HENRY - The human evolution news relay

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Remember the amazing lost tribe that was being hawked all over the news a few weeks ago? Ahh, not so lost after all. The real story is actually a whole lot more interesting:

…far from being unknown, the tribe’s existence has been noted since 1910 and the mission to photograph them was undertaken in order to prove that ‘uncontacted’ tribes still existed in an area endangered by the menace of the logging industry….

According to his account, the Brazilian state of Acre offered him the use of an aircraft for three days. ‘I had years of GPS co-ordinates,’ he said. Meirelles had another clue to the tribe’s precise location. ‘A friend of mine sent me some Google Earth co-ordinates and maps that showed a strange clearing in the middle of the forest and asked me what that was,’ he said. ‘I saw the co-ordinates and realised that it was close to the area I had been exploring with my son – so I needed to fly over it.’…

…’When I saw them painted red, I was satisfied, I was happy,’ he said. ‘Because painted red means they are ready for war, which to me says they are happy and healthy defending their territory.‘

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There’s a rather fascinating article in Marie Clare (!?) about Kayan refugees in Thailand being forced to show off their native dress in a “human zoo”:

Zember, a quick-witted young woman with a cheerful, oval face, doesn’t want to be a human exhibit. Ever since she was 5, she has worn brass rings around her neck and smiled at foreigners who tromp through her rural village in Thailand. For tourists, it seems like the adventure of a lifetime — riding in a jeep through the snake-infested jungle to see the exotic “long-neck women” of the Kayan tribe. But now Zember has removed her coil — in protest of her captivity. She no longer wants to keep Thailand’s shameful secret: that the long-neck women are Burmese refugees who are being prevented by Thai authorities from taking up asylum overseas. As a lucrative tourist attraction, the women are forced to live in a virtual human zoo.

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So I’m reading the paper by G.P. Murdock that was cited the other day (anthropologists are a detestable bunch of bubble-prickers) and I’m enjoying it. Murdock discusses the problem of making general inferences about societies without taking all the variation into account. In short, you can’t make general conclusions just by looking at western populations. The example he uses is the sex position favored by the Trukese -

“The normal, routine posture assumed by the Trukese in copulation is one that is not even mentioned in Kinsey or, to my knowledge, in any other occidental work on sexology or pornography. It probably has never even been approximated by any native-born American couple, however experimental. The curious may be referred to Malinowski, who describes a similar posture for the Trobrianders.”

I’m stumped - I really want to know what this posture is. Given that this paper is from the 50s, is the Trukese sex position just something that isn’t the standard 1950s-era lie-back-and-think-of-England posture? Or is it something more unusual? Is it more efficient or enjoyable?

Given that the Trobrianders have also independently innovated this posture, it mustn’t be too hard to convergently evolve this position. The space of all possible sex positions with two partners can’t be that large that only two cultures have arrived at this nook in sex-position design space?

A quick poke around the internet hasn’t turned up anything. The wikipedia page for Chuuk (the modern name for the place where the Trukese live) sees fit to tell us about major exports, but nothing about Trukese sexology. Apparently, the fact that this island once featured in a Willard Price novel is more interesting than their sex positions:

Chuuk, referred to as Truk, is featured in the Willard Price novel South Sea Adventure. It is on this island that Hal Hunt, his brother Roger Hunt and their companion Omo are washed up after their raft is destroyed in a waterspout.

Anyone got any ideas?

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I have just read a rather wonderful paper by Robert L. Carneiro (personal website) - “Can anthropology be made a science? A retrospective glance” - which is a look back at his long career in Anthropology.

I’ve excerpted a quote here which I think (unfortunately) sums up a common viewpoint in anthropology and linguistics. The quote by Murdock is a little bit stronger than how I’d put it though!

Although warfare occurred in both the Amazon and the Andes, it had, as I said, led to very different outcomes in the two regions. In Amazonia, it often resulted in a process of ‘fight and flight,’ causing defeated villages to flee to safety and spread out over an extensive area, thus retaining their independence. On the Peruvian coast, however, the situation was very different. Here, villages were located, not in open country, but in a number of narrow valleys, hemmed in - circumscribed - by deserts, mountains, and the sea. Intervillage warfare occurred here too, as it did in Amazonia, but as population grew, and proliferating villages filled up each coastal valley, there was no longer any place for a village, defeated in war, to flee and find safety. Unlike the Amazon, warfare here led to the conquest and incorporation of the weaker villages by the stronger. In this manner, village autonomy was surmounted, and chiefdoms, the first multi-village polities, created.

The establishment of the first chiefdoms represented a quantum leap in political evolution. A Rubicon had been crossed that needed to be crossed before any further political development was possible. A qualitative advance had taken place, and after that, the building up of successively larger political units was, in a sense, but a quantitative step. It took three million years for local autonomy to be transcended, but once it was, the state followed on the heels of the chiefdom in a scant three millennia.

In a nutshell, then, this was the circumscription theory. It must have first crystallized in my mind by the spring semester of 1957, since I remember discussing it at lunch with C. W. M. Hart, a colleague of mine at the University of Wisconsin, where I was teaching. I recall the occasion vividly because Hart’s reaction to the theory took me completely aback. While never a student of Boas, Hart’s thinking was very much along Boasian lines - critical and anti-theoretical. After I’d carefully explained my theory to him, his immediate response was to say, ‘Well, we don’t know very much about the central Congo, and if we did, perhaps we would find an exception to it there.’

What a telling remark! Departure from a theory was to be eagerly sought and warmly welcomed because, it would seem, the exception was nobler than the rule. Nor was Hart’s reaction unique. I have known more than one anthropologist since then who finds irregularities more congenial than regularities. That is why, according to Murdock (1957:251), anthropologists had gained the reputation among other social scientists of being ‘a detestable bunch of bubble prickers.’

Why should such an attitude exist? Perhaps because an irregularity in behavior seems, somehow, like a perverse manifestation of human freedom, a refusal of ‘the human spirit’ to be confined within a procrustean mold.

I’ve had Carneiro’s book Evolutionism in Cultural Anthropology: A critical history strongly recommended to me, and it’s on my shortlist for holiday reading.

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To the ancient Greeks, people speaking other languages often sounded like they were saying “bar bar bar”. The bar-bar speakers became known as “barbarians“.

How people hear and interpret other languages that they don’t speak is quite fascinating. Unfortunately, it’s often used derogatively (like the “barbarians” above). For example, I’ve heard the rather racist remark that “asian” people talk like this: “ching chong ching chong”.

I’m rather intrigued by this. What sounds are being chosen to “represent” the languages? Do English speakers pick the same sounds as being salient?

To start with, here’s a rather loving “barbarism” of a Bollywood style music video into English - my loony bun is fine Benny Lava:

Interestingly, there’s another rendition of this same video out there, which has a number of different barbarisms. In the first, we have “have you been high today”, whilst the second has “I’ll cook a haiku bread”.

So, what does English sound like to non-native speakers? Here’s how it sounds like to a German, and there’s a lot more English barbarisms on youtube.

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