught, and a number of little dogs which I saw with them here were not intended for harness, but only for the women, who kill them for the sake of the skin. They were all still young, and though from this circumstance it was impossible to form a judgment as to the regular, full-grown size of the variety, yet it was obvious that they belonged to a breed totally different from that of the Ostyak dogs. They had all long hair, of a fox-red colour, which I had never seen among the dogs of the Obi. They differed from the latter in their behaviour also, for they flew at strangers and kept yelping at them in shrill tones. It can hardly be doubted that this breed is derived from foxes,’ and not, like that of the Ostyaks, from wolves. …

“On my arrival, too, I was asked for my stock of tea, and other articles of food, which were laid by in the general depository till wanted for use.

“The reindeer calf which we had got on the way was killed and cut up in front of the tent, a few minutes after our arrival.
The men now brought the bleeding and reeking flesh into the tent, and began devouring it immediately, quite raw, with the heartiest appetite. The old man was satisfied with sucking the brain from the head, while each of our younger comrades gnawed away a limb of the animal, even to the bone. They laughed at the amazement which my good-humoured Estonian attendant expressed at their blood-stained faces; and when he gave them to understand, through the interpreter, that they were no better than wolves, they seemed quite unprepared for such a reproof; and replied, gravely, that they were at the same time no worse than the wolves, since they shared honestly with them, and left the bones and some scraps of fish merely for their sakes. …

“The Samoyedes whom we had met with in the course of our journey, had all come from the coasts of the Polar Sea; and among the articles in their possession were to be seen many of the productions of that region. The traces of their reindeer, and many other of their leathern moveables, were made of dolphin skin or furred seal-skin; and the mammoth-teeth, with which when carved they ornament their sledges and drinking vessels, are looked upon by all the indigenous tribes here as products of the sea coast, for they are more frequently thrown up by the waves wherever the sea breaks on slopes of alluvial land, and are consequently sought for by the Samoyedes chiefly in those situations.”

EvX: That’s all for today. See you next Friday!

Reminder: They want you dead

There’s nothing compassionate about the left.

Somewhere out there is a little boy who saw this on TV and thought his father had actually been beheaded.

Did Sasha and Malia ever turn on the TV and see their father decapitated? Did Chelsea? Bush II was roundly hated by the left, but even his daughters never witnessed such a horrifying display.

And this message hasn’t gone out to just Trump and his son, but to everyone who voted for Trump–all of his fans, the people who cheered at his rallies or bought his hats–that the Left hates them and wants them to die.

No “side” is perfect. In a nation of 320 million people, you will find bad people on both sides. But the bulk of the political violence in the past year, the running down of people in the street, beating them with crowbars or smashing their cars, has been committed by leftists against Trump supporters.

Meanwhile they scream about “authoritarians” and how Trump is, somehow, going to cause the deaths of thousands of POCs.

And what has Trump actually done so far? Saved a few jobs; deported some people who were living here illegally; withdrawn from a treaty that, let’s face it, most of us knew nothing about two months ago? The wall has not gone up (technically, there already IS a wall on much of the border, where there isn’t a river.) He hasn’t even tried to stop immigration from all Muslim countries (only the 6 countries Obama previously banned immigration from.) He took sides in Syria against the Russians, bombed Assad, and sold millions of dollars in weapons to the Saudis.

I can see why the right might be kind of pissed about all of this, but what does the left have to kvetch about?

The outrage has never been about what Trump actually does or actually says.

It never is.

It’s about the idea of “America First.” The idea of “Make America Great Again.”

Trump’s America might be multicultural. It might embrace gays and straights, blacks and whites, Atheists and Muslims. It might be the best thing for Americans of all stripes.

But to the left, “America” is a white nation. America’s greatness was white greatness, and whiteness must be destroyed. This is the only way to wash away our original sin, racism.

I shall leave you with a quote from Harvard Magazine: Abolish the White Race:

John and I decided that it was time to launch a journal to document that civil war. The result was Race Traitor, whose first issue appeared in the fall of 1992 with the slogan “Treason to whiteness is loyalty to humanity” on its cover. …

The goal of abolishing the white race is on its face so desirable that some may find it hard to believe that it could incur any opposition other than from committed white supremacists. Of course we expected bewilderment from people who still think of race as biology. …

Our standard response is to draw an analogy with anti-royalism: to oppose monarchy does not mean killing the king; it means getting rid of crowns, thrones, royal titles, etc. …

Alexei Nikolaevich, Tsarevich of Russia, 1913

Every group within white America has at one time or another advanced its particular and narrowly defined interests at the expense of black people as a race. That applies to labor unionists, ethnic groups, college students, schoolteachers, taxpayers, and white women. Race Traitor will not abandon its focus on whiteness, no matter how vehement the pleas and how virtuously oppressed those doing the pleading. The editors meant it when they replied to a reader, “Make no mistake about it: we intend to keep bashing the dead white males, and the live ones, and the females too, until the social construct known as ‘the white race’ is destroyed—not ‘deconstructed’ but destroyed.”

Of course, what starts as revolution does, in fact, end with dead monarchs, as Louis XVI and poor little Alexei know all too well. But perhaps Noel Ignatiev is ignorant of Russian and French history–that would require knowing something about the history of white-on-white political violence, and for the people who benefit from that violence, it mysteriously doesn’t exist.

Anthropology Preview: Maimachen and Brick-Tea Currency

[Note: This was originally written for last Wed., but got bumped back to make room for the post on ice packs and epilepsy.]

Last Friday we began a tour of Adolf Erman’s Travels in Siberia (Vol. 2). This entertaining work was written in 1828-9 (published in 1848,) and today’s preview features a town on the Russian/Manchu border, known as Troitsko Savask on the Russian side and Maimachen (literally, Buy-Sell-Town) on the Manchu, located in present-day Mongolia. The town itself is divided in half, with each side’s national required to back over the border at sundown.

As usual, I’ll be using “” instead of blockquotes for readability:

“The Russian escort consisted of no more than fifty Kosaks, without any artillery, only armed with firelocks, which they justly considered sufficient to overawe the Chinese troops in case of need, as the favourite and almost exclusive arms of the latter are only crossbows and darts. Some matchlocks were seen among them; but their powder is very far inferior to the Russian. …

“Three camels met us just as we passed the gate, which were much longer haired than the Chinese camels that we saw afterwards. They belonged to the Buraets of Selenginsk, who were now thronging the streets, on their way to a religious festival at Maimachen. Chinese traders, too, met us at every step. They wore long gowns of black silk, fitting close to the body ; their hats were of black felt, nearly in the shape of a crown, the part for the head forming a hemisphere, and having the brim turned up all round; a tassel of red silk falls down on each side from the top where there is a copper stud in the centre, on which a ball of some coloured stone, or other material, is fixed; this being the mode in whieh the several ranks are distinguished in China. …

Chinese merchants’ house in Miamachin (Buy-Sell-Town,) 1885

“They were all hurrying over the boundary line, for every Chinese is obliged to be in Maimachen before sunset. We followed the crowd that was pressing forward towards a narrow door in the front of a long wooden building. This admitted us into the inner quadrangle of a Russian warehouse… A corresponding door, at the opposite side of this court, opens just upon a wooden barricade, which constitutes the barrier of China. In this there is a wide portal, ornamented with pillars, and displaying the Russian eagle above it, along with the cipher of the reigning Emperor, Nicholas the First, by whom it was erected.

“The change upon passing through this gate seemed like a dream, or the effect of magic; a contrast so startling could hardly be experienced at any other spot upon the earth. The unvaried sober hues of the Russian side were succeeded all at once by an exhibition of gaudy finery, more fantastic and extravagant than was ever seen at any Christmas wake or parish village festival in Germany. The road-way of the streets consists of a bed of well-beaten clay, which is always neatly swept; while the walls of the same material, on either side, are relieved by windows of Chinese paper. These walls do not at first sight present the appearance of fronts of houses, as the roofs are flat and not seen from the street. Indeed, they are nearly altogether concealed by the gay-coloured paper lanterns and flags with inscriptions on them, which are hung out on both sides of the way. Cords, with similar scrolls and lanterns, are likewise stretched from roof to roof across the street. These dazzling decorations stand out in glaring contrast with the dull yellow of the ground and walls.

Chinese temple in Miamachin, 1885

“In the open crossings of the streets, which intersect each other at right angles, stood enormous chafing-dishes of cast-iron, like basins, upon a slender pedestal of four feet in height. The benches by which they were surrounded were occupied by tea-drinkers, who sat smoking from the little pipes which they carry at their girdles, while their kettles were boiling at the common fire. It is only the porters and camel drivers, and the petty dealers, that is, Mongols of the lowest class, who thus seek refreshment and chit-chat in the streets. Some of the poorer Russian Buraets occasionally resort there too; and both nations avail themselves of the niches or little chapels which are seen at the corners of the adjacent houses. These are dedicated to Buddha, and when the doors were open we could readily distinguish the images of the saints within. Metal dishes, like those observed by us in the tents at Selenginsk, were placed before these divinities, and filled with consecrated water; and between them were pastilles of vegetable extracts, and in the shape of slender yellow rods, which emitted no flame, but a bluish aromatic vapour; we saw reddish tapers, also, of tallow, which were occasionally lighted by some passer-by…

“Sunset was now announced from the tower by gongs, and by the faint report of gun-shots from some of the houses, so that we had no alternative but to leave the town. It is only during especial festivals that any exception is permitted to this regulation. The merchants and Mongols, of whom we made inquiries in the streets, could give us no farther information than was contained in the word pashol — go; pointing, with their characteristic gentleness, to the northern gate, which led us out of China. …

“An immediate and very important consequence of this treaty [with China] was, the permission to send from Russia to Pekin what is called a spiritual mission, and to change it regularly every ten years. In order to explain officially this important stipulation, the Russian government could allege nothing farther than a desire that the posterity of the prisoners taken in Albäsin should have the means of continuing in -the Christian faith, with the instruction of priests of the Greek church. At present, the posterity in question are hardly to be found, and still the Chinese government keeps its engagement faithfully, to the great benefit of European ethnographers and politicians, who owe to these missions the most authentic and extensive information.”

Brick-Tea Currency:

“I went early this morning to Eiakhta, and thence to Maimachen, to make some purchases there in the Chinese phusi or shops, in the view of becoming better acquainted with their contents and management. From M. Basin in Liakhta I learned, that, instead of current coin, brick-tea alone is used here for money. This article, to which I have frequently had occasion to allude, is a mixture of the spoiled leaves and stalks of the tea-plant, with the leaves of some wild plants and bullock’s blood, dried in the oven. In Irkutsk, where an imitation of it has been attempted, elm leaves, sloe leaves, and some others have been substituted with tolerable success for those of the wild plants of China.

Porters laden with “brick tea” in a 1908 photo by Ernest Henry “Chinese” Wilson, an explorer botanist who traveled extensively to the Far East between 1899 and 1918 to collect seed specimens, record findings in journals and create photographic records (some sixty Asian plant species bear his name)

“In the southern provinces of China there are a number of manufactories in which this article is prepared. It is divided
into pieces weighing from three to three and a half pounds each; and having always the same prismatical form, exactly like that of our bricks, (in Russian, kirpich.) Hence, they may be called in Germany brick-tea, with more propriety than tile-tea, as they are usually styled. The Manchoos themselves never make use of this production, but to the Mongolian nomades in China, to the Buraets and Ealn^uks collectively, to the Russian peasants south of the Baikal, and to most of the Siberian Tatars, it is become as indispensable as bread in Europe. About 300,000 lbs., that is, 4,000 bales or half horse-loads… of it are brought annually to Kiakhta. This is sufficient for the supply of 10,000 people, if it be assumed that they drink brick-tea twice a day the whole year round, as they do now during the winter. Every brick or kirpich contains sixty or seventy portions, because the infusion made with it is mixed also with rye-meal, mutton fat, and with kujir or busum, that is, salt from the lakes in the steppes. The rich people among the Russian Buraets and the Kalkhas Mongols lay by stores of this article, which serve them for money, although the weighed silver bars which are used in China reach the bazaar in Urga, also, in the course of trade. In dry situations the brick-tea will remain a long time undeteriorated; and, consequently, an accumulation of it in the steppe is often thought a better and safer treasure than great herds and flocks. In Maimachen and Kiakhta it is an article of no less importance. The Russians purchase an immense quantity of it from the Chinese; but, besides, the kirpich or brick of tea is the money unit and standard of value, in which the price of every other kind of exchangeable property is expressed.”

EvX: According to Wikipedia:

Due to the high value of tea in many parts of Asia, tea bricks were used as a form of currency throughout China, Tibet, Mongolia, and Central Asia. This is quite similar to the use of salt bricks as currency in parts of Africa. Tea bricks were in fact the preferred form of currency over metallic coins for the nomads of Mongolia and Siberia. The tea could not only be used as money and eaten as food in times of hunger but also brewed as allegedly beneficial medicine for treating coughs and colds. Until World War II, tea bricks were still used as a form of edible currency in Siberia.[1]

Tea bricks for Tibet were mainly produced in the area of Ya’an (formerly Yachou-fu) in Sichuan province. The bricks were produced in five different qualities and valued accordingly. The kind of brick which was most commonly used as currency in the late 19th and early 20th century was that of the third quality which the Tibetans called “brgyad pa” (“eighth”), because at one time it was worth eight Tibetan tangkas (standard silver coin of Tibet which weighs about 5.4 grams) in Lhasa. Bricks of this standard were also exported by Tibet to Bhutan and Ladakh.[11] …

All tea plant tissues accumulate fluorine to some extent. Tea bricks that are made from old tea leaves and stems can accumulate large amounts of this element, which can make them unsafe for consumption in large quantities or over prolonged periods. Use of such teas has led to fluorosis, a form of fluoride poisoning that affects the bones and teeth, in areas of high brick tea consumption such as Tibet.[12]

Tea Brick presented to Tzar Nicholas II, 1891

Back to Erman:

“The merchants of Kiakhta commence their dealings, therefore, by asking those of Maimachen how many bricks the commodities which they wish to purchase are valued at; …They then put upon the squirrel skins, which they bring to market in great quantities, a fixed price in tea bricks and their fractions; and their further traffic is carried on by written bills, always expressed in the same vegetable money. Russian officers, when they wish to make small purchases in the shops of the Chinese, buy of their fellow-countrymen in Kiakhta, for Russian money, the requisite capital in bricks. In this transaction, the exchange of the rooble into the tea-brick is managed by taking the value of each as compared with the squirrels skin …

“On my return to Kiakhta I paid a visit to M. Kotelnikov. On this, as on several other occasions, I perceived, the instant I entered the house, by a peculiar smell, that Chinese were in it. Persons who have been shifted from one part of the earth to another, suddenly enough … without any gradual transition, have spoken of the smell of a country, or a national odour; and I perfectly understand what they mean, since I have myself met with several examples of it, as, in the first place, on my arrival in Russia, and again here, on the frontier of China, where even a blind man would be aware that he bad left the precincts of Siberia and Russia. To the odour of
Maimachen, undoubtedly, the pastilles in the Mongolian chapel and the fumes of the Chinese powder contributed not a little; but in a much more essential manner the Chinese themselves, every one of whom diffuses around him an atmosphere which brings to mind the strong smell of the leek. …

“In the post-house of Monakhova we found four lamas or priests of the Buraets, who were come to bring us greetings,
and an invitation from their chief, the Khamba lama. … The lamas wore pointed hats of bright yellow stuff, and wide robes of scarlet cloth. To this showy and elegant clothing, they united fine figures, and a carriage so vigorous and active, that, in Europe, they would have been taken for warriors rather than for priests. The Russians here said, that there was hardly a Buraet family of which there was not one member at least in the priesthood.”

EvX: The account which follows of his visit to a Mongolian Buddhist temple is fascinating but too long to recount here. You will just have to read the book if you want the rest of it.


Travels in Siberia, by Adolf Erman: Ostyaks (Khanty and Ket)

Georg Adolf Erman

Today we’re starting Adolf Erman’s Travels in Siberia, Volume 2, originally published as Reise um die Erde durch Nord-Asien und die beiden Oceane in den Jahren in 1848. The exact reasons and funding sources for Erman’s trip are doubtless covered in Volume 1 (I believe he was hired by the Norwegian government to take magnetic and other scientific observations across Siberia and possibly all the way around the Polar Circle,) but along the way he stayed with and wrote about the customs of the nomads of the far north, Ostyaks, Samoyeds, Yakuts, Tunguses, etc.; Russian and Cossak settlers; the Buryat, Manchu and Chinese denizens of Mongolia; and the odd exiled soldier from Napoleon’s army met along the way.

Along the way he recounts in copious detail the natural wonders of the land, the weather, (cold,) and observations on subjects like mammoth bones, Greek myths, the incidence of goiters, the proper way to ride a reindeer, the practice of Tibetan Buddhism in Mongolia, and the use of tea bricks as currency.

There’s no particular plot to Erman’s account, and I did find it a bit dull toward the middle, but the parts I disliked were easily skimmed in favor of the ones I enjoyed, and from those it has proven quite difficult to decide which I should excerpt and share. Since one of my commentators has requested an Anthropology Friday focusing on the Yakuts, I will do my best to cover them in some depth, but we will be leaving out almost entirely his trip to Mongolia simply because there isn’t time to cover everything. It was really quite interesting, though, so I recommend you read it anyway.

Note: I am working off a scan of a PDF, so occasionally words are rendered incorrectly; I have done my best to correct these errors, but if they occur in a proper name I might not notice. Likewise, many of the names of people and places may have changed since Erman’s time; for example, the Tunguzes are now known as the Tunguses. Temperatures in Erman’s account are given in degrees R, which I believe is the Reaumur Scale, which was still used in Russia until the early 20th century, but I’ll be converting his measurements into degrees F/C.  As usual, I will be using “” instead of block quotes for readability.

“December 3–The temperature of the air to-day, with a west wind and clear sky, was -26 degrees C/-15 degrees F. …

“From Ustsosvinsk, and still further down towards Obdorsk, we travelled constantly on the left half of the stream, or what is called the little Obi; for it is only on the western bank, which is invariably covered with wood, that the possessors of reindeer remain in winter. In summer a few of them go with the herds of deer further up the country, to the mossy mountain tracts, while the rest of the population betake themselves, for the sake of fishing, to the fixed yurts on the right bank of the great Obi. In these places dwell also the crews of Russian merchants from Tobolsk, partly with the view of earning money as boatmen, and partly for the purpose of fishing in places where, as they pretend, they have bought the right from the Ostyaks.”

EvX: I think the Obi is now the Ob river; Obdorsk is called Salekhard; the Ostyaks are divided into the Khanty and Ket peoples; and I can’t figure out where Ustsosvinsk was. At least Tobolsk is still Tobolsk. (This is why I complain about ethnonymic creep.) So let’s just say he’s in Siberia, heading north, and it’s really cold.

Khanty family at River Ob in the village of Tegi

“About midnight we arrived at the winter yurts of Taginsk, which, like those of Sosvinsk, are situate in the middle of the wood. Here we were to get the first reindeer. Some of the men were sitting before the bright, sparkling fire, with the upper part of their bodies bare, that they might warm themselves thoroughly previous to their night’s rest ; the others got up, naked in like manner, from the berths where they had already lain down under reindeer skins. They instantly dressed themselves, and went out to catch the reindeer, of which it was said, that they had gone far off to-day, because, “on account of the thinness of the snow (beyond the surrounding wood,) moss was to be found.’* We staid in the yurts with the women, who hospitably spread fresh and clean reindeer skins for us to lie down. These yurts seemed constructed only for temporary occupation, for the outer walls were not built with logs or stems of trees, but only of strong planks, such as are generally employed for partitions. Yet these habitations were far more agreeable and more ornamented than any fisherman’s abode which I saw above Beresov. It is possible that the novelty of the fresh reindeer skins, which have a very pleasing smell, may have helped to strengthen this impression.”

Kyrgyz yurt

EvX: Throughout Erman’s account, he describes the abodes of the natives of the Russian north and east as yurts (aka gers.) According to Wikipedia:

A traditional yurt (from the Turkic languages) or ger (Mongolian) is a portable, round tent covered with skins or felt and used as a dwelling by nomads in the steppes of Central Asia. The structure comprises an angled assembly or latticework of pieces of wood or bamboo for walls, a door frame, ribs (poles, rafters), and a wheel (crown, compression ring) possibly steam-bent. The roof structure is often self-supporting, but large yurts may have interior posts supporting the crown. The top of the wall of self-supporting yurts is prevented from spreading by means of a tension band which opposes the force of the roof ribs. Modern yurts may be permanently built on a wooden platform; they may use modern materials such as steam-bent wooden framing or metal framing, canvas or tarpaulin, Plexiglas dome, wire rope, or radiant insulation. …

Yurts have been a distinctive feature of life in Central Asia for at least three thousand years. The first written description of a yurt used as a dwelling was recorded by the ancient Greek historian Herodotus. He described yurt-like tents as the dwelling place of the Scythians, a horse riding-nomadic nation who lived in the northern Black Sea and Central Asian region from around 600 BC to AD 300.[3]

Fun fact: Scythians also show up in the Bible, at Genesis 10 and again in Jeremiah 51, though their name has been here modified to Ashkenaz. Once the Scythians disappeared, geographers found themselves at a loss to locate the homeland of this mysterious group and so stuck it in the general vincintity of modern Germany, based on the name’s similarity to “Scandza,” itself probably related to Scandinavia. Since different Jewish groups became known by the name of the country or region they moved to (Yemeni Jews, Ethiopian Jews, Cochin Jews, etc.,) the Jews of Germany became the Ashkenazi Jews.

Anyway, I’d wager that yurts come in different degrees of portability and weather-resistance. Back to our narrative:

Khanty children with their reindeer, by Irina Kazanskaya

“An hour probably elapsed before the cry of the  drivers was heard at a distance through the wood. It was a  hollow-sounding hoo! hoo! proceeding from many voices and  growing louder as it approached. Soon after we could distinguish the peculiar clapping of the feet of the running herd.  Going now in front of the yurt, we saw the timid animals in full gallop, coming together from different quarters. When the drivers’ cry ceased, they stood quiet near the house, still seeking their food under the snow. The men then uncoiled a long cord of leather, and held it from hand to hand, about three feet above the ground, forming a circle round the herd, which they gradually contracted, until all the animals were at last clustered close together. Then a few men went inside the ring, and catching by the antlers the deer destined for the yoke, they tied them to the cord, until a considerable number had been thus selected. A few only had a log fastened to their necks, until the sledge was got ready. This mode of proceeding would have been utterly impossible, if the half-tamed animals did not evince an instinctive tendency to subjection. A well-aimed blow with antlers four feet long would certainly be fatal; but neither when they were first caught, nor afterwards when I examined their mouths, as is done with horses, and lifted up their fore-legs, did they offer the least resistance. Neither did any of them attempt to leap over the cord surrounding them, which would have been easy, but they rather fled from the men towards the middle of the ring. …

“About three o’clock in the morning we were again ready for travelling, and continuing till noon…”


“we went over eighty versts, from the huts of Taginsk to another hamlet occupied also by owners of reindeer, and called Kachegatsk. We went first through thick woods of well-grown trees, and in which the larch predominated, though the common and the Siberian pine (P. cembra) were also to be seen. … We then travelled continually on the ice of the western arm of the Obi, close to the thickly-wooded left bank. At times we halted on the river, to let the deer take breath after a hard run. On these occasions they immediately lay down before the sledge, tossed the snow with their snouts, and took it into their mouths to cool themselves.”

EvX: Here’s a short film on the Khanty people shot in the 1980s, with scenes of reindeer pulling sleds:

“The Ostyak men at the same time betook themselves eagerly to the enjoyment of snuff, which they always carry with them in the breastfold or pocket of the malitza, in a receptacle exactly like the European powder-horn. They shake the precious dust through the narrow opening of the horn, on the nail of the right thumb, and in so doing they conform precisely to the Chinese fashion. That their custom of taking snuff was derived from that quarter, is proved by the Mongolian word shär, which here, as well as among the tribes of Eastern Siberia, signifies tobacco. Smoking is little in vogue among the Ostyaks hitherto seen; yet there were shown to us in Beresov some tobacco-pipes, very prettily carved, of mammoth-bone, which are said to be used by the inhabitants of the coast: the Mongolian name Khdnsa, given to this article, also points out the Chinese origin of the custom.

“A substitute of home production, which the Ostyaks here sometimes mix with their snuff, was shown to us for the first
time in the yurts of Kachegatsk, which we had now reached. This was a brown fungous excrescence, about the size of the hand, which they take from the stem of the birch, and, drying it for a long time near the fire, reduce it to powder.”

EvX: It’s funny just how far some trade goods travel. I don’t know the exact distribution of tobacco production in the 1800s, but I do know it wasn’t grown anywhere near Siberia. Tobacco isn’t even food, like butter, nor does it enhance something people already consume, like tea, and yet here it was, ubiquitous among nomadic reindeer herders of the Russian polar north, perhaps brought from China via Mongolia. Continuing:

“It was curious to observe here, as well as in the dwellings subsequently entered, how cleverly larch-wood was made in many cases to serve the ends of European cloths; for, instead of our napkins, towels, and handkerchiefs, and in cleaning the cooking vessels, the Ostyak women used very thin, long shavings of this wood, which being tied together at one end, formed a soft wisp. The women of the house generally carried a wisp of this kind fastened to their girdles, and when more of them were wanted to clean out the eating trough that we might be treated to some fish, they were made in an instant by the men. …

Modern Khanty family in front of their chum, near lake Numto (source) Does anyone else want a map of the global distribution of tipis?

“We were now but a moderate day’s journey, eighty-four miles, distant from the polar circle, and yet larch, pine, and birch still grew abundantly, and, indeed, they were nowise inferior in appearance to the trees of the same kind in the vicinity of Tobolsk. …

“there were here only two conical tents, wherein our new hosts had just established themselves in the middle of the forest. Portable nomadic dwellings of this kind are here called Chömui, (singular Chum.) Long poles, in an inclined position, were fastened together at the upper end, while their lower ends, about a foot asunder, stood on the ground so as to form a ring. This frame-work was covered with rein-deer skins, an opening being left only at the point of the cone, and at one place the poles stood more widely apart, so as to allow one, lifting the corner of the skin, to creep into the tent.”

“In the middle of the tent was a blazing fire. All the men were sitting on skins with the upper part of their bodies bare, and their backs against the hair of the tent-covering. A little boy of four years old had nothing on but drawers, and a little child lay in a canoe-shaped cradle made of reindeer skin. Two women of middle age were also sitting on the ground, with all their usual clothing, and they were wrapped up even below the shoulders with the veiling head-dress, which was here made of Russian woollen stuff. With great coyness they refused to show us their faces, and when I pulled up playfully the veil of one, she replaced it at once and cried out lustily; yet the men who were present and witnessed what was going on took so little notice of it, and seemed so indifferent, that it can hardly be supposed that jealousy of strangers has here given rise to the fashion of veiling.”

EvX: Note the reluctance of the women in the documentary above to have their faces filmed, though there might be practical reasons for this.


“By means of three cross sticks, tied in a horizontal direction to the tent-poles, the pot was hung over the fire to melt some snow that we might dress our fish, and it was singular to see the women still veiled during this operation, for they scarcely ever raised up the head-cloth, or opened it a little on the side towards their work. Here both men and women were large and well formed, with pleasing countenances and perfectly healthy appearance. * Eruption on the head and inflammation of the eyes had been seen less and less frequently since we left Beresov, that is to say, since we had advanced further into the country possessed by owners of reindeer; and here, where purely nomadic habits prevailed, there were not even the slightest traces of disease. It is not unlikely, then, that the Yerkhovian Ostyaks are the chief sufferers from the miasmata introduced unconsciously by the Russians. It was only among those of the natives who, by partially adopting Russian customs, spoiled the completeness of their domestic economy in respect to food and clothing, that the seeds of disease seemed to have fallen on a susceptible soil. …

Khanty Family, Ob River

“The chase of fur animals is during the winter the chief enjoyment of the reindeer Ostyaks taken collectively. They are engaged in it daily, and hence we observed that the men in the tents here, like some of our drivers, constantly wore an apparatus which is indispensable for their archery. This is a strong and bent plate of horn, worn under the usual clothing, and covering the inside of the lower arm, from the wrist up, for about two inches, being tied on with thongs. Without such a protection it would be impossible to endure the blow which the string gives the wrist. This productive chase, with the free wandering over an extensive tract, which seems absolutely necessary for those who would keep large herds of reindeer, had made our host of to-day an opulent man. In this place they kill foxes and squirrels; but in summer they go westwards, towards the mountains, which are rarely visited by Christians.

“There they feed their herds, and live upon them, at the same time collecting for trade as many skins and as much venison as possible beyond their own wants. They mix with Samoyedes and Yoguls on the common pastures, but in winter they visit their friends settled on the Obi, in order to procure a stock of dried fish. Whatever Russian goods they want, they obtain partly by means of the Samoyedes and Yoguls from the government of Archangel, partly they procure them themselves at Obdorsk, where the quantity of skins and furs which they collect during their long absence secure for them a preference in trade above the Ostyaks settled in the place.”

EvX: Let’s have a quick rundown of nomadic Russians:

The Ostyaks are now known as the Ket and the Khanty.

Today there are 12,000 Khanty-language speaking people in Russia. The language itself is a branch of the Uralic aka Finno-Ugric family, which also includes Hungarian, Estonian, Finnish (obviously,) Mansi, Mari, Mordvinic, Permic, Sami (Lapp), and Samoyedic.

The Ket languate, by contrast, is spoken by only 100-200 people and is the only living language in the Yeniseian family. Linguists have speculated a number of potential connections between Yeniseian and other language families, including Dene, (a language of the Americas including the Navajo,) Burushaski, and Sino-Tibetan. I favor the Dene-Yeniseian family because it would be the most interesting, but of course that doesn’t actually make it more likely.


December 6. — We waited in the tent till one o’clock in the morning for the reindeer. … From the tents of Keegat, we proceeded twenty-five versts, partly on the little Obi, partly on the left bank, and about five o’clocK in the morning we arrived at a group of wooden cabins, which they called Müshi.  Here, we were told, no one had been yet travelling this winter; the reindeer, therefore, had not been seen for a long time, and no one knew where they were. The cleverness which the Ostyaks evince in cases of this kind cannot be sufficiently admired. It was ten o’clock, however, before the shouting drivers were heard from a distance, on their return with the herds; but it is so much the more surprising, that going forth in the darkness of night they should still feel sure of finding them. …

“The day lasted three hours at Mäshi: the sun at noon attained an elevation of 1° 40* above the horizon, but was never visible, as the sky was clouded. We travelled from eleven in the forenoon till nine at night, on the ice of the little Obi, as far as the winter yurts of Shurushkar. About half-way we saw some fishing-baskets suspended from the ice, and found some Ostyak men, who were busy with them. They had travelled to this place with reindeer, and two narts with deer were standing on the ice, already laden with fish. …

“As usual, also, the people here seemed to be all members of the same family. I never found among the Ostyaks any trace of hired service, or of any connexion between labour and station.  …

“We now turned aside from the river, almost due east, and till nine at night travelled over a hilly country a distance of fifty versts. During the night I had recourse to the covered nart, but found that, though preferable in a snow-storm, it is not so agreeable, when the air is calm and at the temperature of —31 degrees C/-24 degrees F, as staying in the open air; for the moisture from the breath congealing formed a frosty mist much more distressing to the sensations than dry cold in the open air. And on the felt lining of the nart was deposited a thick rime, which being shaken off from time to time fell in flakes like snow.”

I’m getting tired, so let’s stop here and continue next week.