Wild New World

 

Dan Flores is a historian who has been studying the stormy relationship between humans and the family of life for many years.  He calls this subject Big History.  Wild New World is a fascinating and disturbing masterpiece.  It’s a thick book loaded with ideas gathered over a long career.  The core focus is on North America, which was once an Eden-like paradise of abundant wildlife.  What happened?

Our species emerged in beautiful Mother Africa maybe 300,000 years ago.  Maybe 60,000 years ago, adventurous folks began wandering off into the outer world.  Our exploration of the planet was underway.  Folks went east to Asia, and north to Europe.  By maybe 45,000 years ago, folks were in Siberia and northern Asia.  So far, the earliest evidence of humans in America dates to maybe 25,000 years ago.

Flores described two important discoveries in New Mexico.  At Folsom (1908), the bones of 32 extinct giant bison, 12,450 years old.  At Clovis (1914) the bones of extinct mammoths, 13,000 years old.  At both sites, flaked flint points were found with the bones, smoking gun evidence of human hunting.  A huge surprise!

Humans were team hunters skilled at killing delicious wild animals, preferably jumbo sized megafauna.  As bands of pioneers migrated into new frontiers, a number of megafauna species gradually went extinct, in one region after another, a sequence corresponding to the timeline of human arrival. 

Today, our culture celebrates human brilliance.  We’re simply too smart to disrupt the planet’s climate — global warming is a hoax!  We deny responsibility — not our fault.  Similarly, we’re too smart to cause mass extinctions — not our fault. 

It’s much more comfortable to blame prehistoric climate change.  But the wiped-out species in America had survived for millions of years, including numerous eras of unusual heat and cold.  They weren’t dainty weaklings.  Why did this killer climate shift only exterminate large animals, not small?  Why did it just affect America, but not other continents at the same time?  Hmmm…

In the 1960s, Paul Martin began using a new technology, radiocarbon dating, a better tool for dating prehistoric artifacts.  This enabled him to compare the dates of human presence in North America with the dates of extinctions.  He learned that human arrival came first, and extinctions came later — during a process that took maybe a thousand years. 

Stunned, he referred to this process as “blitzkrieg overkill,” because of its unusual speed.  To Native Americans, this implied that their venerable ancestors foolishly hunted too hard.  They’ve never been fond of the paleface settlers who foolishly obliterated their ancient homeland, and they especially disliked Martin.

We’ve now learned that as the human diaspora advanced around the world, the same pattern followed: arrival first, then extinction.  By 2006, Martin had learned more.  He wrote, “I argue that virtually all extinctions of wild animals in the last 50,000 years were anthropogenic.”  Yikes!  The indigenous white folks of Europe had done it too!

Evolution had fine-tuned us for living in tropical climates.  Many of the new lands we wandered into had uncomfortably chilly non-tropical climates.  We were forced to develop innovative solutions, like needles, awls, sewn clothing, and protective shelters. 

When we arrived in new regions, the wildlife was clueless.  Mysterious bipedal primates did not trigger danger alarms, because we didn’t fit the standard predator template.  “We were a brilliant new predator with sophisticated weapons, dogs, and fire.”  For a while, hunters enjoyed the pursuit of fearless prey, many of whom became victims of fatal tameness, like dodos.  During the Lewis & Clark expedition, Clark once bayoneted a wolf that calmly walked past.

Hunting focused on jumbo sized animals that didn’t breed like bunnies, or zoom like gazelles.  Small groups of humans roamed across vast roadless wilderness on foot, armed with Stone Age weapons.  Game was depleted over the course of centuries, and the process of decline could have been imperceptible to living generations.  As game got scarce, the diaspora advanced into new regions.

Everywhere we migrated, the megafauna had evolved large strong bodies, a traditional defense against fierce predators, like sabertooth cats.  Unfortunately, when the predators were bloodthirsty primates from outer space, jumbo size was a vulnerability, and high speed escape was not an option.  The big guys could be killed with primitive spears.

America was the last major stop of the human diaspora, which had begun maybe 35,000 years earlier.  During this long process, pioneers had become highly skilled survivalists.  When the Beringia land bridge emerged from the sea, they advanced from Siberia into the “American Serengeti.”

I was shocked to realize the very long time spans of evolutionary history prior to human arrival.  The camel family in North America blinked out 10,000 years ago, ending a 40 million year residence.  Horses went extinct 9,000 years ago, after enjoying four million years here.  Mammoths wandered in from the Old World 1.5 million years ago.  It’s heartbreaking to comprehend the impact of the blitzkrieg.

IMPORTANT!  So, a number of species blinked out.  When the American megafauna extinction surge wound down, what came next was 10,000 years (100 centuries) of relative stability, according to Flores.  The human pioneers remained, and eventually coevolved with the species that survived.  This preserved the continent’s downsized wildlife community.  Humans learned ecosystem limits, established wise taboos to avoid overhunting, and nurtured a culture of profound respect and reverence for the entire family of life. 

Species that survived extinction now had less competition.  With the giant bison gone forever, the much smaller bison we know today exploded in number.  They reached reproductive age faster, and successfully coevolved with the remaining survivors.  

Sadly, the 100 centuries of stability zoomed off a cliff 500 years ago, when visitors from the Old World began washing up on the Atlantic coast — something like a bloody asteroid strike.  The aliens brought with them an assortment of deadly infectious diseases for which natives had zero immunity.  There were maybe four million natives in 1492.  Epidemics rapidly spread westward, killing about 90 percent of them within 100 years. 

This die-off sharply reduced hunting pressure on the wildlife, which was free to grow explosively.  In 1585, Thomas Hariot was astonished by the fantastic abundance of animals he saw in Virginia.  It was an Eden created by disease.  Settlers were free to hunt like crazy in a wilderness where there were no rules or regulations. 

In addition to diseases, colonists also imported their infectious worldview.  Their religion had roots in a herding society that treasured enslaved livestock, and detested predators.  Their Old World culture was built on a foundation of human supremacy, domestication, civilization, manufacturing, fanaticism, patriarchy, environmental devastation, and pathological self-interest. 

From time to time, Flores stopped to take a long hard piss on the notion of self-interest, a demonic quirk in the settler’s worldview.  I suspect it emerged with the rise of farming, herding, personal property, and individual salvation.  Its one all-consuming question has been “how can I get what I want?”  We suffer from an insatiable lifelong pursuit of social status, to the fullest extent possible, by any means necessary.  Nothing else matters.  Sorry kids!  Sorry wolves!

The traditional worldview of most tribal cultures majored in cooperation instead.  It nurtured mindfulness, and profound reverence for the family of life, the mother of their existence.  They were something like the folks who made the passionate cave paintings at Chauvet.  With few exceptions, the named gods of Native Americans were animals — coyote, raven, rabbit, etc. 

In the Old World religion, humans were very special critters, the other animals were not.  By and by, settlers from the Old World flooded into America.  They had domesticated animals and religions and economic ideas wherein “animals were not kin but resources.”  Their lives had no sacred significance.  So, the more hides, pelts, and furs you could take to market, the more cool stuff you could get.  Yippee!

Native folks thoroughly detested the monstrous colonists, but were fascinated by the unusual stuff they had.  Fifty deerskins could be traded for a metal pot.  Hatchets, axes, and knives were more expensive.  Whiskey was intoxicating.  The desire for this stuff was powerful, but it wasn’t free.

It was in the self-interest of the market, and the colonies, to leave nothing of monetary value unmolested.  Wild animals were pests that stood in the path of progress, and their extermination would continue until it was no longer profitable.  For natives, all options sucked.  They struggled to do their best.

In 1972, I was a roller coaster operator.  Riders slowly went up the steep hill, and then rapidly zoomed downhill screaming their brains out.  Flores provides readers a similar experience.  Most of his book describes the terrifying mass insanity that ravaged America in the last 500 years.  Readers will scream their brains out as they plunge deep into the cesspool of Big History, our horrifying monster closet.

Flores wrote that the invaders forced “a transformation of a hundred centuries of Native America into a re-creation of Old World civilization on a new continent.”  Five centuries ago, Old World folks and animals arrived, “and then, like some new contagion spreading inland from the coasts, proceeded to effect a widespread demolition of almost all that was here.”

In one year, 1743, the port at La Rochelle, France “took in 127,000 beaver pelts, 30,300 marten furs, 12,400 river otter furs, 110,000 raccoon pelts, along with its big haul for that year, the stripped skins of 16,500 American black bears.”

“In 1874 Bozeman market hunters were hip-deep in the big bonanza.  That year they shipped out 48 tons of elk skins, 42 tons of deerskins, 17 tons of pronghorn skins, and 760 pounds of bighorn skins.”

“Governments at all levels paid money for the heads or ears or scalps of a suite of animals — wolves, coyotes, mountain lions, grizzly and black bears, jaguars, bobcats, lynx — for the single purpose of promoting agricultural economies.”  Dead animals (or meat chunks) injected with strychnine were put everywhere to poison scavengers — wolves, coyotes, eagles, vultures, ravens, magpies, foxes, skunks.  It was sold in bulk in every store.

To delight ranchers, Montana put out 3,567,000 poison baits to kill predators.  Between 1883 and 1928 Montana shelled out payments on 111,545 wolves and 886,367 coyotes.  In one year, a wolf killer earned enough to buy a ranch and livestock.

Passenger pigeons, had been in America for 15 million years.  My father was in diapers when the last one died in 1914.  “The largest nesting site ever reported, near Sparta, Wisconsin, in 1871, spread across 850 square miles (2,200 km²).”  One flock was estimated to have 3.7 billion birds. 

Life on Earth is powered by energy.  Sunbeams feed the plants, and plants feed the critters.  Agriculture and herding amplified the energy flow for humans.  More recently, the flow has been explosively accelerated by burning fossil hydrocarbons, which are not limitless or harmless.  We can now temporarily feed more than eight billion.  We’re heating the planet into a toasty concentration camp crematory.  The machine’s guiding force is insanely clever childish self-interest, which is dumber than dog shit, but far more powerful than foresight, wisdom, cooperation, and mindful self-control.  SCREAM!!!

Flores, Dan, Wild New World: The Epic Story of Animals & People in America, W. W. Norton, New York, 2022.

Wild Free and Happy Sample 34

[Note: This is the thirty-fourth 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 203 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.] 

Corn

Corn is a jumbo-sized tropical grass that can grow 10 feet (3 m) tall.  Some exotic strains can grow to 43 feet.  In many countries outside the U.S., “corn” means any type of grain, and “maize” is specific to the plant Zea mays (mays/maize).  Somewhere around 8000 B.C., corn was domesticated in Mesoamerica (the region spanning from central Mexico to Nicaragua).  Experts have many different opinions about when, where, and how it happened.  Over centuries, the wee, humble, mild-mannered wild grass was transformed into an amazing Super Plant — and a time bomb.

Domesticated corn, cattle, sheep, and wolves (dogs), are ecologically hobbled.  These mutants have little ability to survive outside the human sphere.  With corn, the rugged husks securely hold the kernels on the cob, inhibiting their ability to fall to the ground and produce the next generation.  If a field of mature corn is abandoned, the corn plants are likely to go extinct within two years or so. 

Even the corn of colonial America was phenomenally productive.  Paul Weatherwax wrote that typically, for each seed planted in Indian farming, folks could harvest 300, far better than Old World grains.  When conditions were perfect, it could yield up to 2,000 seeds.  Today, 33 percent of the U.S. corn crop is used for animal feed.  North American tribes had no livestock to feed, and turkeys were good at foraging.  Thus, essentially the entire harvest was food for humans, minus some seeds set aside for sowing next year’s crop.  After the seeds were stripped off, the cobs made excellent tailpipe cleaners (tree-friendly predecessors of toilet paper).

Corn began migrating into the eastern U.S. around maybe A.D. 200, but the heat loving tropical grass did not enjoy the shorter summers and cooler climate.  By 900, it had adapted to the temperate climate, and its use expanded.  By 1200, the corn culture had spread from Florida to Ontario.  In South America, corn expanded into regions of Peru and Chile.

Alfred Crosby noted that early white settlers in America were amazed by corn.  Sowing a bushel of wheat might yield 12 to 20 bushels at harvest time.  A bushel of corn might yield 200 bushels or more.  Corn was a fairly reliable producer that could be grown using simple tools and unskilled labor.  It could do OK on marginal soils, required minimal weeding, and could survive several frosts.  It also stored well.  Husks discouraged losses to birds.  When mature, ears could be left on the stalk and harvested later, without risk of spoilage.

In America, both settlers and Indians were far better nourished than the feeble porridge eating commoners of Europe.  Most folks in the future U.S. lived in rural areas, in low density, which discouraged epidemics.  Well-fed settlers bred like roaches and many of their kiddies survived to adulthood.  Folks had access to abundant land for expansion.  By 1775, the U.S. population was doubling every 25 years.  In 1790, half of Americans were younger than 16 years old.

Colonists brought with them a collection of Old World diseases.  Those pathogens had been created by combining dense crowds of malnourished people, with dense crowds of non-human animals, all living together in conditions terrible hygiene, filthy water, streets filled with garbage and excrement, and millions of fleas, lice, and rats.  Native Americans had no immunity to the deadly pathogens.  Clive Ponting wrote that up to 90 percent of them died from disease.  The death toll during the sixteenth century may have been close to 100 million. 

Among the Indians who survived the epidemics, the corn-growing tribes were the most vulnerable.  European colonists aggressively destroyed their fields and stored grain.  Nomadic hunter-gatherer tribes were not chained to a place by their food supply, so they could disappear into the forest, and kill settlers when they had the strategic advantage, when they were in the mood for rough justice.  But, for good reason, they often avoided contact with white folks, because the settlers were walking reservoirs of highly contagious deadly diseases. 

Hominins were nomadic for four million years.  More recently, humans have discovered that sedentary living provides some benefits, but they come at high cost to their health, security, sanity, their children, the environment, and so on.  Jared Diamond wrote a fascinating essay on the emergence of domestication.  It had a catchy title, “The Worst Mistake In The History Of The Human Race.”  He noted, “In particular, recent discoveries suggest that the adoption of agriculture, supposedly our most decisive step toward a better life, was in many ways a catastrophe from which we have never recovered.” 

Diamond mentioned the research done by George Armelagos, who studied the skeletons of 800 Native Americans found at the Dickson Mounds site in Illinois.  The upper level (newer) skeletons were farmers, and those found lower (older) were hunter-gatherers.  At birth, a hunter had a life expectancy of 26 years, and a farmer was 19 years. 

Hunters enjoyed a high quality diet of wild foods.  Farmers got adequate calories from starchy foods, but their corn-based diet lacked some amino acids, vitamins, and minerals.  Farmers lived in greater density, which was better for sharing diseases and parasites.

Farmers had almost 50 percent more tooth enamel defects, four times more iron-deficiency anemia, three times more bone lesions, and more spinal damage, probably from hard physical labor.  James Scott mentioned that women who regularly ground corn while squatting on their knees had deformed toes.

Forty years after Diamond’s heretical essay, Peter Ungar published a book that included newer research on changes in bones and teeth over the centuries.  He noted that in the New World, the average caries rate (tooth decay) for corn eaters was five times higher than for hunter-gatherers.  Also, corn eaters had far more caries than folks who ate Old World grains.

Importantly, Ungar did not forget to mention that even corn eating Indians had far better teeth than modern Americans who, for no good reason, consume staggering quantities of a devilish health-thrashing substance known as sugar.  It helps bacteria stick to the teeth, making it easier for them to colonize, accumulate, and produce lactic acid.  Sugar took away my mother’s teeth before I was born, and later gave her diabetes (which I got too).

And then, the choir sat down, and Michael Pollan stepped up to the pulpit, and proceeded to deliver a ferocious hellfire and brimstone attack on the Devil’s food — sugar.  Americans are getting as fat as heck, and their kiddies are likely to have a lower life expectancy than their mommies and daddies.  The old proverb says, you are what you eat.  Thus, literally, what Americans mostly are is processed corn.

Most of the excess calories we consume are made of corn.  Traditional table sugar (sucrose) is made from sugar cane or sugar beets.  In 1970s, the new kid on the block appeared — high fructose corn syrup (HFCS).  A bushel of corn (35 l) can produce 33 pounds (15 kg) of HFCS.  Junk food made with HFCS is extremely cheap, one dollar can buy 1,200 calories of body rotting garbage.  HFCS is commonly used in making processed foods, breakfast cereals, and soft drinks.  By 1999, the average American was annually devouring 37.5 pounds (17 kg) of HFCS, in addition to table sugar.  In 2018, we consumed 62.4 pounds of sugar (both HFCS and table sugar).

Of the world’s primary grains, corn has the most nutrient deficiencies.  In unprocessed corn kernels, the niacin is not in a free form, so your body can’t utilize it.  Niacin (vitamin B₃) is an essential nutrient.  Also, corn has some protein shortcomings — too little tryptophan or lysine (important amino acids).  Native Americans eventually figured out how to address these two challenges.

For the niacin issue, the solution is called nixtamalization, which is a happy bouncy word for the process of treating corn with an alkaline solution — lime or wood ash, plus water.  The corn is soaked and cooked in the solution.  This softens the kernels, loosens their hulls, and transforms the niacin into a free form that your body can use.  Hooray!

After the processed kernels are washed, their hulls are removed.  The softened kernels (hominy) are easier to grind.  Ground hominy is called masa, which can be made into a dough, unlike ground corn that has not been processed.  Masa is used to make products like tortillas, tamales, and tortilla chips.

As non-Native Americans became corn eaters, many did not know about the niacin quirk.  Poor folks whose diet majored in cheap untreated corn meal often got pellagra.  In the 1880s, 100,000 poor Italians suffered from it.  In 1916, 100,000 Americans had pellagra, and the disease killed 7,500 every year, mostly poor southerners.  It affected twice as many women as men.  Without treatment, folks with pellagra can die in four or five years.  The way to prevent pellagra is also the way to cure it — shift to a diet that is at least slightly better (added milk, eggs, meat, legumes, greens, etc.).

For the protein issue, beans came to the rescue.  Beans provide amino acids missing in corn.  Eating corn and beans together can provide higher protein content.  One source recommended a blend of three parts beans to seven parts corn.  Also, squash seeds can contain 30 percent protein.  A popular Native American delicacy was succotash, a mixture of corn, beans, dog meat, and bear grease.

On a side note, Lynn White mentioned that folks in Europe also discovered magic beans (peas, lentils, beans).  Prior to beans, the diet of commoners majored in carbs from cereals, and was deficient in protein.  By the tenth century, the addition of beans to the crappy traditional diet spurred a surge in the growth of population and cities.  Wheat provided an adequate source of niacin.  Nutrition is big juju!  Nutrient deficiency diseases like pellagra, beriberi, scurvy, kwashiorkor, and so on, are essentially unknown among hunter-gatherers.

Holy Shit!

Big Mama Nature does a wonderful job of nurturing optimal stability in the family of life.  She does this over the passage of countless millennia, guiding ecosystems to find ways of adapting to ever changing conditions.  On the other hand, cultures of tropical primates that participate in domestication-based cultures have a habit of being as clumsy as a mob of hyperactive two year olds. 

All life depends, directly or indirectly, on essentials like sunlight, water, oxygen, carbon dioxide, nitrogen, phosphorus, potassium, and so on.  In a healthy wild ecosystem, these essentials are continuously recycled by plants, animals, and the billions of wee folk who work on the composting team.  It’s a beautiful celebration of life that can happily continue until the sun burns out.  And this, ladies and gentlemen, is what is known as sustainability, in its genuine and sacred form (prior to the era overhunting, overbreeding, extinctions, etc.).

In domestication-based cultures, some essentials are depleted, at various rates, which weakens the health of the ecosystem.  Phosphorus depletion is likely to reach crisis stage ahead of the others, since the output of global phosphate mining peaked in 1989, and what remains is of declining quality.  Phosphorus is transferred from the soil to the corn, from the corn to the hog, from the hog to the human, flushed down the toilet and sent to the sea, lost forever.

Poop is precious.  Remember that.  In 1588, Anzelm Gostomski, a Polish gentleman, once proclaimed an eternal truth: “Manure is worth more than a man with a doctorate” (a great slogan for a snarky tattoo).  In the modern world, every trainload, boatload, and planeload of food that moves from the countryside to consumer land is carrying away essential soil nutrients on a one-way ride to a sewage treatment plant, or to the nearest body of water.  This is a pattern that has no long term future.

In the Old World, in the era of low tech, muscle-powered, organic agriculture, every farm and village had livestock, poultry, and tropical primates that were highly skilled at producing generous amounts of excellent homemade fertilizer.  Everyone religiously returned the nutrient rich treasure to the soil, because this was more fun than depleting the soil and starving.  Farming and grazing also injured the land in other ways, which makes the sweet dream of sustainable agriculture very close to impossible in the long run, no matter how much hopium we snort.  Wild hominins lived happily for several million years, and it never occurred to them to chop down the forests and wreck the soil — so they didn’t.

Even modest sized cities could indulge in holy shit rituals.  In 1909, Franklin Hiram King visited Kyoto, Japan.  While traveling down a road one lovely morning, he observed a long caravan of men pulling cartloads of fresh night soil from town.  They were in the process of returning the treasure to the fields that fed them.  Each cart carried six 10-gallon (38 l) covered containers of aromatic plant food.  King noted that he passed 52 of these carts.  Then, on the return trip, he passed another 61 carts.  Other caravans moved down other roads.  He estimated that 90 tons of waste were hauled out of town on that morning.  I wonder if this was a daily routine.

Over in the New World, in better times, there used to be millions of large herbivores, some of which (like horses) may have been suitable for domestication.  Sadly, many of them had gone extinct by maybe 12,000 years ago.  Consequently, most corn farmers owned zero livestock.  In the Andes, some folks owned domesticated llamas and alpacas.  They were beasts of burden, and meat animals.  Nobody rode them or milked them.  One source asserted that these two animals were not kept in large numbers.  Another source mentioned one herder who alone owned 50,000.  When I worked at a technical writing business, there was a slogan on the bulletin board, “Remember: If it’s in writing, it’s true!”

Similarly, in grade school I was taught that Native Americans buried two or three herring or alewives in each mound that corn was planted in, for fertilizer.  James Axtell wrote that this was semi-fake news.  Indians didn’t traditionally do this.  Squanto, a Pawtuxet woman, had previously been kidnapped by terrorists and taken to Spain.  She learned the fish fertilizer trick in Europe.

She managed to escape and return home, where she taught the Cape Cod Pilgrims how to plant corn.  For no good reason, Pilgrims chained themselves to specific plots of private property, and then proceeded to deplete the soil.  New England colonists were delighted to learn that one or two herring buried in a planting mound could sometimes triple the yield.  The natives, on the other hand, had no wheeled carts, and were not bewitched by daffy ideas like private property.  When their current fields were depleted, it was far easier to simply clear new fields.  Hauling lots of slippery fish around in baskets was not pleasurable work.

Paul Weatherwax wrote about early Native American agriculture.  Several societies along the Pacific coast utilized a super fertilizer called guano (bird poop).  At some locations there were enormous deposits that seabird colonies had created over many centuries.  The Inca civilization prohibited killing birds in these colonies.  During the nesting season, nobody could visit the treasure islands.  Law breakers were executed.

In 1585, one observer in North Carolina reported that Indian farmers used no manure or other fertilizer.  In 1635, someone made the same comment about Indians in Virginia.  In the Cuzco Valley of Peru, folks dried human excrement, pulverized it, and stored it until planting time.  In some regions, manure from alpacas and llamas was also used.  In the history of poop, many chapters have yet to be written.

The Falcon



For almost the entire human saga, our ancestors were hunter-gathers.  For most of us, these kinfolk are long forgotten in family memory.  Quite a bit has been written about wild societies by visiting outsiders from civilization, strangers who could not fully understand the cultures of their subjects.  The Falcon is the autobiography of John Tanner, a fascinating book that gives readers a ringside seat at a wild society, prior to conquest, from the viewpoint of an insider.

Tanner was a white lad born about 1780, in frontier Kentucky, not far from Cincinnati, Ohio.  At the age of 9, he was captured by the Shawnee and taken to Saginaw, Michigan, where he was treated harshly for two years.  Then, up at Mackinaw, an Ottawa woman, who had lost her son, bought him for 20 gallons of whiskey, blankets, tobacco, and other treasures.  He was given a name that meant “the falcon.”

Tanner was a rough, tough, honest man who endured an incredibly difficult life.  He lived among the Ottawa and Ojibwa people from roughly 1790 to 1820, and spent this period hunting, trapping, fishing, and defending himself from a variety of angry and violent folks.  He traveled thousands of miles by foot, canoe, and horseback through a vast wilderness.  His saga mentions visits to Sault Ste. Marie, Michigan; Pembina, North Dakota; Lake of the Woods, Ontario; and Lake Winnipeg in Manitoba.

This story takes place in an era of bloody helter-skelter, when the traditional way of life was seriously assaulted, and beginning to disintegrate.  Disease ridden, pale faced terrorists had landed on the east coast, and their infectious pathogens spread to distant regions of the interior, killing enormous numbers of natives.  Terrorists were beginning to settle on the frontier.  Tanner’s parents had moved west from Virginia, stupidly planning to acquire prime real estate in an extremely dangerous wilderness.

In that era, many New England tribes had become heavily dependent on agriculture.  Corn produced far more food per acre than forest, leading to increased population density and conflict.  Diana Muir described how corn quickly depleted the soil, requiring ongoing deforestation to clear new fields.  When the devastating epidemics arrived, tribes had been on an unsustainable trajectory to run out of forest that was suitable for cropland.  Corn helped the Iroquois become a dominant power, and their aggressive expansion forced other Algonquin tribes to flee westward.

At the same time, the fur trade was a booming, and there was intense competition for pelts.  Many traders were lying, cheating, racist creeps.  Industrial scale trapping drove the beavers close to extinction in eastern regions, so traders and trappers had to keep moving westward.

As eastern tribes were forced westward by warfare, settlers, and the quest for pelts, they put growing pressure on the fierce Sioux tribes of the prairies, who were not amused.  Tanner spent a lot of time in hot zones close to Sioux country, where he was in constant danger of losing his scalp.

The Sioux hated Tanner and his tribe for trespassing.  Because Tanner was the offspring of terrorists, many of his Indian companions and family were wary of him — terrorists were often whirlwinds of evil spirits.  Several times, they tried to kill him.  Finally, the terrorists hated him because he looked like a savage, thought like a savage, and spoke a savage tongue.  He once made an effort to return to his kinfolk in Christian society, but he didn’t belong in that bizarre world, and kept catching fevers.

Indians were tolerant of gender-benders.  On a visit to Leech Lake, Minnesota, Tanner met the son of a chief who was an A-go-kwa — “one of those who make themselves women, and are called women by the Indians.  There are several of this sort among most, if not all the Indian tribes.”  The A-go-kwa was about 50-years old, and had lived with many husbands.

The central theme of the book is the endless struggle to survive.  Starvation was a primary threat, and getting food was job #1.  Mike Culpepper wrote an essay on Tanner’s life, including a description of his diet:  “Tanner hunts bear, buffalo, moose, but also eats muskrat, rabbit, beaver, porcupine, otter and other animals trapped for their fur, and, when game is not available, his dogs, horses, and scraps of leather.  He eats ducks, geese, blackbirds, and swan.  He fishes for sturgeon, dory, and unnamed small fish that are eaten by the handful.  He consumes corn, wild rice, and berries.”  Yum!

Throughout the book, Tanner and those around him suffer from infections and fevers.  He lived in an era where diseases were common and largely incurable, for both wild folks and the civilized.  Howard Simpson described the situation after 1812, as settlement of the Midwest began:  “The most lethal dangers the pioneers had to face were neither savages nor wild animals.  They were typhoid, malaria, dysentery, malignant scarlet fever, pneumonia, erysipelas in epidemic form, spotted fever, or what would now be called meningococcal meningitis, and diphtheria.”

Homo sapiens is a bipedal species — we move on two legs, not four.  This evolutionary trait enabled long distance running, chasing game until they collapsed from exhaustion, a practice often mentioned in discussions of the Bushmen of the Kalahari Desert.  Tanner also mentioned this.  “There are among the Indians some, but not many, men who can run down an elk on the smooth prairie, when there is neither snow nor ice.  The moose and the buffalo surpass the elk in fleetness, and can rarely be taken by fair running by a man on foot.”

Tanner, armed with a low tech, single shot musket, killed lots of animals.  One winter, he was hired by a fur company to provide meat for Scottish settlers.  In four months, he killed about 100 buffalo.  Another winter, he hunted with a buddy.  “O-ke-mah-we-ninne, as he was called, killed nineteen moose, one beaver, and one bear.  I killed seventeen moose, one hundred beavers, and seven bears, but he was considered the better hunter, moose being the most difficult of all animals to kill.”

Nomadic people found some trade goods useful: muskets, ammo, gunpowder, knives, axes, pots, blankets, corn, etc.  They gained no prestige by hoarding valuable trade goods, because it was dumb.  The stuff they owned had to be hauled along, every time they moved to a new camp.  So, one pot was enough.  Consequently, they trapped just enough to secure the necessities, and no more.  Traders learned a toxic secret — offering booze seriously motivated the trappers to produce far more pelts.

Oblivion drinking is a regular celebration in this saga.  After a long, harsh winter of trapping, pelts would be taken to the trading post.  Necessities would be acquired, and the leftover income would be invested in 10 gallon (38 l) kegs of booze.  Over the course of the book, at least 100 gallons of rum and whiskey were guzzled.  Multi-day drunks often resulted in impolite comments, bloody fights, and murders.  Their lives were harsh, and a lovely drunk provided a vacation from the daily routine, a spirit journey.  Booze destroyed many lives.

In Tanner’s day, in roadless woodlands, dogs were their beasts of burden.  On the wide-open prairie, there was a new beast of burden, the horse.  The Spanish had brought horses to America, and some escaped.  They rapidly grew in numbers.  By 1700 or 1750, plains Indians had horses — lots of horses.  Horses greatly increased their ability to hunt, feed more people, and zoom across the plains at superhuman velocity.

Each horse was the private property of an individual.  Only fools hoarded 100 iron pots, but owning 100 horses provided immense social status.  Horses fed themselves, moved themselves to new camps, and hauled people and stuff.  Stealing them from neighbors was an exciting way to demonstrate your bravery and get rich quick, or die trying.  Raiding was a popular pastime.  Naturally, it was a good way to make enemies, and ignite long-term feuds.  In the horse age, living in a remote location was no longer safe and secure.

Tanner described the bloody side of raiding:  “I had four horses, one of which was a very fleet and beautiful one, being considered the best out of one hundred and eighty which a war-party of Crees, Assinneboins, and Ojibbeways, had recently brought from the Fall Indians.  In this excursion they had been absent seven months.  They had fallen upon and destroyed one village, and taken one hundred and fifty scalps, besides prisoners.”

Tanner spent most of his life in the Great White North, a region known for long and extremely harsh winters.  On chilly nights, they huddled around fires inside drafty lodges.  Tanner mentioned several close calls with death.  Once, after breaking through the ice, “we were no sooner out of the water than our moccasins and clothes were frozen so stiff that we could not travel.  I began also to think that we must die.  But I was not like my Indian brother, willing to sit down and wait patiently for death to come.”

Homo sapiens evolved on the warm tropical savannahs of Africa, where a year round supply of organic food was generally available.  They didn’t need clothing or shelter.  Hypothermia was never a risk.  Life was so much easier in an ecosystem for which evolution had fine-tuned our bodies.  Remember that.  The status quo is zooming toward sharp limits, and our soft lifestyles are a temporary high-impact luxury.

Tanner, John, The Falcon, Penguin Books, New York, 1994.  Free PDF download.

Culpepper, Mike, John Tanner Between Two Worlds.  This 10-page essay fills in many helpful details missing in Tanner’s words, and better describes the big picture dramas that affected his life.  It discusses his controversial end.

Fierst, John T., Return to Civilization, Minnesota History, Minnesota Historical Society, 1986.  This 15-page essay describes Tanner’s troubled life in Sault Ste. Marie, in the years after his story had been published.

Dr. Edwin James transcribed Tanner’s story, in 1828, at Sault Ste. Marie.  He edited out lots of excessive details, to make the story more readable.  The 1830 edition, published by Baldwin & Craddock in London, includes an 18-page introduction by James (HERE).

Muir, Diana, Reflections in Bullough’s Pond — Economy and Ecosystem in New England, University Press of New England, Hanover, New Hampshire, 2000.  Chapter one describes the ecological and social turbulence generated by the adaptation of agriculture by the Native Americans.

Simpson, Howard N., “The Impact of Disease on American History,” The New England Journal of Medicine CCL (1954):680.

The Natural West

Dan Flores is an environmental historian.  His book, The Natural West, focuses on the region of the Great Plains and the Rocky Mountains.  This ecosystem has been radically changed in the last 300 years, and a number of these changes have resulted in irreversible degradation.  Flores has a misty vision of restoring the West, and his work explores issues that contributed to ecological imbalances.  We can’t address challenges that we don’t understand.

At the time Flores was writing, many green thinkers were indulging in a fantasy that imagined an environmental Golden Age, when the continent had no scars from human activities.  Native Americans lived so lightly that they left almost no footprints.  Flores was among the scholars who questioned the fantasy.  What happened to the mammoths, mastodons, and camels?  Where are the wooly rhinos and saber-toothed cats?

He noted that many ecosystems were altered by the Indian practice of periodic burns to control the growth of brush, and to maintain grassland habitat that was ideal for bison.  In The Ecological Indian, Shepard Krech wrote that some of these fires grew too large and killed entire herds of animals.  Flores didn’t mention the “buffalo jumps,” where herds of bison were driven off the edge of cliffs.  Of course, far more impact was caused by the technologically advanced settlers.  Never before, in North America, have a group of humans wrecked so much, so quickly.

Obviously, we would not be where we are today if hunter-gatherers possessed a level of ecological knowledge that a small herd of ecology experts now have (and the vast herd of consumers really need).  If our wild ancestors had possessed wizardly understanding, then pockets of humans would not have reduced carrying capacity via overhunting, leading to the catastrophe of agriculture, and the resulting population explosion.

Some Western Indians were bison hunters for more than 8,000 years.  Bison can zip along at 35 miles per hour (56 km/h).  On the wide-open prairie, sneaking up on a herd unseen, unheard, and unsmelled, required remarkable stalking skills.  Then, Spaniards brought domesticated horses to the New World.  Over the next 200 years (1680–1880), more than thirty Indian groups adapted horse-propelled bison hunting, which made it much easier to get lots of meat.  This very unusual era was recorded by white painters, and it has become a common perception of traditional Native American life.

Plains Indians imagined that there were infinite bison, it was impossible to deplete their numbers.  Herds had been boosted by the cooler wetter climate of the Little Ice Age (1550–1850).  Then, the shift to a warmer dryer trend reduced vegetation growth, which reduced carrying capacity for bison.  Meanwhile, the horse population exploded, and horses competed with bison for the same vegetation.  Among the many unwelcome gifts brought by settlers were bovine diseases like anthrax.

The Gold Rush migration of 1849 brought cholera, which triggered a diarrhea rush, killing many natives.  By 1850, there were many reports of starving Indians.  Comanches were eating their horses.  Competition for bison and horses spurred tribal warfare between 1825 and 1850.  Tribe raided tribe to snatch horses.  (See Paul Shepard’s book, The Others, for an excellent discussion of the many problems resulting from animal domestication.)

So, it turns out that bison herds were not infinite, and that horse-propelled hunting very likely did not have a rosy future, even if whites had stayed out of the West.  The experiment was cut short by industrial bison hunting, which accelerated after the Civil War ended in 1865.  It rapidly brought the species close to extinction.

I learned a lot from the chapter on the settlement of Utah, which got little notice in my history textbooks.  In the early years, Mormon society was strikingly un-American.  Rights to water and forests could not be privately owned by individuals.  They belonged to the entire community.  Joseph Smith believed that animals had souls, as did the Earth.  Farms were limited to 20 acres (8 ha) to discourage the emergence of wealth inequality.

Unfortunately, their impact on the ecosystem was similar to American communities everywhere.  Population quickly grew.  Most of the forests around Salt Lake City were gone in just ten years, and not reseeded.  Grassland was overgrazed.  War was declared on “wasters and destroyers” (wild predators).  When the transcontinental railroad was completed, many non-Mormons moved into Utah, accelerating the turbulence by increasing cultural diversity and economic competition.

In 1896, when Utah was admitted as a state, they were required to Americanize.  Polygamy was banned.  Firewalls were erected to separate church and state.  Utah leaped onto the free market bandwagon, and grew like crazy.  Explosive growth was not kind to the ecosystem.  Everyone agreed that overgrazing was dumb, but everyone disagreed on which animals were the problem (not mine!).

Americans brought many exotic weeds to the West, causing immense irreversible damage.  Cheatgrass displaced native vegetation across large areas.  It created biological wastelands, since cattle and wild grazers would not touch it.  Cheatgrass was highly flammable.  After a fire, exposed soil was vulnerable to erosion and gullying.  When it rained, the runoff of water was rapid, leading to sudden floods.  By 1930, the risk of repeated floods forced the abandonment of thirteen Utah communities.  In the 1930s, four Utah valleys that were once lush grasslands became barren dust bowls.

Flores was raised in a Mormon household.  He laments that this culture (like most Americans) perceives humankind to be the crown of creation.  The Earth is merely a funky waiting room on the journey to paradise, and if we trash it, it doesn’t matter.  Many in Utah, and other Western states, want federal lands returned to the states, so that resources can be profitably extracted, as quickly as possible, without the annoying restrictions of regulations (sorry kids).  The culture is conservative, and environmentalists are not warmly welcomed.  Growth is the god-word.

Flores circles the word “animalness,” and suggests that it might aid the healing process.  Behaving like the masters of the world has been very harmful to the planet.  What might happen if we came to perceive humans as one animal among many, in a circle of equals?  Many of the vital lessons in life are learned from mistakes.  Flores serves readers a lavish banquet of eco-booboos.  The West has been dying for 200 years.  What should we do?  What does “restore” mean?  Is it possible?  Are we willing to bury industrial civilization and get a life?

Flores, Dan, The Natural West — Environmental History in the Great Plains and Rocky Mountains, University of Oklahoma Press, Norman, 2001.

Changes in the Land

Historian William Cronon was one of a group of scholars that pioneered a new and improved way of understanding the past.  Environmental history put the spotlight on many essential issues that were ignored by traditional history, and this made the sagas far more potent and illuminating.

His book, Changes in the Land, is an environmental history of colonial New England.  It documents the clash of two cultures that could not have been more different, the Indians and the settlers.  It describes the horrific mortality of imported diseases, and two centuries of senseless warfare on the fish, forests, soils, and wildlife.

The prize at the bottom of the box is a mirror.  The patterns of thinking that the colonists brought to America are essentially our modern insanity in its adolescent form.  We are the unfortunate inheritors of a dysfunctional culture.  It helps to know this.  It helps to be able to perceive the glaring defects, things we have been taught to believe are perfectly normal.

Cronon was the son of a history professor, and his father gave him the key for understanding the world.  He told his son to carry one question on his journey through life: “How did things get to be this way?”  Schoolbook history does a poor job of answering this question, because it often puts haloes on people who caused much harm, folks who faithfully obeyed the expectations of their culture and peers.

In Cronon’s book, alert readers will discover uncomfortable answers to how things got to be this way.  We have inherited a dead end way of life.  In the coming decades, big challenges like climate change, peak oil, and population growth seem certain to disrupt industrial civilization, as we know it.

We can’t return to hunting and gathering anytime soon, nor can we remain on our sinking ship.  To continue our existence on Earth, big changes are needed, new ideas.  This presents a fabulous opportunity to learn from our mistakes, to live slower, lighter, and better.  Cronon’s book reveals important lessons — what worked well, and what failed.

In the 5,000 years before the Pilgrims landed at Plymouth Rock, Europe had been transformed from a thriving wilderness to a scarred and battered land, thanks to soil mining, forest mining, fish mining, mineral mining, and a lot of crazy thinking.  During the same 5,000 years, the Indians of northern New England kept their numbers low, and didn’t beat the stuffing out of their ecosystem, because it was a sacred place, and they were well adapted to living in it.

In southern New England, the Indians regularly cleared the land by setting fires.  This created open, park-like forests, which provided habitat attractive to game.  Burning altered the ecosystem.  One early settler noted a hill near Boston, from which you could observe thousands of treeless acres below.  This was not a pristine ecosystem in its climax state.

In the north, the Indians did not clear the land with fire.  The trees in that region were too flammable, so the forests were allowed to live wild and free.  Indians travelled more by canoe.

In the south, where the climate was warmer, Indians practiced slash and burn agriculture.  Forests were killed and fields were planted with corn, beans, and squash.  Corn is a highly productive crop that is also a heavy feeder on soil nutrients.  After five to ten seasons, the soil was depleted, and the field was abandoned.  The Indians had no livestock to provide manure for fertilizer.  Few used fish for fertilizer, because they had no carts for hauling them.

This digging stick agriculture was soil mining, unsustainable.  Corn had arrived in New England just a few hundred years earlier, too recently to produce civilization and meltdown, as it did in Cahokia on the Mississippi.  Corn spurred population growth, which increased the toll on forests and soils.  (Other writers have noted that corn country was not a land of love, peace, and happiness.  Most Iroquois villages were surrounded by defensive palisades, because more people led to more stress and more conflict.)

The colonists imported an agricultural system that rocked the ecological boat much harder.  Their plows loosened the soil more deeply, encouraging erosion.  Their pastures were often overgrazed, which encouraged erosion.  They aggressively cut forests to expand pastures, cropland, and settlements, and this encouraged erosion.  Harbors were clogged with eroded soil.  Their cattle roamed the countryside, so little manure was collected for fertilizer.  They planted corn alone, so the soil did not benefit from the nitrogen that beans could add.  They burned trees to make ash for fertilizer.

Cronon devotes much attention to the eco-blunders of the settlers.  A key factor here is that their objective was not simple subsistence.  They had great interest in accumulating wealth and status, and this was achieved by taking commodities to market, like lumber and livestock.  The more land they cleared, the more cattle they could raise.  It was impossible to be too rich.

This silly hunger for status has a long history of inspiring idiotically reckless behavior.  When a colonist gazed on the land, his mind focused on the commodities, the stuff he could loot and sell.  He noticed the enormous numbers of fish, the millions of waterfowl, the unbelievable old growth forests, the furbearing animals — all the things that his kinfolk in Europe had nearly wiped out.

Indians hunted for dinner, not for the market.  They did not own the deer, elk, and moose that they hunted, so nobody freaked out if a wolf ate one.  These wild animals had coevolved with wolves, so a balance was maintained.  Colonists introduced domesticated animals that had not coevolved with wolves.  The slow, dimwitted livestock were sitting ducks for predators, which boosted wolf populations, which led infuriated settlers to launch wolf extermination programs.

Indians were not chained to private property.  When their fields wore out, they cleared new fields.  Colonists owned a fixed piece of land, which narrowed their options.  In the winter months, Indians moved to hunting camps, selecting sites with adequate firewood available.  They had nice fires and stayed warm, while the colonists shivered in their fixed villages, where firewood was scarce.

Colonists suffered from an insatiable hunger for wealth and status, which drove them to spend their lives working like madmen.  Instead of belongings, the Indians had a leisurely way of life, and this was their source of wealth.  They thought that the workaholic settlers were out of their minds.  Indians were mobile, so hoarding stuff made no sense.  By having few wants, the path to abundance was a short one.  Even the least industrious wanted nothing.

Liebig’s Law says “populations are not limited by the total annual resources available, but by the minimum amount available at the scarcest time of the year.”  So, despite the seasonal fish runs and bird migrations, life was not easy in February and March, when the game was lean and hard to hunt.  Indians stored little fish and meat.  In rough winters, they could go ten days without food.  They didn’t breed like colonists.

In the south, the Indians were engaged in a high-risk experiment by growing corn, because agriculture is almost never harmless, and it often opens the floodgates to numerous troublesome consequences.

In the north, the Indians were lucky that their home was unsuitable for farming.  They adapted to their ecosystem and lived like genuine conservatives, not looters.  This was a path with a future, until the looters arrived.

Cronon, William, Changes in the Land, Hill and Wang, New York, 1983.