Showing posts with label Jane Goodall. Show all posts
Showing posts with label Jane Goodall. Show all posts

Wednesday 20 March 2019

My family & other animals: what is it that makes Homo sapiens unique?

It's a curious thing, but I can't recall ever having come across a comprehensive assessment of what differentiates Homo sapiens from all other animals. Hence this post is a brief examination on what I have found out over the years. I originally thought of dividing it into three neat sections, but quickly discovered that this would be, as Richard Dawkins once put it, 'a gratuitously manufactured discontinuity in a continuous reality.' In fact, I found a reasonably smooth gradation between these segments:
  1. Long-held differences now found to be false
  2. Possibly distinctions - but with caveats
  3. Uniquely human traits
Despite the carefully-observed, animal-centered stories of early civilisations - Aesop's fable of The Crow and the Pitcher springs to mind - the conventional wisdom until recently was that animals are primarily automatons and as such readily exploitable by humanity. Other animals were deemed vastly inferior to us by a question of kind, not just degree, with a complete lack of awareness of themselves as individuals.

The mirror test developed in 1970 has disproved that for a range of animals, from the great apes to elephants, dolphins to New Caledonian crows. Therefore, individuals of some species can differentiate themselves from their kin, leading to complex and fluid hierarchies within groups - and in the case of primates, some highly Machiavellian behaviour.

Man the tool-maker has been a stalwart example of humanity's uniqueness, but a wide range of animals in addition to the usual suspects (i.e. great apes, dolphins and Corvidae birds) are now known to make and use tools on a regular basis. Examples include sea otters, fish, elephants, and numerous bird species, the latter creating everything from fish bait to insect probes. Even octopuses are known to construct fences and shelters, such as stacking coconut shells - but then they do have eight ancillary brains in addition to the main one!

We recognise regional variations in human societies as the result of culture, but some animal species also have geographically-differentiated traits or tools that are the obvious equivalent. Chimpanzees are well known for their variety of techniques used in obtaining food or making tools. These skills are handed down through the generations, remaining different to those used in neighbouring groups.

Interestingly, farming has really only been adopted by the most humble of organisms, namely the social insects. Ants and termites farm aphids and fungi in their complex, air-conditioned cities that have more than a touch of Aldous Huxley's Brave New World about them; in a few species, the colonies may even largely consist of clones!

Although many animals construct nests, tunnels, dams, islets or mounds, these appear to serve purely functional purposes: there is no equivalent of the human architectural aesthetic. Octopus constructions aside, birds for example will always build a structure that resembles the same blueprint used by the rest of their kind.

Many species communicate by aural, gestural or pheremonal languages, but only humans can store information outside of the body and across generations living at different times. Bird song might sound pretty, but again, this appears to be a series of basic, hard-wired, communications. Conversely, humpback whale song may contain artistic values but we just don't know enough about it to judge it in this light.

Birds and monkeys are happy to hoard interesting objects, but there is little aesthetic sense in animals other than that required to identify a high-quality mate. In contrast, there is evidence to suggest that other species in the hominin line, such as Neanderthals and Homo erectus, created art in forms recognisable today, including geometric engravings and jewellery.

Some of our ancestor's earliest artworks are realistic representations, whereas when armed with a paint brush, captive chimps and elephants produce abstract work reminiscent of pre-school children. We should remember that only since the start of the Twentieth Century has abstract art become an acceptable form for professional artists.

Jane Goodall's research on the Gombe chimps shows that humans are not the only animal to fight and kill members of the same species for reasons other than predation or rivalry. Sustained group conflict may be on a smaller scale and have less rules than sanctioned warfare, but it still has enough similarity to our own violence to say that humanity is not its sole perpetrator. One interesting point is that although chimps have been known to use sharpened sticks to spear prey, they haven't as yet used their weapons on each other.

Chimpanzees again have been shown to empathise with other members of their group, for example after the death of a close relative. Altruism has also been observed in the wild, but research suggests there is frequently another motive involved as part of a long-term strategy. This is countered with the notion that humans are deemed able to offer support without the expectation of profit or gain in the future; then again, what percentage of such interactions are due to a profitless motivation is open to suggestion.

A tricky area is to speculate on the uniqueness of ritual to Homo sapiens. While we may have usurped the alpha male position in domesticated species such as dogs, their devotion and loyalty seems too far from deity worship to be a useful comparison; certainly the idea of organised religion has to be alien to all other species? Archaeological evidence shows what appears to be Neanderthal rituals centred on cave bears, as well as funereal rites, but the DNA evidence for interbreeding with modern humans doesn't give enough separation to allow religion to be seen as anything other than a human invention. What is probably true though is that we are the only species aware of our own mortality.

One area in which humans used to be deemed sole practitioners is abstract thought, but even here there is evidence that the great apes have some capability, albeit no greater than that of a pre-schooler. Common chimps and bonobos raised in captivity have learnt - in some cases by observation, rather than being directly taught - how to use sign language or lexigrams to represent objects and basic grammar. It's one thing to see a button with a banana on it and to learn that pressing it produces a banana, but to receive the same reward for pressing an abstract symbol shows a deeper understanding of relationship and causality.

A consideration of a potential future is also shared with birds of the Corvidae family, who are able to plan several steps ahead. Where humans are clearly far ahead is due to a gain in degree rather than just kind. Namely, we have the ability to consider numerous future paths and act accordingly; this level of sophistication and branch analysis appears to be uniquely human, allowing us to cogitate about possibilities in the future that might occur - or may never be possible. Both prose and poetic literature are likely to be uniquely human; at least until we can decipher humpback whale song.

Finally, there is science, possibly the greatest of human inventions. The multifarious aspects of the scientific endeavour, from tentative hypothesis to experimentation, advanced mathematics to working theory, are unlikely to be understood let alone attempted by any other species. The combination of creative and critical thinking, rigour and repetition, and objectivity and analysis require the most sophisticated object in the known universe, the human brain. That's not to say there aren't far more intelligent beings out there somewhere, but for now there is one clear activity that defines us as unique. And thank goodness it isn't war!

Tuesday 29 August 2017

Cerebral celebrities: do superstar scientists harm science?

One of my earliest blog posts concerned the media circus surrounding two of the most famous scientists alive today: British physicist Stephen Hawking and his compatriot the evolutionary biologist Richard Dawkins. In addition to their scientific output, they are known in public circles thanks to a combination of their general readership books, television documentaries and charismatic personalities. The question has to be asked though, how much of their reputation is due to their being easily-caricatured and therefore media-friendly characters rather than what they have contributed to human knowledge?

Social media has done much to democratise the publication of material from a far wider range of authors than previously possible, but the current generation of scientific superstars who have arisen in the intervening eight years appear party to a feedback loop that places personality as the primary reason for their media success. As a result, are science heroes such as Neil deGrasse Tyson and Brian Cox merely adding the epithet 'cool' to STEM disciplines as they sit alongside the latest crop of media and sports stars? With their ability to fill arenas usually reserved for pop concerts or sports events, these scientists are seemingly known far and wide for who they are as much as for what they have achieved. It might seem counterintuitive to think that famous scientists and mathematicians could be damaging STEM, but I'd like to put forward five ways by which this could be occurring:

1: Hype and gossip

If fans of famous scientists spend their time reading, liking and commenting at similarly trivial levels, they may miss important material from other, less famous sources. A recent example that caught my eye was a tweet by British astrophysicist and presenter Brian Cox, containing a photograph of two swans he labelled ‘Donald' and ‘Boris'. I assume this was a reference to the current US president and British foreign secretary, but with over a thousand 'likes' by the time I saw it I wonder what other, more serious, STEM-related stories might have been missed in the rapid ebb and flow of social media.

As you would expect with popular culture fandom the science celebrities' material aimed at a general audience receives the lion's share of attention, leaving the vast majority of STEM popularisations under-recognised. Although social media has exacerbated this, the phenomenon does pre-date it. For example, Stephen Hawking's A Brief History of Time was first published in 1988, the same year as Timothy Ferris's Coming of Age in the Milky Way, a rather more detailed approach to similar material that was left overshadowed by its far more famous competitor. There is also the danger that celebrities with a non-science background might try to cash in on the current appeal of science and write poor-quality popularisations. If you consider this unlikely, you should bear in mind that there are already numerous examples of extremely dubious health, diet and nutrition books written by pop artists and movie stars. If scientists can be famous, perhaps the famous will play at being science writers.

Another result of this media hubbub is that in order to be heard, some scientists may be guilty of the very hype usually blamed on the journalists who publicise their discoveries. Whether to guarantee attention or self-promoting in order to gain further funding, an Australian research team recently came under fire for discussing a medical breakthrough as if a treatment was imminent, despite having so are only experimented on mice! This sort of hyperbole both damages the integrity of science in the public eye and can lead to such dangerous outcomes as the MMR scandal, resulting in large numbers of children not being immunised.

2: Hero worship

The worship of movie stars and pop music artists is nothing new and the adulation accorded them reminds me of the not dissimilar veneration shown to earlier generations of secular and religious leaders. The danger here then is for impressionable fans to accept the words of celebrity scientists as if they were gospel and so refrain from any form of critical analysis. When I attended an evening with astrophysicist Neil deGrasse Tyson last month I was astonished to hear some fundamental misunderstandings of science from members of the public. It seemed as if Dr Tyson had gained a personality cult who hung on each utterance but frequently failed to understand the wider context or key issues regarding the practice of science. By transferring hero worship from one form of human activity to another, the very basis - and differentiation - that delineates the scientific enterprise may be undermined.

3: Amplifying errors

Let's face it, scientists are human and make mistakes. The problem is that if the majority of a celebrity scientist's fan base are prepared to lap up every statement, then the lack of critical analysis can generate further issues. There are some appalling gaffes in the television documentaries and popular books of such luminaries as Sir David Attenborough (as previously discussed) and even superstar Brian Cox is not immune: his 2014 book Human Universe described lunar temperatures dropping below -2000 degrees Celsius! Such basic errors imply that the material is ghost-written or edited by authors with little scientific knowledge and no time for fact checking. Of course this may embarrass the science celebrity in front of their potentially jealous colleagues, but more importantly can serve as ammunition for politicians, industrialists and pseudo-scientists in their battles to persuade the public of the validity of their own pet theories - post-truth will out, and all that nonsense.

4: Star attitude

With celebrity status comes the trappings of success, most usually defined as a luxury lifestyle. A recent online discussion here in New Zealand concerned the high cost of tickets for events featuring Neil deGrasse Tyson, Brian Greene, David Attenborough, Jane Goodall and later this year, Brian Cox. Those for Auckland-based events were more expensive than tickets to see Kiwi pop star Lorde and similar in price for rugby matches between the All Blacks and British Lions. By making the tickets this expensive there is little of chance of attracting new fans; it seems to be more a case of preaching to the converted.

Surely it doesn't have to be this way: the evolutionary biologist Beth Shapiro, author of How to Clone a Mammoth, gave an excellent free illustrated talk at Auckland Museum a year ago. It seems odd that the evening with Dr Tyson, for example, consisting of just himself, interviewer Michelle Dickinson (A.K.A. Nanogirl) and a large screen, cost approximately double that of the Walking with Dinosaurs Arena event at the same venue two years earlier, which utilised US$20 million worth of animatronic and puppet life-sized dinosaurs.

Dr Tyson claims that by having celebrity interviewees on his Star Talk series he can reach a wider audience, but clearly this approach is not feasible when his tour prices are so high. At least Dr Goodall's profits went into her conservation charity, but if you consider that Dr Tyson had an audience of probably over 8000 in Auckland alone, paying between NZ$95-$349 (except for the NZ$55 student tickets) you have to wonder where all this money goes: is he collecting ‘billions and billions' of fancy waistcoats? It doesn't look as if this trend will soon stop either, as Bill Nye (The Science Guy) has just announced that he will be touring Australia later this year and his tickets start at around NZ$77.

5: Skewing the statistics

The high profiles of sci-comm royalty and their usually cheery demeanour implies that all is well in the field of scientific research, with adequate funding for important projects. However, even a quick perusal of less well-known STEM professionals on social media prove that this is not the case. An example that came to my attention back in May was that of the University of Auckland microbiologist Dr Siouxsie Wiles, who had to resort to crowdfunding for her research into fungi-based antibiotics after five consecutive funding submissions were rejected. Meanwhile, Brian Cox's connection to the Large Hadron Collider gives the impression that even such blue-sky research as the LHC can be guaranteed enormous budgets.

As much as I'd like to thank these science superstars for promoting science, technology and mathematics, I can't quite shake the feeling that their cult status is too centred on them rather than the scientific enterprise as a whole.  Now more than ever science needs a sympathetic ear from the public, but this should be brought about by a massive programme to educate the public (they are the taxpayers, after all) as to the benefits of such costly schemes as designing nuclear fusion reactors and the research on climate change. Simply treating celebrity scientists in the same way as movie stars and pop idols won't help an area of humanity under siege from so many influential political and industrial leaders with their own private agendas. We simply mustn't allow such people to misuse the discipline that has raised us from apemen to spacemen.

Monday 27 August 2012

Ancestral claims: why has there been comparatively little research into human origins?

It has been said that we live in a golden age of dinosaur discoveries: from Liaoning Province in China to the Dakota Badlands, new species are being named on an almost monthly basis. But if there is a plethora of dinosaur palaeontologists why has there seemingly been so few scientists studying the origin of Homo sapiens? Surely deciphering the ancestry of mankind is one of the great challenges?

The image of hominins has certainly evolved over the past thirty years, even the naming changing in scientific circles (from the broader term hominid), although as the title of the 2003 BBC series' Walking With Cavemen showed, popular perception has been slow to adopt new research. As a child, I had an early 1970s plastic model kit of a Neanderthal Man. I seem to recall it bore more than a passing resemblance to the Morlocks from the 1960 film adaptation of H.G. Wells's The Time Machine, a far cry from the individuals portrayed in Walking With Cavemen and other, more recent, series. Yet this idea of a shambling, zombie-like creature is still to some extent prevalent. Why should this be, when there is now evidence for Neanderthal ritual and art? Are we simply afraid of finding yet more nails in the coffin of human uniqueness (apologies for the rusty metaphor)?

There are still clear elements of taboo to the subject: the humbling  notion of humans being but a 'monkey shaved' was also felt by early evolutionists, with even natural selection co-founder Alfred Russel Wallace believing humanity the product of divine fiat. Perhaps a sense of embarrassment (try watching zoo visitors as they observe apes) combined with Western religious thought has prevented the discipline becoming popular in the way the love of all things dinosaur has skyrocketed since the 1970s.

Then again, it still seems that people misunderstand evolution via natural selection, considering progress as via ladders rather than differentiating bushes. The 2004 discovery of yet another new hominin species, Sahelanthropus tchadensis, led the Christian Science Monitor to describe it as that hoary old misnomer the 'missing link'. This is despite three decades of popularising by the likes of Dawkins, Fortey, Jay Gould, etal, to dispel the notion. You only have to read archaeologist (note: not palaeontologist) Mark Roberts’ account of the seemingly shoestring Homo heidelbergensis excavations at Boxgrove in England to realise that hominin research has been attracting about one per cent of the news (and a zillionth of the funds) directed towards cutting-edge particle physics.

A primary cause for the dearth of public knowledge can be put down to the actual lack of direct fossil evidence. Although Neanderthal remains were the first actually recognised as belonging to a human ancestor, it took several decades after the initial 1829 discovery before the identification was scientifically confirmed. Into the Twentieth Century the lack of finds allowed such embarrassments as the poor-quality Piltdown fake to be taken at face value. It is easy to see at least one key reason why this should be: human ancestry carries so much emotional baggage that it took over forty years before British scientists saw the obvious, instead of following the patriotism and jingoism inspired by the finds.

As it is, the history of hominin palaeontology has been riddled with contention, serendipity, unfortunate accidents and amateur bungling. If anyone wants to disprove the myth of science as a sterile, laboratory-conditioned activity, this sphere provides key evidence par excellence (good to get a rhythm going). From Eugene Dubois hiding his Java Man (Homo erectus) remains for several decades early in the Twentieth Century to the disappearance of Peking Man (also Homo erectus) fossils during the Second World War - not to mention the grinding up of yet more erectus bones for Chinese traditional medicine - the fate of finds is enough to make a dedicated specialist weep.

In addition, the fact that humans and their ancestors primarily evolved in what are today remote African locations with limited infrastructure can only exacerbate the situation. The work can be tedious, physically arduous and rewards few and far between. Yet fossil remains are the backbone of the discipline (almost a pun there, if you really look for it). After all, an increase in the number of finds can also lead to a paradigm shift in understanding: in the last few years it has been possible to undermine the opinion given on the BBC documentary The making of Walking with Dinosaurs, first broadcast back in 2000, that we would never know the colour of any dinosaur, courtesy of feathered Chinese theropod fossils (try saying that three times fast).

However, the last few decades has seen an improvement in the number of finds as funding has been allocated and professional enthusiasm increased. The problem has been that rather than solidifying the story of our ancestral line the number of species has multiplied without aiding the overall picture; there are still plenty of dashed lines on the human family tree. This indeterminacy has meant that a consensus is hard to find. If you examine any two charts of human ancestry, the chances are that they won’t agree. In the face of limited evidence it seems relatively easy for palaeoanthropologists to promote their own theories as to which species are our direct ancestors. Human nature being what it is, the favoured species usually happen to be those discovered by the said promoter. Such behaviour led to a thirty-year rift between two of the key players, Richard Leakey and Donald Johanson, partially over the number of branches on the direct ancestral tree. If anyone thinks the days of feuding scientists as long past (consider for example the Nineteenth Century American dinosaur pioneers Cope and Marsh) this quarrel ought to set the record straight.

One area of research that has undoubtedly given a boost to the understanding of human origins is the ability to retrieve and read ancient DNA. That’s not to say that it has yet produced much in the way of definitive evidence, but it undoubtedly widens the knowledge that can be gained from a paucity of finds. A recent report suggested that Homo sapiens and Neanderthals did not after all interbreed but share a similar genome via common ancestry. This is a reversal of a previous report that in turn countered earlier genetic evidence...and so on.

The relatively recent demise of the Neanderthals has provoked some interesting theories that show how science can reflect the concerns of contemporary society, namely that the violent aspect our species may have been directly responsible. There is currently no firm evidence for deliberate genocide, with other likely culprits ranging from inability to adjust to climate change to a less flexible neural architecture (specifically, missing out on the 'Great Leap Forward' via imaginative cogitation). Recent texts have attempted to downplay innate human aggression but writers closer in time to the world wars and to the heyday of Freudianism, especially Australian anthropologist Raymond Dart and American author Robert Ardrey, had a major influence on the subject with their promotion of the 'killer ape' theory. From 1960 onwards the first serious, sustained research on wild chimpanzees by Jane Goodall inadvertently reinforced the notion of mankind as a predominantly violent species. Given such notions, it is perhaps little wonder that funding has been lacking.

The new century has so far seen something of an improvement, with a large increase in the number of popular books and television programmes reflecting and in turn further developing public interest. The controversy surrounding the nature of the Homo floresiensis finds of 2003 has proved fortuitous, with general news media at long last paying serious attention. The ball may have been started rolling by the Chalcolithic ice mummy Otzi, who was discovered in the Alps in 1991. A young upstart at a mere 5,300 years old, the incredible preservation of the man, his clothing and tools have helped bridge the gap in how we relate to our prehistoric ancestors.

So times they are a-changing. The Ancient Human Occupation of Britain project is a sustained, well-funded effort to examine the past 700,000 years of evidence in the United Kingdom using a plethora of cross-discipline techniques in addition to conventional archaeology and palaeontology. The use of advanced dating methods such as electron spin resonance and the ability to analyse ancient DNA suggest that even without new finds, hominin research in the near future will generate some surprises. All I can say is that it's about time, too!