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.”

Cannibalism, Abortion, and R/K Selection.

Reindeer herder, from "Quarter of a Million Reindeers to be Butched... after Anthrax Outbreak" : "Serbian officials have demanded a huge cull of a 250,000 reindeers by Christmas over the risk of an anthrax outbreak. Currently 730,000 animals are being kept in the Yamal Peninsula and the rest of the Yamalo-Nenets region."
Reindeer herder, from Quarter of a Million Reindeers to be Butched… after Anthrax Outbreak: “Currently 730,000 animals are being kept in the Yamal Peninsula and the rest of the Yamalo-Nenets region.”

In Hunters, Pastoralists, and Ranchers: Reindeer Economies and their Transformations [PDF,] Ingold describes the social distribution of food among hunter-gatherers. In normal times, when food is neither super-abundant nor scarce, each family basically consumes what it brings in, without feeling any particular compulsion to share with their neighbors. In times of super-abundance, food is distributed throughout the tribe, often quite freely:

Since harvested animals, unlike a plant crop, will not reproduce, the multiplicative accumulation of material wealth is not possible within the framework of hunting relations of production. Indeed, what is most characteristic of hunting societies everywhere is the emphasis not on accumulation but on its obverse: the sharing of the kill, to varying degrees, amongst all those associated with the hunter. …

The fortunate hunter, when he returns to camp with his kill, is expected to play host to the rest of the community, in bouts of extravagant consumption.

The other two ethnographies I have read of hunter-gatherers (The Harmless People, about the Bushmen of the Kalahari, and Kabloona, about the Eskimo aka Inuit) both support this: large kills are communal feasts. Hunter gatherers often have quite strict rules about how exactly a kill is to be divided, but the most important thing is that everyone gets some.

And this is eminently sensible–you try eating an entire giraffe by yourself, in the desert, before it rots.

Even in the arctic, where men can (in part of the year) freeze food for the future, your neighbor’s belly is as good as a freezer, because the neighbor you feed today will feed you tomorrow. Hunting is an activity that can be wildly successful one day and fail completely the next, so if hunters did not share with each other, soon each one would starve.

Whilst the successful hunter is required to distribute his spoils freely amongst his camp fellows, he does so with the assurance that in any future eventuality, when through bad luck he fails to find game, or through illness or old age he can no longer provide for himself and his family, he will receive in his turn. Were each hunter to produce only for his own domestic needs, everyone would eventually perish from hunger (Jochelson 1926:124). Thus, through its contribution to the survival and reproduction of potential producers, sharing ensures the perpetuation of society as a whole. …

Yet he is also concerned to set aside stocks of food to see his household through at least a part of the coming winter. The meat that remains after the obligatory festive redistribution is therefore placed in the household’s cache, on which the housewife can draw specifically for the provision of her own domestic group (Spencer 1959:149). After the herds have passed by, domestic autonomy is re-establisheddraws on its own reserves of stored food.

But what happens at the opposite extreme, not under conditions of abundance, but when everyone‘s stocks run out? Ingold claims that in times of famine, the obligation to share what little food one has with one’s neighbors is also invoked:

We find, therefore, that the incidence of generalized reciprocity tends to peak towards the two extremes of scarcity and abundance… The communal feast that follows a successful hunting drive involves the same heightening of band solidarity, and calls into play the same functions of leadership in the apportionment of food, as does the consumption of famine rations.

I am reminded here of a scene in The Harmless People in which there was not enough food to go around, but the rules of distribution were still followed, each person just cutting their piece smaller. Thomas described one of the small children, hungry, trying to grab the food bowl–not the food itself–to stop their mother from giving away their food to the next person in the chain of obligation.

Here Ingold pauses to discuss a claim by Sahlins that such social order will (or should) break down under conditions of extreme hunger:

Probably every primitive organization has its breaking-point, or at least its turning-point. Every one might see the time when co-operation is overwhelmed by the scale of disaster and chicanery becomes the order of the day. The range of assistance contracts progressively to the family level; perhaps even these bonds dissolve and, washed away, reveal an inhuman, yet most human, self-interest. Moreover, by the same measure that the circle of charity is
compressed that of ‘negative reciprocity* is potentially expanded. People who helped each other in normal times and through the first stages of disaster display now an indifference to each others’ plight, if they do not exacerbate a mutual downfall by guile, haggle and theft.

Ingold responds:

I can find no evidence, either in my reading of circumpolar ethnography, or in the material cited by Sahlins, for the existence of such a ‘turning-point’ in hunting societies. On the contrary, as the crisis deepens, generalized reciprocity proceeds to the point of dissolution of domestic group boundaries. ‘Negative reciprocity’, rather than closing in from beyond the frontiers of the household, will be expelled altogether from the wider social field, only to make its appearance within the heart of the domestic group itself.

Thus the women of the household, who are allowed to eat only after the appetites of their menfolk have been satisfied, may be left in times of want with the merest scraps of food. Among the Chipewyan, ‘when real distress approaches, many of them are permitted to starve, when the males are amply provided for’…

In situations of economic collapse, negative reciprocity afflicts not only the domestic relations between husband and wife, but those between mother and child, and between parent and grandparent. If the suckling of children is the purest expression of generalized reciprocity, in the form of a sustained one-way flow, then infanticide must surely represent the negative extreme. Likewise, old or sick members of the household will be the first to be abandoned when provisions run short. Even in normal times, individuals who are past labour have to scavenge the left-overs of food and skins (Hearne 1911:326). In the most dire circumstances of all, men will consume their starving wives and children before turning upon one another.

Drawing on Eskimo material, Hoebel derives the following precepts of cannibal conduct: Not unusually . . . parents kill their own children to be eaten. This act is no different from infanticide. A man may kill and eat his wife; it is his privilege. Killing and eating a relative will produce no legal consequences. It is to be presumed, however, that killing a non-relative for food is murder. (1941:672, cited in Eidlitz 1969:132)

In short, the ‘circle of charity’ is not compressed but inverted: as the threat of starvation becomes a reality, the legitimacy of killing increases towards the centre. The act is ‘inhuman’ since it strips the humanity of the victim to its organic, corporeal substance. If altruism is an index of sociability, then its absolute negation annuls the sodality of the recipient: persons, be they human or animal, become things.

297px-world_population_v3-svgThis is gruesome, but let us assume it is true (I have not read the accounts Ingold cites, so I must trust him, and I do not always trust him but for now we will.)

The cold, hard logic of infanticide is that a mother can produce more children if she loses one, but a child who has lost its mother will likely die as well, along with all of its siblings. One of my great-great grandmothers suffered the loss of half her children in infancy and still managed to raise 5+ to adulthood. Look around: even with abortion and birth control widely available, humanity is not suffering a lack of children. ETA: As BaruchK correctly noted, today’s children are largely coming from people who don’t use birth control or have legal access to abortion; fertility rates are below replacement throughout the West, with the one exception AFAIK of Israel.

c08pnclw8aapot6Furthermore, children starve faster and are easier to kill than parents; women are easier to kill than men; people who live with you are easier to kill than people who don’t.

Before we condemn these people, let us remember that famine is a truly awful, torturous way to die, and that people who are on the brink of starving to death are not right in their minds. As “They’re not human”: How 19th-century Inuit coped with a real-life invasion of the Walking Dead recounts:

“Finally, as the footsteps stopped just outside the igloo, it was the old man who went out to investigate.

“He emerged to see a disoriented figure seemingly unaware of his presence. The being was touching the outside of the igloo with curiosity, and raised no protest when the old man reached his hand out to touch its cheek.

“His skin was cold. …

The figures, of course, were the last survivors of the Franklin Expedition. They had buried their captain. They had seen their ship entombed by ice. They had eaten the dead to survive. …

Inuit nomads had come across streams of men that “didn’t seem to be right.” Maddened by scurvy, botulism or desperation, they were raving in a language the Inuit couldn’t understand. In one case, hunters came across two Franklin Expedition survivors who had been sleeping for days in the hollowed-out corpses of seals. …

The figures were too weak to be dangerous, so Inuit women tried to comfort the strangers by inviting them into their igloo. …

The men spit out pieces of cooked seal offered to them. They rejected offers of soup. They grabbed jealous hold of their belongings when the Inuit offered to trade.

When the Inuit men returned to the camp from their hunt, they constructed an igloo for the strangers, built them a fire and even outfitted the shelter with three whole seals. …

When a small party went back to the camp to retrieve [some items], they found an igloo filled with corpses.

The seals were untouched. Instead, the men had eaten each other. …

In 1854, Rae had just come back from a return trip to the Arctic, where he had been horrified to discover that many of his original Inuit sources had fallen to the same fates they had witnessed in the Franklin Expedition.

An outbreak of influenza had swept the area, likely sparked by the wave of Franklin searchers combing the Arctic. As social mores broke down, food ran short.

Inuit men that Rae had known personally had chosen suicide over watching the slow death of their children. Families had starved for days before eating their dog teams. Some women, who had seen their families die around them, had needed to turn to the “last resource” to survive the winter.

Infanticide, cannibalism, and human sacrifice were far more common prior to 1980 or so than we like to think; God forbid we should ever know such fates.

According to Wikipedia:

“Many Neolithic groups routinely resorted to infanticide … Joseph Birdsell believed that infanticide rates in prehistoric times were between 15% and 50% of the total number of births,[10] while Laila Williamson estimated a lower rate ranging from 15% to 20%.[6]:66 Comparative anthropologists have calculated that 50% of female newborn babies were killed by their parents during the Paleolithic era.[12] Decapitated skeletons of hominid children have been found with evidence of cannibalism.[13]

400px-Magliabchanopage_73r“Three thousand bones of young children, with evidence of sacrificial rituals, have been found in Sardinia. Pelasgians offered a sacrifice of every tenth child during difficult times. Syrians sacrificed children to Jupiter and Juno. Many remains of children have been found in Gezer excavations with signs of sacrifice. Child skeletons with the marks of sacrifice have been found also in Egypt dating 950-720 BCE. In Carthage “[child] sacrifice in the ancient world reached its infamous zenith.”[11]:324  …

“According to Shelby Brown, Carthaginians, descendants of the Phoenicians, sacrificed infants to their gods.[25] Charred bones of hundreds of infants have been found in Carthaginian archaeological sites. One such area harbored as many as 20,000 burial urns.[25]

Picture 4Plutarch (c. 46–120 AD) mentions the practice, as do Tertullian, Orosius, Diodorus Siculus and Philo. The Hebrew Bible also mentions what appears to be child sacrifice practiced at a place called the Tophet (from the Hebrew taph or toph, to burn) by the Canaanites. Writing in the 3rd century BCE, Kleitarchos, one of the historians of Alexander the Great, described that the infants rolled into the flaming pit. Diodorus Siculus wrote that babies were roasted to death inside the burning pit of the god Baal Hamon, a bronze statue.

“… the exposure of newborns was widely practiced in ancient Greece, it was even advocated by Aristotle in the case of congenital deformity — “As to the exposure of children, let there be a law that no deformed child shall live.”[30]

“The practice was prevalent in ancient Rome, as well. … A letter from a Roman citizen to his sister, or a pregnant wife from her husband,[35] dating from 1 BC, demonstrates the casual nature with which infanticide was often viewed:

“I am still in Alexandria. … I beg and plead with you to take care of our little child, and as soon as we receive wages, I will send them to you. In the meantime, if (good fortune to you!) you give birth, if it is a boy, let it live; if it is a girl, expose it.” [36][37]

CgxAZrOUYAEeANF“In some periods of Roman history it was traditional for a newborn to be brought to the pater familias, the family patriarch, who would then decide whether the child was to be kept and raised, or left to die by exposure.[39] The Twelve Tables of Roman law obliged him to put to death a child that was visibly deformed. …

“According to William L. Langer, exposure in the Middle Ages “was practiced on gigantic scale with absolute impunity, noticed by writers with most frigid indifference”.[47]:355–356 At the end of the 12th century, notes Richard Trexler, Roman women threw their newborns into the Tiber river in daylight.[48]” …

400px-Kodeks_tudela_21“Philosopher Han Fei Tzu, a member of the ruling aristocracy of the 3rd century BC, who developed a school of law, wrote: “As to children, a father and mother when they produce a boy congratulate one another, but when they produce a girl they put it to death.”[63]

“Buddhist belief in transmigration allowed poor residents of the country to kill their newborn children if they felt unable to care for them, hoping that they would be reborn in better circumstances. Furthermore, some Chinese did not consider newborn children fully “human”, and saw “life” beginning at some point after the sixth month after birth.[65]

“Contemporary writers from the Song dynasty note that, in Hubei and Fujian provinces, residents would only keep three sons and two daughters (among poor farmers, two sons and one daughter), and kill all babies beyond that number at birth.[66]”

Sex Ratio at birth in the People's Republic of China
Sex Ratio at birth in the People’s Republic of China

“It was not uncommon that parents threw a child to the sharks in the Ganges River as a sacrificial offering. The British colonists were unable to outlaw the custom until the beginnings of the 19th century.[82]:78

“According to social activists, female infanticide has remained a problem in India into the 21st century, with both NGOs and the government conducting awareness campaigns to combat it.[83] …

“In the Eastern Shoshone there was a scarcity of Indian women as a result of female infanticide.[100] For the Maidu Native Americans twins were so dangerous that they not only killed them, but the mother as well.[101] In the region known today as southern Texas, the Mariame Indians practiced infanticide of females on a large scale. Wives had to be obtained from neighboring groups.[102]

Meanwhile in the Americas:

In 2005 a mass grave of one- to two-year-old sacrificed children was found in the Maya region of Comalcalco. The sacrifices were apparently performed for consecration purposes when building temples at the Comalcalco acropolis.[2] …

Archaeologists have found the remains of 42 children sacrificed to Tlaloc (and a few to Ehecátl Quetzalcóatl) in the offerings of the Great Pyramid of Tenochtitlan. In every case, the 42 children, mostly males aged around six, were suffering from serious cavities, abscesses or bone infections that would have been painful enough to make them cry continually. Tlaloc required the tears of the young so their tears would wet the earth. As a result, if children did not cry, the priests would sometimes tear off the children’s nails before the ritual sacrifice.[7]

And don’t get me started on cannibalism.

James Cook witnessing human sacrifice in Tahiti
James Cook witnessing human sacrifice in Tahiti

It is perhaps more profitable to ask which cultures didn’t practice some form of infanticide/infant sacrifice/cannibalism than which ones did. The major cases Wikipedia notes are Ancient Egypt, Judaism, Christianity, and Islam (we may note that Judaism in many ways derived from ancient Egypt, and Christianity and Islam from Judaism.) Ancient Egypt stands out as unique among major the pre-modern, pre-monotheistic societies to show no signs of regular infanticide–and even in the most infamous case where the Egyptian pharaoh went so far as to order the shocking act, we find direct disobedience in his own household:

3 And when she [Jochebed] could not longer hide him [the baby], she took for him an ark of bulrushes, and daubed it with slime and with pitch, and put the child therein; and she laid it in the flags by the river’s brink.4 And his sister stood afar off, to wit what would be done to him.

pharaohs_daughter-15 And the daughter of Pharaoh came down to wash herself at the river; and her maidens walked along by the river’s side; and when she saw the ark among the flags, she sent her maid to fetch it.

6 And when she had opened it, she saw the child: and, behold, the babe wept. And she had compassion on him, and said, “This is one of the Hebrews’ children.”

7 Then said his sister to Pharaoh’s daughter, “Shall I go and call to thee a nurse of the Hebrew women, that she may nurse the child for thee?”

8 And Pharaoh’s daughter said to her, “Go.” And the maid went and called the child’s mother.

9 And Pharaoh’s daughter said unto her, “Take this child away, and nurse it for me, and I will give thee thy wages.” And the women took the child, and nursed it.

10 And the child grew, and she brought him unto Pharaoh’s daughter, and he became her son. And she called his name Moses: and she said, “Because I drew him out of the water.”

–Exodus 2:3-10

I don’t know the actual infanticide numbers in modern Muslim countries (le wik notes that poverty in places like Pakistan still drives infanticide) but it is officially forbidden by Islam.

According to Abortions in America: • Black women are five times more likely to abort than white women. • 69% of pregnancies among Blacks are unintended, while that number is 54% among Hispanics and 40% of pregnancies among Whites. • Planned Parenthood, ... has located 80% of its abortion clinics in minority neighborhoods
According to Abortions in America:
• Black women are five times more likely to abort than white women.
• 69% of pregnancies among Blacks are unintended, while that number is 54% among Hispanics and 40% of pregnancies among Whites.
• Planned Parenthood, … has located 80% of its abortion clinics in minority neighborhoods

Today, between the spread of Abrahamic religions, Western Values, and general prosperity, the infanticide rate has been cut and human sacrifice and cannibalism have been all but eliminated. Abortion, though, is legal–if highly controversial–throughout the West and Israel.

According to the CDC, the abortion rate for 2013 was 200 abortions per 1,000 live births, or about 15% of pregnancies. (The CDC also notes that the abortion rate has been falling since at least 2004.) Of these, “91.6% of abortions were performed at ≤13 weeks’ gestation; … In 2013, 22.2% of all abortions were early medical abortions.”

To what can we attribute this anti-infanticide sentiment of modern monotheistic societies? Is it just a cultural accident, a result of inheritance from ancient Egypt, or perhaps the lucky effects of some random early theologian? Or as the religious would suggest, due to God’s divine decree? Or is it an effect of the efforts parents must expend on their few children in societies where children must attend years of school in order to succeed?

According to Wikipedia:

In ecology, r/K selection theory relates to the selection of combinations of traits in an organism that trade off between quantity and quality of offspring. The focus upon either increased quantity of offspring at the expense of individual parental investment of r-strategists, or reduced quantity of offspring with a corresponding increased parental investment of K-strategists, varies widely, seemingly to promote success in particular environments. …

In r/K selection theory, selective pressures are hypothesised to drive evolution in one of two generalized directions: r– or K-selection.[1] These terms, r and K, are drawn from standard ecological algebra as illustrated in the simplified Verhulst model of population dynamics:[7]

d N d t = r N ( 1 − N K ) {\frac {dN}{dt}}=rN\left(1-{\frac {N}{K}}\right)

where r is the maximum growth rate of the population (N), K is the carrying capacity of its local environmental setting, and the notation dN/dt stands for the derivative of N with respect to t (time). Thus, the equation relates the rate of change of the population N to the current population size and expresses the effect of the two parameters. …

As the name implies, r-selected species are those that place an emphasis on a high growth rate, and, typically exploit less-crowded ecological niches, and produce many offspring, each of which has a relatively low probability of surviving to adulthood (i.e., high r, low K).[8] A typical r species is the dandelion Taraxacum genus.

In unstable or unpredictable environments, r-selection predominates due to the ability to reproduce quickly. There is little advantage in adaptations that permit successful competition with other organisms, because the environment is likely to change again. Among the traits that are thought to characterize r-selection are high fecundity, small body size, early maturity onset, short generation time, and the ability to disperse offspring widely. …

By contrast, K-selected species display traits associated with living at densities close to carrying capacity, and typically are strong competitors in such crowded niches that invest more heavily in fewer offspring, each of which has a relatively high probability of surviving to adulthood (i.e., low r, high K). In scientific literature, r-selected species are occasionally referred to as “opportunistic” whereas K-selected species are described as “equilibrium”.[8]

In stable or predictable environments, K-selection predominates as the ability to compete successfully for limited resources is crucial and populations of K-selected organisms typically are very constant in number and close to the maximum that the environment can bear (unlike r-selected populations, where population sizes can change much more rapidly).

Traits that are thought to be characteristic of K-selection include large body size, long life expectancy, and the production of fewer offspring, which often require extensive parental care until they mature.

Of course you are probably already aware of Rushton’s R/K theory of human cultures:

Rushton’s book Race, Evolution, and Behavior (1995) uses r/K selection theory to explain how East Asians consistently average high, blacks low, and whites in the middle on an evolutionary scale of characteristics indicative of nurturing behavior. He first published this theory in 1984. Rushton argues that East Asians and their descendants average a larger brain size, greater intelligence, more sexual restraint, slower rates of maturation, and greater law abidingness and social organization than do Europeans and their descendants, who average higher scores on these dimensions than Africans and their descendants. He theorizes that r/K selection theory explains these differences.

I’d be remiss if I didn’t also mention that the article states, “Rushton’s application of r/K selection theory to explain differences among racial groups has been widely criticised. One of his many critics is the evolutionary biologist Joseph L. Graves, who has done extensive testing of the r/K selection theory with species of Drosophila flies. …”

Genetics or culture, in dense human societies, people must devote a great deal of energy to a small number of children they can successfully raise, leading to the notion that parents are morally required to put this effort into their children. But this system is at odds with the fact that without some form of intervention, the average married couple will produce far more than two offspring.

Ultimately, I don’t have answers, only theories.

Source: CDC data, I believe
Source: CDC data, I believe

Do Chilblains Affect Blacks More than Whites?

toes afflicted with chilblains
toes afflicted with chilblains

While tromping through a blizzard, seeking insight into circum-polar peoples, I discovered a condition called chilblains. The relevant Wikipedia page is rather short:

Chilblains … is a medical condition that occurs when a predisposed individual is exposed to cold and humidity, causing tissue damage. It is often confused with frostbite and trench foot. Damage to capillary beds in the skin causes redness, itching, inflammation, and sometimes blisters. Chilblains can be reduced by keeping the feet and hands warm in cold weather, and avoiding extreme temperature changes. Chilblains can be idiopathic (spontaneous and unrelated to another disease), but may also be a manifestation of another serious medical condition that needs to be investigated.

The part they don’t mention is that it can really hurt.

The first HBD-related question I became interested in–after visiting a black friend’s house and observing that she was comfortable without the AC on, even though it was summer–is whether people from different latitudes prefer different temperatures. It seems pretty obvious: surely people from Yakutsk prefer different temperatures than people from Pakistan. It also seems easy to test: just put people in a room and give them complete control over the thermostat. And yet, I’d never heard anyone discuss the idea.

Anyway, the perfunctory Wikipedia page on chilblains mentioned nothing about racial or ethnic predisposition to the condition–even though surely the Eskimo (Inuit) who have genetic admixture from both ice-age Neanderthals and Denisovans:

“Using this method, they found two regions with a strong signal of selection: (i) one region contains the cluster of FADS genes, involved in the metabolism of unsaturated fatty acids; (ii) the other region contains WARS2 and TBX15, located on chromosome 1.” …

“TBX15 plays a role in the differentiation of brown and brite adipocytes. Brown and brite adipocytes produce heat via lipid oxidation when stimulated by cold temperatures, making TBX15 a strong candidate gene for adaptation to life in the Arctic.” …

“The Inuit DNA sequence in this region matches very well with the Denisovan genome, and it is highly differentiated from other present-day human sequences, though we can’t discard the possibility that the variant was introduced from another archaic group whose genomes we haven’t sampled yet,” Dr. Racimo said.

The scientists found that the variant is present at low-to-intermediate frequencies throughout Eurasia, and at especially high frequencies in the Inuits and Native American populations, but almost absent in Africa.

Sub-Saharan Africans have their own archaic admixture, but they have very little to no ice-age hominin–which is probably good for them, except for those who’ve moved further north.

Imagine my surprised upon searching and discovering very little research on whether chilblains disproportionately affects people of different races or ethnicities. If you were a dermatologist–or a genetically prone person–wouldn’t you want to know?

So here’s what I did find:

The National Athletic Trainers Association Position Statement on Cold Injuries notes:

Black individuals have been shown to be 2 to 4 times more likely than individuals from other racial groups to sustain cold injuries. These differences may be due to cold weather experience, but are likely due to anthropometric and body composition differences, including less-pronounced CIVD, increased sympathetic response to cold exposure, and thinner, longer digits.3,6

I think CIVD=Cold-Induced Vasodilation

The Military Surgeon: Journal of the Association of Military Surgeons of the United States, Volumes 36-37, states:


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The text continues with descriptions of amputating rotting feet.

A PDF from the UK, titled “Cold Injury,” notes:


Notice that the incidence of chilblains is actually less in extremely cold places than moderately cold places–attributed here to people in these places being well-equipped for the cold.


Finally I found a PDF of a study performed, I believe, by the US Military, Epidemiology of US Army Cold Weather Injuries, 1980-1999:


While I would really prefer to have more ethnic groups included in the study, two will have to suffice. It looks like trench foot may be an equal-opportunity offender, but chilblains, frostbite, and other cold-related injuries attack black men (at least in the army) at about 4x the rate of white men, and black women 2x as often as white women (but women in the army may not endure the same conditions as men in the army.)

On a related note, while researching this post, I came across this historic reference to infectious scurvy and diabetes, in the Journal of Tropical Medicine and Hygiene, Volumes 4-5 (published in 1902):


Note: this is why it is important to discard bad theories after they’ve been disproven. Otherwise, you kill your scurvy victims by quarantining them instead of giving them oranges.

Open Thread: International Solidarity

polandballworldOne of the things I find interesting about the online community I find myself more-or-less in (that is, you guys who comment here, the folks who link to me and their commentators, folks on Twitter, etc.,) is the sense of, shall we say, international solidarity.

This is all rather novel for me.

picture-2Those of us in America have been expressing concern about events unfolding in Britain and even Sweden. I have received (for the first time in my life!) kind words about America from from French people. And I like to think that with Trump’s election, the Russian people have been reassured that not all Americans want to go to war with them. (Just Hillary Clinton.)

t3_5g2114One of my long-standing issues with the left is the sheer negativity; they don’t call it a circular firing squad for nothing. “Call-out culture” is very toxic, cultish, and poisonous. (How exactly SJW ideology functions like a cult is a long post for another day, but it does.) So here we have, on what, the right? an emerging belief that one’s culture is unique and worth having and respecting the fact that other people love their own cultures and want to preserve them, too, without going down that path where Americans end up attacking confused Japanese women for wearing kimonos at an art exhibit about kimonos.

I don’t know enough about foreign politics to comment much at all on it. I don’t know who would be the best leader for this or that country. But that doesn’t stop me from appreciating other countries and wishing the best for their people.

Hrm, on to the (hopefully) interesting links section of this post:

Iberian Bell Beaker teaser (Roth 2016) :

Before we get to chew on the Bell Beaker behemoth, probably early next year if not sooner, here’s an appetizer on a similar topic…

Genome-wide analyses for personality traits identify six genomic loci and show correlations with psychiatric disorders:

The first genetic dimension separated personality traits and psychiatric disorders, except that neuroticism and openness to experience were clustered with the disorders. High genetic correlations were found between extraversion and attention-deficit–hyperactivity disorder (ADHD) and between openness and schizophrenia and bipolar disorder.


I hear Anomie, Anime, and the Alt-Right is good, though I haven’t read it yet.

The Genetic History of Horses:

The oldest successfully extracted DNA came from the skeleton of a wild horse that lived in the Yukon between 560,000 – 780,000 years ago. Such samples are especially important because there are very few wild horses left alive, and modern horse breeding practices have obscured the genomic signature of early domestication qualities like geography. Thanks to data from ancient DNA, geneticists have learned that a previously unknown group of now-extinct wild horses were also ancestors to modern horses.

Remarkably, the majority of Y-chromosomes carried by modern domestic horses can be traced back to just a few stallions. This could be because only a few males were originally used in domestication, but it could also result from carefully controlled modern breeding practices where a single male sires a huge number of offspring. The ultimate cause of this very low Y-linked diversity is still debated, but strict selective breeding has almost certainly contributed. In contrast, a much larger number of females than males contributed ancestry to domestic horses. According to Librado and colleagues, it seems that wild mares were continuously introduced into human-controlled herds throughout the process of domestication.

And a map of Roman Londinium around 200 AD

Comment of the week goes to N8 N3K:

“How do you get states to start forming so that criminals can be punished and revenge spirals halted?”

Criminals compete with each other. Everything some other criminal steals is something you can’t steal yourself. And the theft discourages production in general. So it might make sense for a gang of criminals to eradicate all others and to fund a state to protect their monopoly on violence. …

and Sam J:

Here’s a video made in 1922, American silent documentary film by Robert J. Flaherty about the Eskimos and their way of life. I liked it. Might interest your kids.

Nanook of the North

And now I’m opening up the floor to all of you. What’s everyone thinking about today?

Ethnic Groups of India, Pakistan, Asia, and Australia


Source: Haak et al., Massive Migration from the steppe was a source for Indo-European langauges in Europe.

Note: There is a territorial dispute between India and Pakistan. I am not trying to wade into that dispute or pass judgment on who really controls what. Also, I don’t know what distinguishes the 4 Gujarati samples, so they’re just in ABC order.

And finally, greater Asia (plus Australia):


Note that I had to leave off some groups from this map that appeared on earlier maps, like most of the Caucasian ethnicities. (Note that central Siberia is not actually as badly sampled as it looks, because this is a Mercator projection which makes Siberia look bigger than it actually is. Yes, I know, I don’t like Mercator projections, either, but it’s hard to find a nice, blank map with Asia on the left and Alaska on the right, and a cylindrical projection allows me to just switch the two halves without messing up the angles of the continents.)

And we’re done!

Where are the Ethnic Groups on Haak’s Graph?

Click for full size

Do you ever take a look at Haak et al’s wonderful graph of admixture in different human ethnic groups and wonder where, exactly, the Tlingit or Inga are from?

americasI certainly have, so I’ve been working on this handy map that shows the location of each group (except for the Surui, because apparently there are two groups called the Surui, and I haven’t determined yet which is in the dataset, but they’re both in Brazil.)

Note also that the Chipewyans, Algonquins, Ojibwe, and Cree all have very large ranges; I have only been able to approximate their locations.

Today I finished the Americas; tomorrow I’ll start work on the rest of the world.

In the grand human family tree, all of these American groups are on the “Asian” branch, but most of them split off from the other Asians long ago (the Inuit, Aleuts, and Tlingit appear to have arrived more recently in the New World and be closely related to various groups in Siberia.)

I’ve gone into the details of the groups before, so I won’t bore you by rehashing them now.

Note also I did not use Haak et al’s full graph, but a very cropped version. I tried using the full thing, but it was horribly unwieldy.

Happy November Open Thread

The German town of Wesel, after Allied carpet bombing
The German town of Wesel, after Allied carpet bombing

As our planet whirls away on its axis, shedding leaves in the northern hemisphere and growing them again in the southern, it seems as good a time as any to pause and reflect on things we’re thankful for, and maybe come up with something more original than “toilets” and “not polio.”

This morning I saw a man, in a wheelchair, who had no limbs. No arms, no legs.

There but for the grace of God go I.

Every problem I have in life–in fact, every problem faced by everyone on Earth who isn’t imminently dying–pales in comparison to this guy’s.

I have so much to be thankful for. I am alive. I have no chronic or terminal diseases. I have all of my limbs and they all work as they should. I have a warm home to live in and delicious food to eat. A family to love and that loves me back. Good friends.

It’s easy to take these things for granted, but there are so many people who can’t tick off everything in this list. People who are sick, or disabled, or missing limbs, or homeless, or hungry, or just plain lonely.

So remember to be thankful, grateful, and kind to others.

Okay, on to the discussion questions:

  1. What are you grateful for?
  2. Do you think men and women have different conversation styles? (Explain.)
  3. Propose your own question.
And now I don't remember whom I should credit for finding this graph. Sorry!
And now I don’t remember whom I should credit for finding this graph. My apologies.

Comments of the Week!

There have been tons of comments this week, and I am still reading through/responding to them. So if I haven’t gotten to you yet, it isn’t personal. There are just a lot. There have been some substantial debates among you people.

First, I’d like to direct you to Cord Shirt’s comment/questions last week on Apology Structures and SJWs:

* What (sub)cultures do prefer “I don’t know why I did it”? Why?

* Everyone, what is “the proper apology format” in your subculture, and why?

Since I am a bad representative of whatever culture I come from, I encourage you guys to answer the question, too.

Second, Alex’s response on why POC might not be a terrible term:

I understand you point, but I do think that, at least in the US, there is a meaningful distinction between the white vs. the non-white experience.

For example: Recently in an election debate, Tammy Duckworth, whose background is white/asian, talked about her own and her family’s military service going back to the American Revolution. She herself is a war veteran who lost both of her legs as a US Army pilot. Her debate opponent, a GOP Senator, snidely replied: “I had forgotten that your parents came all the way from Thailand to serve George Washington.”

Rule of thumb: don’t be rude to someone who lost both of their legs defending you.

And some interesting links:

Investigating the Genetic Basis of Social Conformity: The Role of the Dopamine Receptor 3 (DRD3) Gene:

People often change their opinions or behavior to match the responses of others, a phenomenon known as social conformity. … However, little is known about the genetic basis underlying individual differences in social conformity. A recent study demonstrated an association between enhanced dopaminergic function and increased conforming behavior. … this study investigated to what extent this polymorphism affects conforming behavior. Methods: We categorized Han Chinese individuals according to the polymorphism and tested them with a facial-attractiveness rating task. Results: We found that individuals with a greater number of the Gly alleles, which are related to an increased dopamine release in the striatum, were more susceptible to social influence and more likely to change their ratings to match those of other people.

According to Wikipedia, “The brain includes several distinct dopamine pathways, one of which plays a major role in reward-motivated behavior. Most types of reward increase the level of dopamine in the brain, and many addictive drugs increase dopamine neuronal activity.”

So, do people get addicted to social approval? But on the other hand:

“Inside the brain, dopamine plays important roles in executive functions, motor control, motivation, arousal, reinforcement, and reward, as well as lower-level functions including lactation, sexual gratification, and nausea. … Dopamine contributes to the action selection process in at least two important ways. First, it sets the “threshold” for initiating actions.[37] The higher the level of dopamine activity, the lower the impetus required to evoke a given behavior.[37] As a consequence, high levels of dopamine lead to high levels of motor activity and impulsive behavior; low levels of dopamine lead to torpor and slowed reactions.”

Maybe dopamine just helps people do quick, on-the-fly adjustments, like change a rating in light of new information they’d just received. Lower dopamine people might just be changing their ratings more slowly, or not absorbing the new information at all.

Paleolithic Site in Northern Iran Much Older than Previously Thought:

According to Vahati Nasab, the researchers also traced the cultural deposits of human activity around Hill No. 8. “We found that during the Palaeolithic era the hill labelled as No. 8, had been a lower embankment in a shallow and wide lagoon. The first season of excavations dated the lower strata of the open site as belonging to between 40,000 and 60,000 years ago,” he concluded.
(That is super old for anything outside of Africa!)

How Chimpanzees Cooperate: if Dominance is Artificially Constrained:

Suchak et al. report an observational study replicating a basic finding from experimental research: Chimpanzees are skillful at recognizing situations in which they need a collaborative partner to acquire food and then collaborating to obtain it

However, experimental research has also found that: (i) chimpanzees would rather acquire food individually than cooperatively, (ii) their cooperation breaks down if the outcome is a single cache of resources that must be peaceably divided by cooperators, and (iii) they do not punish free riders or reward contributors asymmetrically.

So chimps are bad at cooperating under anything but highly controlled experimental conditions. However, I should note that chimps do sometimes hunt cooperatively; chimpanzee cooperation is probably best studied in the context of existing chimp social bonds (eg, parent-child, sibling-sibling, or friend-friend,) as these pairs already do cooperate to some extent in the wild.

It was easily one of the most unearthly and chilling visions that had ever struck the land that would soon become Canada.

Eight or nine lurching figures: Their eyes vacant, their skin blue, unable to talk and barely alive.

It was sometime before 1850 at a remote Arctic hunting camp near the southwest edge of King William Island, an Arctic island 1,300 km northwest of what is now Iqaluit, Nunavut. And these “beings” had seemingly materialized out of nowhere.

“They’re not Inuit; they’re not human,” was how a woman, badly shaking with fright, first reported their arrival to the assembled camp. …

The figures, of course, were the last survivors of the Franklin Expedition. They had buried their captain. They had seen their ship entombed by ice. They had eaten the dead to survive.

It’s a fascinating article.

Okay, now I’m opening the floor. Have at it.

The most racist post on this blog

Jesus loves the little children
All the little children of the world
Red and yellow, black and white
All are precious in his sight
Jesus loves the little children of the world

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From a review of Tomie dePaola’s Legend of the Indian Paintbrush:

The story is improperly sourced. Stories are a means to teach lessons for survival. Since this is a European perspective of a fantasy romanticized Indian of the past, this becomes another instance of whites with long lost culture dressing up and playing Indian . We need to know what tribe this story originates, the true setting and purpose of the original story, and the intended audience. The retelling doesn’t reflect the setting, material artifacts or even the specific nation it attempts to depict. The story and illustrations improperly depict native people as a mono-culture. The book makes native dialogue overly mystic. The use of words like “brave” “and papoose” instead of “man” and “child” dehumanize an entire group of people. Reading this to children will definitely perpetuate damaging stereotypes of the distinct cultures still alive and well today.


Kabloona Friday (Summer comes, and with it, the end.)

This is the last installment of quotes from Kabloona, an account of Gontran “Mike” dePoncins’s year spent among the Eskimo of Canada in 1939. To make it easier to read, I am going to dispense with the blockquote:

“Spring was returning to the arctic. The temperature rose till it stood well above zero, and suddenly one day–it was the 25th April–it mounted to 30 degrees Fahrenheit. A nasty warm wind was blowing, the kind of win which, at home, makes us fearful of catching an unseasonable cold. The “heat” was intolerable. …

Light had come to the northern night–or if this was not light, at any rate it was no longer darkness. The air was filled with an eerie glow; the horizon was swollen with the promise of light, and the night was a ruddy purple. … as the days went by the lamp became unnecessary and we had the light of the sky all though the night.

One of the most curious things was our resistance to sleep. … Sleep would not come. I would get quietly out of bed and go out-of-doors to sketch. … Across the northern sky stretched a band like white gold, white and liquid, like gold in a crucible. … The southern sky was a hard bright blue, and so luminous that the caplets of islands and the faraway mountains emerged in the distance with brilliant clarity. … something stirring, something vibrant was present that filled the being with a nameless agitation. It was impossible to be still. You wanted to walk, to run, to go on endlessly from hillock to hillock, shouting verses aloud, singing songs you had never before heard. You were seized by what could easily become delirium and might move you as plausibly to religious ecstasy as to sexual explosion–of itself and without the intervention of your will. The earth was being born again. You were witnessing its creation. You wanted harps to chant its glory’ and you knew that it was moving the missionaries to prayer and urging on the Eskimos to their indefatigable mating. …

It was three o’clock in the morning and children were at play out on the frozen sea. Women, their mothers, sat on the point of a knoll and watched them, called out to them. … They will wander like this all summer long, sleeping only when they are too weary to stand, and sleeping wherever they happen to find themselves

This is the season of Eskimo madness, particularly for the young. I remember a boy of eleven or twelve years, named Ivitaligak, who went out of his mind every spring.  do not know if this malady exists elsewhere in the same way, but with Eskimo youths it takes the form of a violent somnambulism. Ivitaligak would rove like a somnambulist, coming, going shrieking, beating his head with his fists and screaming, “Give me a rifle! Give me a rifle! I want to kill myself!” It would not have been hard for him to kill himself before coming to. That night he picked up in both hands a burning stove and shook it violently without feeling the burns. His friends threw him down and pummeled him to try to wake him, but no one could do it. They smacked him again and again, holding him down on the ground as he twisted and contorted himself: all in vain. … Once awake again, he could remember nothing that had happened and when they told him, he burst out laughing and refused to believe them. His father, Anarvik, said to me that this always happened int he spring, when the boy did not get enough sleep, wandered all night long, night after night, and stretched out occasionally on the bare ground to slumber. Angulalik’s little son, Wakwak, displayed the same symptoms, though not so violently. Once they came to, the boys complained of headaches; but these things pass when they grow to be men.

Unlike ourselves, the Eskimos are still children of nature. Spring, the season of rut in the animal kingdom, induces physiological mutations in them. They change color: from earth brown they turn purple, a red glow lies over their cheekbones, and their eyes shine with a strange gleam. Here at Perry River a frenzy of sexuality had spread through the camp, embracing every member of it. Day and night they copulated in a sort of delirium, inexhaustible and insatiable.

Imagine a world covered by  the waters of an endlessly wide lake, and the waters receding until only peaks emerge like islands over the lake-bottom. There were hundreds of these peaks as far as the eye could see, with here and there a ridge that ran like a prehistoric river bank, its smoothly worn slope covered with pebbles that appeared from far away as fine as sand. Infinite in distance, hushed, seemingly deserted by man and beast, it was the landscape of a fairytale. Far away. farther away than I have ever been able to see anywhere in the world, the sun burned on the rim of a ridge, and every peak and slope and hillock stood bathed in a ruddy pink light, a rose that was unreal in its liquid softness. There were days enough when the land of the Eskimo, with its blizzards and its grey and horizonless air, had seemed to me in truth a ghastly world; but on this day, seeing this immensity spread out before me, being conscious of the solitude in which I stood gazing at it, I recognized the right of the Eskimo to the pride he took in his land, and fancied that in his mind this was an offering made to him by who knows what god, and that he too felt himself a member of a chosen people. Here, I told myself, is their Eden, this wide world stocked by the Great Giver with the magnificent game that came up year after year to feed them and arm them and clothe them and surrender itself, the constituent fundament of their households.

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. Was it because infinite poverty lent infinite price to the least object? There was more to it than this. I had lost all I owned, but had found great riches. Like a religious, I possessed the veritable treasures, those which could not be taken from me. I had lost the world, but I had found myself, had exchanged the glitter for the gold. Within me had lain potentialities for moral serenity;, and I had not known it. Storm and danger had been my salvation, an without them my spirit should have dropped heedlessly off to sleep in my flesh. Thee on that Arctic tundra I had constructed myself from within. Up though the lined and frozen layers of skin on my face, my true visage had begun to emerge, the visage that God had meant all men to show to one another; and that visage all the blizzards, all the adversity in the world could not decompose. …

I say “we” but I cannot pretend of course to lend to the Eskimos these thoughts I now express. The poverty that was my salvation had from the beginning of time been theirs … These men about whom I knew properly nothing at all, these beings of another race separated from me by thousand of years of the evolution of my kind, had stood shoulder to shoulder with me in the blizzard. With my friends Outside there had always been differences, we had always remained personalities, individuals. Here, after the first few weeks of my probation, none of this existed: he contact was direct, devoid of the detours of personality. 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. …

I stood on the shores of Ellice Island and said to myself that I did not want to leave this land. … And as I turned and walked down the hill, I knew that my fate lay elsewhere; and I know now that it lies in France. … for a Frenchman of our time, the trail back leads home.”

And thus de Poncins returns home just in time for World War II.