by Camilla Power

Modern Darwinism, neo-darwinism, aka ‘selfish-gene’ theory is often regarded as deeply politically suspect by social scientists. It’s viewed as a Trojan horse for capitalist ideology as soon as any evolutionary anthropologist or, worse, psychologist, tries to say anything about human beings. But the funny thing is that sociobiology, evolutionary ecology, whatever you want to call it (it keeps changing name because social scientists are so rude about it) has taken an extraordinary feminist turn through this century.

The strategies of females have now become central to models of human origins. Forget ‘man the hunter’, it’s hardworking grandmothers, babysitting apes, children with more than one daddy, who are the new fairytale heroes. Man the mighty hunter comes as a late afterthought. And these are not just lean-in alpha females but collectives in increasingly complex female coalitions, with the idea that the ‘social brain is for females’ extrapolated from primate studies.

Taken together, these models add up to a broad view that gender egalitarianism was not just part of the package but a fundamental aspect of what made us modern humans. They include Kristen Hawkes and colleagues ‘grandmother hypothesis’; Sarah Hrdy’s model of cooperative childcare as matrix of emotional modernity; Steven Beckerman and Paul Valentine’s ‘partible paternity’ model; the rejection of patrilocality as standard for hunter-gatherers by Frank Marlowe, Helen Alvarez, Mark Dyble and colleagues; and the ‘Female cosmetic coalitions’ hypothesis for the emergence of symbolic culture, by myself, Chris Knight and Ian Watts.

Responding to the seminal conference on ‘Man the Hunter’ in the mid-1960s, feminist anthropology of the 1970s began to examine critically whether women’s oppression was a true universal resulting from the sexual division of labour. Read more »

by Mary Hrovat

Every October there’s a huge book fair in my town, where used books donated by the community are put up for sale in a large hall at the fairgrounds. It’s no exaggeration to say that it’s a high point of my year.

When I walk in and see table after table laden with books and inhale the unmistakable smell of the printed page, I almost always get a sense of the richness of the world and a feeling of optimism about my opportunities for learning about it. Even though I know that in addition to many treasures, the tables also hold things like the 1979 edition of What Color Is Your Parachute?, I still feel the thrill. It reminds me of when I was a teenager and didn’t realize how finite my life is. I was in love with history in particular, and with archaeology, with music and art and astronomy. But I also wanted to learn how to do things: draw, paint, play chess, grow vegetables. Growing up in a family where my mother was often too busy and my father was too distant to teach any of us much beyond the fundamentals of their religion, I thought books could teach me those things too.

The layout at the book fair is always pretty much the same. There are certain tables I visit first, and some I rarely check. I usually have a few specific titles or subject areas in mind: There’s an author I’ve become interested in, or a historical period I’m reading about. I always look for Paul Theroux on the Travel table. Over the better part of a decade, I slowly assembled all eleven volumes of Will and Ariel Durant’s The Story of Civilization and the Norton Anthologies of English and American literature. Read more »

by Adele A Wilby

As the first African American president of the United States (US), Barack Obama is a uniquely historical personality. Each of us has our opinions, or will formulate opinions, as to the success or limitations of his eight years in office as a Democratic president from 2009-2017, and as to the person who is Obama. Helping us in the formulation of our views on Obama and his presidency, is Ben Rhodes book, The World As It Is: Inside the Obama White House.

Rhodes autobiography operates on two levels of analysis. On the one hand, Rhodes tells the story of his journey to becoming Obama’s Deputy National Security Advisor and speech writer, amongst other positions, and the impact this experience had on his personal development. Plucked from relative obscurity while working in the offices of the Woodrow Wilson International Centre in 2007, Rhodes narrates the challenges, and indeed sacrifices, required of the individual who assumes such an important position in a president’s trusted inner circle. In particular, Rhodes’ story of his work with Obama highlights how, as a speech writer, he was an important figure in communicating Obama’s thoughts and policies to a national and global audience, and his book can be seen as a continuation of that role.

Arguably however, the more significant aspect of Rhodes’ experience was the opportunity his position afforded him to observe the workings, thinking and character of the decision-maker of US foreign and domestic policy, Barack Obama. Consequently, Rhodes provides us with deeper insights into the nuanced thinking and administrative style of Obama. Thus, his book makes an important contribution to many academic disciplines, and furthers our understanding of the personal and political dynamics that underpinned US foreign and domestic decision-making when Obama was at the helm of the US political establishment. Read more »

by Joshua Wilbur

This past Tuesday—September 25th 2018—was “National Voter Registration Day” in the United States. I didn’t register to vote on September 25th, and I’m not registered to vote as I write this now.

I’m not proud of the fact. Far from it, I feel intensely guilty when I imagine some upstanding acquaintance asking me, “Are you registered to vote yet?”, so that I am forced to stammer through an explanation as to why not. (The alternative in this scenario would be to lie, to simply say “Yes,” which many people do when questioned about voting habits.  It is shameful to have done nothing on election day, but, even still, our society imparts no immediate negative consequences on non-voters, and no one knows who actually voted and who did not.)

But I’ll admit it openly: I’m not registered to vote because my printer is out of ink.

You see, I recently moved to a new address in a different state. The county must be made aware of my presence here if I am to be added to the electoral roll. Thirty-seven states allow online voter registration, but, unfortunately, my new home state is not one of them. This means that I must print, complete, and mail a form to the “County Commissioner of Registration” at least twenty-one days prior to Election Day on November 6th.

This is mildly annoying, a minor inconvenience.  It doesn’t deserve mention alongside the history of American voter suppression in all its contemptible forms, beginning with poll taxes, grandfather clauses, and literacy tests in the Jim Crow South and persisting in the guises of photo ID laws, district realignment, felony disenfranchisement, and voter purges, to name just a few contemporary tactics.

No one is actively trying to suppress my vote. I have a problem with my printer. I just need to order some ink (and I guess a box of envelopes), print the form, fill out the form, put it in the envelope, seal the envelope, walk a few blocks, and drop it in a mailbox. It really isn’t that difficult. Read more »

by Brooks Riley

by Max Sirak

One of the things I love about sports is they’re a low-stakes environment in which to practice high-stakes skills. For most people, most of the time, the results of a sporting match don’t affect the long-term quality of their lives. This is what I mean by “low-stakes.” In the grand scheme and scope of our lives, the outcomes of games rarely matter. Which is what makes sports such a great place to practice skills that really can and do impact our lives for the better. This is what I mean by “high-stakes.”

There are things we can all learn and hone in and through the context of playing or watching sports to help us build happier and healthier lives. Teamwork is one of them. Learning what it means to be part of a team, play well with others, and sacrifice individual accolades for the greater good are all lessons which can be gained and groomed via sports but apply to the larger fields of life.

The graceful handling of victory and defeat is another. Play or watch sports long enough, and you’ll eventually be given opportunities to encounter both ends of this spectrum. You’ll feel what it’s like to win and what sort of behaviors that warm feeling motivates. Likewise, you’ll also brush up against limitations and defeat and be given a chance to explore these colder consolations and the behaviors they motivate.

Working together, getting your way, or not are pretty obvious places where sports mirror life. No revelations here. Which is why I’d like to step away from the surface (whether hardwood, grass, water, ice, or clay…) and take some time to explore a more subtle realm, that of thought. Specifically, how the thoughts you think make you feel. Read more »

by Christopher Bacas

In the fall of 1970, I brought a Bundy tenor saxophone home from school. I was nine and in Mrs Farrar’s 5th grade class. To celebrate, my father slid an LP called “Soultrane”out of a blue and white cardboard jacket. The first sounds from the record player’s single speaker: a muscular folk song with rippling connective tissue that quickly spun free into endless cascades. Dad explained that it was my new horn, in the hands of John Coltrane. I didn’t know his name and nothing that day seemed possible, anyway.

In the weeks before lessons began, I played. The mouthpiece looked better with the reed on top, tickling my upper lip, so it stayed that way. With the “Breeze Easy Method” book, I figured out the names and fingerings of most notes. I sounded out some songs. Certain combinations sounded good-a,c,d,e,g, adding d# and g# for seasoning. That became “my scale”.

In the first lesson, Holmes Royer, a man as elegant as his name, saw my set up and heard the squawks, he reached over and rotated my mouthpiece.

“Try this” he said, chuckling.

My pattern was set for life. I’d teach myself in marathon sessions and show up over-prepared but lacking some key skill; intonation, correct rhythms, steady tempo. My teachers must have chuckled often. Or cringed. Read more »

by Guy Elgat

Recently, CNN sent their reporter to cover yet another Trump rally (in Pennsylvania), but this time reporter Gary Tuchman was assigned the more specific task of interviewing Trump supporters who were carrying signs or large cardboard cut-outs of the letter “Q” and wearing T-shirts proclaiming “We are Q”.[1] These Trump supporters were professing their belief in the existence of a person known as Q or QAnon who is supposed to be an anonymous, high-level activist who works from inside the administration with the goal of supporting Trump’s agenda by squashing “deep-state” anti-Trump forces and removing any other obstacle that might stand in the way of consummating the President’s revolutionary vision.

At one point in the interview, in his attempt to probe the beliefs of the Q-ers, as I shall call them, Gary Tuchman challenged one of them and said: “So you don’t have any proof [that Q exists] but that’s what you’re guessing”, in response to which the interviewee said “and you don’t have any proof there isn’t”. In another exchange Tuchman again tried to interrogate a Q-er about her beliefs, saying “Maybe it is not true [that Q exists] because there is no evidence of it…”, in response to which the interviewee shot back: “There hasn’t been any non-evidence yet”.

Upon hearing these retorts many might react with a baffled scoff and dismiss them as not worthy of taking seriously. But though this reaction is at the end of the day warranted – or so I shall argue – it is hard, though important, to explain exactly what is wrong with the Q-ers’ response and why Q-ers might think that it serves their purpose and is thus perfectly legitimate. As we shall see, once we start to reflect on these questions we will find ourselves pretty quickly knee-deep in philosophy, what will bring out again the importance and relevance of philosophy to our everyday lives. Read more »

by Samia Altaf

In the 1960s, in the sleepy little city of Sialkot, almost in no-man’s land between India and Pakistan and of little significance except for its large cantonment and its factories of surgical instruments and sports goods, there were two cinema houses, all within a mile of our house, No. 3 Kutchery Road. Well three to be exact, the third being an improvisation involving two tree trunks with a white sheet slung between them at the Services club and only on Saturday nights.

The one closest to us our house, just this side of the railway crossing, was Nishat, popularly known as Begum’s cinema with a risqué aura because it was owned and managed by the ‘Begum,’ a burqa-clad, not so young, but still beautiful woman. There was hushed talk about the Begum’s morals because she, a single woman, owned and managed a cinema house in a time when so-called ‘decent’ women rarely went to the cinema let alone own one.

The second, past the railway crossing on the other side of the ‘drumma wallah chowk,’ the main city square, was the Lalazar. Lalazar was considered to be in a class above the others partly for its sweeping marble staircase curving upwards to the gallery and partly for its owner Mr. Majeed’s newly acquired daughter-in-law Mussarat Nazir, the rustic Punjabi beauty and a leading lady of film industry. Mr. Majeed, a portly gentleman with a loud laugh, was among the city fathers, the ‘shurafa,’ of the city. Mussarat Nazeer, still in her teens, came to public attention in the movie Yakkey Wali. My father tells how he and his friends, all grown and married men, saw that movie about twenty times and every time M. Nazir appeared on screen, they along with the whole house threw coins at the screen in the age old tradition of showing one’s appreciation. M. Nazir’s untimely departure at the height of her career to lead a life of married bliss in Canada was mourned by all till she returned thirty years later, still the rustic beauty, and became a household name selling millions of audio cassettes of Punjabi wedding and folk songs. My older son, then three years old, heard her signature folk song ‘Laung gwacha,’ saw her face on the grimy cover of a much used audio cassette, fell immediately in love and vowed to marry her. His grandfather understood completely. Read more »

by Abigail Akavia

Would I rather go deaf or blind? Every once in a while, I come back to this question in some version or another. Say I had to choose which sense I’d lose in my old age, which would it be? I always give myself, unequivocally, the same answer: I’d rather go blind. I’d rather my world go darker than quieter. I imagine it as a choice between seeing the world and communicating with it; in this hypothetical, communication with the world is all-encompassing, its loss more devastating than the loss of sight. It is perhaps clear from the mere fact that I pose this question that I do not live with a disability involving the senses. Individuals who are vision- or hearing-impaired would have an entirely different take on this question and on the issues I raise below, but hopefully what I write here will go beyond stating my own prejudices.
To prefer sound over sight is by no means an obvious choice. One could say that a preference for sound over sight goes against millennia of Platonic thought, which prioritizes sight as giving us access to what is stable, verifiable, graspable to the mind’s eye: the idea is literally that which is seen (from id-, one of the Greek roots for to see). Sound, on the other hand, changes in time, it is fleeting, untrustworthy, and hence inferior.

But poetry and myth have offered an alternative way of thought. Ancient myth is populated by sage blind men like the prophet Tiresias and Oedipus (after, of course, he learns the truth about his identity). Their lack of physical sight is not only a counterpart to their exceptional insight into the way of the world but, to an extent, the very source of their intellectual and spiritual advantage. In the case of both, what they lack in perception they make up for in a remarkable facility with language. Tiresias’ advantage over his seeing adversaries is perhaps the better-known example, as he delivers truthful but irritatingly cryptic prophetic messages to Oedipus (in Sophocles’ Oedipus the King) and Creon (in Antigone). Managing to confuse and manipulate them, Tiresias has the rhetorical upper hand, and the audience always already knows that he is in the right. In Oedipus at Colonus, the last play Sophocles wrote, the old Oedipus turns up as a similarly prophetic, wrathful speaker of harsh truths, with a sharp ability to pick out the dissimulators from the honest ones around him by virtue of what they say. Neither man’s ability to communicate is lessened by their blindness; in fact, it allows them to recognize and speak the truth more easily. Read more »