Archive for the ‘chimpanzees’ Category
sex and gender in bonobos, humans, etc
So there’s been a lot of talk lately about trans people, whatever that may mean, and whether or not they should be taken seriously. It seems to relate to the ‘woke’ issue, for some people, and it has become a hot button issue for the most divided and tedious nation in the WEIRD world. All of this has to do with sex and gender, it seems to me, and I’ve had many thoughts on this topic ever since I was a kid, over fifty years ago.
I’ve written about this before, briefly, but I want to go into it in more detail now. I was around eleven or so, pre-pubescent, in primary school, year 5 or 6. It was school assembly, and we were standing in line outside the school buildings, listening to some headmasterly homilies. I was at the back of the two lines for our class, one for girls, one for boys. It was probably towards the end of the year, because I was very familiar with my classmates, at least by observation. As I looked at them this day, I considered which ones were the most, and least, attractive, and why. I knew nothing about sex at the time (unlike most eleven-year-olds today), but I knew about physical attraction – and attraction generally. My thoughts ran along lines which I still feel proud of to this day, though no doubt I’ll exaggerate their sophistication, as is the way with memories.
I decided that the prettiest kid in the class was a boy, and I was ‘turned on’ by the naughtiness of this thought. I also noted that of the two prettiest girls, one was much more attractive to me than the other, not because of her physical appearance, but her manner – perhaps her air of gravity, her intelligent expression, the clothes she wore, her way of walking. And then there were girls I was attracted to, but not physically. They were fun, good sports, approachable. And on further reflection I noticed that the kids who least interested me were the ‘girlie’ girls and the ‘tough guy’ boys, and that the kids in front of me could all be put on a spectrum from most masculine to most feminine, regardless of their actual genitalia. Which led me to wonder – where was I on this spectrum?
It so happens that throughout my school years I was the shortest kid in my class, male or female, and skinny with it. A less masculine male could hardly be imagined. I never considered myself homosexual though. By the time I fully understood the term, the blokes my age were developing face fuzz, which was a total turn off. That didn’t stop me from falling in love with Bowie at sixteen – the music, that is, and the in-your-face androgynous persona. This tended to make me persona non grata in the socially conservative working-class environment of my childhood and early youth.
All of this is to say that I was highly sensitised to issues of sex and gender from an early age. Some years later, well into my twenties, a certain family kerfuffle came to my attention. A married cousin had a daughter, aged about six or so, who insisted on keeping her hair short and refused to be dressed in a dress. I encountered her once or twice, and she seemed morose, withdrawn, smart, and yes, kind of masculine, if that makes sense for someone so young. My mother seemed worried, as did other family members, but the mother not so much. There was talk of doctors, of taking a firmer line, and I didn’t know what to make of it. Nobody asked my advice of course, but I would’ve argued for letting the girl, or boy, be what they wanted to be. I was thoroughly fascinated, however. But I soon lost touch with family, became as solitary as an orang-utan, and know nothing of the outcome.
Returning to modern times, people talk today of the LGBTQIA+ community, and I can probably work out what each letter signifies, but only just. It seems to me that if there is a problem here, it’s a problem of categorising and compartmentalising – maybe of working out which ‘tribe’ you supposedly belong to. I myself have never been particularly tribal, so it all just flies over my head. And anyway, is there a community here, a community of difference? I hope so, but I’m doubtful.
I’ve mentioned orang-utans, but it’s the far from solitary bonobos I’m really interested in. Opposites attract, they say. Recently I’ve been pondering sex and gender in our primate cousins, and other mammals. Does our pet dog know she’s a girl? Does our pet cat know he’s a boy? We call our pets such things to eternally infantilise them, but that’s another story. Let’s consider bonobos – when, if ever, do they learn that they’re male or female? And when do we humans learn the same? For humans, it seems straightforward – we have language. One of the first things a child learns is that they’re ‘a pretty/naughty/clever girl, or boy, as the case may be. This sort of makes up for the fact that we rarely get to go about naked and notice the difference in each others’ genitalia – unlike bonobos. But our bonobo and chimp cousins are smart and complex – they know the difference between the one who nurses and protects them and the adults who are sometimes friendly but at other times indifferent or hostile. They might not conceive it in terms of gender, but they might discern a pattern. And of course hormonal and developmental differences both between and within the two sexes will play their part. So they too have ‘gender issues’, if we can call it that.
It’s often said that sex is biological, gender is cultural. That, of course, is way too neat, and too hard to prove, because every single family in which a child is brought up is a micro-culture of sorts, and every child has a slightly different genetic and epigenetic inheritance. The problem again is our tendency to compartmentalise. What is more important, as bonobos might teach us, is acceptance of variety and difference.
Another obvious difference between bonobos and the only clothed apes, is of course, clothing, covering, hiding our ‘naughty bits’. It’s a topic I tend to be squeamish about, being human, but it needs to be addressed. We wear clothing for a whole variety of reasons – for keeping protected and warm, to display solidarity with our tribe, to be fashionable and attractive, to show contempt for fashionable elites, to avoid being arrested for indecent exposure, and so on. We certainly learn from very early on that it’s ‘rude’ and ‘uncivilised’ to go about in the altogether. It’s interesting to note that the term ‘savage’, used regularly by Europeans well into the 19th century, precisely coincided with the degree of covering used by the indigenous populations they encountered. The more covered they became, the more civilised and intelligent they became in our minds.
It’s also worth noting that, until recently in the WEIRD world, clothing and other visible accoutrements have been used to distinguish the two sexes – hence the concept of cross-dressing, which now seems dated. In my own youth my hair was long and bushy, and it seemed to me that most of the girls’ hair was shorter than the boys’, which I found titillating. At the time I thought it was revolutionary, and went along with free love and the dissolution of marriage, but sadly it turned out to be just another turn of the fashion wheel.
And yet, not quite. Or not at all. Some of us might be slaves to fashion, but the percentage has considerably reduced. Gone forever are the days, revealed in 100 year-old photos and newsreels, when men were obliged to wear more or less lookalike homburgs, and women cloche hats. Jeans, t-shirts and casual jackets are as commonplace now as they were fifty years ago, and casual apparel has maintained its non-binary style in that time. Fashions may go in cycles but they never return to the same place. Marriage is still popular, but it’s not what it was when my dad were a lad.
So at a time when sexual identity and politics are being fought over to a degree that I find laughable, it’s a relief to turn to the bonobo world. Bonobos females tend to engage in same sex acts a lot more than males do, according to research by the Max Planck Society, and this activity creates more lifelong bonds than occurs with mixed-sex pairs. The research suggests that this has to do with increased oxytocin levels after these interactions. Oxytocin, the so-called ‘feel good’ or ‘love’ hormone is often associated with the bonding of mother and child. These increased levels didn’t occur after male-female sex. Interestingly, and very surprisingly (and rather disappointingly to me) male-male sex is rare among bonobos. Considering that some 75% of bonobo sex has no reproductive purpose (compared to 99.999% of human sex, according to my own extensive research), this seems to me a missed opportunity. Then again, this female-female bonding appears to be the key, not only to female dominance, but more importantly that species’ lack of aggression compared to chimps and humans. Obviously the answer for us humans is to ban male homosexuality on penalty of death, and encourage the female version with prizes and worldwide fame for the loudest and longest orgasms.
Okay, I was a bit drunk when I wrote that.
There’s a lot more to be said, though, about how bonobos have broken the aggression habit, or how they’ve targeted aggression to reduce aggression, and so to become less aggressive overall. I’ll explore that in my next post.
https://phys.org/news/2019-09-insights-same-sex-sexual-interactions-important.html
humans and neanderthals and chimps and bonobos
We now know for sure that humans and neanderthals interbred. How much, we don’t know, nor do we know the nature of the interbreeding. The spectrum presumably goes from love and flowers to warfare slaughter and rape, and I recently heard one pundit arguing for the latter option, and I tend to agree, especially given what information ancient DNA is providing about human populations over the last 50,000 years or so – that’s to say, it appears that it was much less a case of cultures and practises spreading from one place to another than populations replacing earlier populations. And it may well be that we’ll get a more gory-detail picture of human-neanderthal intimacies in the foreseeable.
We’ve also learned that chimps and bonobos bonked after their separation due to the creation of the Congo River between one and two million years ago. I wish I’d been there to see it. My guess is that would’ve been far less traumatic, though perhaps not too lovey-dovey either.
So if we accept that violence was involved – who were the perps and who the victims? My feeling is that humans were the rapists, for the simple reason that we’re still here. Neanderthals disappeared some 40,000 years ago, though a remnant population appears to have survived in the Iberian Peninsula for another few thousand years. With chimps and bonobos it was probably more fifty-fifty, though I’m prepared to accept that nothing is ever that simple.
The fact that many of us – I don’t know about me – have some neanderthal DNA is probably a mixed blessing (some genes for absorbing sunlight may have predisposed us to skin cancer, others may have affected our ability to process carbs), but it hasn’t prevented us from quadrupling our population in the last century. And since we’ve produced the first whole-genome sequence of the neanderthal genome, they’ll soon be back with us, so no worries. Unfortunately, their memories of what we did to them will have been wiped, but we’re working on it.
Seriously, humans most likely were one of many contributors to neanderthal extinction. The two species shared similar European territories for the last few millennia before their disappearance, with human numbers apparently growing as neanderthals dwindled. Maybe they were out-competed in hunting big game, and small, as their diets would’ve been more or less identical to ours. Studies of neanderthal teeth from different environments (north-west and south-west Europe) indicate that they were opportunistic dieters, eating more meat in some regions, less in others, not all-out carnivores as previously thought, so this brings them even closer in line with humans, and in competition with them when habitats overlapped. And if anything, ancient DNA is telling us that our human ancestry was even more violent than previously thought – and we’ve long known how bad it was.
We don’t have any direct evidence that modern humans killed neanderthals, and we may never have such evidence. Professor Chris Stringer of London’s Natural History Museum argues that, as we now know that both species inhabited Western Europe for about 10,000 years before neanderthals died out, there was more likely a kind of awkward balance between the two species for much of that time. So, maybe killing but not outright extermination. Of course the same can be said for the large mammals that humans hunted. There was never any intention to exterminate them, but the pressure they were put under did for them in the end.
With chimps and bonobos, that seems to me even more of a mystery. What does a chimp look like to a bonobo, and vice versa? Most of us wouldn’t be able to tell one from the other, but that’s because we’re humans. In the past, Europeans used to say that all Chinese looked the same. Back in Darwin’s day and before, the people of Africa, Australia and Indonesia were collectively termed ‘savages’ by ‘white’ people. It’s taken a while for us dumb humans to become more discriminating. So it’s hardly surprising that bonobos weren’t recognised as a separate species from chimps until well into the twentieth century. Speciation itself is a rather more complicated and questionable affair than it was thought to be in the time of Linnaeus – and it wasn’t particularly simple then. Here’s an interesting quote from a Science article on chimp-bonobo interbreeding:
These findings come on the heels of other genome analyses—such as between coyotes, dogs, and wolves—showing such gene flow between species. “The more we look at genomes, the more it seems to be found,” [Professor Jim Mallet] says. “It’s going to be pretty common,” he predicts.
An article in earth.com, a popular science site, linked below, provides a summary of the physical and social differences between bonobos and chimps, though I can’t vouch for its accuracy – for example it claims that bonobo males and females are ‘much closer in size’ than chimp males and females. I’d always thought that the sexual dimorphism difference was slight, now I’m not so sure. Another interesting difference, that I’d not noticed before in my reading, is that bonobos have dark faces from birth, whereas chimps’ faces are lighter, and darken with age. I can well believe though that there are individual differences, in this as in robustness and gracility, bonobos being in general more gracile. Of course, chimp males are more dominant, so I can well imagine chimp-bonobo interbreeding to be a violent affair. And with bonobo females tending to stick together it would’ve been difficult to pick off an isolated female. Perhaps we should build a few Pan-friendly bridges across the Congo River and see what happens….
References
https://www.americanscientist.org/blog/science-culture/neanderthals-in-prime-time
https://www.science.org/content/article/chimps-and-bonobos-had-flings-and-swapped-genes-past
https://www.earth.com/earthpedia-articles/chimpanzees-vs-bonobos-whats-the-difference/
understanding genomics 2: socio-sexual inequities and bonobos!
1 in 200 Men are Direct Descendants of Genghis Khan – Answers in Genomics!
Jacinta: So this blog piece is a bit of a change of pace from the science we’re obviously having trouble with – and I should mention that we’ve started watching the 11-part ‘Introduction to genomics’ videos online to help us with the basics – but what we’ve read in Who we are and how we got here and other texts is providing further evidence of a violent past that reflects an ancestry more associated with chimp-like behaviour, much exacerbated by the deadly weapons we developed along the way, than the bonobo togetherness that my endless optimism sees signs of in that part of the world that is increasingly empowering the female sex.
Canto: Yes, that in itself is a long story of gradual release from the masculinist Catholic hegemony of the medieval world, with its witch-hunts and its general suppression of female power and influence…
Jacinta: Going much further back in fact to the ancient Greeks and, for example, Homer’s Odyssey, and the treatment of women therein, as explored on this site years ago (referenced below).
Canto: Yes, this general improvement in the treatment of women, and of each other – the end of witch-hunts (I mean real ones) and public executions and torturings and so on – at least in English-speaking and Western European nations, has been highlighted in Pinker’s The better angels of our nature and other analyses. But we still have the Chinese Testosterone Party, the masculinist horrors of Iran and Afghanistan, and the macho thuggery of little Mr Pudding and his acolytes, to name but a few. The humano-bonobo world is still a long way off.
Jacinta: Yes the Ukrainian horror, getting all the airplay here that Mr Putin’s incursions in Chechnya, Syria and Georgia didn’t, reminds us that the horrors of two major European wars and Japan’s macho offensives in the first half of the 20th century haven’t been enough to reform our world – from a human one to a humano-bonobo one. But I doubt that genetic tinkering would do the trick.
Canto: Vegetarianism perhaps? But then, Hitler…
Jacinta: No easy solutions I’m afraid. But there are some who are interested in using genomics to highlight just how un-bonobo-like our past has been. Or rather, it’s not so much an interest, it’s more like telling the gruesome story that genomic data is revealing to them. In Neil Oliver’s History of Scotland, for example, he recounts how genomic data reveals that the Pictish men of the Orkneys and the northern tip of Scotland were almost completely replaced by men from Northern Europe, the Vikings, in the eighth and ninth centuries CE, while the female line remained largely Pictish. Slaughter, combined with probable rape, being the best explanation. Reading this reminded me of the chimpanzee war of the seventies in Tanzania, which admittedly was more of a civil war, and apparently less one-sided than the Viking invasion of the Orkneys, or the European invasion of the Americas, or the British invasion of Australia, but in some ways it was similar – an attempt, if not entirely conscious, to replace one population with another, and to the victor, the spoils.
Canto: Well, Reich is fairly circumspect in his book, but he does have a small section towards the end, ‘The genomics of inequality’, from which we may draw pretty clear inferences:
Any attempt to paint a vivid picture of what a human culture was like before the period of written texts needs to be viewed with caution. Nevertheless, ancient DNA have provided evidence that the Yamnaya [a relatively advanced steppe culture that emerged about 5000 years ago] were indeed a society in which power was concentrated among a small number of elite males. The Y chromosomes that the Yamnaya carried were nearly all of a few types, which shows that a limited number of males must have been extraordinarily successful in spreading their genes. In contrast, in their mitochondrial DNA, the Yamnaya had more diverse sequences.
and
This Yamnaya expansion also cannot have been entirely friendly, as is clear from the fact that the proportion of Y chromosomes of steppe origin in both western Europe and in India today is much larger than the proportion of steppe ancestry in the rest of the genome.
This is a roundabout or academic way of saying, or ‘suggesting’ (oh dear, I’m becoming an academic) that the Yamnaya forcibly replaced many of the males of earlier populations in those regions and interbred, in one way or another, with the females.
Jacinta: Yes, again very chimp-like, mutatis mutandis. The good thing is that we’re more and more coming to terms with our violent past – and I would love to be able to trace it further back, beyond Homo sapiens, or at least to the earliest H sapiens 100,000 years ago or so.
Canto: Well, I’m thinking that the CHLCA (chimp human last common ancestor) would be a good place to start, but we’ll probably never know what that population was like – was it more chimp-like or bonobo-like in its social (and sexual) behaviour? But there’s a huge difference between that CHLCA and us – just consider brain size.
Jacinta: But that’s a tricky measure – look at H naledi and H floresiensis. Chimps average around 400cc, gorillas 500cc, H naledi has been estimated at anything from 450 to 600cc, and H floresiensis, from the only extant skull, came in at 426cc. And those two hominins are considered relatively modern. Our brain size is about 1300cc. It’s over the place. But forget all these caveats for a moment, I’ve heard that we got our bigger brains courtesy of hunting big game and cooking meat – and the hunting at least strikes me as a macho activity, leading to a hierarchy of the big and strong, and so, alpha males and all the shite that follows…
Canto: Yes, and bonobos have evolved in a more physically restricted but resource-rich environment, and have somehow become less hierarchy-obsessed, though still hierarchical – the sons of the most powerful females apparently have a higher status in the male hierarchy.
Jacinta: Yes all this is important as we strive to establish a humano-bonobo world. In our incredibly diverse human world we have people dying of over-eating in some parts, and of starvation and malnutrition in others. But in the world of relative abundance that you and I live in, mechanisation and other technologies have reduced the need for physical strength, and testosterone levels in males have dropped rapidly in just the last few decades. We’re eating meat more than ever, but in our cities, nobody can hear the victims’ screams. And we don’t have to do the hunting and killing ourselves, so if we want to toughen up we have to do it via gymnasiums and sports, which are no longer gender-exclusive.
Canto: All this has little to do with genomics, but it seems to me that the macho-chimp orientation of early humans since the CHLCA has much to do with increased proliferation, diversity and inter-group competition for resources, especially over the last 20,000 years, or less. The domestication of horses and the invention of the wheel, and sophisticated sea-going vessels would have helped. Different groups advanced at different rates, with some developing better weapons – for hunting and then for warfare, and naturally they hankered for more territory to expand into, to ‘lord over’. Those more advanced groups became more hierarchical, and gaining more territory and ‘winning’ over more people became an end in itself – think of early versions of Genghis Khan and little Mr Pudding.
Jacinta: That’s why, like the female bonobos who gang up on uppity males before they can do too much damage, we need to stick it the Mr Puddings of the world – hit em hard, before they know what hit em.
References
https://www.discovermagazine.com/planet-earth/1-in-200-men-direct-descendants-of-genghis-khan
David Reich, Who we are and how we got here, 2018
Did bonobos do it with chimps? Well, duh
bonobos or chimps? Or both? Or neither? What’s in a name…?
Canto: So we’ve been learning than we did it with Neanderthals, and that Neanderthals did it with Denisovans, and I remember hearing an anthropologist or palaeontologist saying that it’s likely that our split with our last common ancestor with chimps and bonobos – they call it the CHLCA (chimp-human last common ancestor, eliminating bonobos altogether, sigh) – wasn’t necessarily a clean break, which surely makes sense.
Jacinta: Well, yes, as we’ve read, the split was caused by the relatively sudden creation of the Congo River, but the word ‘relatively’, is, well, relative. So this raises the question of speciation in general. Think of those Galapagos finches that so intrigued Darwin. All about differently-shaped beaks, but it didn’t happen overnight.
Canto: Right, so here’s what a website with the rather all-encompassing title “Science” says about our topic:
Tens of thousands of years ago, modern humans slept around with Neandertals and swapped some genes. Now, it turns out one of our closest living relatives, chimpanzees, also dallied with another species. New research reveals that chimps mixed it up with bonobos at least twice during the 2 million years since these great apes started evolving their own identities. Although it’s not yet clear whether the acquired genes were ultimately beneficial or harmful, the finding strengthens the idea that such cross-species mating played an important role in the evolution of the great apes.
Jacinta: Interestingly this Congo River separation which led to a completely different species was repeated by other separations which led to four sub-species of chimps. Which leads me to wonder – what’s the difference between a new species and a sub-species? Why are bonobos ‘deserving’ of being called a different species?
Canto: Well the Science article has some fascinating further information. This was the work of Christina Hvilsom and colleagues, described as ‘conservation geneticists’. They were using any genetic differences they could find to work out where particular chimps were being caught or hunted. But, since the interbreeding of humans and Neanderthals, proven by DNA, had hit the headlines, Hvilsom wondered about the DNA of chimps. So, using the same methods that uncovered Neanderthal in humans –
she and her colleagues determined that 1% of the central chimpanzee’s genome is bonobo DNA. The genetic analysis indicates that this inbreeding happened during two time periods: 1.5 million years ago bonobo ancestors mixed with the ancestor of the eastern and central chimps. Then, just 200,000 years ago, central chimps got another boost of bonobo genes, the team reports today in Science. In contrast, the western chimp subspecies has no bonobo DNA, the researchers note, suggesting that only those chimps living close to the Congo River entertained bonobo consorts.
Jacinta: What this highlights, more than anything to me, is the importance and excitement of genetic and genomic analyses. Not that we’re experts on the topic, but it has clearly revolutionised the science of evolution, complicating it in quite exciting ways. Think again of those Galapogos finches. Separation, some interbreeding, more separation, less interbreeding, but with a few kinks along the way.
Canto: And we’re just beginning our play with genetics and genomics. There’s surely a lot more to come. Ah, to live forever…
Jacinta: So how did they know some inbreeding occurred? Can we understand the science of this without torturing ourselves?
Canto: David Reich’s book Who we are and how we got here tells the story of interbreeding between human populations, and how population genetics has revolutionised our understanding of the subject. With dread, I’ll try to explain the science behind it. First, the Science article quoted above mentions a split between bonobos and chimps 2 million years ago. Others I’ve noted go back only about a million years – for example a Cambridge University video referenced below. The inference, to me, is that there was a gradual separation over a fair amount of time, as aforementioned. I mean, how long does it take to create a major river? Now, I can’t get hold of the data on chimp-bonobo interbreeding in particular, so I’ll try to describe how geneticists detect interbreeding in general.
I’ll look at the human genome, and I’ll start at the beginning – a very good place to start. This largely comes from Who we are and how we got here, and the following quotes come from that book. The human genome consists of a double chain of 3 billion nucleobases, adenine, cytosine, guanine and thymine. That’s 6 billion bases (often called letters – A, C, G and T) in all. Genes are small sections of this base chain (called DNA), typically a thousand or so letters long. They’re templates or codes for building proteins of many and varied types for doing many different kinds of work, although there are segments in between made up of non-coding DNA.
Researchers have been able to ‘read’ these letters via machinery that creates chemical reactions to specific DNA sequences:
The reactions emit a different colour for each of the letters A, C, G and T, so that the sequence of letters can be scanned into a computer by a camera.
What anthropologists want to focus on are mutations – random errors in the copying process, which tend to occur at a rate of about one in every thousand letters. So, about 3 million differences, or mutations, per genome (3 billion genes, coding or non-coding). But genomes change over time due to these mutations and each individual’s genome is unique. The number of differences between two individuals’ genomes tells us something about their relatedness. The more differences, the less related. And there’s also a more or less constant rate of mutations:
So the density of differences provides a biological stopwatch, a record of how long it has been since key events occurred in the past.
As Reich recounts, it was the analysis of mitochondrial DNA, the tiny proportion of the genome that descends entirely down the maternal line, that became a corner-stone of the out-of-Africa understanding of human origins, which had been competing with the multi-regional hypothesis for decades. ‘Mitochondrial Eve’ – a rather ‘western’ moniker considering that the Adam and Eve myth is only one of a multitude of origin stories – lived in Botswana in Southern Africa about 160,000 to 200,000 years ago, given the variability of the genomic ‘clock’ – the mutation rate.
So, what does this have to do with chimps and bonobos? Well, The exact detail of how Hvilsom et al proved that their (slightly) more recent interbreeding events occurred is hidden behind a paywall, and you could say I’m a cheapskate but the reality is I’m quite poor, trying to bring up seven kids and a few dozen grandkids in a home not much bigger than a toilet, so… but truthfully I’m just getting by, and I just want to know in general the techniques used.
First, they have to find ancient specimens, I think. But, in a video referenced below, they raised the question – Can we ‘excavate’ ancient DNA from modern specimens? We’ve learned that many modern humans have a certain percentage of Neanderthal DNA, say around 2%, but each person’s 2% may be different. Aggregating those different segments can, if we analyse the genomes of enough humans, create a whole Neanderthal genome, though not one of any Neanderthal who ever lived! At least that’s how I’m reading it, in my dilettantish way. So what exactly does this tell us? I’m not at all sure – it’s a relatively new research area, and completely new to me.
The presenter of this video uses the heading, at least at the beginning of his talk, ‘A little Archaic introgression goes a long way’. So now I need to know what introgression means. A quick look-up tells me it’s:
‘the transfer of genetic information from one species to another as a result of hybridization between them and repeated backcrossing‘.
I’ve bolded two key words here. Hybridisation, in mammals, is ‘breeding between two distinct taxonomic units’. Note that the term species isn’t used, presumably because it has long been a questionable or loaded concept – life just seems too complex for such hard and fast divisions. Backcrossing seems self-explanatory. Without looking it up, I’d guess it’s just what we’ve been learning about. Canoodling after speciation should’ve ruled canoodling out.
But, looking it up – not so! It’s apparently not something happening in the real world, something like backsliding. But then… Here’s how Wikipedia puts it:
Backcrossing may be deliberately employed in animals to transfer a desirable trait in an animal of inferior genetic background to an animal of preferable genetic background.
This is unclear, to say the least. How could an animal, even a human, deliberately do this? We could do it to other animals, or try it, based on phenotypes. We’ve been doing that for centuries. What follows makes it more or less clear that this is about human experimentation with other animals, though.
Anyway, I’m going well off-topic here. What I wanted to do is try to understand the proof of, or evidence for, bonobo-chimp interbreeding. I accept that it happened, well after the split between these two very similar-looking species. What could be less surprising? Along the way I’ve been reminded inter alia, of homozygous and heterozygous alleles, but I’ve been frustrated that straightforward information isn’t being made available to the general public, aka myself. I’ll pursue this further in later posts.
Jacinta: What a mess. Phenotype isn’t everything my friend. To a bonobo, a chimp probably looks like a neanderthal – a real bonehead… They probably only had sex with them out of pity. ‘Boys, we’ll show you a good time – like you’ve never had before.’
References
https://www.science.org/content/article/chimps-and-bonobos-had-flings-and-swapped-genes-past
David Reich, Who we are and how we got here, 2018
https://www.newscientist.com/article/2110682-chimps-and-bonobos-interbred-and-exchanged-genes/
less testosterone? – such a worry
the Chinese Testosterone Party – ‘let’s wear boring western outfits and shit on “western values” – that’ll fix em’
Okay, so back to the real stuff, testosterone. The inimitable Sabine Hossenfelder, of the dry humour and sexy German accent, has explored its supposed reduction among humans and how it is deplored among the wannabe macho fraternity.
So first of all I must go straight to bonobos, our more or less female-dominant cousins. There’s precious little data on bonobos and testosterone, but see my previous piece, referenced below. A 2005 study of wild bonobos found, unsurprisingly, that ‘the alpha male had the highest circulating levels of T’, though a comparison with chimp T levels would have been useful. And when I say ‘little data’ I should qualify that – there’s not much data that can be made sense of (by me), it’s so complicated. For example, testosterone levels in female bonobos are just as important as in males, and they vary with age and circumstances. What seems to be the case, which I suspected all along, is that testosterone levels follow rather than lead social aggression and lifestyle patterns, which is why I’ve always been interested in the social development of humans along bonobo lines, so to speak, without worrying about hormones too much.
Now, returning to Sabine, who does a great job of summarising the pros and cons of having too much or too little T. Her most important point, which is well-known but can hardly be stressed enough, is that testosterone levels drop when males are holding or playing with a child (or maybe even thinking of doing so, or having pregnancy fantasies, or just wearing his favourite little black dress…), and they rise after divorce – which may help to explain some restraining orders. But these effects are relatively small for most males.
The evidence is clear, though, that T levels really are falling (oh frabjous day!). Sabine provides graphic, heartening evidence, at least to this dweeb. But there are downsides – both men and women are becoming physically weaker, slower and fatter, especially in the WEIRD world. High protein diets are more common than ever before, and weight gain lowers T, which in turn results in weight gain. And even the abandonment of cigarettes reduces T somewhat – another pleasant, if bizarre, surprise. Of course, as Sabine points out, all this is far from pleasant to some, such as the perennial dweeb who would be otherwise, Tucker Carlson, but others, such as myself, call it progress. Sabine winds her piece up with a most excellent quote from the sadly missed Carl Sagan which I’ll set down here for my own delight:
Why is the half of humanity with a special sensitivity to the preciousness of life, the half untainted by testosterone poisoning, almost wholly unrepresented in defence establishments and peace negotiations worldwide?…. Testosterone also causes the kind of aggression needed to defend against predators and without it we’d all be dead…. Testosterone is there for a reason. It’s not an evolutionary mistake.
Testosterone won’t disappear, in humans or bonobos. If we have more need of it in the future, it’ll probably mean bad news, as Sabine points out. Meanwhile we have the near-apoplectic Mr Poo-tin (a sobriquet for which I’m most grateful) and the Chinese Testosterone Party as ongoing examples of the downside of T.
So while T isn’t an evolutionary mistake, evolution doesn’t stand still. Indeed social evolution is a more accelerated version of earlier forms. It took a couple of million years, at most, for bonobos to depart from chimps in terms of their happy, sharing-and-caring lifestyles. Humans, so much smarter and quicker off the mark once they’ve grasped the benefits (think Deutsche’s The beginning of infinity), have just started to move towards a more female-empowered society in the last century or so, at least in the WEIRD world. And it’s largely females in collaboration that have made it happen, just as occurred, I’m sure, in bonobo society. Of course, this is still too slow for those of us growing older and more impatient. However, horrible as this is to admit, super-macho events such as the ‘great wars’ of the first half of the 20th century, Japan’s half-century of brutal slaughter and rape in the East, and now Poo-tin’s crime against Ukraine, lead to a quickening of positive responses – the United Nations, international monitoring agencies, defensive alliances, and the like. Global human-caused problems are leading to globally-negotiated attempts at solutions, and the lure of global trade dollars also has its benefits.
We need also to learn from previous mis-steps. Here in Australia we commemorate Anzac Day every year, and we hear kids saying ‘they died to save our country’ or ‘…that we can be free’. In the USA we hear praise of Vietnam vets, who fought ‘to defend our country’ or ‘our values’. Against the Vietnamese? It’s such arrant bullshit. The US was in Vietnam first at the behest of the French, who decided to quit their overlordship because it wasn’t delivering enough benefits – to the French. And of course it was impossible for the locals to govern themselves, in spite of having inhabited the region for millennia. It’s just another story of the powerful against the powerless, stories that go back to the dawn of civilisations. As to the ANZACs, fighting the Turks on the other side of the world, what was that about? Certainly nothing to do with Australian freedom. Australia just happened to be much more closely linked to Britain in 1914 than it is now, and two imperialisms, Britain with its quite vast empire, and Germany, the late-comers, spoiling for more power and influence, and a great muddle of other countries trying to work out which side would best suit their interests, came to blows in much the same way as two troupes of chimps have been known to do, but with much more horrific consequences. And blind patriotism, and its fanatical encouragement, didn’t help matters. The ‘Great War’ was an avoidable catastrophe and all our remembrance should surely be focussed on this avoidability.
To accentuate the positive, we are getting better. Yes, there’s the horrors in Ukraine, Iran, Burma and a number of African nations, which have diverse roots. Often it’s to do with the powerless rising up against their disempowerment, having virtually nothing to lose. Such conflicts have been going on for millennia, but we shouldn’t turn our backs o them. None of us get to choose whether we’re born in a rich or poor country, or a rich or poor sub-section of that country. We need to always bear this in mind. Of course it’s hard. It’s estimated that there are between 10,000 and 50,000 bonobos left in the wild. Humans number 8 billion. Even if we turned our backs on 99% of them, that would leave us with millions to worry about. And we all have our own problems… but sympathy and sharing seem to do us all a power of good. Vive les bonobos!
References
still bitten by the bonobo bug…
Having written quite a few essays on a future bonoboesque world, I’ve found myself in possession of a whole book on our Pan paniscus relatives for the first time. All that I’ve gleaned about these fellow apes until now has been from the vasty depths of the internet, a gift that will doubtless keep on giving. My benefactor apologised for her gift to me, describing it as a coffee-table book, perhaps more pictorial than informative, but I’ve already learned much that’s new to me from the first few pages. For example, I knew from my basic research that bonobos were first identified as a distinct species in the late 1920s or early 1930s – I could never get the date straight, perhaps because I’d read conflicting accounts. De Waal presents a more comprehensive and interesting story, which involves, among other things, an ape called Mafuka, the most popular resident, or inmate, of Amsterdam Zoo between 2011 and 2016, later identified as a bonobo. The zoo now features a statue of Mafuka.
More important, though, for me, is that everything I’ve read so far reminds me of the purpose of my bonobo essays, but also makes me wonder if I haven’t focussed enough on one central feature of bonobo society, probably out of timidity. Here’s how De Waal puts it:
It is impossible to understand the social life of this ape without attention to its sex life: the two are inseparable. Whereas in most other species, sexual behaviour is a fairly distinct category, in the bonobo it has become an integral of social relationships, and not just between males and females. Bonobos engage in sex in virtually every partner combination: male-male, male-female, female-female, male-juvenile, female-juvenile, and so on. The frequency of sexual contact is also higher than among most other primates.
In our own society, definitely still male-dominated but also with a legacy of religious sexual conservatism, this kind of all-in, semi-masturbatory sexual contact is absolutely beyond the pale. I’m reminded of the Freudian concept of sublimation I learned about as a teen – the eros or sex drive is channelled into other passionate, creative activities, and, voila, human civilisation! And yet, we’re still obsessed with sex, which we’re expected to transmute into sexual fulfilment with a lifelong partner. Meanwhile, the popularity of porn, or what I prefer to call the sex video industry, as well as the world’s oldest profession, indicates that there’s much that’s not quite right about our sex lives.
This raises questions about monogamy, the nuclear family, and even the human concept of love. This is ancient, but nevertheless dangerous territory, so for now I’ll stick with bonobos. As with chimps, female bonobos often, though not always, move to other groups at sexual maturity, a practice known as philopatry. Interestingly, this practice has similarities to exogamous marriage practices, for example among some Australian Aboriginal groups. It’s interesting, then, that female-female bonds tend to be the strongest among bonobos, considering that there’s no kinship involved.
Needless to say, bonobos don’t live in nuclear families, and child-care is a more flexible arrangement than amongst humans, though the mother is naturally the principal carer. And it seems that bonobo mothers have a subtly closer relationship with their sons than their daughters:
the bond between mother and son is of particular significance in bonobo society where the son will maintain his connection with his mother for life and depend upon her for his social standing within the group. For example, the son of the society’s dominant female, the strong matriarch who maintains social order, will rise in the ranks of the group, presumably to ensure the establishment and perpetuation of unaggressive, non-competitive, cooperative male characteristics, both learnt and genetic, within the group.
Considering this point, it would be interesting to research mother-son relations among human single-parent families in the WEIRD world, a situation that has become more common in recent decades. Could it be that, given other support networks, rather than the disadvantages often associated with one-parent families in human societies, males from such backgrounds are of the type that command more respect than other males? Particularly, I would suspect, from females. Of course, it’s hard to generalise about human upbringing, but we might be able to derive lessons from bonobo methods. Bonobo mothers rarely behave punitively towards their sons, and those sons remain attached to their mothers throughout their lives. The sons of high-status females also attain high status within the male hierarchy.
Yet we are far from being able to emulate bonobo matriarchy, as we’re still a very patriarchal society. Research indicates that many women are still attracted to high-status, philandering men. That’s to say, they’ve been ‘trained’ to climb the success ladder through marriage or co-habitation than through personal achievement. They’ve also been trained into the idea of high-status males as dominating other males as well as females. It is of course changing, though too slowly, and with too many backward moves for the more impatient among us. Two macho thugocracies, Russia and China, are currently threatening the movement towards collaboration and inclusivity that we see in female-led democracies such as Taiwan, New Zealand and a number of Scandinavian countries. It may well be that in the aftermath of the massive destruction wrought by these thugocracies, there will come a reckoning, as occurred after the two ‘world wars’ with the creation of the UN and the growth of the human rights movement and international aid organisations, but it is frustrating to contemplate the suffering endured in the meantime, by those unlucky enough to be born in the wrong place at the wrong time.
Now of course all this might be seen as presenting a romanticised picture of bonobos (not to mention female humans), which De Waal and other experts warn us against. The difference in aggression between bonobos and chimps is more a matter of degree than of type, perhaps, and these differences can vary with habitat and the availability of resources. And yet we know from our studies of human societies that male-dominated societies are more violent. And male domination has nothing to do with simple numbers, it is rather about how a society is structured, and how that structure is reinforced. For example I’ve written recently about how the decidedly male god of the Abrahamic religions, originally written as YWH or Elohim, emerged from a patriarchal, polygamous society in the Sinai region, with its stories of Jacob and Abraham and their many wives, which was reinforced in its structure by origin myths in which woman was created out of a man’s rib and was principally responsible for the banishment from paradise. The WEIRD world is struggling to disentangle itself from these myths and attitudes, and modern science is its best tool for doing so.
One of the most interesting findings, then, from modern neurology, is that while there are no categorical differences between the male and the female brain in humans, there are significant statistical differences – which might make for a difference in human society as a whole. To explain further: no categorical difference means that, if you were a professional neurologist who had been studying the human brain for decades, and were presented with a completely disembodied but still functional human brain to analyse, you wouldn’t be able to assert categorically that this brain belonged to a male or a female. That’s because the differences among female brains, and among male brains, are substantial – a good reason for promoting gender fluidity. However, statistically, there are also substantial differences between male and female brains, with males having more ‘grey’ material (the neurons) and females having more ‘white’ material (the myelinated connections between neurons), and with males having slightly higher brain volume, in accord with general sexual dimorphism. In a 2017 British study involving some 5,000 subjects, researchers found that:
Adjusting for age, on average… women tended to have significantly thicker cortices than men. Thicker cortices have been associated with higher scores on a variety of cognitive and general intelligence tests.
This sounds promising, but it’s doubtful that anything too insightful can be made of it, any more than a study of bonobo neurophysiology would provide us with insights into their culture. But, you never know…
References
Frans De Waal & Frans Lanting, Bonobo: the forgotten ape, 1997.
https://www.humancondition.com/freedom-the-importance-of-nurturing-in-bonobo-society/
on the origin of the god called God, part 2: the first writings, the curse on women, the jealous god
on free will and libertarianism 2: character and punishment
I hope I have dispelled two fallacies that have allowed the sciences of human nature to sow unnecessary fear. The first fallacy is that biological explanations corrode responsibility in a way that environmental explanations do not. The second fallacy is that causal explanations (both biological and environmental) corrode responsibility in a way that a belief in an uncaused will or soul does not.
Steven Pinker, ‘the fear of determinism’, from The blank slate
Canto: I’m currently reading Jane Goodall’s book Through a window, about the chimp communities in Tanzania observed and monitored by herself and her team over twenty-odd years – the hierarchies, the friendships, the brutalities, the shifting allegiances and the tragedies. It’s all very recognisable to me, a fellow primate – enough to bring tears to my eyes on occasion.
Jacinta: So we were talking about free will and all that.
Canto: Precisely. We don’t get to choose our species, or our parents, or in the case of chimps, our mothers in particular. Nor do we choose to get crippled by polio, pushed from a high tree-branch, or killed in infancy, for no apparent reason, by an enraged or jealous, or perhaps insane, adult female. Are these environmental or biological events? Does it really matter?
Jacinta: And if we survive them, they shape our character, is that your point?
Canto: Well, I’ve just reread a section of Steven Pinker’s The blank slate, which deals with what he considers our ‘unreasonable fear of determinism’, and it reminds me of what I found so unpalatable about certain academics’ disdain for the idea that determinism diminishes personal responsibility. Pinker, in this essay, reminds me of those typical sons of privilege who mock the ‘his genes/environment made him do it’ legal defence that lawyers sometimes use to get their clients off. I should remind Pinker and his ilk that most individuals who find themselves in legal trouble due to the environment they didn’t choose to grow up in can’t afford lawyers, so they usually don’t get a chance to make those arguments let alone win them. They have to throw themselves on the mercilessness of the court, whose bewigged officers make it clear which class they belong to and and are there to uphold.
Jacinta: So I take it that the above Pinker quote isn’t entirely kosher to you.
Canto: Yes, it’s bullshit. Pinker gives himself away with the examples he chooses to use. He mocks the environmental determinist ‘defence’ without coming remotely close to examining environmental determinism itself (which cannot, by the way, be disentangled from biological determinism, and I don’t find the distinction a particularly valid one). Instead he smugly recites a list of lawyerly tropes – ‘the abuse excuse, the Twinkie defence, black rage, pornography poisoning, societal sickness, media violence, rock lyrics’, etc, without showing a moment’s insight into the kinds of lives I saw around me while growing up, and which have been recounted by those lucky enough to survive, or by those who stood witness to the misery of others.
Jacinta: So your point is that the fallacies Pinker ‘identifies’ in the quote at the top of this post are not fallacies at all?
Canto: Well, my point is that Pinker oversimplifies the issue to a risible degree. Or rather, he doesn’t even address it. For example, he mocks ‘the abuse excuse’, as if abuse is an ‘excuse’ for something rather than a trauma with lifelong effects, depending on its intensity, its type, its duration and other variables including the enormously complex background against which it occurs. These events shape the very being of that person, pig, rat or butterfly. And yet Pinker has the chutzpah to claim that he and his white horse have ridden into view to dispel for us the ‘fallacy’ that such abuse corrodes any responsibility we have for our actions. Yeah, but… nah.
Jacinta: So what about this concept of responsibility? And how we relate it to crime and punishment. Can we really say that we’re not, or never, responsible for our actions?
Canto: I think we’re tricked into thinking we’re responsible by the felt complexity of our own thoughts. When we look at less complex animals – dogs, for example, or birds, we’re much less liable to attribute responsibility to their actions. So what’s the difference between those creatures and ourselves? Surely it’s only complexity.
Jacinta: And the fact that we can speak for ourselves – which is part of our complexity – and other creatures can’t. We can voice the claim that we were free to do otherwise, as no other creature can, as far as we know. But what does all this mean for apportioning blame and punishment? Is our court and justice system obsolete?
Canto: Well the justice system is, I suppose, designed to keep us safe from each other. You see this, again in a less complex way, with wild animals. I recall watching a video of pack animals, I can’t recall, maybe hyenas or wolves, in which the pack leader for some reason started behaving dysfunctionally – that’s to say, to the detriment of the pack. He was biting and wounding other pack members for no apparent reason. Eventually, it got too much, and the pack rose up against him, hurting him badly, and sending him to the back of the pack. From then on he behaved more like the runt of the litter, living off the scraps of the others. You see this sort of thing too, in gorilla and chimp groups. The group deals with the alpha male turned miscreant But if we can only agree on the evidence that free will is a myth, then we should be able to develop a far better justice system than the one we have.
Jacinta: How so?
Canto: Well, take one very toxic issue. Paedophilia. There’s at least one person I know well who has a kind of zero tolerance, ‘worst of the worst’ attitude to serial paedophiles, and simply doesn’t want to hear any kind of free will argument that might ‘exonerate’ them. It’s easy to understand this attitude being held by a victim whose life has been seriously damaged by a paedophile, and as we know, they’re a favourite tabloid newspaper villain. But, as has been pointed out by Sam Harris among others, arguments that paedophiles are the worst of the worst and are incorrigible, ‘never to be released’, are essentially arguments for a lack of free will. If they can never be ‘corrected’, how can they be held responsible for their ‘incorrectness’ in the first place? It follows that ‘punishment’ for such people not only doesn’t work, but is unfair. A justice system should of course be about protecting people from the malpractices of the minority, but surely it needs to be accompanied or tied up with an understanding of how these malpractices arise, and how to fix them.
Jacinta: Do you think serial paedophilia is fixable?
Canto: I have no idea, but I’m saying that should be the aim. To take a simpler example, I don’t know if a broken diff in a car is fixable (I don’t even know what that is), but I don’t see why it wouldn’t be, and if it can be fixed obviously it should be. As Robert Sapolsky points out, we’ve fixed schizophrenia largely with medications, and knowing more than one schizophrenic as I do, that has improved their lives massively.
Jacinta: Okay, so maybe that’s enough about free will for now. There’s another kind of freedom that’s been in the air for decades, and that’s political freedom – freedom from the tyranny of Big Government. It has generally gone by the name ‘libertarianism’. I suppose that if there’s no free will, that kind of freedom doesn’t even get out of the starting gate?
Canto: Well political libertarianism brings up a whole different set of issues, though clearly it’s dependent on and assumes free will. But we’ll leave all that for next time.
a bonobo world: on puncturing the masculine mystique
‘They need to touch materials with their hands. They need to form materials, need to make things with their own hands out of wood, clay, iron etc. They need to own tools and handle tools. Not doing it, not being permitted to do it, does something to men. They all know it.’
Sherwood Anderson
‘A man who can’t handle tools is not a man’
Willy Loman, in Death of a Salesman, by Arthur Miller
It’s often pointed out by feminist writers that women do more work than men and get little acknowledgement for it. The work of nurturing children, especially in early infancy, and the unpaid work of maintaining the family – remembering important dates, events and tasks – while, also, these days, pursuing her own career. In less affluent countries, their burden is often greater, as they work for a pittance outside the home, and for nothing, economically speaking, inside it, while ceding ‘head of the household’ status to men. Marilyn French detailed the systemic discrimination against working women thirty years ago in The war against women, and given the heavy patriarchal culture women still labour under in those parts of the world dominated by the major religions, progress has been painfully slow. Here in the WEIRD world, however, there are some positive signs. It’s still overwhelmingly patriarchal even now that the WEIRD nations have largely recognised the artificiality of the ‘masculine mystique’. However, that recognition is an important step toward gynocracy.
Let me explain what I mean by the masculine mystique, since I’ve just thought of the term (so I need to explain it to myself). In Susan Faludi’s 1999 book Stiffed, a humane rendering of the quandary many men have found themselves in as the WEIRD world has become post-industrial, she quoted Sherwood Anderson and Arthur Miller on masculinity and tool use. The idea being mooted was that man was the tool-maker and tool-user, and deprived of those skills and opportunities, he felt emasculated.
This was about mastery. Without their sense of mastery, especially an exclusive mastery, one not shared by females, men weren’t really men. This masculine mystique needs to be punctured. In fact it has been punctured, but it needs to deflate quite a bit more.
Chimpanzees use tools. Bonobos too, but far less so, sad to say. One particular tool shown in a video I recently watched was a thin stick for poking into termite mounds and collecting a tasty and doubtless nutritious meal. The video presented adult chimps showing their expertise in this task, while the children fumbled and failed. Only later did I wonder – were those adult experts male or female? The commentator didn’t say, and surely this was unsurprising, surely all adults had learned this skill. Though chimps live in a largely patriarchal society, there’s surely no division of labour such that the females are expected to keep the forest clearing tidy, mind the kids and wait for the male to bring home the termites. And yet we’ve only recently come to terms, even in the WEIRD world, with female engineers, mechanics, scientists, entrepreneurs, truck-drivers and a whole lot more. In other words, throughout our history, we’ve been much more patriarchal and frankly misogynistic in our division of labour, and its spoils, than chimps have ever been. The upper classes have intoned from on high that ladies should be powdered, manicured, stupidly shod and generally decorative, and those notions are far from having been laid to rest.
Let me offer another example, a favourite of mine. In the early seventies, I attended a youth camp in the Adelaide Hills. We were kicking a soccer ball around, and one of the camp leaders beckoned to a couple of female watchers on the sidelines to come and join in. They were reluctant and giggly and seemed almost deliberately hapless, swinging and missing the ball and landing on their rumps, and giggling all the more. I was irritated, as I’d seen this before, girls almost proud of their lack of co-ordination, a kind of learned helplessness. Fast forward to the twenty-first century, and I was attending an impromptu housewarming for people a generation or two behind me. It was during the day, and the young people, about a dozen of them, trooped outside to a vacant lot behind the house, with a soccer ball. I watched them from an upstairs window. They formed a circle, kicking the ball between them. There were as many girls as lads, but there was no difference in the skill level, it seemed to me. They were all able to trap the ball, bounce it up to their heads, and pass with power and accuracy. I was amazed, and even became a bit teary. These were young girls I knew, but I didn’t know they were into soccer. And maybe they weren’t particularly. Maybe they were just brought up in a generation that had broken from that long history of patriarchal expectation or demand. They had no interest in being ladylike women, at least not all the time.
What has happened? The first women’s World Cup was held in 1991, and the past few of them have received blanket coverage. Tennis really led the way, and then golf, and now women are becoming heroes in many athletic and sporting contests, with motor sports as the next challenge. It seems that, in sporting prowess at least, the trickle-down effect may actually be real.
And this particular trickle-down can also be viewed as the trickling away of the masculine mystique, the near superhero of Bronowski’s Ascent of Man, the culmination of human can-do physical prowess. In many respects, the competencies required for the challenges in our future – the problems of global warming, reduced biodiversity, the exploitation, suffering and slaughter of other species, the reduction of poverty in our own – are not so much the competencies wrapped up in the masculine mystique package. They’re more like the competencies associated with creating unity, inclusivity, teamwork, as well as a more reflective, and dare I say sensual understanding of the world we have come to dominate, and, in our masculine way, to domineer. We can still be the can-do species, but what we have to do requires a different approach, a greater appreciation of the complexity of the world we’ve come to dominate, and which is now suffering from that domination. In a sense we’ve become the ‘earth-mother’ of the planet – we’re preserving other species in zoos and nurseries (good word), we’re waking up to our damaging habits, we’re looking for solutions that won’t entail more damage. All of this requires as much ingenuity as we’ve ever applied before. Warfare, competitive advantage, insularity and breast-beating human supremacy are not what is needed. We need something a lot more bonoboesque – a sharing of ideas, responsibility and passion, for each other (all others), and our world. And maybe, with all our failings, we’re inching towards it.
bonobos, community and our good selves…
owl monkeys just happen to be highly monogamous, and very cute. Photo by Kevin Schafer
I’ve been quite exercised recently by Ferdinand Mount’s 1981 book The subversive family: an alternative history of love and marriage, which is a defence of marriage and the nuclear family, but not quite from a conservative perspective. I’m particularly interested in chapter 11, ‘The dilution of fraternity’, which critiques attempts to replace an institution seen as ‘selfish and inward-looking’, the family, with something more universal, or at least broad – the community, the tribe, the flock, and so forth. For some reason Charles Manson’s alternative ‘family’ keeps coming to mind, but that’s an aberration.
Mount describes these seekers after a better alternative as ‘fraternalists’, which seems immediately problematic, though he is certainly not anti-feminist. The idea of fraternity is old, but Mount argues that it’s as problematic as the other legs of the Liberty-Equality-Fraternity triad. I prefer to use the term community, and I won’t be looking at the old-guard quasi-communist ‘brotherhood of man’ notion that negatively dominates Mount’s thinking on the matter. I’m thinking more of the bonds that unite a pod of dolphins, a herd of elephants, a pack of wolves or hyenas, and a community (the agreed-upon term) of chimps or bonobos.
Mount makes the claim that human attempts at fraternity – in cults (or religious associations), communes, social movements and the like, have tended to run out of steam, as they require a discipline to maintain them, a discipline that is unnatural to us, especially as compared to the maintenance of the family. There is a feeling of enforcement about them which often makes the individual member uneasy or skeptical. A true sense of intimacy is difficult to maintain, and is sometimes replaced by a kind of fake heartiness.
There is some truth in all this, and it often seems that humanity is moving in the other direction, towards a sort of atomistic individualism, in spite of the popularity of political rallies and social media movements. The trouble with libertarians though, is that they seem not to realise that humans didn’t get to reach a population of nearly 8 billion, and to dominate the planet, for better or worse, by means of individual liberty. We achieved this by being the most socially constructed mammalian species on the planet, and this social construct, in recent millennia, goes by the name of civilisation, or the state. It seems that the state – very tyrannical and hierarchical at its outset, becoming somewhat more egalitarian over time – has been the victim of its own success, creating a population of individuals convinced that all its achievements – in trade, education, infrastructure, technological development and the like, are somehow their own.
Returning to marriage, monogamy and the nuclear family, Mount wishes to claim that it is natural, though he’s somewhat hesitant about it. The basis of this claim is that it has withstood all attacks and critiques, first by the Church, which in earlier times preferred asceticism and celibacy, and later sought to regulate it almost out of existence, with dire restrictions on adultery and divorce, and second by Marxists, anarchists and various cults, who criticised marriage as bourgeois, selfish, inward-facing and imprisoning in various ways. It’s interesting that, in the forty years since The subversive family was published, marriage has gained further strength and legitimacy from a somewhat unexpected source (to me at least), in the demand for same-sex marriage, a demand that has been acceded to in many democratic nations. So marriage and monogamy is the majority human option for the foreseeable future.
This provides no proof that marriage is natural, however. Of course, in one obvious sense it is purely cultural, as marriage refers to a ceremony. The question really is whether monogamy is natural, for humans. Of course monogamy is natural for many species, but humans are the species that mess up the ‘natural’ concept, by building cities, sending spaceships out to beyond our solar system and calculating the age of the universe. And by conducting experiments, mostly failed, in alternative lifestyles.
Humanity, in any case, has never lived in a ‘state of nature’ as vaguely conceived, in virtually opposite ways, by Hobbes and Rousseau. In its gradual spread out of Africa it has created a multitude of cultures – monogamous, polyandrous and polygynous – with exceptions to general rules often making clear classification difficult. However, the situation as it stands today is clear enough in some respects. In a recent review of contemporary societies to answer the question ‘Are We Monogamous’, anthropologists Ryan Schacht and Karen Kramer wrote:
… we conclude that while there are many ethnographic examples of variation across human societies in terms of marriage patterns, extramarital affairs, the stability of relationships, and the ways in which fathers invest, the pair-bond is a ubiquitous feature of human mating relationships. This may be expressed through polygyny and/or polyandry but is most commonly observed in the form of serial monogamy.
I have no argument with this conclusion, but I have two questions. Was it ever thus? Will/must it always be thus? For the past, I look to bonobos, and for the future, I look to ‘the beginning of infinity’ – our extraordinary ability to transform ourselves and our world.
Bonobos and chimps split from each other between 1.5 and 2 million years ago, probably due to the formation of the Congo River. The question I’m interested in – and, as Milan Kundera once pointed out, the best questions are those we can’t answer, at least not easily – is, what was this species like before the split? Was it more like bonobos – female-dominated, gentle and sexual – or more like chimps – male-dominated and aggressive? These are relative terms, of course, as chimps too have their caring and sharing side, as much recent research has revealed. Another question we will probably never be able to answer is this. How did our common ancestor with chimps and bonobos, both of which (or should that be whom) ‘live in multi-male and multi-female communities, promiscuously mating with each other’ (BBC earth), come to be predominantly monogamous or pair-bonding?
I’ll look at what the research says about this – if anything – next time.
References
http://www.bbc.com/earth/world
https://en.wikipedia.org/wiki/Bonobo
https://www.frontiersin.org/articles/10.3389/fevo.2019.00230/full
Ferdinand Mount, The subversive family: an alternative history of love and marriage, 1981
a bonobo world 37: chimps r us?
human tool use
There are a number of videos, including one by David Attenborough’s Planet Earth team, showing how chimps are able to engage in planned attacks on neighbouring chimp groups in a way that resembles, and is seen as ancestral to, tribal warfare among hominids and humans. The 4-minute Planet Earth vid doesn’t mention whether the attacking chimps are all male – a question of great interest to me – though it does mention an attack on an enemy female, which is unsurprising, considering human warfare. The fact that defeated chimps are sometimes eaten raises the grizzly question about our more recent ancestors, and our human selves. We may never have eaten our human victims alive (though we probably have), but we have subjected them to far more excruciating suffering than any other Earth-bound species could manage.
I’ve often claimed that we’re leaving warfare behind us, especially with the push to female empowerment, but I’m never quite sure if this is just wishful thinking. We should never allow ourselves to be complacent about apparent trends, to assume they’re somehow inevitable. And of course while need to push for such empowerment, we shouldn’t assume that this will produce the desired result, regarding ‘peace, love and understanding’ or anything else. We need to examine the evidence.
That’s why bonobo culture is so intensely interesting. It raises important questions. What exactly is the relationship between the power structure within bonobo groups – power held mostly by females – and their level of in-group aggression? How exactly does this compare with human power structures and human-to human aggression? How do these different power structures relate to hunting practices and diet? We know that the bonobo diet includes less meat than that of chimps, but is this due more to environment (bonobos are more arboreal, for example), or to social structure? Humans, we know, can get by on a vegetarian diet, and we also know that a less meat-heavy diet is more beneficial for the environment. We have also moved far beyond our primate cousins in being able to produce food through cultivation, using, over time, less and less land to produce more and more food. We even have the means, if not the will, to mass-produce artificial meat – ‘you won’t believe it’s not meat’.
Yet male aggression, in the domestic sphere, in politics, on the sports field, and in riotous assemblies, is as much a problem as ever. A world turned upside-down, with government, business, the law, science, academia and the military being led by women to the same extent as they are led by men today, that’s the impossible dream scenario that may solve this problem. Or not. But then, bonobos are so like chimps, aren’t they? I mean physically. But socially they’re not. The differences aren’t that great, and it only took a million or two years to produce them.
Of course, that’s where we’re hugely different. The changes we’ve undergone – we of European ancestry – in only the past few thousand years have been astonishing, and they do seem to be accelerating. But in those developments there’s hope. If you’re prepared to believe we can find solutions to anthropogenic global warming, to the loss of species diversity, to our own ageing population, and to the various national and cultural enmities that plague us as a species, then you can surely believe we can move towards a happier, sexier bonobo-type social existence with all the human benefits we can add to it through our extraordinarily imaginative, creative, problem-solving minds. Chimps r us, it may sometimes seem, but with the ascent of woman, bonobos r our future. At least it’s worth a try. I for one would love to be a male in a female-dominant human world. At least I just can’t imagine how it would be worse than the world we’ve made for ourselves.
Reference
Violent chimpanzee attack – Planet Earth – BBC wildlife (video)