From beer to coffee, bitter flavors are things that most of us have to learn to enjoy over multiple tastings. Scientists have long assumed that our ability to even taste those flavors is rooted in self-defense — a way to root out and avoid potentially poisonous plants in the diet of our hunting and gathering ancestors. But new research suggests that the ability to taste bitter flavors isn't strongly tied to hunting and gathering
lifestyles, which leaves researchers at a loss for why the skill might have evolved. My hypothesis, based on experience with espresso and IPA lovers: Perhaps there's an evolutionary advantage to beverage pretentiousness. Read the rest
: The partially digested contents of a deer's stomach has "a consistency and a flavour that is not unlike cream cheese". It's a treat enjoyed by modern/recent hunter-gatherer cultures and, possibly, by Neanderthals. (Via Smithsonian Smart News) Read the rest
Schwa Fire is would-be magazine that hopes to publish long-form journalism about the science and sociology behind the way we talk to each other. It sounds like it has the potential to be totally awesome, melding great storytelling with a field — linguistics — that doesn't get nearly the attention it deserves. You can help fund the magazine through a Kickstarter
. Check it out! Read the rest
I'm utterly fascinated by the way culture affects the outcomes of mental illness — whether that's in terms of prevalence of specific disorders, how we interpret and treat those disorders, or even how seemingly innate symptoms express themselves in wildly different ways
. Case in point: The voices that schizophrenics hear. In the US, those voices seem to talk a lot about violence — what a person should to do themselves, or to others. In Chennai, India, on the other hand, schizophrenic patients report that voices most commonly command them to do household chores. The disturbing content comes in the form of sexual comments or directions to drink from the toilet. Read the rest
It's not too early to plan for next semester. John Hawks
, a fantastic science blogger and professor of anthropology at the University of Wisconsin-Madison is offering a Coursera class on Human Evolution: Past and Future
. Seems like just the thing for curious Happy Mutants! Read the rest
I'm reading a ton of baby and pregnancy books right now, preparing both for the October birth of my daughter and an upcoming BoingBoing feature about evidence-based books for science-minded soon-to-be-parents. After reading this interview at The New Inquiry
, I really want to check out The Motherhood Archives
— a documentary about the ways culture shapes and reshapes how we understand the biology of birth and the growth of an infant. From the Marxist origins of Lamaze, to the early-20th-century feminists who pushed for pain-free birth, to the rise of the birth center, The Motherhood Archives
sounds like a fascinating exploration of how different generations think and rethink the same ideas and an anthropological assessment of what "the right way" to give birth and raise children really means. (Thanks, Emile Snyder!) Read the rest
Quora has a great thread
happening that encourages people to point out the contradictory, surprising, and downright strange tendencies within their own cultures. Naturally, one of the first posts by an American mentions that great disconnect wherein extreme violence is a-ok, but women's boobies are dirty. Read the rest
For years, Robin Nagle was anthropologist-in-residence at the New York City Department of Sanitation. She's just published a book about trash and how we deal with it, or don't. It's titled Picking Up: On the Streets and Behind the Trucks with the Sanitation Workers of New York City
, and Collector's Weekly
interviewed her about it.
(The department) was created as the Department of Street Cleaning in 1881, and renamed the Department of Sanitation in 1929. But it was actually made effective for the first time in 1895, in that the people who worked for the department actually collected garbage and swept the streets.
In its early days, the department didn’t really function at all. There are some photographs taken for Harper’s Weekly (above), before and after photos of street corners in New York in 1893 and then in 1895. And the before pictures are pretty astonishing, people were literally shin-high or knee-high in this muck that was a combination of street gunk, horse urine and manure, dead animals, food waste, and furniture crap.
Picking Up: On the Streets and Behind the Trucks with the Sanitation Workers of New York City (Amazon)
"A Filthy History: When New Yorkers Lived Knee-Deep in Trash" (Collector's Weekly) Read the rest
During the brief moment that I majored in anthropology in college, I was fascinated by the work of Napoleon A. Chagnon and his seminal 1968 text Yanomamo: The Fierce People
. Chagnon's time as a field scientist in the Amazon had a profound impact on the field of anthropology even as his methods (and misunderstandings of his methods) resulted in an academic war on his research and his character. To further explore Chagnon's legacy, and what he really found in the rainforest, BB pal John Brockman of EDGE convened a meeting
between Chagnon and big thinkers Steven Pinker, Richard Wrangham, Daniel C. Dennett, and David Haig. The result is 30,00 words of conversation and hours of video that John says is "one of the most significant events in (Edge's) sixteen year history." From an intro to the materials by Richard Dawkins:
Chagnon committed the unforgivable sin, cardinal heresy in the eyes of a certain kind of social scientist: he took Darwin seriously. Along with a few friends and colleagues, Chagnon studied the up-to-date literature on natural selection theory, and with brilliant success he applied the ideas of Fisher, Hamilton, Trivers and other heirs of Darwin to a human tribe which probably ran as close to the cutting edge of natural selection as any in the world. It is sobering to reflect on how unconventional a step this was: science bursting into the quasi-literary world of the anthropology in which the young Chagnon was trained. Still today, in many American departments of social science, for a young researcher to announce a serious interest in Darwin's dangerous idea--even an inclination towards scientific thinking at all--can come close to career suicide. Read the rest
Short answer: We don't know
. What makes this story by Erin Wayman interesting is the way it carefully breaks down an almost Hollywood-ready narrative and finds the fascinating uncertainty lurking underneath. The truth is, uncertainty is cool. Because it means there's more stuff left to discover. Read the rest
At the Brainwaves blog, Ferris Jabr writes about a fascinating project. Anthropologist Andrew Irving talked random strangers on the streets of New York City into putting on a headset and speaking their inner monologue out loud as he followed behind them with a camera. The result is something that approximates what it might be like to be able to hear someone else's thoughts.
A woman worries about where she can find a Staples and contemplates her relationship with a friend who has cancer. A man deals with his emotions over two close friends (or, possibly, roommates, or lovers) having a baby together. Another man flits between internal discussions of totalitarianism, speculation about other people on the street, and his own attempts to figure out which direction he's heading. In general, it's all a mixture of engaging and mundane, swirled together.
There are other videos in the series, as well. You can watch them at Brainwaves. Read the rest
Atherosclerosis is what happens when your arteries fill up with layers of fat and white blood cells. It's a disease of chronic inflammation that increases your risk of stroke and heart attack. It's also a disease we tend to associate with the modern era — commonly cited risk factors include cigarette smoking, obesity, and stress. But there are some signs that we may not have a great handle on what actually causes atherosclerosis. That's because ancient mummies, from all over the world, have shown signs of the disease
. It's unclear what this means at this point — for instance, just because ancient people didn't light up a Marlboro from time to time doesn't mean they weren't exposed to smoke and particulate matter from indoor cooking fires. But it's fascinating to see a disease of modernity affecting the past. Read the rest
The University of Oregon's Mapping History site could easily suck up all your productivity for a day or two
. Filled with interactive graphs, charts, and timelines, it allows you to explore history in the United States, Europe, Latin America, and Africa. The US section is particularly robust, allowing you to trace everything from the development of railroads, to connections between the growth of the cotton and slavery industries, to changes in life expectancy. Fascinating and fantastic. Read the rest
I promised to not speak of Schmapocalypse Miffy Melve
on BoingBoing anymore, and I am standing by that. However, I do think that I would be remiss not to point you toward this nifty, interactive version of the Maya's long count calendar system
. It does a great job of helping explain the Mayan number system and how those numbers come together to mark important dates. If you're interested in Mayan hieroglyphics, I'd also recommend reading the book A Forest of Kings
, which explains how the ancient Maya wrote and what their writing really tells us about their history. Read the rest
I can haz transformational grammar?
Via Justin Bernacki and Trust me, I'm a linguist. Read the rest
New York's Grand Central Terminal, as it currently stands today, was built between 1903 and 1913. But it is the third Grand Central. Two earlier buildings — one called Grand Central Depot, and the other known as Grand Central Station (which remains the colloquial name for the Terminal) — existed on pretty much the exact same spot. But neither lasted nearly as long. The Depot opened in 1871, and was drastically reconstructed in 1899. The new building, the Station, only stood for three years before it began to come down in sections, eventually replaced by the current building.
That's a lot of structural shuffling, and at the Anthropology in Practice blog, Krystal D'Costa explains some of the history behind it. Turns out, the rapid reconfiguration of Grand Central had a lot to do with crowd control — figuring out how to use architecture to make the unruly masses a little more ruly. One early account that D'Costa quotes describes regular mad scrambles to board the train — intimidating altercations that could leave less-aggressive passengers stranded on the platform as their train left them behind.
Read the rest
The problem it seemed was that the interior of the depot did nothing to manage the Crowd—which could resume the same patterns of movement as they did on the street—and believe me, it was just as unruly out there. In the depot, where passengers were confronted with the unbridled power of locomotives, it was necessary to impose some sort of structure to the meeting: the Crowd had to be domesticated.
In an interview with The Houston Chronicle, paleoanthropologist Jean-Jacques Hublin hits on an interesting point that I don't think we (the media and laypeople) consider enough when we talk about our closest ancient relatives. Although we have an increasingly deep picture of Neanderthal anatomy and genetics, that doesn't necessarily tell us a great deal about their biology.
Truth is, for how little we understand the wiring and functioning of our own brains, we understand even less about the Neanderthal mind. It's quite possible that they could mate with us, but couldn't think the same way we do. And it's those unseen, unstudied differences that could really account for the vast disparities that we see between how humans lived and how their Neanderthal neighbors lived.
Read the rest
The picture we have so far is that the Neanderthals are sort of opportunistic, good at hunting middle- to large-sized mammals. They have a territory in which they probably go through a cycle of habitation in different places, basically when one place is exhausted they move to another one. What we don't see with Neanderthals is long-distance exchanges with other groups. What we see with modern humans in the same areas is different. For example, we find shells in Germany coming from the Mediterranean or from the French Atlantic Coast. It means there was a network of people. So, the question is, what kind of relationship did a Neanderthal have with his brother-in-law? Humans did not just live with their families and their neighbors, but they knew they had a brother-in-law in another village, and that beyond the mountain there is the family of their mother, or uncle, or something like that.