Hunter-gatherers versus Capitalism

Hunter-gatherers are most often thought of as living thousands of years ago; an extinct lifeway that our ancestors engaged in before discovering the joys of pastoralism and agriculture.

Some people might think of ‘lost’ or ‘uncontacted’ Indians in the Amazon in relation to hunting and gathering, but such groups are neither lost, uncontacted, or hunter-gatherers: horticulturalism has a long history here.

The truth is hunter-gatherers are with us today, and the largest population is in the Central African rainforests. Perhaps it’s no coincidence that the last stronghold of hunter-gatherers share the beautiful Congo Basin with the three other African great ape species – chimpanzees, bonobos, and gorillas. These forests are a sanctuary of abundant resources and act as protection from outside forces.

A common view amongst most agriculturalists is that hunter-gatherers are bound to go extinct. They are living an idealistic, nonviable, and unsustainable lifestyle, they argue. Let’s put this in perspective;  since 1970 the planet has lost almost two-thirds of mammal, bird, fish, amphibian, and reptile populations. Climate change, caused by ‘advanced’ societies has resulted in heightened droughts, famine, infectious diseases, resource wars, extreme weather, and caused increased poverty and refugees. The very air we breathe is so polluted in parts of China that residents are importing canned air from the Canadian Rockies. We’re living in an age with an impending threat of nuclear attack, prevalent gun and knife crime, human rights violations, depression, suicide, and record inequality whereby eight men have as much money as half of the world’s population.

And what is behind all of this? The answer lies with an ideology – capitalism, making as much money as possible. As a result of this economic system invented a mere 500 years ago in Europe, where environmental and social values are disregarded in favour of maximising profit, a mentality of endless exponential economic growth has been adopted – ‘faith-based economics’. A ‘first world’ lifestyle is only viable through environmental and social abuse.


In the words of a Plains Sioux Native American chief:

“Only when the last tree has been cut down, the last river has been poisoned, and the last fish has been caught, will we realise that we cannot eat money”

Those that get in the way are removed by the capitalist system – nearly four environmental defenders were killed a week last year. For many, the introduction of capitalism has led to nothing but branding as ‘poor’, and placed at the bottom of the economic and social hierarchy. The fact is that hunter-gatherers and Amazonian hunter-horticulturalists are extraordinarily wealthy: their environments contain the most biodiversity on Earth – biological wealth; their kinship and community relationships are uniquely strong – social wealth; and, if we venture into capitalist terms, their land often nurtures vast reserves of minerals, metals, oil, and other commodities – economic wealth. Those owning such resources for so long are tricked and exploited by foreign extractors with foreign interests, in order to fuel the capitalist machine and degrade biodiversity and social rights in the process.

And if you’re not convinced that perhaps capitalism is not so sensible, and that perhaps advanced societies are not so advanced after all, get stuck in to the literature on those predicting the future of humanity as it stands, starting with Prof Martin Rees’ ‘Our Final Century‘.

Contrast all this with a hunter-gatherer economy. An economy which modern humans have utilised since our species appearance ~300,000 years ago, and though adapting and adjusting, still ongoing today.

Which do you think is more sustainable?

 

Further reading: ‘Our life has turned upside down! And nobody cares’ by Jerome Lewis (2016)
Image of BaYaka: Survival International

 

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How to help sustain our Blue Planet

By Simon Moore & Simon Hoyte

In the wake of Blue Planet II you might be wondering what you can do to have a positive impact on our oceans. How can you help sustain those jumping fish taking birds out of the sky, stop the oceans from rising or the corals from bleaching, and ensure turtles don’t go extinct on our watch?

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If you haven’t been watching (where’ve you been?), David Attenborough has just showcased the incredible life inhabiting our oceans in seven glorious episodes, but under the surface of each story humans are causing damage to the great blue.

It’s easy to feel overwhelmed by the scale of the problems we face with our oceans (and in nature more generally), after all, they’re massive and individual actions feel like just a drop in the ocean. And there’s always plenty more fish in the sea, right? Well, no, not at the rate we’re going.

But there is plenty of reason to have hope – people all across the world are fighting to protect the natural world. And every single person can make an enormous difference, as long as each of us ensures we are part of the solution and not part of the problem.

Here are five easy things you can do to make a positive difference to help sustain our Blue Planet:

  1. Use less plastic! Refuse plastic as much as possible, and avoid plastic straws, microbeads, disposable plastic bottles and plastic-wrapped vegetables
  2. Know your seafood! Ensure your food is sourced sustainably through Marine Stewardship Council certification, and buy food locally where you can see exactly how it’s produced
  3. Fight climate change! One of the easiest ways to do this is to eat less meat and animal products, but also walk more, use public transport, fly less, improve your household energy efficiency and switch to a renewable energy supplier
  4. Support good conservation charities! Join and donate to campaigns by organisations such as SeaShepherd, Greenpeace and Fauna & Flora International, who devote their lives to defending the seas and the wider natural world
  5. Vote and get active! Vote for people who share your concern for the environment, tell your MP what you care about, join communities of likeminded individuals and try to promote conservation issues however and wherever you can

This article also appears on Simon Moore’s blog Simon the Scientist

Photo by JuliasTravels

Forest hunter-gatherers and baby chimpanzees

It’s been a year since we first visited five communities in the rainforest in south-east Cameroon.

Two of these are indigenous Baka hunter-gatherer villages, the other three being Bantu farmers. Almost no-one in these villages had used a smartphone before, indeed many of the community members had never even seen one (they don’t come around often in the rainforest). It’s quite amazing that after a handful of meetings, training sessions, and field-trials, all of these communities are not only successfully and independently reporting wildlife crime using smartphones, but taking photos, audio clips, and GPS points!

There is a considerable amount of skepticism from scientists and organisations on the ability of local and indigenous communities to contribute valuable data and act as collaborators, rather than recipients (or obstructions), of conservation programs. For the most part, this is based on a perceived lack of technological capabilities and ecological and holistic knowledge. To say this is a misinformed approach is an understatement; such communities are proving their technological abilities time and time again, their ecological knowledge directly inherited from generations of accumulated environmental interactions. If you’re a quantitative person, the data says it all: 144 reports have been independently taken since June 2017, including 71 photos and 31 audio recordings, directly contributing to anti-poaching efforts.

 

Re-visiting the communities again on this trip has been as enjoyable as ever. They are clearly both delighted and shocked by our commitment to them, exclaiming “Simon! You’ve come back! How is London?!”, followed by a long series of hugs. Despite several people’s fears that the phones would get stolen or mistreated, every phone and solar panel is in perfect condition – quite remarkable considering they’ve been taken around the rainforest for three months.

Three new communities have began the process of joining the project, after introductory meetings with six. Only those who mention outsiders hunting and trafficking animals in their forest are considered; the project is not to be forced upon any community or initiated where it is irrelevant. One of these new communities is far along a small mud track, quite isolated from town- and city-dwellers, yet they told us of outsiders coming in with lanterns and stealing their resources from the forest. This Baka community has clearly maintained a strong connection to the forest, repeating how the forest is “our father and mother” and telling stories of visiting chimps and gorillas. They expressed their anger and outrage over the designation of a ‘community forest’ for them to utilise; “This does not make sense to us” they said. Cameroon’s 1994 Plan de Zonage, fencing off chunks of land to be allocated to forest and mining concessions, agriculture, protected areas, and community forests, has resulted in forced relocations for Baka hunter-gatherers to the roadsides.

Designing new icons

Technologically-speaking, an interesting event occurred. Whilst re-training a couple of guys in one village as to which icon category to press in order to find specific icons, I asked them “What is this category for?”. They were confused by this and answered incorrectly for almost all of the categories. I found this bizarre as these guys had already sent accurate reports on their own. I rephrased the question, “Where would you go if you wanted to report a poacher’s cabin, for example?”. They immediately pressed the correct icon category and found the icon in question.

Jerome Lewis, my supervisor at UCL, told me of the difficulty for such forest hunter-gatherer groups to recognise the idea of things within things invisible at first (folders, files, categories). Most things in the forest are either there or they’re not. The experience shows that those two guys remember where the icons they want are; the icons for each icon category, though often the same as those for icons inside, are considered almost a meaningless entry point.

With law enforcement currently the bottleneck to action taking place based on community reports, an insight into the mind of a Ministry Chef de Poste was very welcome. This came in the form of a baby chimpanzee. His mother had been shot and he was chained up in a trafficker’s house, up for sale in the illegal pet trade. We received information about the baby chimp from a local businessman who had been made an offer to buy the chimp. After various phone calls, texts, and group talks, we approached the local ministry officer, responsible for illegal wildlife crime. Corruption is the primary issue to effective wildlife law enforcement in Central Africa, and the official had a ‘what’s in it for me?’ attitude. Most interestingly, his primary reservation was fear of reprisal from the community holding the chimp – he would be seen to be at war with local people, despite this being his job. He called a colleague down the road to deal with it. After several days of no updates, we decided to contact the Last Great Ape Organisation (LAGA), a law enforcement NGO in Cameroon with a reputation of getting things done. I wasn’t sure at this point whether the baby chimp had been sold off, or even killed, but finally we received a message: “Thank you for your information. The trafficker has been taken away. The baby chimp is enroute to a sanctuary”. A shame that it took an Israeli NGO to take action, rather than the Ministry’s own wildlife crime officers, but an incredible and rare success story none the less. The baby chimp has been named Farah, and is now in the excellent Mefou Primate Sanctuary, run by Ape Action Africa. You can see a video of his arrival below, and donate to the sanctuary here.

The future is African

The whole basis of my work in Cameroon, and of the work that ExCiteS does, is to empower local communities, enabling them to have a say in conservation.

For me, this means consulting with Baka hunter-gatherer and Bantu farming communities who reside inside and nearby the rainforests of the Congo Basin, asking these community members themselves as to what their imminent issues are and whether our data collection and reporting app Sapelli might be of use.

Promoting this essential idea of community participation is best done by other local people. This means that well-trained local people with experience in social and environmental anthropology are essential for sustainable resource-use and effective conservation in Africa. Unfortunately, local people who tick this box is far too few. Aiming to change this, however, is the Centre of Social Excellence, based both in Cameroon and Indonesia.

The inspiring, beautifully made, and highly informative film below explains their work and the importance of training African leaders for the future of their continent.

Human evolution: the discipline that can save the biosphere

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Understanding where we fit into the natural world and how, rather than rising above it, we depend on it like every other species, is a sobering realisation achieved through archaeological and anthropological research.

I recently wrote two articles for the Nature blog ‘Eyes on Environment’ arguing that this psychological revolution could be the only way to save the biosphere and ultimately, ourselves:

Part I

http://www.nature.com/scitable/blog/eyes-on-environment/human_evolution_the_discipline_that

Part II

http://www.nature.com/scitable/blog/eyes-on-environment/human_evolution_the_discipline_that_228236

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