Music: Arve Henriksen & Bill Frisell — ‘Both Sides Now’
Author Archives: Attention to the Unseen
Cockatoos match shapes better than primates
James Gorman writes: Cockatoos are smart birds, and the Goffin’s cockatoos in a Vienna lab are among the smartest. In an experiment reported about a year ago, they turned out to be real stars at making tools from a variety of materials in order to get a treat.
In a new study, researchers tested the birds’ ability to match shapes using an apparatus reminiscent of a child’s toy. The birds had to put a square tile into a square hole and more complicated, asymmetrical shapes into matching holes. If they were successful, they got a treat.
Cornelia Habl, a master’s student at the University of Vienna, and Alice M. I. Auersperg, a researcher at the University of Veterinary Medicine in Vienna, ran several experiments. They reported in the journal PLOS One that the cockatoos were not only able to match the shapes to the holes, but did much better than monkeys or chimpanzees.
“It was thought to be an exclusively human ability for a long time,” Ms. Habl said. Tests of matching shapes are used to mark milestones in child development.
Babies can put a sphere into the right hole at age 1, but they can’t place a cube until age 2. From there, they continue to improve.
Some primates can do similar tasks, although they need a lot of basic training to get up to speed before they can use the experimental apparatus, called a key box.
The birds jumped right in without any training and excelled. “Compared to primates, the cockatoos performed very well,” Ms. Habl said.
Why are they so good? In the wild, they haven’t been observed using tools. But they are generalists, foragers who take whatever food they can find. [Continue reading…]
Music: Arve Henriksen — ‘Hibernal’
The forgotten art of squatting
Rosie Spinks writes: Sentences that start with the phrase “A guru once told me…” are, more often than not, eye-roll-inducing. But recently, while resting in malasana, or a deep squat, in an East London yoga class, I was struck by the second half of the instructor’s sentence: “A guru once told me that the problem with the West is they don’t squat.”
This is plainly true. In much of the developed world, resting is synonymous with sitting. We sit in desk chairs, eat from dining chairs, commute seated in cars or on trains, and then come home to watch Netflix from comfy couches. With brief respites for walking from one chair to another, or short intervals for frenzied exercise, we spend our days mostly sitting. This devotion to placing our backsides in chairs makes us an outlier, both globally and historically. In the past half century, epidemiologists have been forced to shift how they study movement patterns. In modern times, the sheer amount of sitting we do is a separate problem from the amount of exercise we get.
Our failure to squat has biomechanical and physiological implications, but it also points to something bigger. In a world where we spend so much time in our heads, in the cloud, on our phones, the absence of squatting leaves us bereft of the grounding force that the posture has provided since our hominid ancestors first got up off the floor. In other words: If what we want is to be well, it might be time for us to get low.
To be clear, squatting isn’t just an artifact of our evolutionary history. A large swath of the planet’s population still does it on a daily basis, whether to rest, to pray, to cook, to share a meal, or to use the toilet. (Squat-style toilets are the norm in Asia, and pit latrines in rural areas all over the world require squatting.) As they learn to walk, toddlers from New Jersey to Papua New Guinea squat—and stand up from a squat—with grace and ease. In countries where hospitals are not widespread, squatting is also a position associated with that most fundamental part of life: birth.
It’s not specifically the West that no longer squats; it’s the rich and middle classes all over the world. My Quartz colleague, Akshat Rathi, originally from India, remarked that the guru’s observation would be “as true among the rich in Indian cities as it is in the West.”
But in Western countries, entire populations—rich and poor—have abandoned the posture. On the whole, squatting is seen as an undignified and uncomfortable posture—one we avoid entirely. At best, we might undertake it during Crossfit, pilates or while lifting at the gym, but only partially and often with weights (a repetitive maneuver that’s hard to imagine being useful 2.5 million years ago). This ignores the fact that deep squatting as a form of active rest is built in to both our evolutionary and developmental past: It’s not that you can’t comfortably sit in a deep squat, it’s just that you’ve forgotten how. [Continue reading…]
Music: Arve Henriksen — ‘Paridae’
The deep history of the domestication and enslavement of humans
Steven Mithen writes: When our ancestors began to control fire, most likely somewhere in Africa around 400,000 years ago, the planet was set on a new course. We have little idea and even less evidence of how early humans made fire; perhaps they carried around smouldering bundles of leaves from forest fires, or captured the sparks thrown off when chipping stone or rubbing sticks together. However it happened, the human control of fire made an indelible mark on the earth’s ecosystems, and marked the beginning of the Anthropocene – the epoch in which humans have had a significant impact on the planet.
In Against the Grain James Scott describes these early stages as a ‘“thin” Anthropocene’, but ever since, the Anthropocene has been getting thicker. New layers of human impact were added by the adoption of farming about ten thousand years ago, the invention of the steam engine around 1780, and the dropping of the atomic bomb in 1945. Today the Anthropocene is so dense that we have virtually lost sight of anything that could be called ‘the natural world’.
Fire changed humans as well as the world. Eating cooked food transformed our bodies; we developed a much shorter digestive tract, meaning that more metabolic energy was available to grow our brains. At the same time, Homo sapiens became domesticated by its dependence on fire for warmth, protection and fuel. If this was the start of human progress towards ‘civilisation’, then – according to the conventional narrative – the next step was the invention of agriculture around ten thousand years ago. Farming, it is said, saved us from a dreary nomadic Stone Age hunter-gatherer existence by allowing us to settle down, build towns and develop the city-states that were the centres of early civilisations. People flocked to them for the security, leisure and economic opportunities gained from living within thick city walls. The story continues with the collapse of the city-states and barbarian insurgency, plunging civilised worlds – ancient Mesopotamia, China, Mesoamerica – into their dark ages. Thus civilisations rise and fall. Or so we are told.
The perfectly formed city-state is the ideal, deeply ingrained in the Western psyche, on which our notion of the nation-state is founded, ultimately inspiring Donald Trump’s notion of a ‘city’ wall to keep out the barbarian Mexican horde, and Brexiters’ desire to ‘take back control’ from insurgent European bureaucrats. But what if the conventional narrative is entirely wrong? What if ancient ruins testify to an aberration in the normal state of human affairs rather than a glorious and ancient past to whose achievements we should once again aspire? What if the origin of farming wasn’t a moment of liberation but of entrapment? Scott offers an alternative to the conventional narrative that is altogether more fascinating, not least in the way it omits any self-congratulation about human achievement. His account of the deep past doesn’t purport to be definitive, but it is surely more accurate than the one we’re used to, and it implicitly exposes the flaws in contemporary political ideas that ultimately rest on a narrative of human progress and on the ideal of the city/nation-state. [Continue reading…]
Music: Arve Henriksen — ‘Groundswell’
Music: Terje Rypdal — ‘Per Ulv’
Music: Terje Rypdal — ‘Waves’
Young again: How one cell turns back time
Carl Zimmer writes: None of us was made from scratch. Every human being develops from the fusion of two cells, an egg and a sperm, that are the descendants of other cells. The lineage of cells that joins one generation to the next — called the germline — is, in a sense, immortal.
Biologists have puzzled over the resilience of the germline for 130 years, but the phenomenon is still deeply mysterious.
Over time, a cell’s proteins become deformed and clump together. When cells divide, they pass that damage to their descendants. Over millions of years, the germline ought to become too devastated to produce healthy new life.
“You take humans — they age two, three or four decades, and then they have a baby that’s brand new,” said K. Adam Bohnert, a postdoctoral researcher at Calico Life Sciences in South San Francisco, Calif. “There’s some interesting biology there we just don’t understand.”
On Thursday in the journal Nature, Dr. Bohnert and Cynthia Kenyon, vice president for aging research at Calico, reported the discovery of one way in which the germline stays young.
Right before an egg is fertilized, it is swept clean of deformed proteins in a dramatic burst of housecleaning. [Continue reading…]
Bacteria slow their DNA repair to a crawl in favor of proofreading RNA gene transcripts
Jordana Cepelewicz writes: Evolution is a game of trade-offs. Every trait an organism inherits may have benefits and drawbacks; what matters to natural selection is whether the trait is positive or negative on balance. But in a recent study, researchers described a balancing act that seems more counterintuitive than most: Bacterial cells prioritize transcription — the process of making RNA transcripts of genes as the first step in protein production — over repairing double-strand breaks in their DNA.
“We tend to think of DNA as the brains of the cell,” said Susan Rosenberg, a biologist at Baylor College of Medicine in Houston. “If we push that analogy and think about parts of the cell competing for resources the way the parts of the body do, the brain should be getting whatever it needs at the expense of everything else.”
So when her Baylor colleague Christophe Herman approached her with the hypothesis that transcription might be more important than DNA repair, Rosenberg was ready to bet the other way. “And I was sure I would win,” she said.
But she was proven wrong. Last month, she, Herman and their team published the results of their research in Nature: They found, using a series of experiments and intricate controls, that transcription can trump DNA repair in E. coli. [Continue reading…]
Music: Rypdal Gurtu & Vitous Trio — ‘Return Of Per Ulv’
Gandhi the pragmatic philosopher
Richard Sorabji writes: Was Mahatma Gandhi a philosopher? He would not have thought so himself. But I want to show that he was a model for philosophy in the philosophical subtlety of his accounts of non-violence and in his thinking on a vital kind of freedom. Gandhi was full of surprises: in his defence of concrete particularity in ethics when exceptionless rules cannot guide conduct; in his openness to views from other cultures; and in his exemplary response to criticism, which was welcomed, promulgated without being distorted, treated with disconcerting wit, and used to lead to a radical re-thinking of his own views.
Of course, Gandhi (1869-1948) is known for his belief in non-violence, which included, but was by no means confined to, non-violent resistance to the British rulers of India. But it is less well-known that he rejected the non-violence he had heard of in India. Although the most important influence in his life was the Jain faith, on non-violence, he preferred the second most important influence – Leo Tolstoy. He thought, rightly or wrongly, that the Indian view he knew did not sufficiently mind someone else treading on a beetle, so long as one kept oneself pure by not treading on it oneself. Gandhi saw his early self as a votary of violence. It was the Russian Christian writer, Tolstoy, who converted Gandhi to non-violence, a fact that shows his openness to views from other cultures.
For this openness to views from elsewhere, Gandhi acknowledged the value of another Jain view – that ordinary humans have only partial knowledge, from which he concluded that truth must be sought in diverse quarters. He described non-violence as being, on Tolstoy’s view, an ocean of compassion – one would not want anyone to tread on a beetle. But more than that, you should never hate your opponent. With his permission, Gandhi published Tolstoy’s A Letter to a Hindoo (1909), which argued that millions of Indians were enslaved to a few thousand British only because, instead of internalising the law of love, they cooperated with the British in carrying out the violence on which their enslavement depended.
Gandhi combined the attitude of compassion to all, opponents included, with a readiness for self-sacrifice so that, in resisting the British, he was ready to suffer a violent response without ever hating. But he did not think that all should join his non-violent confrontations, because everyone has a different character and hence a different duty (svadharma), since only some can retain the non-violent attitude in the face of violence. For those who could not, he set up a ‘constructive programme’, to carry out a different type of work. [Continue reading…]
Music: Spiral System — ‘And So To Sleep’
Music: Spiral System — ‘Here We Are’
Dogs attempt to communicate with us through facial expressions
Gemma Tarlach writes: Hey dog owners, you’re not imagining it: Researchers think your pooch may be trying to say something with a pout or pleading eyes.
Everyone who lives with dogs may be rolling their eyes right about now and saying “Of course Boopsie/Rex/Potato is smiling/frowning/expressing wide-eyed existential dread,” but heaps of anecdotal evidence don’t mean much in terms of scientific cred. A study out today, however, is a big step toward confirming that dogs use facial expressions in an attempt to communicate with humans.
Within our extended primate clan, particularly orangutans and gibbons, there is evidence that individuals modulate their facial expressions based on whether there’s an audience, which suggests they’re using the expressions as a form of communication. But there’s been no evidence that’s the case among non-primates — their facial expressions have generally been considered involuntary and reflexive displays of emotion.
Interested in testing that notion, reasearchers from the University of Portsmouth designed an experiment to determine whether the facial expressions of dogs change in the presence of a human audience. [Continue reading…]
Music: Jean-Luc Ponty — ‘Elephants In Love’
How Yamnaya nomads and other herding cultures became early forces of globalization
Science News reports: Nomadic herders living on western Asia’s hilly grasslands made a couple of big moves east and west around 5,000 years ago. These were not typical, back-and-forth treks from one seasonal grazing spot to another. These people blazed new trails.
A technological revolution had transformed travel for ancient herders around that time. Of course they couldn’t make online hotel reservations. Trip planners would have searched in vain for a Steppe Depot stocked with essential tools and supplies. The closest thing to a traveler’s pit stop was a mountain stream and a decent grazing spot for cattle. Yet, unlike anyone before, these hardy people had the means to move — wheels, wagons and horses.
Here’s how the journeys may have played out: At a time when rainfall dwindled and grasslands in western Asia turned brown, oxen-pulled wagons loaded with personal belongings rolled west, following greener pastures into central and northern Europe. Other carts rumbled east as far as Siberia’s Altai Mountains, where Russia, China, Mongolia and Kazakhstan meet today. Families of men, women and children may have piled on board. Or travelers may have been mostly men, who married women from farming villages along the way. Cattle, sheep and goats undoubtedly trailed along with whoever made these trips, under the watchful guidance of horse riders. Wagons served as mobile homes while on the move and during periodic stops to let animals graze.
These journeys, by people now known as the Yamnaya, transformed human genes and cultures across a huge swath of Europe and Asia. Yamnaya people left their mark from Ireland to China’s western border, across roughly 4,000 kilometers. [Continue reading…]