Why Beautiful People Have More Daughters: From Dating, Shopping, and Praying to Going to War and Becoming a Billionaire–Two Evolutionary Psychologists Explain Why We Do What We Do by Alan S. Miller, Satoshi Kanazawa Page B
Authors: Alan S. Miller, Satoshi Kanazawa
Tags: Itzy, Kickass.so
Ads: Link
a few days after the two original journalists uncovered the hoax, they discovered the Tasaday once again playing the parts of Stone Age people, pretending to live in a cave and wearing leaves on top of their T-shirts and blue jeans.
When one of us (Kanazawa) took his first sociology course in 1982, his instructor used the second edition, published in 1981, of the bestselling introductory sociology textbook Sociology by Ian Robertson. On Chapter 2, there is a picture of the Tasaday, all peacefully and quietly sitting in their cave. The caption to the photograph reads, âThe Tasaday, a recently discovered âstone ageâ tribe in the Philippines, apparently do not have words in their language to express enmity or hatred. Competition, acquisitiveness, aggression, and greed are all unknown among these gentle people. The existence of societies like the Tasaday challenges Western assumptions about âhuman nature.ââ Five years later, Kanazawa taught his own introductory sociology course at the University of Washington for the first time and used the third edition of Robertsonâs still bestselling textbook, published in 1987âa year after the hoax had been uncovered. All references to the Tasaday had been deleted in the third edition.
Incredibly, anthropologists still debate the authenticity of the Tasaday even today, 19 but the majority of opinions appears to be that they were not a genuine Stone Age people. One thing is certain: A small tribe of twenty-six people could not have been completely isolated from the outside world for centuries because that would lead to massive inbreeding. And they also could not possibly have been so peaceful that their language lacked any word for conflict and competition. For better or worse, aggression and violence are part of male human nature. It could be heightened, as among the Yanomamö, but it could not be completely erased from human nature.
The Native American Environmentalism 20
Unlike the first two, our third and final example of an exotic culture that never was is something that is not yet widely known as false. It is commonly believed even today that, unlike the later European settlers to the American continents, Native Americans are protective of the environment. It is often said that Native Americans make every decision with the next seven generations in mind.
In 1854, the governor of the Washington Territory, on behalf of President Franklin Pierce, met with Chief Seattle, leader of the Duwamish Indians, and offered to buy Chief Seattleâs land. This was Chief Seattleâs response to the offer:
How can you buy or sell the sky? The land? The idea is strange to usâ¦. Every part of this earth is sacred to my people. Every shining pine needle, every sandy shore, every mist in the dark woods, every meadow, every humming insect. All are holy in the memory and experience of my peopleâ¦Will you teach your children what we have taught our children? That the earth is our mother? What befalls the earth befalls all the sons of earth. This we know: the earth does not belong to man, man belongs to the earth.
Itâs a beautiful speech. The only problem is that Chief Seattle never made it. The whole speech was written by a white screen-writer and professor of film, Ted Perry, for the 1971 ABC TV drama Home . It was fiction. This is the origin of the myth of Native American respect for the environment.
There is no contemporaneous record of what Chief Seattle actually said at the meeting with the governor in 1854, but according to one eyewitness account, made thirty years later, Chief Seattle thanked the governor for the Presidentâs generosity. He was very eager to do business with the President and sell his land to the US government.
The myth that Native Americans are protective of the environment was further fortified by the âKeep America Beautifulâ series of public ser vice announcements in 1971, the same year Home aired, with
When one of us (Kanazawa) took his first sociology course in 1982, his instructor used the second edition, published in 1981, of the bestselling introductory sociology textbook Sociology by Ian Robertson. On Chapter 2, there is a picture of the Tasaday, all peacefully and quietly sitting in their cave. The caption to the photograph reads, âThe Tasaday, a recently discovered âstone ageâ tribe in the Philippines, apparently do not have words in their language to express enmity or hatred. Competition, acquisitiveness, aggression, and greed are all unknown among these gentle people. The existence of societies like the Tasaday challenges Western assumptions about âhuman nature.ââ Five years later, Kanazawa taught his own introductory sociology course at the University of Washington for the first time and used the third edition of Robertsonâs still bestselling textbook, published in 1987âa year after the hoax had been uncovered. All references to the Tasaday had been deleted in the third edition.
Incredibly, anthropologists still debate the authenticity of the Tasaday even today, 19 but the majority of opinions appears to be that they were not a genuine Stone Age people. One thing is certain: A small tribe of twenty-six people could not have been completely isolated from the outside world for centuries because that would lead to massive inbreeding. And they also could not possibly have been so peaceful that their language lacked any word for conflict and competition. For better or worse, aggression and violence are part of male human nature. It could be heightened, as among the Yanomamö, but it could not be completely erased from human nature.
The Native American Environmentalism 20
Unlike the first two, our third and final example of an exotic culture that never was is something that is not yet widely known as false. It is commonly believed even today that, unlike the later European settlers to the American continents, Native Americans are protective of the environment. It is often said that Native Americans make every decision with the next seven generations in mind.
In 1854, the governor of the Washington Territory, on behalf of President Franklin Pierce, met with Chief Seattle, leader of the Duwamish Indians, and offered to buy Chief Seattleâs land. This was Chief Seattleâs response to the offer:
How can you buy or sell the sky? The land? The idea is strange to usâ¦. Every part of this earth is sacred to my people. Every shining pine needle, every sandy shore, every mist in the dark woods, every meadow, every humming insect. All are holy in the memory and experience of my peopleâ¦Will you teach your children what we have taught our children? That the earth is our mother? What befalls the earth befalls all the sons of earth. This we know: the earth does not belong to man, man belongs to the earth.
Itâs a beautiful speech. The only problem is that Chief Seattle never made it. The whole speech was written by a white screen-writer and professor of film, Ted Perry, for the 1971 ABC TV drama Home . It was fiction. This is the origin of the myth of Native American respect for the environment.
There is no contemporaneous record of what Chief Seattle actually said at the meeting with the governor in 1854, but according to one eyewitness account, made thirty years later, Chief Seattle thanked the governor for the Presidentâs generosity. He was very eager to do business with the President and sell his land to the US government.
The myth that Native Americans are protective of the environment was further fortified by the âKeep America Beautifulâ series of public ser vice announcements in 1971, the same year Home aired, with
Similar Books
