Anthropology Friday: Hofsinde Gray-Wolf’s Indian Series: Winter Camping

Robert Hofsinde Gray-Wolf

My apologies for the recent lack of a formal Anthropology Friday–I just haven’t found much worth sharing lately. Luckily my bad luck reversed with the discovery of Hofsinde Gray-Wolf’s series of books about Native American culture.

According to the University of Southern Mississippi’s de Grummond Children’s Literature Project:

Robert Hofsinde was born in Denmark in 1902 and came to the United States twenty years later… On a painting trip in the north woods of Minnesota, Hofsinde came upon a young Ojibwa (Chippewa) Indian boy who had fallen into a pit trap and severely broken his leg. Hofsinde rescued the boy, set his leg, and carried him back to his village on a sled. In gratitude, the boy’s family adopted Hofsinde and gave him the name Gray-Wolf.

Time spent with the Ojibwa Indians changed the direction of Hofsinde’s career. He began to sketch the Indians and became so interested in their culture that for three years he stayed with the Ojibwa people. Over the next decade Hofsinde visited and studied Indian villages throughout the West and Southwest, painting and writing magazine articles about Indian culture. In the 1940s he and his wife Geraldine (whose Indian name was Morning-Star) began performing an Indian lore program for school children around the nation.

In the mid-1940s Hofsinde took his drawings to Morrow Junior Books, hoping to become a book illustrator. An editor suggested he write a book to supplement his own illustrations. The result was the well-received The Indian’s Secret World (1955). Hofsinde followed up with Indian Sign Language, and eventually wrote and illustrated thirteen more books over the next twenty year… Hofsinde died in 1973.

I doubt Hofsinde ever thought of himself as an anthropologist, but this is obviously no strike against him. The 40s and 50s were the golden age of American interest in everything Indian, and Hofsinde’s books are a pleasant example of the genre. I only regret that I only purchased a few of the books from the set in the shop, and now the rest are gone.

These are children’s books, but still informative. Today we’ll be looking at his Indian Fishing and Camping. Amazon provides a useful summary:

Only in our wilderness areas can we still see the country as the Indian saw it. Most of us find romance in this idea, but few of us know how to carry it out. In this book Robert Hofsinde tells us how we can fish and camp as the Indians did and how we can make the gear that they used. The Indians learned to make their fishing equipment from the natural materials they found around them. They obtained cordage from roots, fibers, and the inner bark of trees. Mr. Hofsinde shows how the Pacific Coast Indians fashioned their fish traps out of this cordage and describes the many ways other Indian groups put it to use. He also includes a chapter on Eskimo ice fishing, clear directions for making such equipment as hooks, spears, and spinners, and instructions for cleaning and cooking one’s catch. Exact, lovely illustrations by the author increase the usefulness of this book. It will add to the pleasure and safety of the modern camper and to the knowledge of anyone interested in Indian lore.

As usual, I will be using “” instead of blockquotes for the parts quoted from Hofsinde.

Winter Fishing:

“In the treeless arctic the winters are long and the summers are so short that even the hardiest berries often fail to ripen fully. The rivers and inlets, even large portions of the sea, are frozen over during nine months of the year. Even so, fishing provided much of the Eskimo’s food. He caught trout, whitefish, and salmon through holes cut in the ice and through the natural cracks that formed int he ice close to shore. Such fishing called for a great deal of skill and patience. When the fish ran in plenty, it did not take a man long to catch more than he needed. On day when the fish had taken to deeper waters, the fisherman often tried one hole after another and, at the end of the day, arrived home with only one or two small fish, or even with none at all.”

EvX: I am reminded here of the descriptions in Ingold’s Hunters, Pastoralists, and Ranchers of the variability of reindeer hunting economies–some years the hunters can kill a whole herd of migrating deer and so in one day provide for their needs for for many months, and some years the hunters miss the herd by a few miles, resulting in famine.

“Fishing through the ice also had its elements of danger, especially when it was done far from shore. A sudden change of wind or a sudden rise in temperature might cause large ice floes to break away. If this happened while a fisherman was intent upon his work, it was not uncommon for him to drift out into open water, and no one ever saw him again. …

“To protect himself from [the icy winds] at his fishing hole, the Eskimo at times put up a shelter. Such a shelter was usually nothing more than a large animal hide hung over a tripod made from driftwood. In addition to sheltering him a little, it also gave him a dark interior, which helped him to see deeper into the water. …

Netsilik man fishing with spear in hand

“Sheltered or not, the ice fisherman still has a two-handed job. He must hold his line and lure in one hand and the spear in his other. At the moment the fish comes to the lure, he must strike fast and spear it. This is the thrill of the game.

“The Eskimo used an entirely different type of fishing gear from that of other Indians. …

“The Eskimo usually made his fishing rod from a piece of driftwood fourteen inches long. Whittled into a flat shape, it had a deep notch cut into each end. At one end the fishing line was fastened. When not in use, the line was wound around the rod lengthwise, with the notches holding it in place.

“The fishline was made of whale bone. This type of bone did not come from the skeleton of the whale, but from the flexible, comb-like baleen strip, which is the food strainer found in the mouth of the toothless blue whale and the right whale. The baleen was split into very fine strands, which never kinked. When ice formed on the wet line, a quick shake snapped it off.

“On the free end of the line the Eskimo tied a small jigger, or lure, crafted from a piece of bone or ivory. These pieces usually represented very small fish or, most often, shrimp. …

“The scoop net was very important. With it the Eskimo fisherman scooped loose pieces of ice out of his fishing hole. It was also used to keep the hole open, for in the cold air new ice formed rapidly over the open water. The net, too, was made from baleen strips. The hoop from which the net hung was formed from a sliver of moose antler that had been boiled in water until pliable and then bent into shape. …

“In the winter these scoops were carried everywhere by the villagers, and although they had been designed for one purpose originally, the Eskimo boys invented a new use for them. They became quite expert at picking up a scoopful of snow and throwing it with a great deal of force and accuracy at any a chosen target.

“An equally useful article was the spear… When a fish was attracted to the lure dangling just below the water line, the Eskimo struck down quickly with the poised spear. This quick thrust impaled the fish on the center prong. …

“The Eskimos ice fished with a single baited copper hook or with a four-pronged ivory jigger. These were the earliest, pre-European fishhooks, and they were made without barbs from copper found on the surface of the ground or in veins in the earth. An Eskimo bent up a thin piece of copper to form a hook, which was a little at the bottom than at the top. …

“A barbless hook was necessary in the arctic. In that cold climate a fish froze slid almost the instant it was brought out of the water. When an Eskimo caught a fish on his barbless hook, he could dislodge it with a deft jerk without removing his mittens, so his hands remained perfectly dry.

Here’s a good illustration of the two-handed line-reeling technique

“The Eskimo also never touched his wet fishline, even when he pulled it in. Holding the short fishing rod in one hand and his ice scoop in the other, he lifted part of the line with the scoop, the next part with the rod. He alternated between the scoop and the rod, cisscrossing, until he had wound up the entire line and had pulled the fish out of the hole onto the ice.

“One fish the Eskimos caught in warmer weather was the salmon. During the summer, when the salmon migration was on and they passed through the shallow arctic streams to spawn, the Eskimo fishermen blocked their way with large boulders. As the fish darted about in an effort to reach open water, they walked among them and speared them by the hundreds.”

On the more general subject of camping:

“The Indians were camping long before the Europeans came to America. Some of them had permanent villages. Others, such a the Plains Indians, moved their camps as they followed the buffalo The woodland Indians made their camps throughout the forest, as they gathered berries and maple sap or went fishing. These early camps were not like the vacation camps we know today, but were places where work had to be done constantly. Canoes needed patching, a new paddle was required, buckskin clothing had to be mended, and other seemingly endless tasks had to be performed.

Voyageurs at Dawn, by Frances Anne Hopkins, 1871

“Camping was still hard work when Lewis and Clark and the men of their expedition explored the West from 1804 to 1806. Night after night, wherever the end of of the day found them, they set up camp, checked over their equipment, cooked their rations, and slept–often in a pouring rain. Shelters and sleeping bags were unknown. They had no portable stoves or lanterns. In fact, each man’s gear was held to a minimum.

“The Canadian voyageurs also camped at night along their watery highways. We can be sure that they slept well, for according to some of their old journals, their day started at 2:30 in the morning and ended at 8:00 in the evening, with only a rest now and again for ‘a pipe.'”

EvX: According to Wikipedia:

The voyageurs were French Canadians who engaged in the transporting of furs by canoe during the fur trade years. Voyageur is a French word, meaning “traveler”. The emblematic meaning of the term applies to places (New France, including the Pays d’en Haut and the Pays des Illinois) and times (primarily in the 18th and early 19th centuries) where transportation of materials was mainly over long distances. This major and challenging task of the fur trading business was done by canoe and largely by French Canadians. The term in its fur trade context also applied, at a lesser extent, to other fur trading activities.[1] Being a voyageur also included being a part of a licensed, organized effort, one of the distinctions that set them apart from the coureurs des bois. …

The voyageurs were regarded as legendary, especially in French Canada.[5] They were heroes celebrated in folklore and music. For reasons of promised celebrity status and wealth, this position was very coveted. James H. Baker was once told by an unnamed retired voyageur:

“I could carry, paddle, walk and sing with any man I ever saw. I have been twenty-four years a canoe man, and forty-one years in service; no portage was ever too long for me, fifty songs could I sing. I have saved the lives of ten voyageurs, have had twelve wives and six running dogs. I spent all of my money in pleasure. Were I young again, I would spend my life the same way over. There is no life so happy as a voyageur’s life! [6][7]”

Despite the fame surrounding the voyageur, their life was one of toil and not nearly as glorious as folk tales make it out to be. For example, they had to be able to carry two 90-pound (41 kg) bundles of fur over portage. Some carried up to four or five, and there is a report of a voyageur carrying seven for half of a mile.[8] Hernias were common and frequently caused death.[7] Most voyageurs would start working when they were twenty two and they would continue working until they were in their sixties. They never made enough money to consider an early retirement from what was a physically grueling lifestyle.[9] …

Music was a part of everyday life for the voyageur. Voyageurs sang songs while paddling and working, as well as during other activities and festivities. Many who travelled with the voyageurs recorded their impressions from hearing the voyageurs sing, and that singing was a significant part of their routine. But few wrote down the words or the music. As a result, records of voyageur songs tend to be skewed towards those that were also popular elsewhere in Canada.[7] Examples of Voyageur songs include “À la claire fontaine” (a favorite), “Alouette“, “En roulant ma boule“, “J’ai trop grand peur des loups“, and “Frit à l’huile“. Another such song is titled “C’est l’aviron qui nous mène”. It goes as follows:

M’en revenant de la joli’Rochelle, J’ai rencontré trois jolies demoiselles, C’est l’aviron qui nous mèn’, qui nous mont’

C’est l’aviron qui nous monte en haut.[31]

To this day, school children learn this song as part of French Canadian culture. These songs served a dual purpose for the voyageurs. Not only would they be entertaining during long voyages but their rhythm would help synchronize their paddling.[32] One fur trader, Edward Ermatinger, had the forethought to record some of these songs. This is how eleven voyageurs songs came to be known today. Ermatinger travelled for the Hudson’s Bay Company from 1818 to 1828 as a clerk and learned these songs firsthand. These came to light only in 1943 when the Ermatinger family archives provided them to the Public Archives of Canada so that they may be copied.[33] …

La Chasse-galerie by Henri Julien

La Chasse-galerie, also known as “The Bewitched Canoe” or “The Flying Canoe,” is a popular French-Canadian tale of voyageurs who make a deal with the devil in order to visit their sweethearts during the night, who are located a long distance away. It is a variant of the Wild Hunt. Its most famous version was written by Honoré Beaugrand (1848–1906). It was published in The Century Magazine in August 1892. More recently, the Quebec brewery Unibroue has incorporated a version of the legend into the name and artwork of its highly respected strong ale, Maudite (“Damned”).[34]

EvX: It annoys me when people claim that back in the fifties, books/media about Indians were just a mish-mash of stereotypes without respect for the differences of individual tribes. They talk about fifties books/media as though it were all terrible and insulting, with no regard for the quality works nor the value of popular interest in Indian cultures. Today the whole idea of reading about and being interested in Indians is deprecated. I think this attitude does more harm than good, because people are much more likely to protect and care about people they’re interested in than people they hardly ever hear about.


By Request: The Modern Ainu pt 1

Old photograph of an Ainu man

Most of the information easily available on the internet speaks of the Ainu in the past tense: The Ainu were hunter-gatherers; the Ainu worshiped; the Ainu were conquered. The photographic situation is similar: an image search for “Ainu” brings up a few dozen century-old photos and not much else.

But the modern Ainu, of course, do not live in the past–they live in today, primarily in the very modern city of Sapporo. The modern Ainu are not hunter-gatherers (although the entire nation of Japan remains highly dependent on fishing for its nutrition;) they are doctors and shop-keepers, office workers and artists. They go to school, keep up with modern fashions, play video games, and ride the shinkansen just like everyone else in Japan.

Wikipedia (and everyone else) estimates that about 25,000 Ainu live today in Japan, with the caveat that since the Ainu don’t always bother to mention their ancestry, there could be a couple hundred thousand who just haven’t been counted.

Due to years of inter-marrying, the vast majority of today’s Ainu are at least part Japanese. One reference I recall estimated that about 300 pure-blooded Ainu remained in 1950; another estimated that 200 remain today.

There are also some Ainu living in Russia; according to Wikipedia, about 100 Russians tried to identify as Ainu in the 2010 census, and nearly a thousand people with some degree of Ainu ancestry live in the area.

Alas for my purposes as a writer, these few remaining folks appear to be living their lives out in anthropological anonymity, rather than posting selfies tagged #RealAinu all over the internet.

The one thing everyone likes to argue about in threads about the Ainu is whether or not they look like white people.

It’s kind of dumb to fight about, since obviously Ainu look like Ainu.

Okay, okay. Don’t start a flame war. According to Wikipedia:

Cavalli-Sforza places the Ainu in his “Northeast and East Asian” genetic cluster.[42] …

Turner found remains of Jōmon people of Japan to belong to Sundadont pattern similar with the Southern Mongoloid living populations of Taiwanese aborigines, Filipinos, Indonesians, Thais, Borneans, Laotians, and Malaysians. …

Genetic testing has shown them to belong mainly to Y-haplogroup D-M55.[49] Y-DNA haplogroup D2 is found frequently throughout the Japanese Archipelago including Okinawa. The only places outside Japan in which Y-haplogroup D is common are Tibet in China and the Andaman Islands in the Indian Ocean.[50]

Your Y-haplogroup traces your paternal ancestry, because men (and only men) inherit their Y-chromosomes from their fathers. Your M or Mt-DNA, (short for mitochondrial DNA,) hails exclusively from your mother (and both men and women have Mt-DNA, because we all have mitochondria.)

Often when one group of people conquers another group of people, their descendants end up with Y-DNA from the conquerors and MtDNA from the conquered, but there are other ways people come together, like folks intermarrying with their neighbors.

(Presumably this study was done with relatively pure-blooded Ainu.)

The distribution of Haplogroup D-M174 is quite suggestive: Ainu, Tibetans, and Andaman Islanders. These are three (historically) highly isolated groups–one of the world’s few remaining basically uncontacted peoples, the Sentinelese, (they’ll put a spear in you if you land on their island) live in the Andaman Islands. The Tibetans, as I’ve mentioned, have inherited DNA from the Denisovans–cousins of the Neanderthals who interbred with their ancestors–that lets them breathe more easily at high altitudes than anyone else on Earth, making it rather hard for non-Tibetans move there, much less conquer and occupy it [Note: I wouldn’t be surprised if the Nepalese or other folks who also live up in the Himalayas also have the adaptation; this isn’t meant to be a discussion of modern political borders.] And the Ainu basically live on the far edge of Asian at the southern edge of Siberia–northern Japan is the snowiest populated place in the world.

“Sinodont” and “sundadont” actually refer to two different tooth shapes.

East Asian genetic tree, showing Ainu, Japanese, Koreans, etc

Tibetans and Andaman Islanders are definitely Asians–they clade with other Asians in the Greater Asian Clade–but they don’t look much alike. You wouldn’t mistake them for Caucasians, though.

Haplogroup D-M174 is believed to have evolved about 50-60-thousand years ago, presumably in Asia. This was shortly after the Out-of-Africa event, which occurred about 70,000 (or possibly 100,000 years ago [there might have been more than one OOA.]) D-M174 is so old that its “parent” haplogroup is DE, which is found in Africa and Asia.

By contrast, the mutation to the EDAR-gene which gives Han Chinese (the Asian ethnic group Americans are most familiar with) and Japanese their characteristic hair, skin, tooth shape, build, etc., (EDAR is pretty incredible in that way) only occurred 30,000 years ago–that is, the Ainu split off from other Asians 20-30 thousand years before what we think of as “the Asian look” had even evolved.

For that matter, Caucasian themselves only appear to have split off from Asians around 40,000 years ago–10,000 years before EDAR mutated, but 10-20,000 years after D-M174 arose.

Or to put it another way:

About 70,000 years ago, an intrepid band of explorers left Africa. Presumably, these people looked African, but I don’t know exactly which Africans these ancient people looked like–perhaps they didn’t really look like any modern group; perhaps they looked a lot like most Sub-Saharan Africans; perhaps they looked like the Bushmen, noted for their tawny skin tones and more “Asian” look than other Sub-Saharans. I don’t know yet.

About 60,000 years ago, the band split, and one group spread far across Asia. Their modern descendants are the Ainu, Tibetans, and Andaman Islanders.

The other group presumably hung out in central Eurasia, until about 40,000 years ago, when it definitively split. One group went west and became the Caucasians; the other became the Han.

Around 30,000 years, the distinctive EDAR mutation that gives east-Asians their “typical” appearance evolved.

Around 10,000 years ago, more or less, Europeans began getting lighter, and “whiteness” as we know it evolved.

Oki Kano, Ainu Musician

So… could the Ainu retain some traits or have never obtained some traits–like epicanthic folds at the corners of their eyes–which make them look more like their ancestral group, to which the ancestors of both Asians and Caucasians belonged? Sure. Could they have just evolved traits to deal with the extremely cold, near-Siberian environment they lived in that happened to resemble traits that evolved in European populations dealing with a similarly cold environment? Sure.

But are they Caucasians? Not even remotely.

And in my opinion, they don’t look Caucasian, at least not when their faces aren’t covered with big, bushy beards. (The modern Ainu tend to shave.) Take, for example, Oki Kano, an Ainu musician. Nothing about his appearance says, “Mysterious tribe of lost Caucasians.”

Back to Wikipedia:

In a study by Tajima et al. (2004), two out of a sample of sixteen (or 12.5%) Ainu men have been found to belong to Haplogroup C-M217, which is the most common Y-chromosome haplogroup among the indigenous populations of Siberia and Mongolia.[49] … Some researchers have speculated that this minority of Haplogroup C-M217 carriers among the Ainu may reflect a certain degree of unidirectional genetic influence from the Nivkhs, a traditionally nomadic people of northern Sakhalin and the adjacent mainland, with whom the Ainu have long-standing cultural interactions.[49]

The Nivkhs live basically next door and have a lot of cultural similarities–for example, both groups traditionally had shamanic rituals involving bears, which they raised and then sacrificed:

Nivkh Shamans also presided over the Bear Festival, a traditional holiday celebrated between January and February depending on the clan. Bears were captured and raised in a corral for several years by local women, treating the bear like a child.[34] The bear was considered a sacred earthly manifestation of Nivkh ancestors and the gods in bear form (see Bear worship). During the Festival, the bear would be dressed in a specially made ceremonial costume. It would be offered a banquet to take back to the realm of gods to show benevolence upon the clans.[29] After the banquet, the bear would be sacrificed and eaten in an elaborate religious ceremony. Often dogs were sacrificed as well. The bear’s spirit returned to the gods of the mountain ‘happy’ and would then reward the Nivkh with bountiful forests.[35]

A very similar ceremony, Iomante, is practiced by the Ainu people of Japan.

While haplogroup D-M174 shows affinity with more southerly Asian groups, like the Tibetans or Andaman Islanders, haplogroup C-M217 is found throughout northern Asia (principally Siberia) and northern North America.

To be continued…

Anthropology Friday: Reindeer Economies: Hunters, Pastoralists and Ranchers (pt 4/4)

From Ingold
From Ingold

Hello everyone, and welcome to the final Anthropology Friday: Reindeer Economies: Hunters, Pastoralists, and Ranchers [PDF] by Ingold. As usual, I am using “” instead of block quotes and in some cases I have skipped his in-line citations in order to increase readability.

“It would appear to require no more labour to manage a pastoral herd of two thousand than a domestic herd of two hundred. There are three reasons for this. Firstly, the animals need no longer be tame, and do not therefore demand the same degree of attention. Secondly, whereas the solidarity of a domestic herd rests upon the sum of dyadic ties between individual animals and the herdsman, stability in a large pastoral herd is maintained as a result of bonding between the animals themselves. Thirdly, since the pastoralist has relinquished his dependence upon the herds of wild reindeer, he is in a better position to prevent his animals from straying to join the wild population. There is therefore a kind of ‘take-off point, beyond which the only limits to growth are the absolute Malthusian checks of famine and disease. …

“[Since women tend to milk animals] In short, there is some justification in the milch pastoralist’s equation of wealth in large stock with ‘wealth’ in women and children. Milch animals must be tame, and are therefore incorporated into a structure of domestic relations that includes human subordinates in the household. In effect, every household head commands the services of two reproducing populations, of women and of female stock, and his main concern is to balance the growth of the one against that of the other. The greater the number of his human dependants, the more animals must be available to feed them; yet the larger the herd, the more labour is required for its management. A wealthy owner may distribute surplus stock as gifts or loans among friends and kin who may be in need, in the expectation of a delayed return. Alternatively, he may acquire additional labour through the exchange, in marriage, of a part of his stock-holding for a woman who will eventually found a new sub-household, and thereby make possible a further increase in the herd. …

reindeer being milked
reindeer being milked

“Milch pastoralism therefore combines a pressure to maximize the reproductive potential of women with a tendency towards maximal dispersion of animals. It follows that the overstocking of pastures ‘can be as much of men as of their beasts, the latter being merely the consequence of the former’…

“Consider now the carnivorous pastoralist. The supply of labour is not, for him, an immediate constraint on herd growth: it is normally enough that each household can call upon the services of a single herdsman, or perhaps two if the herd becomes large. However, to supply the needs of himself and his family, he has actually to destroy a part of his wealth. Far from constituting a measure of prosperity, the accumulation of dependants places a direct drain on his material assets. No wonder, then, that he prefers to restrict the size of his domestic group, …

“In brief, hospitality among milch pastoralists breaks out upon the multiplication of the herds; among carnivorous pastoralists it accompanies their decimation.

“The propensity of carnivorous pastoralists for miserliness, and the marked unevenness in the distribution of wealth that ensues, contrasts most strongly with the wide range of social involvement and comparative equality in stock-holding for which milch pastoralists are noted…

Rachel and Jacob by William Dyce
Rachel and Jacob by William Dyce

“More commonly, pastoral assistants are not impoverished householders, but propertyless bachelors, who come to occupy a position not unlike that of sons in their masters’ households. They may indeed be made into ‘sons’, through the legal fiction of adoption, or through uxorilocal marriage to the master’s daughter …

Genesis 29 Then Jacob went on his journey, and came into the land of the people of the east.

And he looked, and behold a well in the field, and, lo, there were three flocks of sheep lying by it; for out of that well they watered the flocks: and a great stone was upon the well’s mouth.

And while he yet spake with them, Rachel came with her father’s sheep; for she kept them.

10 And it came to pass, when Jacob saw Rachel the daughter of Laban his mother’s brother, and the sheep of Laban his mother’s brother, that Jacob went near, and rolled the stone from the well’s mouth, and watered the flock of Laban his mother’s brother. …

13 And it came to pass, when Laban heard the tidings of Jacob his sister’s son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house. And he told Laban all these things.

14 And Laban said to him, Surely thou art my bone and my flesh. And he abode with him the space of a month.

15 And Laban said unto Jacob, Because thou art my brother, shouldest thou therefore serve me for nought? tell me, what shall thy wages be?

16 And Laban had two daughters: the name of the elder was Leah, and the name of the younger was Rachel.

17 Leah was tender eyed; but Rachel was beautiful and well favoured.

18 And Jacob loved Rachel; and said, I will serve thee seven years for Rachel thy younger daughter.

19 And Laban said, It is better that I give her to thee, than that I should give her to another man: abide with me.

20 And Jacob served seven years for Rachel; and they seemed unto him but a few days, for the love he had to her.

21 And Jacob said unto Laban, Give me my wife, for my days are fulfilled, that I may go in unto her.

22 And Laban gathered together all the men of the place, and made a feast.

23 And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her.

24 And Laban gave unto his daughter Leah Zilpah his maid for an handmaid.

25 And it came to pass, that in the morning, behold, it was Leah: and he said to Laban, What is this thou hast done unto me? did not I serve with thee for Rachel? wherefore then hast thou beguiled me?

26 And Laban said, It must not be so done in our country, to give the younger before the firstborn.

27 Fulfil her week, and we will give thee this also for the service which thou shalt serve with me yet seven other years.

28 And Jacob did so, and fulfilled her week: and he gave him Rachel his daughter to wife also.

“Though the contract is of the same type, an exchange of herding labour for subsistence plus a cut of each year’s calves, assistantship of this kind must be viewed in relation to the devolution of property within the household, rather than as a form of mutual aid between households. Two questions immediately arise. Firstly, what social conditions are likely to give rise to propertyless or disinherited youths? Secondly, why should a household that is short of manpower seek to expand by adopting ‘fictitious’ sons, instead of breeding sons through real or ‘fictitious’ wives?…

“By sending surplus sons into the service of the rich, as herding assistants, the poor pastoral household can prevent the division of its herd into units of a size below the viable minimum. By taking in assistants, the rich household secures not only additional labour, but also potential heirs. …

“Superficially, pastoralists look very much like capitalists. Their individualism, pragmatism and competitiveness, and above all, their desire to accumulate material wealth, appear to indicate significant convergences on the level of values and ideologies. …

“Thus the Latin word for money, pecus, referred equally to a herd of domestic livestock; whilst the Greek word for interest on a financial loan, tekhos, denoted also the progeny of an animal. Marx long ago pointed out the implications of deriving the meaning of ‘capital’ from its folk etymology:

“‘Were the term capital to be applicable to classical antiquity . . . then the nomadic hordes with their flocks on the steppes of Central Asia would be the greatest capitalists, for the original meaning of the word capital is cattle’…

From Ingold
From Ingold

“Though qualitatively distinct from hunting and pastoralism, ranching combines elements of both: ecologically, the relation between men and herds is one of predation; socially, ranching contains a principle of divided access to live animal property. This combination, I shall argue, follows from the introduction of a market in livestock, and entails, in turn, the division of control over more or less exclusive blocks of territory. …

“It is perhaps understandable that ranching peoples have, at least until recently, received very little positive attention or sympathy from anthropologists, for they may be held directly responsible for the obliteration of native cultures from large areas of the globe, including much of North and South America, southern Africa, and Australasia. But their neglect is unfortunate, since a comparison with ranching could greatly enhance our comprehension of the nature of pastoralism. …

“A few examples will serve to emphasize the predatory character of herd exploitation under ranching. In Argentina, the ranch economy originated in the hunting of feral cattle, which were initially valued for their hides. On the High Plains of North America, the Texas longhorns that were introduced to stock the ranges in the early days of the great cattle boom were ‘almost as wild as the buffalo that they supplanted, . . . for behind them were generations of untamed ancestors’. These beasts, which had turned feral during the period of the Civil War, were collected up in communally organized ‘cow-hunts’, on which were modelled the roundups of the range country. In northern Brazil, in the Rio Branco region described by Riviere, the development of ranching apparently proceeded through the appropriation of herds of wild cattle whose numbers had increased rapidly following their initial introduction into a vacant niche: The ranching technique requires the cattle to fend entirely for themselves on the open savanna.

“Today there are still completely wild herds that are never rounded up and that carry no brand; these are said to have been even more numerous in the past. Even those cattle that have an owner and are regularly rounded up are half wild.  In the chase, these Brazilian cattle can outrun horses, especially in wooded or rocky terrain, and once having taken refuge in such an area, they are almost impossible to root out. The native term for the roundup, campeada or ‘campaign’, with its connotations of military conflict, epitomizes the character of the relation between man and animal, which here seems to have erupted into one of mutual and violent antagonism. …

“The second factor to distinguish the association between men and herds under ranching from that which obtains under pastoralism follows from the first: if animals are not under the continuous supervision of herdsmen, they cannot be defended against predatory attack. It will be recalled that the pastoralist, by protecting his herd, aims to eliminate the destructive impact of predation rather than the predators themselves. The rancher, by contrast, faced with a threat of this kind to his stock, will embark on offensive campaigns aimed directly at the extermination of agents of predation. Chief among these have often been indigenous populations of human hunters, whose traditional grounds were overrun by the stockman and his herds. On the High Plains of North America, for example, native Indian hunters reasonably considered the range cattle of the white man to be as fair game as the buffalo which he had slaughtered in such huge numbers in order to make way for them. The response of the stockman was not to protect the herd but to hunt the Indian…

John Wayne
John Wayne

“[Ranching] also tends to promote an overtly egalitarian ethic, celebrating  technical competence, physical strength and masculinity. The cowboy on the North American Plains derives esteem from his skill in the hazardous tas  of controlling a herd of wild cattle from horseback, just as the Indian hunter before him competed for esteem in running down the herds of buffalo. …

“Among the cattlemen of Roraima, the contract between owner and ranch-hand is formally of the same kind as that between master and assistant among, say, the Chukchi. Each year, or sometimes every two years, the vaqueiro receives one quarter of the calves found in the annual roundup. …

“work as a ranch-hand represents a fairly sure path to future economic independence. The case of the man who began his career as a propertyless waif and is now in possession of more than 5000 head of cattle, managed by vaqueiros of his own, may be matched by precisely similar success stories among the Chukchi. Moreover, the parallel is confirmed on the ideological plane: the Roraima ranch-hand, like the Chukchi assistant, is regarded as a member of the family, raised by the ranch-owner as he would raise his own sons. …

“The Lappish pastoral band (sit’da) comprises a small number of families who reside and migrate together, and who co-operate in the management of an aggregate herd of individually owned stock. In size, the siida is of the same order as the Athapaskan local band, with a population of a few tens, or around two to six households; though occasionally a single household might migrate on its own. Manker’s census of siidas among the Swedish mountain Lapps gives an average of around five households, or twenty persons, per unit. There is a tendency towards seasonal aggregation and dispersal: the larger summer herding units segment into two or more smaller bands at the onset of winter, and regroup in spring. …

“To translate these extremes on the scale of prestige and influence in terms of a dichotomy between ‘wealth’ and ‘poverty’ is, in my view, fundamentally misleading, for it obscures the fact that the object of accumulation is to give stuff away. Strathern’s point, with regard to the informal leaders or ‘bigmen’ of the New Guinea Highlands, that ‘it is not the fact of wealth but its deployment which is important’, applies with equal force to the Eskimo umealik and the coastal Chukchi e’rmecin. For this reason, I prefer to regard these figures as ‘men of influence’ rather than of wealth, through whose hands is channelled the flow of raw materials and finished products from producers to consumers. The produce of the leader’s own labour, and that of his followers, is pooled in the household store, for subsequent redistribution to a wider range of recipients. Prior to redistribution, the store may be full to overflowing; but subsequently it might be the ‘man of influence’ himself who is materially impoverished.

“In times of scarcity, too, ‘it was the successful hunter and his family who might go hungry, since in his generosity he gave away whatever he had at hand’. In short, wealth in the products of hunting can only generate prestige if its amassment is followed promptly by its disbursement. The man who hoards at the expense of his neighbours does so in flagrant disregard to his own self-respect.”

EvX: Compare this to our own society, in which the only similar things I can think of are weddings and to some extent children’s birthday parties and Christmas. These can be pretty substantial, but few people undertake them with the goal of wiping themselves out economically.

“Indeed, the effect of the transition from hunting to pastoral relations of production appears to be to pit strength against wealth. To gain influence, the hunter directs his energies, in competition with his rivals, towards the immediate extraction of animals from nature. By contrast, if the pastoralist is to use his superior strength to secure control over the wealth on which influence depends, he must direct it towards the expropriation of animals from other people. It is in this light, I suggest, that we should interpret the theme of violence permeating Reindeer Chukchi ideology. For the e’rmecin, in stereotype, is not merely ‘strong’ and ‘influential’, but is also the perpetrator of assault in the form of theft and homicide. Courage and endurance are matched not by an open-handed generosity, but by treachery and deceit. Chukchi lore abounds in tales of ‘strong’ assistants who plot to murder their masters in order to usurp their position in the ‘front’ of the camp …

“Violence of this kind is unknown in the maritime communities. Here the strong man achieves mastery by virtue of his superiority as a provider for the people of his settlement; and if he violates the rights of others, it is not by seizing their property, but by refusing to share with them what is initially his… In short, as the live animal resource passes into the domain of human property relations, competitive strength is redirected from the interaction between men and animals to the interaction between men in respect of animals. The pastoralist becomes a predator on his own kind, deploying his physical capabilities in the practice of negative reciprocity.”

EvX: And that’s the end. To be honest, this was a bit of a dry book, and while parts of it were interesting, I am glad to be finished with it.

Anthropology Friday: Hunters, Pastoralists, and Ranchers (part 3/4)

Illustration from Ingold's book
Illustration from Ingold’s book

Hello everyone, and welcome back to Anthropology Friday: Reindeer Economies: Hunters, Pastoralists, and Ranchers [PDF] by Ingold. As usual, I am using “” instead of block quotes and in some cases I have skipped his in-line citations in order to increase readability.

As always, remember that Ingold is one man with his own opinions, trying to construct a broad theory about the development of pastoralism and ranching from hunting societies, across a wide variety of cultures united primarily by their dependence upon reindeer, though he occasionally looks at other pastoralists.

“In Lapland, for example, reindeer hides were traded throughout medieval times, along with the pelts of fur-bearing species, in exchange for commodities such as cloth, grain, salt, metalware and spirits … Hvarfner (1965) has suggested that the massive systems of pitfalls for trapping wild reindeer, which apparently came into use over many parts of Lapland around the eighth century A.D., may have been constructed in order to meet the demands of this trade, and may have contributed to the decimation of the herds even before the earliest firearms were introduced. Their eventual abandonment during the sixteenth and seventeenth centuries may be correlated with the decline of the wild population and the expansion of pastoral herds in their place.

“[However] equally elaborate reindeer-hunting systems, involving large inputs of organized labour for their construction, are encountered throughout the circumpolar zone, including arctic North America. Many are of great antiquity, and cannot be correlated with the rise of mercantile trade. Since the caribou populations of North America appear to have withstood millennia of human predation on a scale as massive as in medieval Lapland without suffering appreciable decline…

“We may take as an example the Skolt Lapps, who began to expand their domestic herds to provide a source of slaughter products as a result of the virtual disappearance of the wild woodland reindeer during the nineteenth century. It is estimated that the Skolt herds multiplied by a factor of thirty in the period 1830—1910. Some owners have built up herds of several hundred head, others continue to concentrate on year-round fishing and keep only a few tens of deer as before…

“Where pastoralists operate on the tundra, the edge of the woods tends to constitute a zone of contention over animal resources. In the course of their expansion, the herds of pastoralists penetrate ever further during their winter migrations into the customary hunting grounds of neighbouring peoples inhabiting the forest interior. For these hunters, the herds represent fair game to be pursued as freely as the wild woodland deer which they displace, and certainly in preference to the slaughter of their own domestic animals. The Skolt Lapps, for example, gained a certain notoriety for their raids on the herds of their pastoral neighbours,…

“There is no doubt that the Upper Palaeolithic inhabitants of northern Europe were as much dependent on the reindeer for their livelihood as the Nganasan, Chukchi or Caribou Eskimo
today … According to Polhausen, the reindeer deposits of the classic Hamburgian sites of Meiendorf and Stellmoor uncovered by Rust and dating back to 13,000 B.C. indicate that two-thirds of the animal population was herded. … Inferences that not only was the ratio of males to females in the kill as high as ten to one, but also that the animals were slaughtered with axes,  led him to reject direct analogies with modern reindeer-hunting populations…

“Simonsen has used just such an indicator to date the introduction of domestic reindeer to northernmost Norway. The faunal remains associated with Late Stone Age settlements in this region reveal a semi-nomadic cycle of movement between winter dwellings on the arctic coast, associated with the hunting of sea-mammals, and a series of inland river-fishing and reindeer-hunting sites, occupied during summer and autumn. Around the second century A.D., however, this pattern appears to have been abruptly reversed, to harmonize with the migratory movements of the tundra reindeer. Winter settlements are found inland, whilst coastal sites indicate an emphasis on fishing for salmon during the summer. …

“On the other hand, there is abundant documentary evidence to demonstrate that the transition from hunting to pastoralism took place throughout interior Finnmark during the sixteenth and seventeenth centuries… If it is justifiable to correlate the change in seasonal movements with the introduction of domestic reindeer, and the date suggested for the latter is not unreasonable, then we can conclude that it preceded the emergence of pastoralism by some thirteen hundred years. …

“The Basseri of southern Iran keep sizeable herds of sheep and goats which provide them with a supply of milk, meat, wool and hides not only for their own consumption, but also for trade with neighbouring agricultural communities. In return, they receive flour, sugar, tea, dates, fruit and vegetables, which together make up a substantial part of the everyday diet. According to Barth’s estimates, the normal household needs to purchase annually goods to a value equivalent to some forty to fifty sheep, half the number of animals in a flock of average size.

“Great stress is placed on the growth of the herds, apparently in order to increase the rate of profit, and as a hedge against short-term loss. However, when the herd grows too large to remain entirely under the supervision of the owner, or of members of his household, the costs that are inevitably incurred in the employment of hired labour begin to outweigh the profits accruing from further growth. The more successful of the Basseri are therefore induced to invest in land as a form of long-term security, by obtaining plots in the villages bordering their migratory routes. They do not work the land themselves, for the tasks of cultivation are considered demeaning, but rent it out on terms which, given the high density of population and consequent intensivity of agricultural land-use, are highly advantageous.”

EvX: Wikipedia has rather little to say about the Basseri, but it does note:

Basseries are mostly Persians. Their origin is the “Pasargadean” tribe.The Pasargadean tribe was the biggest tribe of Persia and the tribe who helped Cyrus The Great constitute the Achaemenid Empire.They named “Karian” tribe in Sasanian Empire period. They were the relers [sic] of some parts of south Persia and the Karyan city of Persia cause They helped Ardashir I constitute the Sasanian empire.

After Muslim conquest of Persia They were under rule of Arabic Tribes of South Persia, who migrated to Persia after its conquest, till the constitute of Zand Dynasty by Karim Khan. In Pahlavi Dynasty period They were settled by the government in 1930 and again started to decamp in 1941. After the Land Reformations of Iran, they were settled in the cities and the villages of Fars Province; but after some years, They again started decamping. after the Islamic Revolution of Iran because of the problems of being nomad including inaccessibility to modern facilities (hospitals, schools, etc); successive droughts; destruction of the migration path; etc they again went to cities and the villages of the province for living.[2] …

The Basseri seem not to be very familiar with Muslim beliefs, customs, and ceremonies.They do not respect to divisions and events of the Muslim year, Although villagers remind them continually.

Perhaps the editor did not mean this to be funny, but I laughed. (BTW, this Wik page does not strike me as the most reliable, but it’s probably mostly correct about recent history.) has some very interesting thoughts/reflections on the same literature as I believe Ingold is working off of in Ritual and Social Drama in the Qashqai. Alamy has some relevant photos, which suggest that the Basseri could really benefit from some rain. According to Persian Travel:

Aryan tribes migrated into the Iranian plateau in the 2d millennium BC. There are over 1.5 million nomads in Iran today. Many of these tribes such as the Kurds, Bakhtiyaris (Bactrians), Lurs, Guilaks, and the Baluchs are descendants of the original invaders who came from Central Asia to settle in the Iranian Plateau.

Most of the tribes of Central Iran are pure Aryan, while others such as the Arabs of Khuzestan and Khorassan, the Qashqai, the Turkmen (decendants of Mongols), Shahsevan and Afshar tribes of Azarbaijan had ancestors who passed through Iran.

By 1920 nomadic pastoral tribes were over a quarter of Iran’s population. Their number declined sharply as a result forced settlement in the 1920s and 1930s. Continued pressure as well as the lure of the cities and settled life has resulted in a further sharp decline since the 1960s. …

There are over one hundred different nomadic tribes today, each with its own dialect, style of dress and housing, and its own chief or leader.

As always, travel websites should probably be taken with a grain of salt. Back to Ingold:

“Whatever the precise moment at which morphologically wild and domesticated forms began to diverge, it is evident that the displacement of wild game such as onager and gazelle by recognizably domesticated breeds of sheep and goats was taking place on an ever-increasing scale during the seventh and sixth millennia B.C., alongside the development of land-intensive cereal agriculture and a network of trading relations bringing adjacent communities of agriculturalists and herdsmen into close economic interdependence. From these beginnings, under pressure of rapid population growth in the villages, evolved the complex, differentiated economy of today, linking specialized pastoralists such as the Basseri with peasant cultivators, craftsmen and traders, and dominated by urban administrative and market centres. …

“the earliest dry-farmers of the Near East may have incorporated domestic sheep and goats as a means of ‘banking’ agricultural surpluses, in order to even out the effects of erratic rainfall. The rapid rate of increase of ovine and caprine herds would permit their exploitation as a supplementary meat resource, particularly in times of drought, whilst the limited numbers of animals that can be maintained within the framework of an agricultural regime, depending upon the supply of winter fodder, would necessitate periodic culling. Moreover, both sheep and goats furnish raw materials of particular value to people whose subsistence is based on the products of cultivation. …

“Though the origins of cattle domestication remain obscure, there is every reason to believe that the ox was initially tamed and bred by sedentary cultivators. Zeuner includes it in his category of ‘crop-robbers’ — animals which would have first come into close contact with man as invaders of his fields, attracted by the patches of lush vegetation in an artificially created environment, and displaced from their natural habitat by progressive agricultural clearance …

“Thus, writing of a band of Naskapi caribou hunters, Henriksen notes that ‘the boundaries of their hunting territory are determined by the distance they wish and are able to travel’. Every household is free to move where it pleases, and no family or group can claim prior rights to any part of the territory or its resources.

“Indeed, for any population of hunters dependent for their subsistence on a nomadic species, territorial compartmentalization would be profoundly maladaptive, since it would prevent them from adjusting to local fluctuations in the supply of game whose movements are not constrained in the same way. …

“Nevertheless, it is alleged that amongst many peoples of the taiga zone, in both Old and New Worlds, a division is made into exclusive ‘family hunting territories’ which appear to be subject, as any form of landed property, to rules of partition and inheritance …

“On the other hand, if game resources are available in such concentration and abundance as to permit the establishment of more or less permanent communities, as around the north Pacific coast, political enterprise may take on all the attributes of ‘bigmanship’. Through calculative munificence the bigman not only attracts but compels, so obligating his followers as to be able to exert a deferred claim on their productive effort. Drawing on a fund of credit established over many years, he can amass a surplus of consumables sufficient to challenge rival leaders from neighbouring communities in lavish giveaways. Such was the strategy of the Alaskan Eskimo umealit, literally ‘whaleboat captains’ but more generally ‘men of influence’, the most prominent of whom wielded an almost despotic power. …

From Ingold
From Ingold

“Today, the domestic deer of the Nganasan are indistinguishable from the wild tundra form. Their numbers appear to be growing rather rapidly. In former times, it is said that ten animals per household was the normal limit, a figure that conforms well with those for other hunting peoples employing domestic deer for transport. As on the Plains, people who lacked sufficient animals, and who could not borrow, had to pull their belongings themselves, on hand sledges. Nowadays, Popov recounts, a household with fifty domestic deer would be considered poor; yet the Nganasan remain hunters, and kill their deer for food only in emergencies. One consequence of herd growth has been to increase the quantity of stored food and household effects that may be carried along on migrations, including one or two sledge-loads of dowry goods for every marriageable girl.

“In particular, the availability of draft animals constrains the size of the household’s tent, which has consequently become one of the most conspicuous indicators of wealth and status. Among the tundra Nenets, pastoralists who share with the Nganasan a uniform cultural tradition, a wealthy man might possess three or four tents, to house not only his own family, but also those of his herding assistants. To transport all his belongings, he might require as many as a hundred sledge deer…

“It will be recalled that the Tungus employ small herds of domestic deer principally as beasts of burden, but also as providers of milk. Yet it would appear that these animals are themselves subject to rules of redistribution in times of economic stress: Although the reindeer belong to unit-families, when epidemics rage among them the clan may divide all the reindeer belonging to the members of the given clan among all the unit-families … Owing to this practice, units possessing over sixty animals have not been recorded: it happens too often that reindeer are divided among the poorer members of the clan.

“Why is it that among the Nganasan, or the Blackfeet, a man without domestic animals has to attach himself to a wealthy owner in the hope of obtaining loans for his hunting and transport requirements, whilst among the Tungus such inequalities of wealth are moderated by periodic redistribution?…

Nuer man at the Tuut Gatkuɔth cattle camp, from Pictures of Nuer Culture
Nuer man at the Tuut Gatkuɔth cattle camp, from Pictures of Nuer Culture

“Among the Nuer, ‘cattle are everywhere evenly distributed. Hardly anyone is entirely without them, and no one is very rich. Although cattle are a form of wealth that can be accumulated, a man never possesses many more beasts than his byre will hold’. The Nuer herds, like those of the Tungus, are periodically afflicted by epidemics, which effectively constrain their increase. Moreover, Nuer cattle are the subjects of complex and protracted social transactions, revolving principally around the institution of marriage, as a result of which several people besides the individual in whose byre an animal resides may have claims on it of one kind and another.”

EvX: The Nuer are closely related to the Dinka and among the tallest people in the world; they live in Southern Sudan, which as you probably know has been wracked by all kinds of warfare.

“Unfortunately, Shirokogoroff presents no details as to exactly how the division of reindeer during epidemics is carried out among the Tungus. He does say, however, that it operates through the clan rather than necessarily being confined within it, and that reindeer usually pass as gifts or loans. Moreover, we are told elsewhere that ‘the clan provides its members with wives and husbands, also with dowry and kalym [“brideprice”]’.

“I think it is legitimate to infer that the distribution of reindeer occasioned by epidemic follows the same principles as that occasioned by marriage: in other words, that the clan system constitutes the structural framework within which live animals pass in reciprocal transactions from household to household along particular chains of kinship and affinity. One of the most striking features of these transactions is their long-term character. There is little to distinguish between a loan and a gift when both involve a similar obligation to repay at some unspecified date with some unspecified animal, preferably of greater value than the one received. For all practical purposes, a borrowed animal is incorporated into the recipient’s herd….

“To sum up: through their incorporation into the domestic groups of hunters, live animals can become the objects of reciprocal transactions across household boundaries. However, the nature of these transactions varies significantly from one hunting society to another. In some instances, domestic animals may be used to fund the creation and maintenance of extensive networks of social relationships, as a result of which every herd comes to embody an aggregate of separable but overlapping interests. These interests will be mapped out in the distribution of meat from domestic sacrifice. But in other societies, there is little or no transference of stock from one domestic herd to another. Surplus animals are not given away but accommodated through the employment of herding assistants, and loaned only on a short-term basis to those who would use them for the procurement and transport of hunted produce. Consequently, a fortunate household may be able to accumulate sufficient wealth to be in a position to destroy a part of the incremental increase in the herd for food and raw materials. Moreover, it is not bound to distribute the products so obtained beyond the immediate domestic circle. Such are the social conditions that give rise to carnivorous pastoralism.”

EvX: To be continued (and finished) next week!

Anthropology Friday: Reindeer Economies (pt 2/4


I have been preparing for today’s anthropology Friday by tromping around in a blizzard, seeking insight into our northerly neighbors’ lives.

Apparently circum-polar people live in a state of constant exhilaration, appreciation of the sublime beauty of nature, happiness, exhaustion, and cold toes. I am reminded of de Poncins’s descriptions of the Eskimo he lived with as counter-intuitively far happier than the people he knew from tropical, sun-kissed lands. Alas, I didn’t record that passage, but here is a similar one:

I thought of the months on the trail, of the hardships and even miseries I had endued, and of a sudden I began to miss them with an intensity which amazed me and which, since then, has never left me. … God knows we were poor enough. Our poverty was total. We possessed nothing: not even the snow was our own. … But there was a cheer and a contentment in our existence which I continue to muse upon and cannot altogether explain to myself….

Day after day a wind would raise, a sign of danger would appear in the air, and we would respond together, each forgetting himself and striving in the common cause. Outside, it wanted war and flood to give man this sense of brotherhood: here it was a commonplace of life.

Anyway, back to Ingold and the domestication of the reindeer:

“The second chapter deals directly with the nature and process of animal ‘domestication’. … My central contention is that the source of pastoral property relations lies in the particularistic, social bonds established through the incorporation of animals into a domestic division of labour; and hence that a precondition for the direct transition from hunting to pastoralism is the capacity of animals to function both as labour and as a source of food and raw materials.”

[EvX: You say “Cultural Marxism is just a conspiracy theory.” I say, “What the hell have you been reading?”]

“It may reasonably be assumed that where a pastoral economy has arisen directly out of predatory herd exploitation, the animals’ ‘main importance lay in their meat-producing qualities, as wild animals did not form wool or produce large quantities of milk’… In other words, such an economy would be based on slaughter products rather than those which can be obtained from live animals. It is true that wild herbivores can be milked, if only with difficulty, but the yield barely exceeds the animals’ own calving requirements, and could not form the staple of a pastoral diet.

“Now, it may fairly be objected that most modern forms of pastoralism are based on the production of milk rather than meat, and therefore that a precondition for their emergence must have been the initial taming and breeding of animals as milk-producers in connection with developing agricultural systems. Milch pastoralism is thus a secondary phenomenon … which would have arisen through the migration of men and herds into arid and uncultivable regions where the animals could not survive without human assistance.”

reindeer being milked
reindeer being milked

EvX: Since we don’t know actually how pastoralism arose, I must object that this is speculation. To counter: it is simple to make the yield exceed the animal’s calving requirements by eating the calf and then milking the mother; second, mammals can easily increase milk production in response to increased nursing/milking–domestication not required. Indeed, it is easy to imagine a grieving hunter-gatherer man whose wife has just died, desperately in need of milk for his infant, looking at a nursing doe and having a flash of inspiration.

“Reindeer pastoralism has the double distinction firstly of having emerged in regions far beyond the climatic limits of agriculture, and secondly of having remained confined within the original zone of distribution of the species. It is possible, therefore, that the reindeer is unique in having constituted the object of a direct transition from hunting to pastoralism. This would account for some of its most obvious peculiarities as a pastoral resource: its apparent ‘wildness’, both morphological and behavioural, and its relatively poor milk-yielding potential. It is probably true to say that in historic times the reindeer has been the only animal to form the basis of an exclusively carnivorous pastoralism.”


EvX: Speaking of milk, I’d love to try reindeer milk. Imagine the cheese and butter it would make!

Wikipedia has a short page on reindeer cheese, with this quoted historical description:

Reindeer cheese, of which we present two illustrations taken from a paper by Barthel and Bergman may be called the richest of all whole milk cheeses, as nearly half its weight consists of butter fats. It is, in fact, a rich cream cheese. It is yellow on the outside and white on the interior, except in the neighborhood of the numerous cracks, where it is also yellow. When cut into, the white rapidly changes to a golden yellow. The taste is very mild, very creamy, and the cheese melts very easily in the mouth, with the fine aroma of the reindeer milk; it easily becomes rancid and then acquires a strong odor and a burning taste.

Unfortunately, Wikipedia also notes that reindeer only give 1.5 cups of milk a day. I’m not sure how reindeer calves survive on that.

In Finland, a cheese called Leipajuusto was traditionally made with reindeer milk:

The milk is curdled and set to form a round disk from two to three centimeters thick. After this, leipäjuusto is baked, grilled or flambéed to give it its distinctive brown or charred marks. …

Traditionally, leipäjuusto was dried and could then be stored for up to several years. For eating, the dry, almost rock hard cheese was heated on a fire which softened it and produced an especially appetizing aroma. Even today, the cheese may be dried by keeping it in a well ventilated place for a few days. It has a mild flavour.

Continuing on:

“Whereas for the gatherer a crop unharvested is equivalent to a crop planted, the cultivator must reserve a portion of the harvest for replanting… Consequently, the inception of cultivation entails new social relations of production, which establish control by solitary groups over the fields they have laboured to prepare, and control within each group over the storage and distribution of the crop… It is these social relations, rather than new techniques, which provide the impetus towards population growth and surplus production under cultivation. …

“It is obvious that a discontinuity precisely analogous to that between gathering and cultivation cannot be posited in the case of animal husbandry. A ‘harvested’ animal is a dead one, and dead animals do not reproduce. They cannot therefore be ‘replanted’.”

EvX: This distinction makes no sense. A grain of wheat, once ground up and eaten cannot be planted. A cow, once eaten, cannot reproduce. But the cow’s mother, who birthed it, may continue producing more calves: she is not used up. By contrast, the stalk of wheat is used up at the end of the season; a new one must grow from seed the next year. In both cases, you eat some portion of your resource–seeds or cows–and hold some portion in reserve so it can reproduce. But I am complaining; let’s look for the good parts:

“Both cultivation and milch pastoralism increase the efficiency of the energy conversions yielding calories for human consumption: in the first case through the substitution of slow-growing woody plants by fast-growing weedy plants, in the second case through a shift from meat-production to milk-production. Moreover, the maintenance of tame milch animals requires a relatively intensive labour input, and increasing overall yields permit the support of higher populations. Thus, within limits set by the abundance of pasture, a positive correlation obtains between animal and human population numbers, and the spread of milch pastoralism represents an accommodation to the increase of both.

“The dynamics of carnivorous pastoralism are different in every respect. Its adoption in place of hunting harnesses no new material or energy inputs, nor does it improve the efficiency of ecological production. A wild animal is as good a converter of pasture to meat as a pastoral one.”

EvX: DATA PLEASE. Are raising cattle and hunting bison on America’s Great Plains more, less, or equally efficient? Do the few commercial sellers of buffalo burgers find pasturing and hunting buffalo equally efficient?

Comanche Nationball
Comanche Nationball

I don’t have any data on this (if you do, I’d be happy to see it.) Wikipedia estimates that 30,000 to 40,000 horse-mounted Comanches, living primarily off the Buffalo chase, lived in the southern Plains in the mid-1800s. But the Comanches are only one of many groups; SettlersInTheWest estimates a total of 75,000 Native Americans lived in the Plains in the mid-1800s.

But prior to the introduction of the domesticated horse by the Spaniards, hunting (on foot, assisted by dogs) was much more difficult, and total plains population must have beenlower. According to Wikipedia:

It was the Comanche, coming to the attention of the Spanish in New Mexico in 1706, who first realized the potential of the horse. As pure nomads, hunters, and pastoralists, well supplied with horses, they swept most of the mixed-economy Apaches from the plains and by the 1730s were dominant in the Great Plains south of the Arkansas River.[18] The success of the Comanche encouraged other Indian tribes to adopt a similar lifestyle. …

The farming tribes also hunted buffalo, deer, elk, and other game. Typically, on the southern Plains, they planted crops in the spring, left their permanent villages to hunt buffalo in the summer, returned to harvest crops in the fall, and left again to hunt buffalo in the winter. The farming Indians also traded corn to the nomadic tribes for dried buffalo meat.

With the arrival of the horse, some tribes, such as the Lakota and Cheyenne, gave up agriculture to become full-time, buffalo-hunting nomads. …

1280px-alfred_jacob_miller_-_hunting_buffalo_-_walters_371940190So domestic horses + huge herds of animals definitely tip the initial economic balance away from farming and toward hunting. The problem here is that it is really easy for humans to drive all of the buffalo over a cliff and then run out of buffalo.

(Paleolithic hunters didn’t have horses, but they still might have wiped out most of the ice-age megafauna.)

According to Beef Industry Statistics, there are about 619,000 farms/ranches currently specializing in raising beef cattle, and a further 300,000 presumably in dairy. Assuming that each of these farms supports at least three people (farm couple plus child,) that’s about 2.7 million people directly engaged in pastoralism, though of course not all of these people live in the Great Plains. To this number we should add all of the people who consume beef and milk but aren’t engaged in raising cattle, just as Comanche tribes included women, children, and old people who were not personally involved in hunting but still enjoyed eating the meat hunters brought home–which I suspect is most of America’s other 300 million people plus many folks abroad:

Value of total U.S. beef exports (including variety meat) equaled $6.302 billion down from $7.135 (billion)
Top export markets for 2015 (in order): Japan, Mexico, Canada, South Korea, Hong Kong, Middle East (U.S. Meat Export Federation)

Historic range of the American Bison
Historic range of the American Bison

Pre-1800s, Wikipedia estimates that there were 60 million American bison, who ranged from New York to Florida, into Mexico, up through Canada into Alaska, into the Rockies, northern California, and eastern Oregon. Beef Industry Stats counts 92.0 million US cattle in 2016.

These cases aren’t exactly analogous, especially since today’s people have very different technology than pastoralists in the 1800s or 500s had, but it’s the data I can find, and it suggests that pastoralism is more efficient, long-term, at producing both animals and humans.

But back to Ingold:

“The reindeer, although independent by nature, is amongst the easiest of animals to tame. It is of gentle disposition, of manageable size, and appreciative of the comforts that association with man can provide. Above all, it is ‘a highly social creature, impressing its friendship on man’ … Consider, for example, the domestic reindeer of the northern Tungus, which is kept in small herds for milk, riding and pack transport. It is said to be ‘of a very mild and kind nature . . . attached to man and especially to those who use it kindly, speak to it, caress it, and generally pay attention to it’ … Every deer has a name, which it recognizes, and its particular characteristics are intimately known (p. 35): ‘The intimacy of relations makes the Tungus love the reindeer nearly as human members of the family, and when a Tungus is alone he may talk to the reindeer which, according to the Tungus, can understand’…

Ingold's diagram, from the book
Ingold’s diagram, from the book–human resource-exploitation ranges on the left, reindeer migration paths on the right.

“Moreover, the animals are not herded. ‘The Tungus’, Shirokogoroff tells us, ‘have no shepherds’ (1929:33). Rather like the domestic pigs of the Maring, the Tungus reindeer are allowed to forage freely in the environs of the human camp or settlement, for they generally return of their own accord, even after an absence of several days, and despite ample opportunities to defect to the wild population. Whereas the pig returns for its ‘daily ration of garbage and substandard tubers’ … the reindeer returns for a lick of salt and human urine, for both of which it has a peculiar craving. In summer, when the deer are plagued by swarms of mosquitoes, the Tungus make life more bearable for their animals by lighting smudge fires in camp, or even by admitting them inside their tents, whilst in autumn and winter the camp provides the only refuge against wolves.”

EvX: This is quite similar to the theory that dogs and cats became domesticated because they initially found it convenient to live in close proximity to man, this association selecting without conscious human decision or even desire for “tame” animals who desire to be near humans.

There are other species that have also become somewhat “tame” by virtue of their close association with human settlements, such as rats and pigeons, but these animals have no traits that people find useful and so are seen as pests.

samiball1“… the care of the herds is entrusted almost entirely to women and children, leaving the men free to hunt and trap, or to loaf. At dusk, when the deer return to the tents of their owners, it is the mistress of each household who deals out shares of salt to her particular charges. During the fawning season, she must keep a close watch over the pregnant does to prevent their leaving to give birth in the forest, for the constant attention bestowed on fawns from the moment of birth is crucial to the establishment of enduring bonds of tameness. After fawning, she milks the does regularly, making from the milk a kind of gruel used as children’s food. When the deer come into rut, does and fawns have to be kept alternately within enclosures, in order to bind the does to camp and to prevent their
abduction by lustful bucks, including undesirable intruders from the wild population. …

“Amongst those peoples of the taiga who do not milk or ride their domestic reindeer, the relationship between man and animal is rather less close. The Sel’kups of the Taz region, for example, use their deer only for draft purposes in winter, to transport household effects between successive hunting and trapping sites. … Those with very small herds can keep them in the vicinity of their fishing sites throughout the summer, building substantial stalls of logs and bark to provide the animals with a shelter from the mosquitoes and the heat of the sun.

“… it is usual to allow the animals to go their own ways after fawning, rounding them up again only after the first snows of autumn. Each owner, in effect, must ‘hunt his own herd’, tracking the domestic deer as he would wild animals … a large proportion of each year’s fawns may be sired by wild bucks…

“The hunting peoples of the tundra and tundra—taiga margins differ from their taiga neighbours both in the scale of their migrations, of hundreds rather than tens of miles, and in the extent of their dependence on the wild reindeer as a subsistence resource. Though the possession of draft animals enables a people such as the Nganasan of the Taimyr Peninsula to cover the entire range of migration of the tundra reindeer in their annual cycle, their predatory association with massed herds creates special problems which are not encountered in the taiga, where the wild reindeer is both more dispersed and of relatively minor economic significance compared with other forest game. During the autumn migration, the most critical period of the hunting year, the Nganasan have to drive their own herds away from the path of the travelling column of wild animals to prevent their being carried along in its wake…

“Indeed, the attitude of the Tungus towards their tame reindeer mirrors that of the Nuer towards their cattle. Like the Tungus, the Nuer keep small herds of tame beasts for the products and services they yield during their lifetimes, but whereas the Tungus obtain the bulk of their subsistence from wild game, the Nuer staples are milk and millet. In neither society does the number of domestic animals greatly exceed the size of the human population. Nuer slaughter their cattle only for sacrificial purposes or in times of severe famine, but ‘any animal which dies a natural death is eaten’, evidently with some enthusiasm.”

EvX: I am skeptical of this, simply because a cattle herd only needs 1 male for every 10 or 40 or however many females. The excess males are what we eat. Neither the Nuer nor the Tungus have any practical reason to spend energy raising excess males who will produce nothing but meat except to eat that meat.


“The closest approach to a pure milch pastoralism based on reindeer is found among the Todzha, a people of the Sayan mountains of southern Siberia. They keep small herds of extremely tame animals in much the same manner as the Tungus, but the milk obtained from lactating does provides the staple food for the entire summer, though it is supplemented by wild roots… The exceptional productivity of the Todzha deer is largely due to the luxuriant summer pasture in this region, which is situated so far south as to adjoin the great steppes of Middle Asia. During the remainder of the year, however, Todzha subsistence is based almost entirely on hunting and trapping.

latest-2“…according to Wiklund, ‘the Lapp milking system with its entire nomenclature was borrowed from the Scandinavians in pre-Nordic times’ … The remaining Uralic, Samoyedic and Palaeoasiatic peoples of Siberia have never systematically milked their reindeer…

“Besides the provision of food and raw materials, the uses of domestic reindeer are all concerned with transport, with the exception of their employment as decoys. Hunting with decoys is the most widespread of all techniques involving the use of tame deer, and has been recorded throughout northern Eurasia. …

“The mounted deer of the Tungus is equipped with a saddle derived from Mongol patterns, whilst the Sayan form of reindeer riding shows the clear influence of Turkic cultures native to the Altai steppe. On these grounds, Vasilevich and Levin posit two close but distinct centres of origin for the domestication of the reindeer, one amongst the ancestors of the Tungus around Lake Baykal, the other amongst the original Troto-Samoyed’ inhabitants of the Sayan mountains. Both populations underwent subsequent dispersion, retreating perhaps from military turbulence on the steppes. …

samiball1“In Lapland, where dog traction was lacking, domestic deer were harnessed singly to the small boat-shaped sledge, or pulkka, which had been designed originally to be pulled by hand (figure 15B). Thus the distinctive technique associated with the employment of domestic reindeer in Lapland, including milking and packing as well as the pulkka, may be attributed to local conditions and contacts with horse- and cattle-keeping Scandinavians, and does not discount the hypothesis that the deer themselves were initially obtained from the Samoyed.

“There is an alternative view regarding the origins of reindeer driving, which holds that it arose in imitation of the horse and ox traction of southern Siberian steppe pastoralists. …

The Greenland Norse raised cattle and sheep, but the Greenland Inuit were exclusive hunters
The Greenland Norse raised cattle and sheep, but the Greenland Inuit were exclusive hunters

“Unlike the Samoyed of northwestern Siberia, none of the Palaeoasiatic peoples east of the Yenisey uses dogs for herding. In northeastern Siberia, the mutual antagonism between dog and reindeer is such that the two can be kept together only with the greatest difficulty, for dogs can wreak as much havoc as wolves if let loose on a herd… Consequently, the substitution of reindeer for dogs is, in this region, a more or less irreversible process. However, the reindeer is wholly unsuited to the semi-sedentary maritime adaptation of the north Pacific peoples, for it has to wander in search of food, and pasture does not grow on the ice. On the other hand, the sea yields an abundant supply of storable food for both man and dog … The exclusive reliance on dog traction along the coasts on both sides of the Bering Strait must therefore have acted as a buffer, effectively blocking the diffusion of the domestic deer into North America, until their importation from Siberia at the end of the nineteenth century.

a-i-of-little-understand-it-o-o-nunavutball-with-1314788EvX: This is an interesting theory, but if a dog attacks your chickens or cattle, you remove it from the gene pool and breed dogs who don’t attack your food animals. There’s nothing magical about northeastern Siberia that makes dogs there attack reindeer–though I do note that Siberian Huskies and related Eskimo dog species have been recently back-crossed with wolves (probably to give them traits necessary for survival under extremely cold, harsh conditions,) and I wouldn’t be surprised if this wolf DNA made them more aggressive toward prey animals.

“My contention, then, is that a connection can be traced between the heart of Old World pastoralism in the steppe country of Middle Asia and the emergence of reindeer pastoralism in the Eurasian tundra. Thrusting a vast and impenetrable wedge between these two zones, the great taiga forest presents a formidable barrier rich in game but inimical to any form of extensive herding. In the course of its expansion into the forest, the predominantly milch pastoralism of the steppe becomes progressively attenuated, giving way to hunting as the dominant basis of the economy. Where meat had been a secondary by-product of keeping domestic herds for milk, in the taiga milk production becomes subsidiary to the maintenance of tame animals as means to mobility in the procurement of meat…

Reindeer calf with mother
Reindeer calf with mother

“During the Pleistocene era, steppe and tundra were merged to form a single, homogeneous zone carrying a rich diversity of big game species. The advance of the forest across this zone, following the glacial retreat at the onset of the Holocene, left only a strip of tundra in the far north whose peculiarly arctic conditions hastened the extinction of much of the indigenous fauna that could adapt neither to the forest nor to the hot, southern steppes.”


EvX: I think that’s enough for today; we’ll wrap this up next Friday!

Anthropology Friday: Reindeer Economies

1024px-reindeer_pulling_sleigh_russiaHello, and welcome to Anthropology Friday! Today we’re having a look at Tim Ingold’s Hunters, Pastoralists and Ranchers: Reindeer economies and their transformations. (1980)

Ingold’s book is not a colorful, entertaining account of life in a reindeer herding community, but an academic attempt to explain why (and how) some arctic peoples have transitioned to reindeer-based pastoralism and some have continued their hunting lifestyle (not a whole lot of gathering happens in the arctic.)

According to Ingold, the most well-documented (as of 1980) arctic Eurasian pastoralists are the Lapps (aka Sami,) Nenets, Reindeer Chukchi, and Reindeer Koryak. Ingold cites several authors whose works may be useful for further reading on the subject, including Manker’s “People of Eight Seasons,” Bogoras’s “The Chukchi of Northeast Asia,” and Jochelson’s “The Koryak.” (On the Nenets, I substitute Golonev and Osherenko’s “Siberian Survival: The Nenets and their story.”)

Ingold is something of a Marxist (he cites Marx explicitly in the prologue) and sets out to prove that cultures (or at least the cultures he examines) don’t evolve in the Darwinian sense because one cultural approach to economic production doesn’t actually produce more babies than a different approach, and thus there is no biological selective mechanism at work. (Rather, he asserts that there are cultural factors at play.)

“Social Darwinism is wrong” is a pretty typical attitude from a Marxist, so with that caveat, let’s head to the book’s interesting parts (as usual, I’m using “”s instead of blockquotes.) Ingold begins with a question:

“Some years ago, I undertook a spell of anthropological fieldwork among the Skolt Lapps of northeastern Finland. These people were, so I imagined, reindeer pastoralists. Yet when I arrived in the field, the promised herds were nowhere to be seen. On inquiry into their whereabouts, I was assured that they did exist, scattered around in the forest and on the fells, and that before too long, a team of herdsmen would be sent out to search for them. Well then, I asked, should I purchase a few animals myself? Certainly not, came the reply, for the chances of ever getting my hands on them again would be remote. They could, after all, take refuge in every nook and cranny of a range of wilderness extending over several thousand square miles. … What kind of economy was this, in which live animal property roamed wild over the terrain, quite beyond the ken of its possessors, and in which simple common sense appeared to dictate against owning any animals at all? …

“[W]hy, if the herds are wild, do we not find a hunting economy[?] …”

EvX: Ingold then backtracks into some necessary ecological background on reindeer and their hunters:

Odin, king of gods, flanked by his ravens Hugninn and Muninn, and his wolves Geri and Freki
Odin, king of gods, flanked by his ravens Hugninn and Muninn, and his wolves Geri and Freki

“Of particular interest is the close, symbiotic association between the raven and the wolf. Flying above the herd, the raven guides the predator to its prey, in the expectation of receiving a share in the pickings… A similarly close relation exists between human hunters and their domestic or semi-domestic dogs, whose partnership with man in the chase is rewarded with left-overs of meat.”

EvX: Man the hunter follows the wolves, and the wolves follow the ravens, and the ravens track the prey. Give man a horse, and he is formidable indeed.

O’er Mithgarth Hugin and Munin both
Each day set forth to fly;
For Hugin I fear lest he come not home,
But for Munin my care is more.[5]

–Poetic Edda

ravens_and_wolves_see_email_3-28Two ravens flew from Óðinn’s
shoulders; Huginn to the hanged and
Muninn to the slain corpses.[9]

–Third Grammatical Treatise(?)


Moving on, Ingold outline the traits which make the reindeer suitable for domestication. They are, first of all, herd animals, a necessary prerequisite for pastoralism. (Pigs, by contrast, don’t form large herds, preferring to live in groups of <10.) This was not surprisng; the importance of predators in making a species suitable for domestication, however, was:

“The association between a pack of wolves and a reindeer herd on which it preys is a very close one. Packs are known to follow wild herds throughout their nomadic wanderings and seasonal migrations, whilst the deer are so accustomed to the presence of wolves that only those deer in the immediate vicinity of a wolf show any concern for their safety…

“Wolves are able to gorge enormous quantities of meat in a short time, and then to go for two weeks or more without food … This ability overcomes the necessity for meat storage in the face of irregularities in food supply.”

EvX: Ingold notes that wolves generally pose little threat to healthy, full-grown reindeer, but exact significant losses among fawns.

raven-pecks-at-reindeer-carcass-scandinavia-video-id1b08577_0005“Very heavy losses are recorded among reindeer fawns during the first months of life under ‘wild’ conditions. McEwan (1959) estimated that 33.5 per cent of fawns of both sexes died in the first three months among barren-ground caribou, and similar figures (33 to 44 per cent in the first four months) are given by Nowosad (1975) for the introduced reindeer herd of the Mackenzie Delta. Among Labrador caribou, fawn mortality over the first nine months (June to March) was found to be as high as 71 per cent, compared with an annual adult mortality rate of only 6 per cent (Bergerud 1967:635). These figures, although not strictly commensurable, present a striking contrast to the 12 per cent fawn mortality recorded by Skunke (1969) during the first six months under pastoral conditions in Swedish Lapland. It is clear that the surveillance of fawns, to the extent that it confers protection from the principal agents of mortality, represents a critical factor in pastoral herd growth. …

Very young fawns may be taken not only by wolves but also by smaller predators such as fox and wolverine, as well as by birds of prey. They may also succumb to wind chill and other adverse weather conditions encountered whilst on the fawning grounds.”

EvX: Until recently, there was little in animal husbandry which quite compares to agriculture’s direct human involvement in plant reproduction, but both agriculture and pastoralism involve human effort to deter our food’s other natural predators. In agriculture, we protect plants from bunnies, worms, insects, and stampeding herds to increase yields. In pastoralism, we protect animals from death by exposure, starvation, or predation by wolves to increase herds.

(I am reminded here of my grandfather’s dog, a German Shepherd, who killed all of the male coyotes in the area and then mated with the females, resulting in litters of hybrid coydogs.)

Interestingly, Ingold notes that:
“At this stage, losses of male and female fawns are about equal… However, sex ratios in adult herds always favour females by a large margin. The figures tabulated by Kelsall (1968:154) for barren-ground caribou of breeding age show a variation of between thirty-four and sixty-four males per hundred females, despite a roughly equal ratio at birth. …”

EvX: But enough about wolves; what about human hunters? Ingold argues that it would be nigh impossible for even the most nomadic humans to actually keep up, as wolves do, with a herd of reindeer:

caribou_feed_on_lichens_and_moss-_the_bird_is_an_alaskan_raven_-_nara_-_550384“Rather, the strategy is to intercept cohorts of the moving herds at a series of points on their migration orbits. The route connecting these points may cover the same distance as that travelled by the herds, or only a small part of it, but in no case is it identical to the itinerary of any one group of reindeer. Thus, hunters will frequent one location as long as game are present or passing through, building up a store of food if the kill is more than can be immediately consumed, and moving on to another location once supplies are exhausted. The strategy requires that hunters are able to anticipate rather than follow the movements of their prey and that, once located, enough animals can be killed to tide them over until the next encounter. …

“The wolf preying on reindeer has no difficulty in locating its resource, the problem is to isolate vulnerable targets. On the other hand, for human hunters, who are not in continuous
contact with the herd, the problem lies entirely in being in the right place at the right time. Once located, reindeer are remarkably easy to kill, even with primitive equipment … Moreover, the uncertainty of location encourages hunters to kill when they can;…

“In summer and autumn, deer can be hunted with dogs: the dog scents and chases the deer, holding it at bay until the hunter arrives within shooting range. This is perhaps among the most widespread of all human hunting practices, combining the superior strength of dogs as coursers with the ability of men to kill from a distance.”

EvX: The domestication of the dog and its long cooperation with man is a fascinating subject in and of itself. According to Wikipedia:

The closest living relative of the dog is the gray wolf and there is no evidence of any other canine contributing to its genetic lineage.[4][5][33][7] The dog and the extant gray wolf form two sister clades,[7][8][9] with modern wolves not closely related to the wolves that were first domesticated.[8][9] The archaeological record shows the first undisputed dog remains buried beside humans 14,700 years ago,[34] with disputed remains occurring 36,000 years ago.[35] These dates imply that the earliest dogs arose in the time of human hunter-gatherers and not agriculturists.[5][8] The dog was the first domesticated species.[9][10]

Where the genetic divergence of dog and wolf took place remains controversial, with the most plausible proposals spanning Western Europe,[36][5] Central Asia,[36][37] and East Asia.[36][38]


The Newgrange and ancient European dog mDNA sequences could be largely assigned to mDNA haplogroups C and D but modern European dog sequences could be largely assigned to mDNA haplogroups A and B, indicating a turnover of dogs in the past from a place other than Europe. As this split dates older than the Newgrange dog this suggests that the replacement was only partial. The analysis showed that most modern European dogs had undergone a population bottleneck which can be an indicator of travel. The archaeological record shows dog remains dating over 15,000 YBP in Western Eurasia, over 12,500 YBP in Eastern Eurasia, but none older than 8,000 YBP in Central Asia. The study proposed that dogs may have been domesticated separately in both Eastern and Western Eurasia from two genetically distinct and now extinct wolf populations. East Eurasian dogs then made their way with migrating people to Western Europe between 14,000-6,400 YBP where they partially replaced the dogs of Europe.[16]

Indicating that: 1. Humans + their dogs likely wiped out all of the wolves in their area, the same wolves their dogs were descended from, and 2. Modern European dogs are likely descended from dogs who accompanied the original Indo-Europeans, the Yamnaya, when they conquered Europe (also Iran, India, etc.) Continuing:

Ancient DNA supports the hypothesis that dog domestication preceded the emergence of agriculture[2][5] and was initiated close to the Last Glacial Maximum 27,000 YBP when hunter-gatherers preyed on megafauna, and when proto-dogs might have taken advantage of carcasses left on site by early hunters, assisted in the capture of prey, or provided defense from large competing predators at kill-sites.[2] … The earliest sign of domestication in dogs was the neotonization of skull morphology[78][79][80] and the shortening of snout length that results in tooth crowding, reduction in tooth size, and a reduction in the number of teeth,[55][78] which has been attributed to the strong selection for reduced aggression.[78][79]

As the Taimyr wolf had contributed to the genetic makeup of the Arctic breeds, a later study suggested that descendants of the Taimyr wolf survived until dogs were domesticated in Europe and arrived at high latitudes where they mixed with local wolves, and these both contributed to the modern Arctic breeds. Based on the most widely accepted oldest zooarchaeological dog remains, domestic dogs most likely arrived at high latitudes within the last 15,000 years. …

In 2015, a study found that when dogs and their owners interact, extended eye contact (mutual gaze) increases oxytocin levels in both the dog and its owner. As oxytocin is known for its role in maternal bonding, it is considered likely that this effect has supported the coevolution of human-dog bonding.[120]

I recall asking some time ago whether the domestication of animals had influenced the evolution of human empathy. In order to profitably live and work with dogs, did we develop new, inter-species depths to our ability to understand and be moved by the needs of others?

In 2003, a study compared the behavior and ethics of chimpanzees, wolves and humans. Cooperation among humans’ closest genetic relative is limited to occasional hunting episodes or the persecution of a competitor for personal advantage, which had to be tempered if humans were to become domesticated.[75][129] The closest approximation to human morality that can be found in nature is that of the gray wolf, Canis lupus. Wolves are among the most gregarious and cooperative of animals on the planet,[75][76] and their ability to cooperate in well-coordinated drives to hunt prey, carry items too heavy for an individual, provisioning not only their own young but also the other pack members, babysitting etc. are rivaled only by that of human societies.

But what does this tell us about cat people?

Hunting dogs make major contributions to forager societies and the ethnographic record shows them being given proper names, treated as family members, and considered separate to other types of dogs.[135][136] This special treatment includes separate burials with markers and grave-goods,[135][137][138] with those that were exceptional hunters or that were killed on the hunt often venerated.[135][139] A dog’s value as a hunting partner gives them status as a living weapon and the most skilled elevated to taking on a “personhood”, with their social position in life and in death similar to that of the skilled hunters.[135][140]

Intentional dog burials together with ungulate hunting is also found in other early Holocene deciduous forest forager societies in Europe[141] and North America,[142][143] indicating that across the Holarctic temperate zone hunting dogs were a widespread adaptation to forest ungulate hunting.[135]

While browsing Wikipedia pages about dogs, I happened across this strange gem of human behavior:

In ecology, the term pariah dog refers to free-ranging dogs that occupy an ecological niche based on waste from human settlements. … All authentic strains of pariah dogs are at risk of losing their genetic uniqueness by interbreeding with purebred and mixed-breed strays. To prevent this from happening, some strains of pariah dogs are becoming formally recognized, registered, and pedigreed as breeds in order to preserve the pure type.

Eskimo (Inuit) girl with her dog --
Eskimo (Inuit) girl with her dog

Sure, they’re feral dogs who eat trash, but their bloodlines mustn’t be sullied by mixing with common strays!

Throughout the world, wherever there are men there are dogs: the Arctic-dwelling Eskimo have dogs; Native Americans have dogs; Aborigines have dogs (even though the dogs arrived in Australia after the Aborigines;) the Basenji hails from the Congo rainforest; etc. The only major group I know of that isn’t keen on dogs is Muslims. (Though Muslims probably have mixed attitudes on the matter. After all, Verse 5:4 of the Quran says “Lawful for you are all good things, and [the prey] that trained [hunting] dogs and falcons catch for you.”)

But enough about dogs. Let’s get back to Ingold:

“Upper Palaeolithic men, exploiting herds of gregarious big game principally by battue methods, had little use for hunting dogs, whilst packs of wild dogs could scavenge the waste discarded on the sites of human kills without having to enter occupied camps. … In Europe, on the other hand, the advantages for both species of close partnership gave rise to a process of unconscious selection on the part of man in favour of those qualities enhancing the efficiency of dogs as hunting aids. This contrast could account for the fact that in the tundra and taiga regions of the Old World, hunting dogs are found only in Europe and Siberia west of the Yenisey—Khatanga divide. However, as Meggitt (1965) has shown in the case of the relation between Australian aborigines and dingoes, co-hunting does not necessarily give rise to domestication in the sense of either taming or breeding. Human hunters may equally well follow behind wild packs on their predatory forays; and dogs, as habitual scavengers, derive a concomitant return through their interaction with man.”

EvX: As a bit of an aside, Ingold notes the effects of modern technology on ancient ways:

“The introduction of the gun throughout the circumboreal region has greatly modified the balance of traditional hunting practices by encouraging solitary stalking and coursing techniques at the expense of trapping and collective ambush drives. Possession of a rifle so increases the penetrating power of the individual hunter as to enable him to obtain all the meat he needs without recourse to co-operation beyond the dyadic partnership. Moreover, the consequent dependence on external traders for firearms and ammunition tends to disrupt traditional sharing relations, so that hunting on one’s own is made not only possible but desirable.”

EvX: But back to the Deer. Ingold enumerates the variety of uses circumpolar people have fo reindeer and the difficulties with obtain sufficient fat (humans can’t eat more than about 40 or 50% of their diets as protein without going into starvation mode, and dead deer can only be preserved effectively in the winter months, so lean deer killed in the summer are not consumed very efficiently.) He then compares the nature of hunting in different climes:

“In a number of respects, hunters of the arctic and subarctic are in a very different position from their counterparts in warmer climatic zones. It is now recognized that most so-called hunting peoples derive the bulk of their subsistence from gathering, horticulture or fishing, whereas game provides only a protein supplement to the diet (Lee 1968). Consequently, hunting activity tends to be sporadic, undertaken in response more to whim than to pressing need. Once a hunter has decided to embark in search of game, he may take the first animal of whatever favoured species that comes his way (e.g. Woodburn 1968:53). No attempt is made to kill more animals than can immediately be shared and consumed in camp; meat is wasted only if the victim is too large to be consumed at once. …

“Starvation appears to be all but unknown to such people, whilst the birth-spacing requirement imposed on women by the burdens of gathering and the necessarily long period of lactation renders the growth of population almost imperceptible … Taking into account the great diversity of prey species available to human hunters in tropical biotic communities, as well as the variety of non-human predators competing for the same resources, it follows that the impact of human predation on any one species of prey must be extremely small, and that it could not possibly operate in a density-dependent way. …

1024px-archangel_reindeer3“Consider now the reindeer hunter. He is primarily dependent on a single game species: hunting is for survival. It provides not a supplement but a mainstay to his diet, as well as materials for his clothing and shelter. For this reason, as we have seen, he must slaughter more animals than he can possibly consume in their entirety. Storage over the winter months is not only possible but vitally necessary. Food may be there in nature, but certainly not spread all around. On the contrary, it is both concentrated and highly mobile; whilst abundant in one locale, it may be completely absent from another. …

“The Nganasan, for example, obtain virtually a whole year’s supplies from only four months of hunting…

“If the herds change their accustomed routes, as they frequently do, and if the hunters
fail to locate them, people may starve. …

“It follows that even if we assume a constant human population, the size of the kill will fluctuate in relation to prey abundance. …

“On the basis of repeated reports of starvation among Eskimo and Naskapi reindeer hunters in the Ungava region of Labrador, Elton inferred that the human and reindeer populations must have been subject to linked oscillations of the Lotka—Volterra type: For hundreds of years the Indian population must have starved at intervals, giving the deer opportunities to increase, then killing deer heavily until another failure to cross their erratic tracks caused more Indians to starve . . . We see here the Indian population suffering a slow cycle, lasting over a generation, in much the same fashion as the shorter cycles of the wolf, lynx, fox and marten. It is to be supposed that such cycles among the caribou hunters had from the earliest times helped the elasticity of the hard-pressed herds.”

reindeer being milked
reindeer being milked

EvX: The differences in tropical vs. arctic hunting may help explain why megafauna such as elephants and giraffes have survived in Africa and virtually nowhere else.

Ingold then goes into detail about different reindeer hunting methods, such as setting up “fences” made of flapping cloth that “funnel” the reindeer into a pen and then killing them. It seems to me only a short step from here to deciding, “wait a minute, we can’t freeze these carcases today because it’s too warm out, but if we just kill a couple of deer now and keep the rest in the pen for a few weeks, it’ll get cold and then we can kill them,” and thence to, “Hey, what if we just keep them in the pen all the time and only kill one when we need to?”


“At first glance, the wolf and the pastoralist might be seen to have much in common (Zeuner 1963:47, 124). Both follow particular bands of reindeer, more or less continuously. Both slaughter for immediate needs, keeping their stores of meat ‘on the hoof. Both are selective in their exploitation of the herds. …

“A herd-following adaptation may be a necessary condition of pastoralism, but it is certainly not a sufficient one. There are three critical differences between the exploitation of herds by wolves and by human pastoralists. Firstly, pastoralists protect their herds against wolves, whereas wolves never offer protection against man. Secondly, pastoralists select intentionally, whereas selection by wolves is unintentional. Thirdly, the impact of pastoral selection on different age and sex classes in the herds is quite different from that of wolf predation. …

“The selection strategy of wolves … tends to maximize the sustained yield of meat from the herd. This is achieved primarily through the slaughter of a large proportion of the annual crop of fawns … Pastoralists, on the other hand, are reluctant to slaughter fawns, though some may have to be killed for their skins. Otherwise, the rule is to castrate males surplus to reproductive requirements, allowing them to survive well into maturity; and not to slaughter females at all unless or until they have become barren. This is a strategy for maximizing not the productivity but the numerical size of a herd, or the ‘standing crop’ of reindeer. It cannot be accounted for on the basis of human demographic pressure, since the yield is no greater than that which would be obtained by a random pattern of exploitation.”

EvX: So here is Ingold’s Marxism bleeding through. He wants to prove that pastoralism supports no more people than hunting, because reindeer function like currency for pastoralists, and so they become obsessive reindeer hoarders, preferring to grow their herds rather than produce more children.

He doesn’t cite any anthroplogical/ethnographic evidence on this count, though, and I am, frankly, skeptical. I recall, for example, a study of a spontaneous economy that sprang up in a POW camp in which inmates used cigarettes as currency which they used to trade for food, and the authors noted in passing that the camp’s smokers were thinner than everyone else because they were trading away their food to get currency just to smoke. Just because something is valuable doesn’t mean you won’t consume it. Ingold wants to prove that the preference for hunting or pastoralism stems from cultural factors–do people want to be pastoralists?–and not from one or the other offering biological, Darwinian advantages in the form of producing more children, as this would support the idea of Social Darwinism, which of course is evil Nazi heresy.

But this theory is dependent on the idea that, in fact, pastoralists and hunters have the exact same number of children–which I am not convinced of.

But let’s let Ingold have the last word (for today):

“To sum up: comparing the ecological relations of hunting and pastoralism, we find the latter to be chronically unstable, and unable to support a human population any higher than the former. Indeed, human population density under pastoralism may be lower than that which could be sustained by a hunting economy. It is for this reason that the pastoral association between men and herds is unique, having no parallels amongst other vertebrates. There is no selective mechanism on the Darwinian model that could account for a predator’s stimulating the increase of its prey at the expense of its own numbers. …

“From this contrast, I deduce the ecological preconditions of pastoralism: the herds must be followed, protected against predators and exploited selectively. Comparing the pastoralist and the wolf as exploiters of reindeer, I conclude that pastoralism cannot be regarded as an ‘intensification’ of hunting, and that the transformation from hunting to pastoralism marks a step towards overall ecological instability whose rationale must be sought on the level of social relations of production.”

Anthropology Friday Preview: Reindeer Herders

david-gives-praise-to-god-after-killing-a-lion-to-save-a-lambThe Lord is my shepherd; I shall not want.
He maketh me to lie down in green pastures:
he leadeth me beside the still waters. …
Yea, though I walk through the valley of the shadow of death, I will fear no evil:
for thou art with me; thy rod and thy staff they comfort me.

About a month ago, one of you requested information on pastoralist/herding societies: What’s their deal? How do they fit into the broader picture of human economic strategies?

Map of old-world pastoralists
Map of old-world pastoralists

To be honest, I’ve never read much about pastoralist societies (outside the Bible.) The one thing I know off-hand is that the vegetarian claim that we would all have more food to eat if we stopped raising animals (roughly speaking, it takes about 10 pounds of plants to produce one pound of meat, give or take a few pounds depending on species,) is flawed due to the fact that livestock often eats plant matter that humans can’t digest (eg, cornstalks) or is pastured on marginal land that can’t be efficiently farmed. (Too dry, rocky, or cold.)

According to Wikipedia:

Pastoralists produce food in the world’s harshest environments, and pastoral production supports the livelihoods of rural populations on almost half of the world’s land. Several hundred million people are pastoralists, mostly in Africa and Asia. Pastoralists manage rangelands covering about a third of the Earth’s terrestrial surface and are able to produce food where crop production is not possible.

Most farms that I am familiar with have at least some animals. If raising animals were a net-calorie loss for humans, I’d expect farmers who don’t raise animals to be more successful than those who do, making the existence of cows and chickens difficult to explain.

Young goatherd, Burkina Faso
Young goatherd, Burkina Faso

Pastoralists raise a variety of animals, commonly llamas, goats, sheep, cattle, yaks, reindeer, and camels. Humanity’s oldest domesticated animal is probably the dog, whose ancestors joined us on the hunt about 15,000 years ago (more on this in a bit.) Our second oldest is the goat, which we realized about 12,000 years ago was easier to keep nearby than to hunt one down every time we wanted a meal.

2,000 years after we mastered the art of taming goats, we decided to tackle a much larger beast: the wild auroch, ancestor of the modern cow. And around 7,000 to 5,500 years ago, someone said to themselves, “Hey, what if we sat on these things?” and we got the donkey, camel, and horse. The reindeer joined us around 5,000 years ago, and the llama joined us abound 4,500 years ago. (All of this according to Wikipedia.)

A special BSF Camel contingent, Republic Day Parade in India.
A special BSF Camel contingent, Republic Day Parade in India.

(Humans have domesticated other animals, like pigs and chickens, but these species’ behavior doesn’t lend them to pastoralism.)

Just as agriculture has developed independently in different human societies, pastoralism probably has, too–the reindeer herders of Siberia probably didn’t pick up the idea from Middle Eastern goatherds, after all. From what I’ve read so far, it looks like we can divide pastoralists into four main groups:


Quechua girl with ther llama, Cuzco, Peru
Quechua girl with her llama, Cuzco, Peru

Desert fringe nomads like the Tuareg and Masai, who raise drought-tolerant animals in dry scrublands;

Open steppe nomads like the Mongols or American cowboys, who follow their herds across vast inland oceans of grass;

Arctic circle nomads like the Sami or the Nenets, who depend almost entirely on reindeer for their livelihoods; and

Mountain pastoralists like the Swiss and Quechua of Peru, who raise fluffy, shearable sheep and llamas.

Going back to Wikipedia:

Pastoralists are among the most flexible populations. … The products of the herd animals are the most important resources, although the use of other resources, including domesticated and wild plants, hunted animals, and goods accessible in a market economy are not excluded. …

Longhorn cattle drive, San Antonio, Texas
Longhorn cattle drive, San Antonio, Texas

In East Africa, different animals are taken to specific regions throughout the year that correspond to the seasonal patterns of precipitation.[12] Transhumance is the seasonal migration of livestock and pastoralists between higher and lower pastures.

Some pastoralists are constantly moving, which may put them at odds with sedentary people of towns and cities. The resulting conflicts can result in war for disputed lands. These disputes are recorded in ancient times in the Middle East. Other pastoralists are able to remain in the same location which results in longer-standing housing. …

Somali pastoralists keep their animals in one of the harshest environments but they have evolved of the centuries. Somalis have well developed pastoral culture where complete system of life and governance has been refined. …

reindeer being milked
reindeer being milked

On the assumption that pastoralist societies could work differently depending on the environment and/or animals involved, I have been trying to track down good works on a variety of different groups. (This is tricky, since I don’t already know much about nomadic societies nor what the best anthropology works on the subject are.) So for our first book, I’ll be reviewing Tim Ingold’s Hunters Pastoralists and Ranchers [PDF]: Reindeer Economies and their transformations, published in 1980.

From the blurb:

Throughout the northern circumpolar tundras and forests, and over many millennia, human populations have based their livelihood wholly or in part upon the exploitation of a single animal species–the reindeer. Yet some are hunters, others pastoralists, while today traditional pastoral economies are being replaced by a commercially oriented ranch industry. In this book, drawing on ethnographic material from North America and Eurasia, Tim Ingold explains the causes and mechanisms of transformations between hunting, pastoralism and ranching, each based on the same animal in the same environment, and each viewed in terms of a particular conjunction of social and ecological relations of production. In developing a workable synthesis between ecological and economic approaches in anthropology, Ingold introduces theoretically rigorous concepts for the analysis of specialized animal-based economies, which cast the problem of ‘domestication’ in an entirely new light.

On the subject of domesticated reindeer, Wikipedia notes:

DNA analysis indicates that reindeer were independently domesticated in Fennoscandia and Western Russia (and possibly Eastern Russia).[109] … They are raised for their meat, hides, and antlers and, to a lesser extent, for milk and transportation. Reindeer are not considered fully domesticated, as they generally roam free on pasture grounds. In traditional nomadic herding, reindeer herders migrate with their herds between coast and inland areas according to an annual migration route and herds are keenly tended.

The use of reindeer for transportation is common among the nomadic peoples of northern Russia (but not in Scandinavia). Although a sled drawn by 20 reindeer will cover no more than 20–25 km a day (compared to 7–10 km on foot, 70–80 km by a dog sled loaded with cargo, and 150–180 km by a dog sled without cargo), it has the advantage that the reindeer will discover their own food, while a pack of 5–7 sled dogs requires 10–14 kg of fresh fish a day.[110]

06092f51e84e082856bb25c299918ee2The Dukha people of northern Mongolia/southern Siberia also raise reindeer:

“They’re certainly a dying culture,” says Harvard-trained anthropologist Hamid Sardar-Afkhami.
Sardar, who spent years living with the Dukha and documenting their way of life, believes there were once around 200 families living in this remote part of Mongolia.
Nowadays, he thinks there are probably only 40 families left with about 1,000 reindeer.
“The number of families has fallen because a lot of them have been synthesized with the mainstream community,” he says. “Many of them have moved to the towns and even to the capital cities.”
The biggest threat in Sardar-Afkhami’s view is the defection from the younger Dukha generation, who don’t want to live in the harsh conditions in the taiga (or “snow forest”).
“They want to go down and stay in warm cabins in the winter, maybe buy a car and drive,” he says.

We’ll start with Reindeer Economies this Friday!

Anthropology Friday: Slavery Narratives (pt 4/4)

Alexandre Dumas, son of former slave Thomas-Alexandre Dumas, general in the French army
Alexandre Dumas, son of former slave Thomas-Alexandre Dumas, general in the French army

Welcome back to Anthropology Friday. Today we’re finishing Slave Narratives: A Folk History of Slavery in the United States. (available on Amazon.) These stories were gathered in the 1930s as part of a Federally-funded program to get people working and preserve first-hand accounts of the history of the United States before everyone involved passed away.

When I start an anthropology text, I don’t know if I’m really going to enjoy it. Some texts are informative but dull, and many are both dull and uninformative. These personal narratives might not count as “anthropology” in the formal, polished sense–most of the interviewers probably had little to no formal “anthropology” training, and did very little to analyze or comment on the material they gathered.

Despite the obvious shortcomings of their methodology (interviewees sometimes seem to be inventing or exaggerating stories for the sake of the white interviewer,) and many short interviews with people who had little to say, the interviews still constitute nearly 10,000 pages of genuine first-hand accounts of slavery, the Civil War, and the late 1800s in the US South.

As someone who grew up in the South, much of this dovetails with my own cultural knowledge/memories. The tradition of eating black eyed peas for luck on New Years’ was at least mentioned, if not exactly observed (my grandmother probably still eats them.) For that matter, when my grandparents (who are still alive, if quite elderly) were young, back in the 30s, they heard first-hand accounts about the Civil War from their elderly relatives (long story short: Union troops burned down the farm.)

While every story is unique, they have certain commonalities, and many–especially the ones about the Yankees–are similar to the ones passed down in my own family.

Anyway, let’s begin.

“Aunt” Millie Bates: The Ghosts of War

“Was not long after dat fore de spooks wuz a gwine round ebber whar. When you would go out atter dark, somethin’ would start to a haintin’ ye. You would git so scairt dat you would mighty ni run every time you went out atter dark; even iffin you didn’t see nothin’. Chile, don’t axe me what I seed. Atter all dat killin’ and a burnin’ you know you wuz bliged to see things wid all dem spirits in distress a gwine all over de land. You see, it is like dis, when a man gits killed befo he is done what de good Lawd intended fer him to do, he comes back here and tries to find who done him wrong. I mean he don’ come back hisself, but de spirit, it is what comes and wanders around. Course, it can’t do nothin’, so it jus scares folks and haints dem.”

Maggie Black, 79 years old: Children’s Nurse, Games, and School

“Gawd been good to me, honey. I been heah uh long ole time en I can’ see mucha dese days, but I gettin’ ‘long sorta so-so. I wuz train up to be uh nu’se ‘oman en I betcha I got chillun more den any 60 year ole ’bout heah now dat I nu’se when dey wuz fust come heah. No, honey, ain’ got no chillun uv me own. Aw my chillun white lak yuh.”

EvX: As far as I know, the tradition of hiring black women to care for white children has disappeared from the South, (modern children are sent to daycares where they are raised by Hispanic women,) but memories of the system linger. Considering the South’s rather strict racial hierarchy, this was a kind of curious inversion. In practice, I wonder how it affected social relations. But continuing on:

“No, no’mam, dey wear long ole frock den en uh girl comin’ on dere when dey ge’ to be any kind uv uh girl, dey put dat frock down. Oh, my child, dey can’ ge’ em short ‘nough dese days. Ain’ hab nuthin but uh string on dese day en time. Dey use’er wear dem big ole hoop skirt dat sit out broad lak from de ankle en den dey wear little panty dat show down twixt dey skirt en dey ankle. Jes tie em ’round dey knees wid some sorta string en le’ em show dat way ’bout dey ankle. I ‘member we black chillun’ud go in de woods en ge’ wild grape vine en bend em round en put em under us skirt en make it stand out big lak. Hadder hab uh big ole ring fa de bottom uv de skirt en den one uh little bit smaller eve’y time dey ge’ closer to de waist. Ne’er hab none tall in de waist cause dat wuz s’ppose to be little bitty t’ing.” …

Cabin School
Cabin School with African American students

“A’ter freedom ‘clare, uh lady from de north come dere en Miss Leggett send we chillun to school to dat lady up on de hill dere in de woods. No, honey, yah ain’ ne’er see no bresh tent ’bout heah dis day en time. Dis jes de way it waz make. Dey dig four big holes en put postes in aw four corner ’bout lak uh room. Den dey lay log ‘cross de top uv dat en kiver it aw o’er wid bresh (brush) dat dey break outer de woods. Ne’er hab none uv de side shet up. En dey haul log dere en roll em under dat bresh tent fa we chillun to set on. Oh, de teacher’ud hab uh big box fa her stand jes lak uh preacher. Eve’ybody dat go to school dere hab one uv dem t’ing call slate dat yah ne’er hadder do nuthin but jes wash it offen. En dey hab dese ole l’arnin’ book wha’ yuh call Websters.” …

“Oh, gourds waz de t’ing in dem days. Dey waz wha’ de peoples hab to drink outer en wash dey hominy en rice in aw de time. Dey was de bestest kind uv bowl fa we chillun to eat corn bread en clabber outer. Peoples dis day en time don’ hab no sech crockery lak de people use’er hab. Honey, day hab de prettiest little clay bowls den.”

Samuel Boulware, 82 years old: Food, Slavery, and Poor Whites

“Us had plenty to eat in slavery time. It wasn’t de best but it filled us up and give us strength ‘nough to work. Marster would buy a years rations on de first of every year and when he git it, he would have some cooked and would set down and eat a meal of it. He would tell us it didn’t hurt him, so it won’t hurt us. Dats de kind of food us slaves had to eat all de year. Of course, us got a heap of vegetables and fruits in de summer season, but sich as dat didn’t do to work on, in de long summer days.”

EvX: Oh God, a year’s worth of rations purchased all at once. That sounds pretty unappetizing.

It appears that one of the questions on the questionnaire the interviewers used was about food, so there are a lot of responses on the subject. The vast majority of responses state that food in slavery times was simple but abundant. By contrast, post-slavery, many people experienced a great deal of hunger (especially since the war disrupted agriculture and the Yankees burned down a lot of food.) But continuing on:

“Marster had over twenty grown slaves all de time. He bought and sold them whenever he wanted to. It was sad times to see mother and chillun separated. I’s seen de slave speculator cut de little nigger chillun with keen leather whips, ’cause they’d cry and run after de wagon dat was takin’ their mammies away after they was sold.

“De overseer was poor white folks, if dats what you is askin’ ’bout, and dat is one thing dat made him so hard on de slaves of de plantation. All de overseers I knowed ’bout was poor white folks; they was white folks in de neighborhood dat wasn’t able to own slaves. All dis class of people was called by us niggers, poor white folks. …

“Most them there patrollers was poor white folks, I believes. Rich folks stay in their house at night, ‘less they has some sort of big frolic amongst theirselves. Poor white folks had to hustle ’round to make a living, so, they hired out theirselves to slave owners and rode de roads at night and whipped niggers if they ketched any off their plantation widout a pass.

EvX: Several interviewees mentioned that overseers/patrollers/KKK members were drawn largely from the class of “poor whites”–an ethnically distinct group of whites drawn from a combination of the English lower classes, “Scotch-Irish,” and probably some regular Irish.

Andy Brice, 81 years old: Fiddlin’ Fiddler and the Election of 1878:

“Howdy Cap’n! I come to Winnsboro dis mornin’ from way ‘cross Wateree, where I live now ‘mongst de bull-frogs and skeeters. Seem lak they just sing de whole night thru: ‘De bull-frog on de bank, and de skeeter in de pool.’ Then de skeeter sail ’round my face wid de tra la, la la la, la la la part of dat old song you is heard, maybe many times. …

“One day I see Marse Thomas a twistin’ de ears on a fiddle and rosinin’ de bow. Then he pull dat bow ‘cross de belly of dat fiddle. Sumpin’ bust loose in me and sing all thru my head and tingle in my fingers. I make up my mind, right then and dere, to save and buy me a fiddle. I got one dat Christmas, bless God! I learn and been playin’ de fiddle ever since. I pat one foot while I playin’. I kept on playin’ and pattin’ dat foot for thirty years. I lose dat foot in a smash up wid a highway accident but I play de old tunes on dat fiddle at night, dat foot seem to be dere at de end of dat leg (indicating) and pats just de same. Sometime I ketch myself lookin’ down to see if it have come back and jined itself up to dat leg, from de very charm of de music I makin’ wid de fiddle and de bow. …

“They say behind my back, in ’76, dat I’s a white folks nigger. I wear a red shirt then, drink red liquor, play de fiddle at de ‘lection box, and vote de white folks ticket. …

“I ‘members very little ’bout de war, tho’ I was a good size boy when de Yankees come. By instint, a nigger can make up his mind pretty quick ’bout de creed of white folks, whether they am buckra or whether they am not. Every Yankee I see had de stamp of poor white trash on them. They strutted ’round, big Ike fashion, a bustin’ in rooms widout knockin’, talkin’ free to de white ladies, and familiar to de slave gals, ransackin’ drawers, and runnin’ deir bayonets into feather beds, and into de flower beds in de yards. …

“Ellen and me have one child, Sallie Ann. Ellen ‘joy herself; have a good time nussin’ white folks chillun. Nussed you; she tell me ’bout it many time. ‘Spect she mind you of it very often. I knows you couldn’t git ’round dat woman; nobody could. …

“You wants me to tell ’bout dat ‘lection day at Woodward, in 1878? You wants to know de beginnin’ and de end of it? Yes? Well, you couldn’t wet dis old man’s whistle wid a swallow of red liquor now? Couldn’t you or could you? Dis was de way of it: It was set for Tuesday. Monday I drive de four-hoss wagon down to dis very town. Marse John McCrory and Marse Ed Woodward come wid me. They was in a buggy. When us got here, us got twenty, sixteen shooters and put them under de hay us have in de wagon. Bar rooms was here. I had fetched my fiddle ‘long and played in Marse Fred Habernick’s bar ’til dinner time. Us leave town ’bout four o’clock. Roads was bad but us got home ’bout dark. Us put de guns in Marse Andy Mobley’s store. Marse Ed and me leave Marse John to sleep in de store and to take care of de guns.

“De nex’ mornin’, polls open in de little school house by de brick church. I was dere on time, help to fix de table by de window and set de ballot boxes on it. Voters could come to de window, put deir arms thru and tuck de vote in a slit in de boxes. Dere was two supervisors, Marse Thomas for de Democrats and Uncle Jordan for de Radicals. Marse Thomas had a book and a pencil, Uncle Jordan had de same.

“Joe Foster, big buckra nigger, want to vote a stranger. Marse Thomas challenge dis vote. In them times colored preachers so ‘furiate de women, dat they would put on breeches and vote de ‘Publican radical ticket. De stranger look lak a woman. Joe Foster ‘spute Marse Thomas’ word and Marse Thomas knock him down wid de naked fist. Marse Irish Billy Brice, when him see four or five hindred blacks crowdin’ ’round Marse Thomas, he jump thru de window from de inside. When he lit on de ground, pistol went off pow! One nigger drop in his tracks. Sixteen men come from nowhere and sixteen, sixteen shooters. Marse Thomas hold up his hand to them and say: ‘Wait!’ Him point to de niggers and say: ‘Git.’ They start to runnin’ ‘cross de railroad, over de hillside and never quit runnin’ ’til they git half a mile away. De only niggers left on dat ground was me, old Uncle Kantz, (you know de old mulatto, club-foot nigger) well, me and him and Albert Gladney, de hurt nigger dat was shot thru de neck was de only niggers left. Dr. Tom Douglas took de ball out Albert’s neck and de white folks put him in a wagon and sent him home. I drive de wagon.

When I got back, de white boys was in de graveyard gittin’ names off de tombstones to fill out de talley sheets, dere was so many votes in de box for de Hampton ticket, they had to vote de dead. I ‘spect dat was one resurrection day all over South Carolina.”

EvX: I believe this was the 1878 Gubernatorial election. Wikipedia says:

The 1878 South Carolina gubernatorial election was held on November 5, 1878 to select the governor of the state of South Carolina. Wade Hampton III was renominated by the Democrats and ran against no organized opposition in the general election to win reelection for a second two-year term. …

Upon becoming Governor after a prolonged struggle against Daniel Henry Chamberlain in the gubernatorial election of 1876, Wade Hampton adopted moderate racial policies and favored many Republican proposals. For instance, the state modified the agriculture lien law and passed a law giving counties the ability to mandate the fencing of livestock. Hampton also appointed many blacks to government positions and provided for more funds to be spent educating black children than white children. …

Throughout Hampton’s first term in office, he appealed for political harmony between the races. Hampton carried out his pledge to ensure equal rights between the races and he appointed more black men to office than Chamberlain had during his term as governor.[5] The more militant faction of the Democratic Party, led by Martin Gary, was entirely against any cooperation with blacks and instead sought to remove blacks completely from political life. The Edgefield County Democrats would not acknowledge any black Democratic clubs and they prevented blacks from participating in the primary elections. Hampton publicly refuted this policy and no other county followed suit.[4] Nevertheless, new laws were enacted by the General Assembly in 1877 to make it harder for blacks to participate and vote in the electoral process.

Hampton took every county in South Carolina, winning by an absurd 119,550 to 213 votes, or 99.8%.

Fisk University, Nashville, Tennessee
Fisk University, Nashville, Tennessee

George Briggs, 88: The Healing Preacher

“I is gwine over to Tosch to see Maria. Everybody know Maria. She go by Rice–Maria Rice. She sont fer me to cure her misery. First, I went from my home in lower Cross Keys, across de Enoree, to see Maria. When I reached dar whar she stay, dey tell me dat her daughter over to Tosch. Done come and got her.

“A kind friend dat de Lawd put in my path fetched me back across de Enoree and over to Tosch to Maria’s gal’s house. I is gwine straight over dar and lay my hand on Maria and rid her of dat misery dat she sont word was ailing her all dis spring. Don’t make no diff’uns whar you hurts–woman, man or suckling babe–if you believes in de holler of my hand, it’ll ease you, allus do it. De Bible say so, dat’s why it be true. Ain’t gwine to tell you nothing but de truth and de whole truth, so help me Jesus. Gone 65 years, I is been born agin dat long; right over in Padgett’s Creek church, de white folks’ church, dat’s what de Lawd tuck my sins away and washed me clean agin wid His blood. Dat’s why I allus sticks to de truth, I does. …

“Sho I can remember when dey had de mustering grounds at de Keys. Dar day mustered and den dey turn’t in and practiced drilling dem soldiers till dey larn’t how to march and to shoot de Yankees. Drilling, dat’s de proper word, not practice, I knows, if I ain’t ed’icated. Dey signed me to go to de 16th regiment, but I never reached de North. When us got to Charleston, us turn’t around and de bosses fetched us right back to Union through Columbia. Us heard dat Sherman was coming, fetching fire along ‘hind him. …

“I can histronize de poor white folks’ wives and chilluns enduring de time of de Civil War fer you. When dese poor white men went to de war, dey left deir little chillun and deir wives in de hands of de darkies dat was kind and de rich wives of our marsters to care fer. Us took de best care of dem poor white dat us could under de circumstances dat prevailed.

“We was sont to Sullivan’s Island, but befo’ we reached it, de Yankees done got it and we won’t ‘lowed to cross in ’64. But jes’ de same, we was in service till dey give Capt. Franklin Bailey ‘mission to fetch us home. Dar we had to git ‘mission fer everything, jes’ as us niggers had to git ‘mission to leave our marster’s place at home in Union County. Capt. Bailey come on back to Cross Keys wid us under his protection, and we was under it fer de longest time atter we done got home. …

“I see a man in de courthouse dis morning, and he was like Nicodemus. Why dat man want to be resto’d back like he was when he was jest 21 years old. I seed him setting down dar in Mr. Perrin’s office, and I knowed his troubles when he ‘low dat he done been to every doctor in town. De trouble was, he never had no faith in de doctors and nobody else. How could he have faith in Jesus when he never had none in nothing else? Brother, you has to have faith in your fellowman befo’ you has faith in de Lawd. I don’t know how come, but dat’s de way it is. My plan is working by faith. Jesus say, ‘Work widout faith ain’t nothing; but work wid faith’ll move mountains’…

“Dey looks at de back of my head, and de hair on it ain’t rubbed against no college and fer dat reason dese young negroes don’t want me to preach. Dey wants to hear dat man preach dat can read. Man dat can read can’t understand less’n some divine man guide him. I speak as my Teacher gives it to me, dat’s de Lawd. In so doing, I testify de word dat no man can condemn. Dat is my plan of Salvation: to work by faith widout price or purse, as de Lawd, my Teacher has taught me.”

aa_9993John Brown, 86 years old: Mixing

“My father was a ginger-bread colored man, not a full-blooded nigger. Dat’s how I is altogether yallow. See dat lady over dere in dat chair? Dat’s my wife. Her brighter skinned than I is. How come dat? Her daddy was a full-blooded Irishman. He come over here from Ireland and was overseer for Marse Bob Clowney. He took a fancy for Adeline’s mammy, a bright ‘latto gal slave on de place. White women in them days looked down on overseers as poor white trash. Him couldn’t git a white wife but made de best of it by puttin’ in his spare time a honeyin’ ’round Adeline’s mammy. Marse Bob stuck to him, and never ‘jected to it.



Sylvia Cannon, 85: A different Perspective

“Times was sho better long time ago den dey be now. I know it. Yes, mam, I here frettin myself to death after dem dat gone. Colored people never had no debt to pay in slavery time. Never hear tell bout no colored people been put in jail fore freedom. Had more to eat en more to wear den en had good clothes all de time cause white folks furnish everything, everything. Dat is, had plenty to eat such as we had. Had plenty peas en rice en hog meat en rabbit en’ fish en such as dat. Colored people sho fare better in slavery time be dat de white folks had to look out for dem. Had dey extra crop what dey had time off to work every Saturday. White folks tell dem what dey made, dey could have. Peoples would have found we colored people rich wid de money we made on de extra crop, if de slaves hadn’ never been set free. Us had big rolls of money en den when de Yankees come en change de money, dat what made us poor. It let de white people down en let us down too. Left us all to bout starve to death. Been force to go to de fish pond en de huckleberry patch. Land went down to $1.00 a acre. White people let us clear up new land en make us own money dat way. We bury it in de ground en dat how-come I had money. I dig mine up one day en had over $1500.00 dat I been save. Heap of peoples money down dere yet en dey don’ know whe’ to find it.”

EvX: Many slaves had cruel masters whom they disliked and left as quickly as possible. But many slaves also suffered–and died–of hunger, sickness, and exposure after the war. “We would have been rich if not for the war” sounds like wishful thinking, but Mrs. Cannon may have actually lost the money she’d been carefully saving up before the war.

Charlie Davis, 79 years old: Patrollers and Marriage

“De patrollers was nothin’ but poor white trash, mammy say, and if they didn’t whip some slaves, every now and then, they would lose deir jobs. My mammy and daddy got married after freedom, ’cause they didn’t git de time for a weddin’ befo’. They called deirselves man and wife a long time befo’ they was really married, and dat is de reason dat I’s as old as I is now. I reckon they was right, in de fust place, ’cause they never did want nobody else ‘cept each other, nohow. Here I is, I has been married one time and at no time has I ever seen another woman I wanted. My wife has been dead a long time and I is still livin’ alone.”

EvX: I haven’t been keeping track of how many people married vs. never married, but my general impression is that most people interviewed did marry and never parted from their spouse except in death. This is quite different from our modern situation, in which a rather large percentage of the black community never marries and instead carries on relationships with a number of other people. One theory holds that the modern Welfare State has disincentivised marriage by giving more money to unmarried women with children than to married women with children; another holds that high density–and ghettos and housing projects are definitely dense–interferes with our ability to form lasting pair bonds.

Well, that’s the end. I hope you enjoyed these as much as I did.

Anthropology Friday: The Slave Narrative Collection (pt 3/4)

Slaves (and others) on J. J. Smith's cotton plantation near Beaufort, South Carolina, photographed by Timothy O'Sullivan standing before their quarters in 1862
Slaves (and others) on J. J. Smith’s cotton plantation near Beaufort, South Carolina, photographed by Timothy O’Sullivan standing before their quarters in 1862

Welcome back to Anthropology Friday. Today we are continuing with Slave Narratives: A Folk History of Slavery in the United States. (available on Amazon.) These stories were gathered in the 1930s as part of a Federally-funded program to get people working and preserve first-hand accounts of the history of the United States before everyone involved passed away.

William Ballard, 88, lived on a very extensive plantation:

“We was allowed three pounds o’ meat, one quart o’ molasses, grits and other things each week–plenty for us to eat.

“When freedom come, he told us we was free, and if we wanted to stay on with him, he would do the best he could for us. Most of us stayed, and after a few months, he paid wages. After eight months, some went to other places to work. …

“The master always had a very big garden with plenty of vegetables. He had fifty hogs, and I helped mind the hogs. He didn’t raise much cotton, but raised lots of wheat and corn. He made his own meal and flour from the mill on the creek; made home-made clothes with cards and spinning wheels. …

“The master had his own tanyard and tanned his leather and made shoes for his hands. … We had old brick ovens, lots of ’em. Some was used to make molasses from our own sugar cane we raised.

“The master had a ‘sick-house’ where he took sick slaves for treatment, and kept a drug store there. They didn’t use old-time cures much, like herbs and barks, except sassafras root tea for the blood. …

“My father run the blacksmith shop for the master on the place. I worked around the place. The patrollers were there and we had to have a pass to get out any. The nigger children sometimes played out in the road and were chased by patrollers. The children would run into the master’s place and the patrollers couldn’t get them ’cause the master wouldn’t let them. We had no churches for slaves, but went to the white church and set in the gallery. After freedom, niggers built ‘brush harbors’ on the place. …

Slaves on a South Carolina plantation (The Old Plantation, c. 1790)
Slaves on a South Carolina plantation (The Old Plantation, c. 1790)

“Some games children played was, hiding switches, marbles, and maybe others. Later on, some of de nigger boys started playing cards and got to gambling; some went to de woods to gamble.

“The old cotton gins on de farms were made of wooden screws, and it took all day to gin four bales o’ cotton.

“I was one of the first trustees that helped build the first colored folks’ church in the town of Greenwood.”

EvX: One thing that stands out to me, after reading a few dozen of these accounts, is these folks showed far more composure–sangfroid, if you will–about their lives than we tend to imagine we would.

It is very easy to imagine that you would act differently in a situation than others did–better, smarter, kinder, braver, whatever. Chances are, of course, that you’d be exactly like everyone else. So would I. And in most cases, people who grew up in slavery didn’t really have a very good idea of any alternative system, or how they would function (survive) in it.

This is part of why slave rebellions were so (relatively) rare in the US. You might think, “Slavery is awful and unjust, and in parts of the South there were more blacks than whites, so of course if I were a slave, I’d have helped start a successful rebellion.” But in reality, if you were a slave, there’s very little chance you’d be able to coordinate with other slaves, especially those on other plantations, much less convince them all to throw away the system that does feed them for the promise of an unknown system that might not feed them.

Even after slavery ended, plenty of slaves stayed where they were, not because they “liked” slavery, but because they didn’t have any immediate option of a better employer. Most of these folks left later when better opportunities arose.

Returning for a second to a popular (but under-discussed IMO) NRx topic, the whole point and importance of Exit is to allow citizens, like customers in a free market, to chose between countries, thus encouraging countries to treat their citizens well.

Large plantations were, like Medieval Manors, impressively self-contained, producing their own food, clothes, leather, timber, etc. A few people ran the place, keeping everything organized and making sure the finances worked out, and a thousand people did the actual labor.

Peter or Gordon, a whipped slave, photo taken at Baton Rouge, Louisiana, 1863;
Peter or Gordon, a whipped slave, photo taken at Baton Rouge, Louisiana, 1863;

The downside to such a system is that there isn’t a whole lot to prevent the people running it from mistreating their slaves. In fact, the whole system is run on two different groups with two different sets of interests. The owners want to extract as much labor as possible from the slaves, and are perfectly willing to whip them to do so. They don’t want to kill their slaves, as slaves cost money, but they don’t care particularly much if their slaves are in pain and miserable.

The slaves, of course, want to do enough work to feed themselves and no more.

Freedom and Exit are essentially the same concept. Free slaves generally end up doing the same work they were doing before slavery, but now they can leave an cruel master and offer their labor to the best employers around. Obviously the terms an employee can demand have a lot to do with their individual skills and the local supply of labor, but at least employers are much less likely to whip them.

Anyway, continuing on…

Charley Barber, 81: The End of the World

“I stay on [at the plantation] ’til ’76. Then I come to Winnsboro and git a job as section hand laborer on de railroad. Out of de fust money … I buys me a red shirt and dat November I votes and de fust vote I put in de box was for Governor Wade Hampton.”

EvX: Another red shirt voting for Wade Hampton. I express my doubts. But back to Mr. Barber:

“Bless your soul Marse Wood, you know what old Mudder Shifton say? She ‘low dat: ‘In de year 1881, de world to an end will surely come’. I was twenty-five years old when all de niggers and most of de white folks was believin’ dat old lady and lookin’ for de world to come to an end in 1881. Dat was de year dat I jined de church, ’cause I wanted to make sure dat if de end did come, I’d be caught up in dat rapture.”

EvX: According to Wikipedia’s list of predicted apocalyptic events:

[Mother Shipton, a] 15th-century prophet was quoted as saying “The world to an end shall come, In eighteen hundred and eighty one” in a book published in 1862. In 1873 it was revealed to be a forgery; however, this did not stop some people from expecting the end.

And about Mum Shipton herself:

Ursula Southeil (c. 1488–1561) … better known as Mother Shipton, is said to have been an English soothsayer and prophetess. The first publication of her prophecies, which did not appear until 1641, eighty years after her reported death, contained a number of mainly regional predictions, but only two prophetic verses – neither of which foretold the End of the World, despite widespread assumptions to that effect.[4] …

The most famous claimed edition of Mother Shipton’s prophecies foretells many modern events and phenomena. Widely quoted today as if it were the original, it contains over a hundred prophetic rhymed couplets in notably non-16th-century language and includes the now-famous lines:

The world to an end shall come
In eighteen hundred and eighty one.[6]

However, this version did not appear in print until 1862, and its true author, one Charles Hindley, subsequently admitted in print that he had invented it.[7] This invented prophecy has appeared over the years with different dates and in (or about) several countries (for example in the late 1970s many news articles about Mother Shipton appeared setting the date at 1981[citation needed]). The 1920s (subsequently much reprinted) booklet The Life and Prophecies of Ursula Sontheil better known as Mother Shipton[8] stated the date as 1991.[9][10]

“I b’longs to de St. John Methodist Church in Middlesix, part of Winnsboro. They was havin’ a rival (revival) meetin’ de night of de earthquake, last day of August, in 1886. Folks had hardly got over de scare of 1881, ’bout de world comin’ to an end. It was on Tuesday night, if I don’t disremember, ’bout 9 o’clock. De preacher was prayin’, just after de fust sermon, but him never got to de amen part of dat prayer. Dere come a noise or rumblin’, lak far off thunder, seem lak it come from de northwest, then de church begin to rock lak a baby’s cradle. Dere was great excitement. Old Aunt Melvina holler: ‘De world comin’ to de end’. De preacher say: ‘Oh, Lordy’, and run out of de pulpit. Everbody run out de church in de moonlight.

When de second quake come, ’bout a minute after de fust, somebody started up de cry: ‘De devil under de church! De devil under de church! De devil gwine to take de church on his back and run away wid de church!’ People never stop runnin’ ’til they got to de court house in town. Dere they ‘clare de devil done take St. John’s Church on his back and fly away to hell wid it. Marse Henry Galliard make a speech and tell them what it was and beg them to go home. Dat Mr. Skinner, de telegraph man at de depot, say de main part of it was way down ’bout Charleston, too far away for anybody to git hurt here, ‘less a brick from a chimney fall on somebody’s head. De niggers mostly believes what a fine man, lak Marse Henry, tell them. De crowd git quiet. Some of them go home but many of them, down in de low part of town, set on de railroad track in de moonlight, all night. I was mighty sleepy de nex’ mornin’ but I work on de railroad track just de same. Dat night folks come back to St. John’s Church, find it still dere, and such a outpourin’ of de spirit was had as never was had befo’ or since.”

EvX: I think people just plain believed in things more than they do now. I still blame electricity for the change.

Ed Barber, 77: Another Red Shirt!

“It’s been a long time since I see you. Maybe you has forgot but I ain’t forgot de fust time I put dese lookers on you, in ’76. Does you ‘members dat day? It was in a piece of pines beyond de Presbyterian Church, in Winnsboro, S. C. Us both had red shirts. You was a ridin’ a gray pony and I was a ridin’ a red mule, sorrel like. You say dat wasn’t ’76? Well, how come it wasn’t? Ouillah Harrison, another nigger, was dere, though he was a man. Both of us got to arguin’. He ‘low he could vote for Hampton and I couldn’t, ’cause I wasn’t 21. You say it was ’78 ‘stead of ’76, dat day in de pines when you was dere? Well! Well! I sho’ been thinkin’ all dis time it was ’76. …

“Who I see dere? Well, dere was a string of red shirts a mile long, dat come into Winnsboro from White Oak. And another from Flint Hill, over de Pea Ferry road, a mile long. De bar-rooms of de town did a big business dat day. Seem lak it was de fashion to git drunk all ‘long them days.

“Them red shirts was de monkey wrench in de cotton-gin of de carpet bag party. I’s here to tell you. If a nigger git hungry, all he have to do is go to de white folk’s house, beg for a red shirt, and explain hisself a democrat. He might not git de shirt right then but he git his belly full of everything de white folks got, and de privilege of comin’ to dat trough sometime agin. …

“My mother name Ann. Her b’long to my marster, James Barber. Dat’s not a fair question when you ask me who my daddy was. Well, just say he was a white man and dat my mother never did marry nobody, while he lived. I was de onliest child my mother ever had. …

“My marster, James Barber, went through de Civil War and died. I begs you, in de name of de good white folks of ’76 and Wade Hampton, not to forget me in dis old age pension business.

“What I think of Abe Lincoln? I think he was a poor buckra white man, to de likes of me. Although, I ‘spects Mr. Lincoln meant well but I can’t help but wish him had continued splittin’ them fence rails, which they say he knowed all ’bout, and never took a hand in runnin’ de government of which he knowed nothin’ ’bout. Marse Jeff Davis was all right, but him oughta got out and fought some, lak General Lee, General Jackson and ‘Poleon Bonaparte.”

EvX: I suspect the Civil War might have gone a bit differently had Napoleon shown up on the battlefield, too.

“Does I know any good colored men? I sho’ does! Dere’s Professor Benjamin Russell at Blackstock. You knows him. Then dere was Ouillah Harrison, dat own a four-hoss team and a saddle hoss, in red shirt days. One time de brass band at Winnsboro, S. C. wanted to go to Camden, S. C. to play at de speakin’ of Hampton. He took de whole band from Winnsboro to Camden, dat day, free of charge. Ah! De way dat band did play all de way to Ridgeway, down de road to Longtown, cross de Camden Ferry, and right into de town. Dere was horns a blowin’, drums a beatin’, and people a shoutin’: ‘Hurrah for Hampton!’ Some was a singin’: ‘Hang Dan Chamberlain on a Sour Apple Tree’. Ouillah come home and found his wife had done had a boy baby. What you reckon? He name dat boy baby, Wade Hampton. When he come home to die, he lay his hand on dat boy’s head and say: ‘Wade, ‘member who you name for and always vote a straight out democrat ticket’. Which dat boy did!”

Anderson Bates, 87: Courtship, DuPont, and the Ku Kluxes

“Dat’s funny, you wants to set down dere ’bout my courtship and weddin’? Well, sir, I stay on de old plantation, work for my old marster, de doctor, and fell head over heels in love wid Carrie. Dere was seven more niggers a flyin’ ’round dat sugar lump of a gal in de night time when I breezes in and takes charge of de fireside cheer. I knocks one down one night, kick another out de nex’ night, and choke de stuffin’ out of one de nex’ night. I landed de three-leg stool on de head of de fourth one, de last time. Then de others carry deir ‘fections to some other place than Carrie’s house. Us have some hard words ’bout my bad manners, but I told her dat I couldn’t ‘trol my feelin’s wid them fools a settin’ ’round dere gigglin’ wid her. I go clean crazy! …

Slaves processing tobacco in 17th-century Virginia
Slaves processing tobacco in 17th-century Virginia

“Then I go back to de quarry, drill and git out stone. They pay me $3.50 a day ’til de Parr Shoals Power come in wid ‘lectric power drills and I was cut down to eighty cents a day. Then I say: ‘Old grey hoss! Damn ‘lectric toolin’, I’s gwine to leave.’ I went to Hopewell, Virginia, and work wid de DuPonts for five years. War come on and they ask me to work on de acid area. De atmosphere dere tear all de skin off my face and arms, but I stuck it out to de end of de big war, for $7.20 a day. …

“Does I ‘member anything ’bout de Klu Kluxes? Jesus, yes! My old marster, de doctor, in goin’ ’round, say out loud to people dat Klu Kluxes was doin’ some things they ought not to do, by ‘stortin’ money out of niggers just ’cause they could.

“When he was gone to Union one day, a low-down pair of white men come, wid false faces, to de house and ask where Dick Bell was. Miss Nancy say her don’t know. They go hunt for him. Dick made a bee-line for de house. They pull out hoss pistols, fust time, ‘pow’. Dick run on, secon’ time, ‘pow’. Dick run on, third time, ‘pow’ and as Dick reach de front yard de ball from de third shot keel him over lak a hit rabbit. Old miss run out but they git him. Her say: ‘I give you five dollars to let him ‘lone.’ They say: ‘Not ‘nough.’ Her say: ‘I give you ten dollars.’ They say: ‘Not ‘nough.’ Her say: ‘I give you fifteen dollars.’ They say: ‘Not ‘nough.’ Her say: ‘I give you twenty-five dollars.’ They take de money and say: ‘Us’ll be back tomorrow for de other Dick.’ They mean Dick James.”

EvX: I never did figure out who Dick James and Dick Bell were.

“Nex’ day, us see them a comin’ again. Dick James done load up de shotgun wid buckshot. When they was comin’ up de front steps, Uncle Dick say to us all in de big house: ‘Git out de way!’ De names of de men us find out afterwards was Bishop and Fitzgerald. They come up de steps, wid Bishop in de front. Uncle Dick open de door, slap dat gun to his shoulder, and pull de trigger. Dat man Bishop hollers: ‘Oh Lordy.’ He drop dead and lay dere ’til de coroner come. Fitzgerald leap ‘way. They bring Dick to jail, try him right in dat court house over yonder. What did they do wid him? Well, when Marse Bill Stanton, Marse Elisha Ragsdale and Miss Nancy tell ’bout it all from de beginnin’ to de end, de judge tell de jury men dat Dick had a right to protect his home, and hisself, and to kill dat white man and to turn him loose. Dat was de end of de Klu Kluxes in Fairfield.”

That’s all for today; we’ll be wrapping up next week.

Anthropology Friday: The Slave Narrative Collection (pt 2/4)

Eastman Johnson's painting, The Young Sweep
Eastman Johnson’s painting, The Young Sweep

Welcome back to Anthropology Friday. Today we are continuing with Slave Narratives: A Folk History of Slavery in the United States. (available on Amazon.)

I’ve been selecting excerpts that I personally find interesting. I’m not trying to paint the big picture of slavery nor highlighting awful things like whippings (there are many other places you can find those accounts.) Just because they’re not here doesn’t mean I’m pretending they aren’t in the accounts–I just assume you already know about them.

Frances Andrews, 83: The Skeleton

“It is said that the old brick house where the Wallaces lived was built by a Eichleberger, but Dr. John Simpson lived there and sold it to Mr. Wallace. In the attic was an old skeleton which the children thought bewitched the house. None of them would go upstairs by themselves. I suppose old Dr. Simpson left it there. Sometimes later, it was taken out
and buried.”

EvX: ??? Who keeps a (presumably real) skeleton in their attic? Did someone die up there and no one bothered to remove the body until it had completely decayed? Or was it a medical skeleton? That is seriously creepy.

Josephine Bacchus, about 75-80 years old: Earthquake and Folk Medicine

“Yes, mam, dey was glad to have a heap of colored people bout dem cause white folks couldn’ work den no more den dey can work dese days like de colored people can. Reckon dey love to have dey niggers back yonder just like dey loves to have dem dese days to do what dey ain’ been cut out to do.” …

“Lord, I sho remembers dat earth shake good as anything. When it come on me, I was settin down wid my foots in a tub of water. Yes, my Lord, I been had a age on me in de shake. I remember, dere been such a shakin dat evenin, it made all de people feel mighty queer like. It just come in a tremble en first thing I know, I felt de difference in de crack of de house. I run to my sister Jessie cause she had been live in New York en she was well acquainted wid dat kind of gwine on. She say, ‘Josie, dis ain’ nothin but dem shake I been tellin you bout, but dis de first time it come here en you better be a prayin.’ En, honey, everything white en colored was emptied out of doors dat night. Lord, dey was scared. Great Jeruseleum! De people was scared everywhe’. Didn’ nobody know what to make of it. I tellin you, I betcha I was 30 years old in de shake.”

Charleston, South Carolina, post-earthquake
Charleston, South Carolina, post-earthquake

EvX: Given that this narrative was collected in South Carolina, and… *adds up the years* I assume this was the 1886 Charleston Earthquake:

The 1886 Charleston earthquake occurred about 9:50 p.m. August 31 with an estimated moment magnitude of 7.0 and a maximum Mercalli intensity of X (Extreme). The intraplate earthquake caused 60 deaths and between $5 million and $6 million in damage to 2,000 buildings in the Southeastern United States. It is one of the most powerful and damaging earthquakes to hit the East Coast of the United States. …

It was felt as far away as Boston, Massachusetts, to the north, Chicago, Illinois, and Milwaukee, Wisconsin, to the northwest, as far as New Orleans, Louisiana, to the west, as far as Cuba to the south, and as far as Bermuda to the east.[4] It was so severe that outside the immediate area, there was speculation that the Florida peninsula had broken away from North America.[3]

Continuing on:

“Oh, de people never didn’ put much faith to de doctors in dem days. Mostly, dey would use de herbs in de fields for dey medicine. Dere two herbs, I hear talk of. Dey was black snake root en Sampson snake root. Say, if a person never had a good appetite, dey would boil some of dat stuff en mix it wid a little whiskey en rock candy en dat would sho give dem a sharp appetite. See, it natural cause if you take a tablespoon of dat bitter medicine three times a day like a person tell you, it bound to swell your appetite. Yes, mam, I know dat a mighty good mixture.”

EvX: It turns out that Black Snakeroot is a real plant, more commonly known as black cohosh. According to Wikipedia:

Native Americans used black cohosh to treat gynecological and other disorders, including sore throats, kidney problems, and depression.[3] Following the arrival of European settlers in the U.S. who continued the medicinal usage of black cohosh, the plant appeared in the U.S. Pharmacopoeia in 1830 under the name “black snakeroot”. In 1844 A. racemosa gained popularity when John King, an eclectic physician, used it to treat rheumatism and nervous disorders. Other eclectic physicians of the mid-nineteenth century used black cohosh for a variety of maladies, including endometritis, amenorrhea, dysmenorrhea, menorrhagia, sterility, severe after-birth pains, and for increased breast milk production.[6] …

Black cohosh is used today mainly as a dietary supplement marketed to women as remedies for the symptoms of premenstrual tension, menopause and other gynecological problems.[3] Recent meta-analysis of contemporary evidence supports these claims,[1] although the Cochrane Collaboration has concluded that there is insufficient evidence to support its use for menopausal symptoms.[7] Study design and dosage of black cohosh preparations play a role in clinical outcome,[8] and recent investigations with pure compounds found in black cohosh have identified some beneficial effects of these compounds on physiological pathways underlying age-related disorders like osteoporosis.[9]

However, you should note:

No studies exist on long-term safety of black cohosh use in humans.[13] In a transgenic mouse model of cancer, black cohosh did not increase incidence of primary breast cancer, but increased metastasis of pre-existing breast cancer to the lungs.[14]

Eastman Johnson's A Ride for Liberty: the Fugitive Slaves
Eastman Johnson’s A Ride for Liberty: the Fugitive Slaves

Please don’t just go eating plants from a random field or ordered off some website without being absolutely sure they’re actually safe.

Sampson snake root is also a real plant, otherwise known as Orbexilum pedunculatum. According to the internet, which I am sure would never lie to me:

Sampson snakeroot will help to…

  • Relieve from snakebites.

  • Retrieve of attract gay lovers among men.

(By the way, the internet lies all the time.) Continuing on:

“Oh, my Lord, child, de people was sho wiser in olden times den what dey be now. Dey been have all kind of signs to forecast de times wid en dey been mighty true to de word, too. Say, when you hear a cow low en cry so mournful like, it ain’ gwine be long fore you hear tell of a death.”

“Den dere one bout de rain. Say, sometimes de old rain crow stays in de air en hollers en if you don’ look right sharp, it gwine rain soon. Call him de rain crow. He hollers mostly like dis, ‘Goo-oop, goo-oop.’ Like dat.”

“De people used to have a bird for cold weather, too. Folks say, ‘Don’ you hear dat cold bird? Look out, it gwine be cold tomorrow.’ De cold bird, he a brown bird. If you can see him, he a fine lookin bird, too. Yes’um, right large en strong lookin, but don’ nobody hardly ever see
him dese days.”

“En I reckon you hear talk bout dis one. Say, not to wash on de first day of de New Year cause if you do, you will wash some of your family out de pot. Say, somebody will sho die. Dat right, too. Den if possible, must boil some old peas on de first day of de New Year en must cook some hog jowl in de pot wid dem. Must eat some of it, but don’ be obliged to eat it all.”

Black-eyed peas, for the New Year
Black-eyed peas, for the New Year

EvX: Eating black-eyed peas was a New Year’s Day tradition when I was a kid, too (it probably still is.) But why? According to Why we Eat Black Eyed Peas on New Years Day:

Most Southerners will tell you that it dates back to the Civil War. Black-eyed peas were considered animal food (like purple hull peas).

The peas were not worthy of General Sherman’s Union troops. When Union soldiers raided the Confederates food supplies, legend says they took everything except the peas and salted pork. The Confederates considered themselves lucky to be left with those meager supplies, and survived the winter. Peas became symbolic of luck. …

(“Most” here is probably an exaggeration.)

One explanation of the superstition says that black-eyed peas were all the southern slaves had to celebrate with on the first day of January, 1863. What were they celebrating? That was the day when the Emancipation Proclamation went into effect. …

The oldest explanation for this tradition I found is on Wikipedia. According to Wikipedia, the tradition dates as far ancient Egypt. During the time of the Pharaohs, it was believed that eating a meager food like black-eyed peas showed humility before the gods, and you would be blessed. According to Wikipedia, the Babylonian Talmud, which dates to 339 CE, instructs the faithful Jews to eat black-eyed peas at Rosh Hashana.

Well, since it is still January, if you haven’t had your black-eyed peas yet, perhaps there’s still time to cook up a pot and enjoy what might be a very old tradition.