Wild Free and Happy Sample 06

[Note: This is the sixth sample from my rough draft of a far from finished new book, Wild Free & Happy.  I don’t plan on reviewing more books for a while.  My blog is home to reviews of 199 books, and you are very welcome to explore them.  The Search field on the right side will find words in the full contents of all rants and reviews, if you are interested in specific authors, titles, or subjects.] 

Bipedal Locomotion

Baboons survive today because their ancestors evolved a successful approach for living on the savannah.  They did this by organizing into powerful bad ass gangs.  Like all other non-human animals, baboons still survive by living in the manner for which evolution has fine-tuned them, free from addictions to crutches like fire or complex weapons.  They stayed in their tropical homeland, and could possibly remain there for another million years, if the human turbulence in their ecosystem mercifully mellowed out.

Unlike baboons, our ancestors took a radically different approach to surviving on tropical savannahs.  They quit knuckle walking, evolved an upright posture, and became bipedal — standing, striding, and sprinting on two legs, not four.  This transition reduced or eliminated their ability to quickly scamper up trees, where they were less vulnerable to predators.  So, a new category of primates was born: hominins — bipedal ground-dwelling primates. 

The earliest bipedal primate is the subject of controversy.  It may have lived as early as 6 million years ago.  By about 4 million years ago, our ancestors’ feet had become less useful for grasping (climbing trees), and more attuned for walking smoothly.

In Tanzania, 3.6 million years ago, two bipedal ancestors left their footprints in wet volcanic ash.  In 1978, at the Laetoli site, scientists discovered 70 of their fossilized footprints, in a sequence that was 88 feet long (27m).  These ancestors were probably Australopithecus afarensis.

Why the shift to bipedal travel?  Over time, as climate change expanded grassland, the distance between groves of trees increased.  Knuckle walking is OK for short trips, but striding is more comfortable and energy efficient for longer journeys.  Standing upright provided a better view of the surroundings.  It also made them more visible to hungry predators.  It freed up their hands for carrying things like food, water, infants, embers, and tools.

For brief high-speed getaways, hominins were far slower than galloping chimps.  Alfred Crosby noted that bipedal striding is like walking on stilts, and it increases the odds for falling down.  Four-legged critters (quadrupeds) like canines, cats, or horses move in a manner that is far more graceful, stable, and speedy.

On the savannah, evolution typically selected for prey animals that were better high speed escape artists.  Consequently, it also selected for the predators that were more effective at killing them.  If prey gradually got larger, predators gradually got larger.  If prey got faster, so did the predators.  If prey got too good at surviving, they would overgraze the savannah and starve.  If predators got too good at hunting, they would eliminate their prey and starve.  The ecosystem was an endless bloody evolutionary soap opera.

With regard to our ancestors, evolution advanced an unusual mutation.  Instead of size or speed, it selected for heat tolerance and long distance running.  Compared to four-legged critters, standing upright exposed less of their bodies to hot sunbeams, and their bushy hairdos provided extra heat protection.  Their nearly furless bodies, equipped with three million juicy sweat glands, allowed them to shed body heat better than other savannah mammals. 

Tree-dwelling primates enjoyed a diet majoring in fruit, which grew all around them, all year long.  On the savannah, there was less fruit, so foraging required travelling farther, and finding other things to eat.  Some believe that our ancestors became bipedal to improve their success at scavenging — beating competitors to fresh carcasses.  Bernd Heinrich wrote that at Yellowstone Park, dead animals are reduced to a pile of bones in just seven hours.  In Africa, hyenas devour the bones too.

The person you see in the mirror has a body that is optimized for running, not walking.  Your toes and heel tendons provide a bounce when your foot hits the ground, improving energy efficiency.  Your legs and spine are fine-tuned for jogging, keeping your head and eyes steady.  Skilled runners gracefully glide along, lightly skimming across the land.

The shift to bipedal locomotion resulted in some radical changes in our ancestors’ skeletons.  Notably, the pelvis got narrower, which reduced the size of the birth canal — the passageway through which fetuses pass during birth.  This challenge was dealt with in two ways.  (1) Birth occurred earlier, when brains were smaller and less mature.  This extended the duration of childhood, the spacing between births, and the need for extended parental oversight.  (2) Since bipeds no longer slept in the trees, they could grow heavier and bigger.  Increased size was an asset for hunting and defense.  Longer legs enabled longer strides, which boosted running speed.  Larger bodies retained water better, delaying dehydration.

Bipedal locomotion was an unusual evolutionary experiment.  Few if any humans still live in the manner for which evolution fine-tuned us, a practice known as persistence hunting.

Persistence Hunting

On the savannah, predators made speedy attacks, and their prey attempted quick getaways, but both soon had to find shade and chill out, because bursts of high exertion promptly led to overheating.  Consequently, predator attacks were resolved quickly.  If a charging lion failed to promptly take down its target, the attack ended, and the prey might live to see another day. 

Our ancestors gained the ability to engage in steady long distance running, hour after hour, in the oven-like midday heat of tropical savannahs.  Once a chase began, the prey animals immediately scattered.  The hunter quickly selected an animal that was less strong and speedy, and began trotting after it.  Even when the prey was miles ahead, the hunter would doggedly follow its trail, reducing its ability to rest and cool off.

Persistence hunting requires no weapons.  Hunters must possess a deep understanding of animal behavior, great skill in the art of tracking, an intuitive mind, a healthy body, and sufficient water and nutrients for a long run.  Kalahari people had exceptional tracking skills.  Women were as good as men, or better, at interpreting spoor.  At the end of a successful pursuit, the prey might collapse from exhaustion or heat stroke, or simply stop running.  If the hunter found it still alive, he could suffocate it or bonk it on the head. 

Liebenberg was maybe the first civilized person to participate in persistence hunting (he nearly died from heat stroke).  He observed a six and a half hour chase that covered 21.7 miles (35 km), on a day when the temperature ranged between 89°F and 107°F (32°C and 42°C). 

He noted that tracking encouraged wild people to develop heightened abilities for intuitive thinking, because the tracks of their prey were rarely clear and complete.  Knowledge of animal behavior helped to fill in the blanks and suggest the most likely escape route.  The mental process was fast, automatic, effortless, and often unconscious.  Intuition also enhanced social relationships.  Wild people were far more sensitive to each other than folks in the modern world, whom Liebenberg saw as being severely handicapped by shallow or dysfunctional relationships.

Maybe our ancestors learned persistence hunting from hyenas, who hunt in packs, using their super-sensitive noses to follow animals until they are exhausted.  Or, maybe they first learned by chasing small, slow moving critters.  Somehow, maybe several million years ago, our hominin ancestors learned the clever trick of using overheating and exhaustion as deadly weapons — and the keys to survival.

Every gardener who has experienced backaches or sore knees, is painfully aware that evolution did not fine tune hominins for spending long hours on their knees or bent over, engaged in tedious repetitive movements — digging, cultivating, planting, weeding, picking, threshing, grinding, and so on.  What you see in the mirror is a body optimized for long distance pursuits across hot African savannahs — a meat-loving hunter and forager.

Bears have never forgotten their identity, consequently they confidently continue to live like bears, which is why they remain perfectly sane, and have no need for psych meds.  The same can be said for all the wild animals alive today.  The glaring exception is a super large mob of modernized persistence hunters who have become extremely disoriented by memory loss.

Young children, even in the deepest darkest McMansion suburbs, are fascinated by bears, lions, horses, bunnies, piggies, and others.  They play with teddy bears, pretend to be horses, and love looking at animals in picture books.  The kids are animals, and their hominin ancestors have been fascinated by animals for six million years.  Sadly, most will spend their lives in a reality where most of the animals they’ll closely experience will be thoroughly domesticated critters purchased for companionship or status display.

Jung said that we still retain unconscious memories of our arboreal past, when falling out of trees caused big fear.  Many of us have suddenly awakened with a gasp when a dream included a sudden plunge.  Nightmares commonly involve being chased or attacked by dangerous predators.  In crowded movie theaters, when the woman is about to be stabbed by a psycho killer, the hall explodes with loud squeals and screams, like our primate ancestors in a distant rainforest.

Over the last six million years, every species of bipedal primate has gone extinct, except one — and almost all of us have abandoned persistence hunting as a routine component of basic survival.  Don’t worry.  Close your eyes and imagine what humans might become if we spent the next 200,000 years sitting on couches, staring at glowing screens, washing down greasy pizza with fizzy sugar water.

Running Goes Global

By and by, as hominins spread far beyond the savannahs of tropical Africa, so did persistence hunting.  It spread around the world, because it works, and because evolution fine-tuned us for doing it.  For almost the entire hominin saga, we lived on our feet.  Running was a key factor in our ancestors’ survival, until we got wheels, four legged slaves, and other weird and troublesome things.

Tim Flannery reported that the Aborigines of Western Australia would pursue an individual kangaroo until it was overheated and exhausted.  The chase could take several days.  Johann Kohl wrote that the Ojibway would often run down elk, especially in the winter, when deep snow soon wore out the animal.  Hunters on snowshoes could pursue the animal for hours.  Kohl also mentioned a Sioux hunter who chased a bear to exhaustion.

Bernd Heinrich wrote about the Penobscot tribe chasing down moose, and the Navajo and Paiutes wearing out pronghorn antelopes.  In Southern Africa, hunters chased steenbok, gemsbok, wildebeest, zebras, and others.  Wendell Bennett wrote about the Tarahumara people of Mexico pursuing deer and turkeys until they collapsed.  

Peter Nabokov noted that some Tarahumara lads could run 170 miles (273 km) without stopping.  Mexicans would hire them to capture wild horses, sometimes chasing them for two or three days, until the horses could run no more — while the men remained fresh.  Nabokov quoted a Hopi man: “Long ago when the Hopi had no sheep, no horses, no burros, they had to depend for game-capturing on their legs.”

Nabokov provided numerous accounts of Indian messengers traveling great distances.  One ran 50 miles in six hours.  A Mojave lad ran 200 miles (322 km) in 24 hours.  Seven days a week, a Tarahumara man ran a 70 mile (112 km) route, carrying a heavy mailbag.  After running 15 miles (24 km), Zuni runners still had a slow heart rate and no signs of fatigue.  Men in their seventies continued to have tremendous endurance, as well as low blood pressure.

For wild people in open country, running was essential for communication, warfare, hunting, ceremonies, and rituals.  Apache boys of 8 to 12 years old regularly ran to improve their endurance and pain tolerance.  They ran carrying big loads, and they ran up mountains.  Apache warriors were much stronger and braver than the U.S. Army lads sent to exterminate them.

Nabokov wrote that 4-year old Navajo boys had to get up before sunrise every day and run four miles before having breakfast.  Speed and strength were essential when attacking enemies, or being attacked.  No one will help you in this world, you must run to get strong.  Your legs are your friends.

I spent many years sitting indoors at school desks, learning reading, writing, and arithmetic, loading my brains with the ideas necessary to be an obedient, punctual, productive cog in the industrial society that’s pounding the planet to pieces.  Wild Native Americans, during the years of their youth, were being taught to be strong, brave, and extremely healthy.  They learned the skills needed to survive in their ecosystem, in a low impact manner.  During their entire lives, they sent nothing to landfills.

Wisdom Sits in Places

Wal-Mart, McDonalds, Shell, Safeway, the highway matrix — everyone knows these culturally significant features of our landscape.  Less well known are the natural features of the land: the hills, prairies, ponds, and streams.  Our landscape watched the mammoths roam, it watched the furious madness of civilization, and it will watch the manmade eyesores dissolve into ancient ruins.

Waking up in the civilized world each morning is a jolt — jets, sirens, the endless rumble of machines.  Most of us live amidst hordes of two-legged tumbleweeds, nameless strangers.  We are the people from nowhere, blown out of our ancestral homelands by the howling winds of ambition and misfortune.  Our wild ancestors never lived here.  Carson McCullers wrote, “To know who you are, you have to have a place to come from.”

Pssst!  Over here!  I’ve found the entrance to another realm, a temporary place of refuge, an escape from the madness.  It’s called Wisdom Sits in Places, and it was written by Keith Basso (1940-2013), an ethnographer-linguist.  In 1959, he began spending time in the Apache village of Cibecue, in Arizona.  He discovered a culture that had deep roots in the land, and a way of living that was far from insane.

The Apache culture also had entrances to other realms.  Many places on their land had names, and many of these named places were associated with stories, and many of these stories had ancient roots.  Everyone in Cibecue knew the named places, and their stories.  The voices of the wild ancestors could be heard whenever the stories were told, and their words were always conveyed in the present tense.  “Now we are in for trouble!”  Past and present swirled together.

The stories were a treasure of time-proven wisdom.  They often provided moral messages that taught the virtues of honorable living, and the unpleasant rewards of poor choices.  When people wandered off the good path, stories reminded them of where this would lead.  They helped people to live well.  Because of the power in the stories, the natives said, “The land looks after the people.” 

Most scholars who spend time learning about other cultures were raised in the modern world of nowhere.  These experts would study languages, ceremonies, food production, clothing, spirituality, and so on — but they paid too little attention to the relationship between culture and place, because this notion was absent in their way of knowing.  Often, the reports they published were missing essential components.

From 1979 to 1984, Basso worked on a project that blew his mind.  The Anglo world had zero respect for sacred places when there was big money to be made.  But natives didn’t want their sacred places destroyed, so they hired experts to document their culturally significant sites.  Elders took Basso to see these places, and record their stories.  He created a map that covered 45 square miles, and had 296 locations with Apache place names.

Ruth Patterson told Basso about her childhood in the 1920s and 1930s.  In those days, families spent much time on the land, away from the village.  They herded cattle, tended crops, roasted agave, and hunted.  As they moved about, parents taught their children about the land.  They pointed out places, spoke their names, and told the stories of those places.  They wanted their children to be properly educated.

Apaches used historic stories for healing purposes.  Nothing could be more impolite than directly criticizing another person, expressing anger, or providing unrequested advice.  Instead, the elders used stories to “shoot” healing notions.  During a conversation, they would mention the names of places having stories that would be good for the wayward person to remember.  Then, hopefully, he or she would reflect on the stories, understand their relevance, and make the changes needed to return to balance.

One time, three wise women sat with a woman who was too sad.  The first wise woman spoke a sentence that mentioned a place name.  Then the second mentioned another place.  So did the third.  The sad woman recalled mental pictures of those places, and heard the ancestors’ voices speak the stories of those places.  She reflected on their meanings, and the clouds lifted.  She laughed.  This was a gentle, effective, and brilliant act of healing.  They called it “speaking with names.” 

One day, Dudley Patterson was talking about stories and wisdom.  Basso asked him, “What is wisdom?”  Patterson replied, “It’s in these places.  Wisdom sits in places.”  In a long and beautiful passage, he told Basso how his grandmother explained the pursuit of wisdom.  Everyone is different.  Some are smart, some are half-smart, but only a few achieve wisdom.  Wisdom is acquired via a long dedicated quest; no one is born with it.

When elders become wise, people can see them change.  They are calm and confident.  They are not fearful, selfish, or angry.  They keep promises.  They pay careful attention, always listening for the voices of the ancestors.  Patterson’s grandmother summed it up something like this:

“Wisdom sits in places.  It’s like water that never dries up.  You need to drink water to stay alive, don’t you?  Well, you also need to drink from places.  You must remember everything about them.  You must learn their names.  You must remember what happened at them long ago.  You must think about it and keep on thinking about it.  Then your mind will become smoother and smoother.  Then you will see danger before it happens.  You will walk a long way and live a long time.  You will be wise.  People will respect you.”

Years later, when Basso sat down to write his book, Cibecue had changed.  The road to the village had been paved, and there was a school, supermarket, medical clinic, and many new houses.  Big screen televisions were a new source of stories, sent from the spirit world of corporations, not ancestors.  People were spending far less time wandering about, old trails had grown over, and the younger generations were losing their connection to the land and its old-fashioned stories.  They preferred the new and useful information provided at school.

So, the book invites us to contemplate a society far different from our own.  It calls up ancient memories.  Everyone’s wild ancestors once lived in a way something like the Apaches.  It’s inspiring to remember this.  Observing the world from a tribal perspective allows us to realize how far we’ve strayed.  The people from nowhere are paying a terrible price for the frivolous wonders of modernity, and the wreckage it leaves behind.

Basso wrote, “We are, in a sense, the place-worlds we imagine.”  Prince Charles said it a bit differently:  “In so many ways we are what we are surrounded by, in the same way as we are what we eat.”  In the traditional Apache world, the people were surrounded by a beautiful culture that encouraged respect, caring, and wisdom.  In the modern consumer world, we’re surrounded by a wisdom-free nightmare of hurricane-force infantile energy reminiscent of a Godzilla movie.  But all hurricanes die.  Our Dark Age will pass.  Think positive!

Basso, Keith H., Wisdom Sits in Places, University of New Mexico Press, Albuquerque, 1996.

The Tracker

Tom Brown fascinates me.  He grew up in the sparsely populated Pine Barrens region of southern New Jersey.  When he was eight years old, he met Rick in the woods, and the two boys became the best of friends.  Rick’s father was stationed at a nearby base, and his grandfather was Stalking Wolf, an old Apache tracker.  The Tracker was the first of Tom’s many books, and it introduced us to the amazing world that he was blessed to experience.

Stalking Wolf was one of the last Apaches to be trained in the old ways, by elders who were still wild and free.  The wilderness was his home, church, and school.  He could follow tracks on a dark night — by blind touch.  He could perceive the trail of a mouse across dry gravel.  His stalking skills allowed him to sneak up on deer and touch them, an ability that some modern hunters no longer have.  He earned his name by touching a wolf, a nearly impossible feat.  He could read the patterns of the land — the smells, the snapping twigs, the alarm calls of animals, or the sudden silence of the bird music.  He was completely in tune with the land, both physically and spiritually.

Stalking Wolf taught Tom and Rick for eight years.  “He taught us to make use of everything, to live with the least disruption of the earth, to revere what we took from the woods, to master our fear, to hone our special skills sharper and sharper, to expand our senses and our awareness, to live in the space of the moment and to understand eternity.”  The boys learned tracking, stalking, awareness, self-control, survival skills, and spiritual consciousness.  They spent all their free time outdoors, studying nature, and practicing their skills.  They rarely saw their parents on weekends or summer vacations.

Tom became completely at home in the wilderness.  He could go into the woods, naked and empty handed, and spend the whole summer living off the land — confidently, comfortably, fearlessly, and joyfully.  He could catch a deer and kill it with a knife.  Often he would wander far beyond familiar places, and not be sure where he was, but being “lost” was never a cause for fear or panic.  “Everything I could want was immediately at hand.  If I was lost, I seemed better off than a lot of people who weren’t.  I was always at home, wherever I was.  Only when I came out of the forest did I find out how easy it is to get lost.”

Stalking Wolf taught the boys that there were no greater or lesser spirits.  The spirit of an ant had no less significance than that of a bear or a brother.  He loathed all aspects of the civilized world, and he avoided contact with it, to the best of his ability.  Despite what white people had done to his land and his people, he did not hate them, because they were lost, unhappy, and didn’t know any better.  But he did hate their way of thinking and living — “they killed their grandchildren to feed their children.”

The boys absorbed his love for the land and the wild ones who lived there.  Like Stalking Wolf, they could not comprehend the mentality of people who brought in bulldozers, or dumped their trash, or drove through the woods.  Outsiders were like space aliens, displaying no respect for the place.  “True lostness is when you have forgotten the spiritual center of your life, when your values have gotten so warped with time that you do not remember what is truly important.”

One day, Tom discovered a number of dead deer in the woods.  Their shoulders and hindquarters had been removed, and everything else was left on the ground to rot.  New York restaurants would pay good money for prime cuts of fresh venison.  Tom was horrified.  He followed the tire tracks to an old cabin, and found the four poachers.  In a blind rage that he barely remembered, he attacked them, beat them up, bent or smashed their guns, destroyed the cabin, and burned their truck.  He took bold action to defend the land.  “The woods were my life and still are.”

The Tracker is a treasure.  It reminds me of my boyhood years, when we spent our days in the woods and fields, swamps and lakes, in a beautiful rural countryside that has since been erased by a cancer of strip plazas and McMansions.  I developed a strong bond with nature.  Only later in life did I realize that most folks never had this experience.  So many grow up in manmade environments, and many of them never experience anything else.  Tom’s bond with nature went far deeper than my own, because he was lucky to find a wise elder to guide him.  I grew up in a community of General Motors factory rats. 

Despite being raised in consumer society, and despite submitting to a public school education, Tom was able to remain detached from the civilized mindset and follow a healthier path.  It wasn’t easy.  He had to straddle two totally different realities.  He was routinely mocked and ridiculed for displaying his intense respect for nature and spirit, for not going to college, for not pursuing a corporate career.  The civilized crowd could not comprehend what he valued and loved, because they had no spiritual connection to life.

When we envision a healthy, sustainable future, it’s going to be a world where people have remembered how to live with the land and the community of life.  Throughout his journey, Stalking Wolf was frustrated by the difficulty of finding people to teach.  Almost no one was interested in learning the old ways, because this knowledge had no value in the modern world.  His elders encouraged him to keep trying:  “The things of truth and spirit will never pass away.  Our ways will not die.  In the final days, man will seek again the things that we know.”  Tom established a wilderness school, and he has spent his adult life teaching the old ways to eager students.  The story continues. 

Brown, Tom, The Tracker, Berkeley Publishing Group, New York, 1979.