Re: Saving the ethnosphere

From: Philip Jonkers (
Date: Mon Apr 29 2002 - 04:44:59 BST

  • Next message: Vincent Campbell: "RE: Media and Violence"

    Received: by id EAA13983 (8.6.9/5.3[ref] for from; Mon, 29 Apr 2002 04:57:41 +0100
    Message-ID: <000e01c1ef30$3e85a860$5e2ffea9@oemcomputer>
    From: "Philip Jonkers" <>
    To: <>
    References: <>
    Subject: Re: Saving the ethnosphere  
    Date: Sun, 28 Apr 2002 20:44:59 -0700
    Organization: Prodigy Internet
    Content-Type: text/plain; charset="iso-8859-1"
    Content-Transfer-Encoding: 8bit
    X-Priority: 3
    X-MSMail-Priority: Normal
    X-Mailer: Microsoft Outlook Express 6.00.2600.0000
    X-Mimeole: Produced By Microsoft MimeOLE V6.00.2600.0000
    Precedence: bulk

    The less languages around the less potential confusion will be brought about
    by people trying to communicate
    as the probability increases that they speak the same language. Extinction
    of redundant languages is a natural
    process in an environment with progressive global communication.
    Trying to intervene in this natural process, in the sense of trying to
    preserve superfluous languages, to me seems to
    be as artificial as genetic engineering is to biological evolution. A
    difference between the two being that, unlike the latter, the former lacks
    possible benefit other than one of sentimental and/or historic value.


    ----- Original Message -----
    From: "Wade T.Smith" <>
    To: "Memetics Listserv" <>; "Skeptic Listserv"
    Sent: Sunday, April 28, 2002 2:20 PM
    Subject: Fwd: Saving the ethnosphere

    Saving the ethnosphere

    We all suffer when cultures disappear

    By Wade Davis, 4/28/2002

    In Haiti, a Vodoun priestess responds to the rhythm of drums and, taken
    by the spirit, handles burning embers with impunity. In the Amazon, a
    Waorani hunter detects the scent of animal urine at 40 paces and
    identifies the species that deposited it. In the deserts of northern
    Kenya, Rendille nomads draw blood from the faces of camels and survive
    on a diet of milk and herbs gathered in the shade of frail acacia trees.

    Just to know that such cultures exist is to remember that the human
    imagination is vast in its capacity for social and spiritual invention.
    Our way of life in the West, with its stunning technological wizardry,
    is but one alternative rooted in a particular intellectual lineage. The
    Polynesian seafarers who sense the presence of distant atolls in the
    echo of waves or the Juwasi Bushmen who for generations lived in truce
    with the lions of the Kalahari, reveal that there are other ways of
    interpreting existence.

    Together the cultures of the world make up an intellectual and spiritual
    web of life, an ethnosphere that envelops and insulates the planet. It
    is as vital to our collective well-being as is the biosphere upon which
    all life depends. Think of the ethnosphere as the sum total of all
    thoughts, beliefs, myths, and intuitions brought into being by the human
    imagination. It is humanity's greatest legacy, the symbol of all that we
    are and all that we have created as an astonishingly adaptive species.

    Tragically, just as the biosphere is being severely eroded, so too is
    the ethnosphere, and at a far greater rate. No biologist would dare
    suggest that half of all species are on the brink of extinction. Yet far
    worse is at hand for the world's cultures. The key indicator is language
    loss. Every two weeks an elder carries a language to the grave. Of the
    6,000 languages still spoken, fully half are not being taught to
    children. A language is not merely vocabulary or a set of grammatical
    rules; it is a flash of the human spirit, the vehicle through which the
    soul of each particular culture comes into the material world. Within a
    single generation, we are losing fully half of humanity's legacy.

    Many people view this as progress, the inevitable consequence of
    modernity. Indigenous cultures, though quaint and colorful, are somehow
    destined to fade away. This is not true. Neither change nor
    technological innovation implies the elimination of culture. When the
    Sioux gave up the bow and arrow they did not stop being Sioux, any more
    than Americans stopped being Americans when they abandoned the horse and

    It is not change that threatens the ethnosphere; it is power. Dynamic
    living cultures are being destroyed because of political and economic
    decisions made by outside entities. In the upper reaches of the Orinoco,
    a gold rush brings disease to the Yanomami, killing a quarter of the
    population in a decade. In Nigeria, pollutants from the oil industry so
    saturate the floodplain of the Niger River, homeland of the Ogoni, that
    the once fertile soils can no longer be farmed. That such conflicts
    result from deliberate choices made by men is both discouraging and
    empowering. If people are the agents of cultural loss, we can also be
    the facilitators of cultural survival.

    What is at stake is humanity's repertoire for dealing with the unknown
    challenges that will confront us in the coming centuries. At risk is a
    vast archive of knowledge, a catalogue of the imagination containing the
    memories of countless elders and healers, warriors, farmers, fishermen,
    midwives, poets, and saints. In short, the artistic, intellectual, and
    spiritual expression of the full diversity of the human experience.
    People have been around for a million years. Agriculture emerged but
    10,000 years ago; industrial society within the last two centuries. No
    single worldview, let alone one with such a shallow history, holds all
    the keys to our survival as a species.

    Once we look through the anthropological lens and see that all cultures
    have unique attributes that reflect adaptive choices made over
    generations, it becomes clear that there is no universal progression in
    the lives of human beings, no single trajectory of progress. Were
    societies to be ranked on the basis of technological prowess, the
    scientific West would no doubt come out on top. But if the criteria of
    excellence shifted, for example, to the capacity to thrive in a
    sustainable manner, with a true reverence for the Earth, our paradigm
    would fall short.

    This is not to imply that we are wrong, but rather to suggest humbly
    that we are not the paragon of human potential. These other cultures, so
    alive and so magical, are not failed attempts at modernity; they are
    vibrant facets of the diamond of human existence.

    There is a fire burning over the Earth, taking with it plants and
    animals, human languages, ancient skills, and visionary wisdom. Quelling
    this flame and kindling in its wake a new respect for cultural diversity
    is one of the great challenges of our age.

    Wade Davis, an anthropologist and explorer-in-residence at the National
    Geographic Society, is the author of ''Light at the End of the World: A
    Journey through the Realm of Vanishing Cultures.''

    This story ran on page E8 of the Boston Globe on 4/28/2002.
    Copyright 2002 Globe Newspaper Company.

    This was distributed via the memetics list associated with the
    Journal of Memetics - Evolutionary Models of Information Transmission
    For information about the journal and the list (e.g. unsubscribing)

    This was distributed via the memetics list associated with the
    Journal of Memetics - Evolutionary Models of Information Transmission
    For information about the journal and the list (e.g. unsubscribing)

    This archive was generated by hypermail 2b29 : Mon Apr 29 2002 - 05:09:13 BST