Advocates of Paleo-inspired carnivore diets (e.g., @PaulSaladinoMD @SBakerMD) often point to the Inuit as having a traditionally carnivorous diet. Yet there are at least five problems with using the Inuit as the quintessential ancestral carnivores:
1. The Inuit lifestyle is relatively new. Human migrations into the Arctic occurred just a couple thousand years ago. If the idea is to return to an ancestral diet, they are arguably a less appropriate model than early agricultural populations who lived thousands of years before.
2. Inuit people ate plants. For example, in their intensive study of a Baffin Island community's diet in the 1980s, Kuhlein & Soueida found Inuit people eating kelp, berries, sorrel, & willow: https://t.co/MO9T8XA2xGsciencedirect.com/science/articl…
One of the most common sources of plant material seems to have been the stomachs of hunted animals. See, for example, this passage about Copper Inuit eating semi-digested moss. Franz Boas similarly observed Baffin Island communities eating plants from the stomachs of caribou.
3. Plants and vegetables have been popular as they've become available. Here's a passage about the Copper Inuit in the 1970s. Despite fruits and vegetables being expensive to bring in, people were willing to pay substantial prices to get them.
4. According to Karen Hardy, marine mammal fat has high levels of glycogen, which provides carbs when eaten raw or frozen. The same is not true for land mammals. The meat the Inuit traditionally ate thus seems to provide more carbs than farm-raised cows, pigs, and chickens.
5. The Inuit have evolved specialized adaptations to deal with their unique diets. They also have lower levels of ketones than non-Inuit, raising the question of whether ketosis has been harmful enough to select for adaptations to counter its effects. science.org/doi/full/10.11…
I think this last point is especially important. Pointing to the Inuit as a model of how non-Inuit should eat ignores the crucial fact that their physiologies have adapted to their exceptional diet, which potentially includes mechanisms for dealing with otherwise harmful effects.
The lesson from comparing the diets of hunter-gatherers & forager-farmers is not that there is a single human diet, especially a carnivorous one. Rather, humans have flourished on a diversity of diets, many of which have been high in plants & carbs:
Today is publication day for my book, Shamanism: The Timeless Religion. To celebrate, here are some of my striking clips of shamanic rituals that I came across while working on the book:
Across these videos, you'll see the core features of shamanism. Specialists enter altered states, engage w/ unseen forces, & deliver services like healing & divination. But you'll also see incredible diversity. Shamanism is near universal yet its expressions are endlessly varied.
1. Demnime, a Nganasan shaman of the Russian Far North, drums in a ceremony to journey to another world. This was filmed in 1977 but wasn't released in full until two decades later.
People often claim that psychedelics have been used globally, for millennia, & in contexts of psychological healing.
In today's @Guardian Long Read, I show what these stories get wrong & why the reality is far more interesting.
Excerpted from Shamanism: The Timeless Religion
Key points: 1. Reliable evidence of early psychedelic use is limited to a small set of cultures in the Rio Grande region (modern-day border b/w US & Mexico) & southward. There's no strong evidence of classic psychedelic use outside the Americas [though see note @ end].
2. Even if we expand our discussion to hallucinogens more broadly, traditional use is still rare. Direct evidence for the consumption of hallucinogenic mushrooms, for example, is confined to Mesoamerica and parts of northern Eurasia [again, see note].
Are dancing and infant-directed song (incl. lullabies) human universals? Like many people, I've long thought so.
But in a new paper in @CurrentBiology, Kim Hill & I report that the Northern Aché (Paraguay) lacked both behaviors, likely losing them during cultural declines.
Our paper is based on >10 years of fieldwork(!) conducted by Hill b/w 1977 & 2020. He's fluent in the Aché language, has amassed thousands of hours of behavioral observation, and has recorded & translated music. But he's never observed the Northern Aché dance or sing to infants.
Based on converging lines of evidence, we suggest that the Aché's ancestors experienced a series of population bottlenecks. Early on, this resulted in the disappearance of infant-directed song, as well as shamanism, horticulture, canoe-making, and corporate groups (e.g., clans).
About whether "Indian" & "Western/American" culture are compatible: Ppl seem to forget that Indians have been here since the 1800s. They've melded w/ other groups & helped shape this country's cultural landscape. Take, for example, the Punjabi Mexican Americans of California. 🧵
You may have seen this video, which went viral a couple weeks ago. What's great about these guys is not how unusual they are but how they express a cultural amalgam that goes back more than a century.
With few exceptions, Indians started to come to the U.S. in the late 1800s. Between 1899 & 1914, ~6,800 Indians came to the Western US, most of them Sikhs from Punjab who had worked for the British as police or soldiers. Many arrived in CA's valleys & worked in agriculture.
I've seen debate on here lately about Black Africans in the Greco-Roman world.
The best book on the topic is probably Frank Snowden Jr.'s "Blacks in Antiquity". Here's a recap of what he found:
Snowden Jr. focused on the period from ~600 BC to 400 AD. Greeks & Romans were clearly familiar with Black Africans, who they called "Ethiopians". They interacted most with the people of Nubia (then, the Kingdom of Kush, whose capital was Meroë for most of this period).
There are many indications of familiarity w/ Black Africans. Take artwork. Snowden Jr. argued that Greek & especially Roman artisans knew Black Africans intimately enough that they realistically depicted their features (rather than producing caricatures). Here are some examples:
Did we evolve to respond to music? In our new @NatRevPsych article, @samuelmehr & I address this question, focusing on the universality, domain-specificity, & development of emotional & behavioral responses to music.
Starting with emotional responses, we review evidence of universality & early expression: People are pretty good at identifying emotions in foreign music (though culture still matters), & even infants can discriminate between some expressed emotions (see figure for ontogeny).
However, there is little research indicating that emotional responses evolved to be music-specific. Rather, we seem to express & recognize emotions in music using the same cognitive mechanisms involved in emotional communication in non-musical vocalizations like speech.