I freely admit that I have been putting off today’s post, and I’m not sure why.
Maybe it’s the continuing escalation of words between the West and Russia over the Ukraine? (But for some clarity do read this analysis written by Anatol Lieven, Professor, Georgetown University’s School of Foreign Service in Qatar.)
Maybe it’s because my last republication of a George Monbiot essay was so hopeful. Indeed, the blog post was called Voting for hope.Whereas today’s Monbiot essay is very sad.
Maybe it’s because I am not immune to the temptations that are described.
But whatever the reasons, there can be no denying that there is a real sense of finding the modern world increasingly strange and frequently upsetting.
That theme continues today with the republication of a George Monbiot essay that he released on his blog a week ago.
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Lost in the 21st Century
3rd February 2015
Consumerism has broken its promise. Perhaps now we can begin to reconnect.
By George Monbiot, published in the Guardian 4th February 2015
A woman walks into a department store. She takes in the racks and stacks of stuff, the sugared music, the sale signs, the listless customers shuffling through the aisles, and is moved – suddenly and to her own astonishment – to shout. “Is this all there is?!”. An assistant comes round from behind his till. “No madam. There’s more in our catalogue.”
This is the answer we have been given to everything, the only answer. We might have lost our attachments, our communities, our sense of meaning and purpose, but there will be more money and more stuff with which to replace them. Now that the promise has evaporated, the size of the void becomes intelligible.
It’s not that the old dispensation was necessarily better: it was bad in different ways. Hierarchies of class and gender crush the human spirit as effectively as atomisation. The point is that the void that was filled with junk is a void that could have been occupied by a better society, built on mutual support and connectedness, without the stifling stratification of the old order. But the movements that helped to smash the old world were facilitated and co-opted by consumerism.
Individuation, a necessary response to oppressive conformity, is exploitable. New social hierarchies, built around positional goods and conspicuous consumption, took the place of the old. The conflict between individualism and egalitarianism, too readily ignored by those who helped to break the oppressive norms and strictures, does not resolve itself.
So we are lost in the 21st Century, living in a state of social disaggregation that hardly anyone desired, but that is an emergent property of a world reliant on rising consumption to avert economic collapse, saturated with advertising and framed by market fundamentalism. We inhabit a planet our ancestors would have found impossible to imagine: 7 billion people, suffering an epidemic of loneliness. It is a world of our making but not of our choice.
Now it appears that the feast to which we were invited is only for the few. Figures released last week show that wages in the United Kingdom are lower than they were 13 years ago(1). A fortnight ago, Oxfam revealed that the top 1% now possesses 48% of the world’s wealth(2); by next year it will own as much as everybody else put together. On the same day, an Austrian company unveiled its design for a new superyacht. It will be built on the hull of an oil tanker, 918 feet long(3). There will be 11 decks, three helipads, theatres, concert halls and restaurants, electric cars to take the owner and his guests from one end of the ship to the other, and a four-storey ski slope.
In 1949, Aldous Huxley wrote to George Orwell, to argue that his dystopian vision was the more convincing(4). “The lust for power can be just as completely satisfied by suggesting people into loving their servitude as by flogging and kicking them into obedience. … The change will be brought about as a result of a felt need for increased efficiency.” I don’t believe he was wrong.
Consumerism is at odds with common purpose: you could pay your taxes or you could spend the money on a new car(5). It stifles feeling, dulling our concern for other people. Freedom to spend displaces other freedoms, as lotus eating allows us to forget our losses. Most forms of peaceful protest are now banned, but no one stops us from devouring the resources upon which future generations will depend. All this helps the global oligarchs to rip holes in the social safety net, find relief from the constraints of both democracy and taxation, and enclose and privatise our common weal.
Just as human society has been pulled apart by consumerism and materialism, pushing us into an unprecedented Age of Loneliness(6), so ecosystems have been shattered by the same forces. It is the consumerist mindset, raised to the global scale, that now threatens us with climate breakdown, catalyses a sixth great extinction, imperils global water supplies and strips the soil upon which all human life depends(7).
But nor do I believe that the acceptance of servitude Huxley envisaged is a permanent state. Wage stagnation, the brutality of the new conditions of employment, the breaking of the link between educational attainment and social advancement, the impossibility, for many young people, of finding good housing, all these confront us with the question that could be deferred only during conditions of rising general prosperity: is this all there is?
As the growth of Syriza and Podemos suggests, we cannot build political movements to challenge these issues unless we also build society. It is not enough to urge people to change their politics: we must create not only communities of interest but also communities of mutual support, offering the security, survival and respect that the state will no longer provide.
In a remarkable series of contemplations, extending beyond its familiar brief, Friends of the Earth has begun to explore how we might reconnect(8), with each other and with the natural world. It is looking, for example, at new models for urban living(9), based on sharing rather than competitive consumption: the sharing not just of cars and appliances and tools, but also of money (through credit unions and micro-finance) and power. This means community-led decision-making, over transport, planning and, perhaps, rent levels, minimum and maximum wages, municipal budgets and taxation. Such initiatives are not a substitute for government action – like David Cameron’s Big Society they are meaningless without facilitation from the state – but they can bring people together with a sense of shared purpose, ownership and mutual support that centralised decision-making can never provide.
Friends of the Earth also supports the empathy revolution championed by the author Roman Krznaric(10), and lifelong education that might counter the ever narrower schooling now inflicted on our children, whose purpose is to prepare people for jobs they will never have, in the service of an economy ordered for the benefit of others.
In these ideas and movements we find the glimmerings of an answer to the question: no, this is not all there is. There is attachment. Despite the best efforts of those who believe there is no such thing as society, we have not lost our ability to connect.
5. See also the discussion of Rami Gabriel’s work (2013. Why I buy: Self, taste, and consumer society in America. University of Chicago Press) in Friends of the Earth, December 2013. Consumption and identity: A review of literature which is relevant to the question: ‘what is a better foundation for people’s identity than consumption?’ http://bit.ly/1ECZopQ
The sub-heading was prompted by me doing research for a writing project. I was doing a google search on the history of the relationship between dogs and humans and top of the returns was a post published by Learning from Dogs back in July 2012! Typically, I had forgotten that post. When I clicked on the link and read it right through, it seemed a brilliant idea to republish it today.
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The woof at the Door.
The grandeur of the ancient relationship between dog and man.
A couple of weeks ago, I came across a fascinating article that had been published in American Scientist magazine (online version) written by Professor Pat Shipman. The article provided the background and evidence to support the proposition that dogs may have been man’s best friend for thousands of years longer than we realized.
Very quickly I came across Pat Shipman’s website and learnt that this is one clever lady. As her About page explains,
CAREER SUMMARY
Prof. Shipman
I am internationally known as a paleoanthropologist and conducted research for many years in Africa on human evolution and the animal communities in which humans evolved.
I have conducted research on material from sites in France, Spain, the United States, Java, Ethiopia, Kenya, Tanzania, and South Africa. I have written more than 50 scholarly articles, appearing in journals such as Nature, Science, Journal of Archaeological Science, Paleobiology, Journal of Human Evolution, and Current Anthropology.
I have written more than 100 articles in popular science magazines or newspapers, including The Guardian, The New York Times, The Times Literary Supplement, American Scientist, Discover, and Natural History. Two of my books were featured on the cover of The New York Times Book Review: The Neadertals and Taking Wing. Taking Wing won the Phi Beta Kappa prize for science book of the year and was a runner-up for the LA Times Science Book prize.
My book on Homo erectus, Wisdom of the Bones, was co-authored by Alan Walker and won the Rhone-Poulenc Prize in science writing.
My books have been widely praised as compelling, accessible, and highly readable, with a strong narrative thread. Reviewers frequently comment upon the meticulous research that underpins my books, a feature I consider to be my trademark.
My most recent popular science book, The Ape in the Tree, written with Alan Walker, was called by The Vancouver Sun “part adventure story, part cutting-edge science.” In a Science magazine review, the book was praised as “a fine account of new ways to puzzle out the behaviors of fossilized animals from odd scraps of bone.” Another reviewer raved, “Wonderfully engaging and insightful, The Ape in the Tree, is sure to become a classic in the literature on human origins.” MacArthur fellow John Fleagle wrote in the Quarterly Review of Biology, “Science writing doesn’t get any better than this.” In 2009, this book was awarded the W.W. Howells Book Prize by the American Anthropological Association.
In Britain, my new biography of Mata Hari, Femme Fatale, was selected as The Book of the Week by BBC radio. Each day during the week, an actress gave dramatic readings from the book on the air for fifteen minutes.
With The Animal Connection, I return to paleoanthropology and consider the influence of our connection with animals on human evolution and the origin of modern human behavior.
See what I mean!
Anyway, as you can readily understand, as the author of a blog that writes about what we can learn from this ancient relationship between the dog and man, it struck me as wonderful if I might be permitted to republish in full that article. Prof. Shipman promptly gave me such permission.
So today, I am doing just that and tomorrow I want to write more about Pat Shipman’s latest book, The Animal Connection.
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The Woof at the Door
Dogs may have been man’s best friend for thousands of years longer than we realized
It’s funny how much difference a single letter makes. A “woof” at the door is a very different thing from a wolf at the door. One is familiar, domestic, reassuring; the other is a frightening apparition of imminent danger. The distinction between our fond companions and the ferocious predator of northern climes goes back a long way.
Dogs are descended from wolves, probably the gray wolf. Some scientists argue that, because dogs and wolves can and do interbreed, they shouldn’t be considered to be separate species at all. They believe that domestic dogs are only a subspecies or variant of the gray wolf, Canis lupus, and ought to be called Canis lupus familiaris (the familiar or domestic wolf) instead of Canis familiaris (the familiar or domestic dog). Although the ability to interbreed and produce fertile offspring is a tried-and-true criterion for recognizing that two populations are really variants of a single species, the reality is more nuanced. We cannot know whether dog-wolf hybrids will thrive and survive, or die out, in the long run.
Prehistoric cave paintings rarely depict wolves or other carnivores. This watercolor tracing of a cave painting was made by the archaeologist Abbé Henri Breuil in the early 1900s from the Grotte de Font-de-Gaume in France. The 17,000-year-old cave paintings number about 250 and mostly show bison and mammoths—only one is thought to be a wolf. Canids may have been domesticated by this point; it is possible that portraying wolves and humans was taboo. Paul Bahn
Certainly we expect to be able to distinguish a dog from a wolf if we see one. Of course, domestic dogs are wildly variable in size and shape, thanks to several hundred years of selective breeding. Some have long, fluffy coats; others have tightly curled, nearly waterproof coats and webbed feet. Some are leggy and swift, whereas others are solid, stoutly built guard dogs. Some fit neatly into a pocketbook, but others barely fit into a compact car. As Robert K. Wayne of the University of California at Los Angeles declares, “Dogs show more diversity in appearance than any other mammal.”
What is it that tells us this animal is “dog” and that one is “wolf?”
Modern wolves and dogs can be distinguished reasonably easily by their appearance. The most telling feature of dogs is the snout, which is significantly shorter and wider than wolves’ snouts. Only a few dog breeds with extremely elongated, slender snouts, such as Irish wolfhounds, surpass wolves in “snoutiness.”
But a crucial part of the difference we perceive is in the animals’ manner and attitude towards humans. Domesticated dogs are just that: canids that live in the house or domicile of humans. They are genetically disposed to seek out human attention and approval and to accept human leadership. Wolves are not.
How did this important change come about? Probably in the distant past, humans took in a wolf cub, or even a whole litter of cubs, and provided shelter, food and protection. As the adopted cubs matured, some were aggressive, ferocious and difficult to handle; those probably ended up in the pot or were cast out. The ones that were more accepting of and more agreeable to humans were kept around longer and fed more. In time, humans might have co-opted the natural abilities of canids, using the dogs’ keen noses and swift running skills, for example, to assist in hunting game. If only the most desirable dogs were permitted to breed, the genes encoding for “better” dogs would continue to be concentrated until the new domesticated species (or subspecies) was formed.
Time to Tame
The creation of a domestic, useful, familiar canid by years of selectively breeding wild and terrifying wolves was almost certainly unplanned. The wolf at the beginning of the process of domestication was tamed—made individually docile—but the essential fact is that, over time, the offspring of those initial wolves were genetically inclined to be more tractable.
Domestication was one of the most brilliant accidents in the entire history of humankind. What’s more, we got it right the first time: Dogs were the original trial animal, and successful product, of such an accident—the happy outcome of years of unwitting experiments and dumb luck.
How long does domestication take? Nobody knows. In an experiment, Russian biologists kept a breeding colony of silver foxes and intentionally selected for breeding those with the least fear and the least aggression toward humans. After 10 generations, 18 percent of the foxes sought human contact and showed little fear. After 30 or so generations, a “domesticated fox” had been created.
The catch is that this experiment was deliberate and strictly controlled. The foxes could not breed with wild foxes and dilute the changing gene pool. Human contact was minimized so animals could not be tamed by their handlers. And because of the experiment’s scientific intent, no one could say, “Oh this one is so cute, let’s let it breed even if it is a little aggressive.” So in the case of dogs, without all these controls, the process could have taken much longer.
Another way of estimating the time at which domestic dogs originated is to consider their genetic differences from wolves. One prominent group of researchers, including Robert Wayne, along with Carles Vilà of the Uppsala University in Sweden and their collaborators, initially estimated in 1997 that dogs diverged from gray wolves 100,000 to 135,000 years ago. After more study, they revised their divergence date to between 40,000 and 100,000 years ago. Another group, led by Peter Savolainen of the Royal Institute of Technology in Sweden, favored the Chinese wolf, a subspecies of the gray wolf, as the probable ancestor and estimated in 2002 that it was domesticated between 15,000 and 40,000 years ago.
How do these genetic estimates stack up against the fossil record? Until 2009, the oldest known remains of domestic dogs were two adult skulls dated to between 13,000 and 17,000 years ago, from Eliseevichi, a region in Russia. Both had the relatively broad, short snout typical of dogs, and both were large, heavy animals, nearly the size of great Danes.
Then a team led by Mietje Germonpré of the Royal Belgian Institute of Natural Sciences reported a stunning new finding in the February 2009 issue of Journal of Archaeological Science: a nearly complete fossil dog skull dated to 31,680 + 250 years ago.
Another Look
Germonpré and her colleagues thought that researchers might have overlooked early prehistoric dogs in the fossil record of the Upper Paleolithic, so they analyzed skulls of large canids (wolves or dogs) from various European sites. The Upper Paleolithic time period spanned 40,000 to 10,000 years ago and is divided into sections based on the artifacts from those times. By convention, each span is named for a culture of people who made the artifacts, and the people, in turn, are usually named for the geographical location where the artifacts were found. The Epigravettian culture existed from 14,000 to 10,000 years ago; before that, the Magdalenian culture thrived from 18,000 to 10,000 years ago; and skipping back a few sections, the Aurignacian culture occurred from 32,000 to 26,000 years ago.
In order to identify the fossil skulls accurately, Germonpré’s team first analyzed a large reference sample of 48 wild, modern wolves and 53 dogs belonging to 11 different breeds. They also examined five skulls (including the ones found in Eliseevichi) that were firmly established as prehistoric domesticated dogs.
In order to establish the morphological differences between wolves and dogs, a group of researchers led by Mietje Germonpré statistically analyzed skulls from 48 modern, wild wolves and 53 modern dogs from 11 breeds, as well as five skulls that were previously established to be from prehistoric dogs. Recent wolves (pink) and prehistoric dogs (blue) clustered into their own groups, based on the length of their toothrows and the shape of their snouts. Modern dogs clustered into four groups, with some overlap in their areas. Recent dogs with archaic proportions included huskies (brown), recent dogs with wolflike snouts included German shepherds (yellow), recent dogs with short toothrows included great Danes (orange), and recent dogs with slender snouts included doberman pinscers (green). One modern dog, a Central Asian shepherd, clustered with the prehistoric dogs. The group then classified new skulls into the established groupings; examples that fell slightly outside of the ranges but that are statistically likely to be within the group are shown as lighter-shaded areas. Recent young wolves fell into the recent-wolf group, whereas wolves kept in captivity were classifed as recent dogs with wolflike snouts. Fossil canid skulls divided between the recent-wolf group and the prehistoric-dog group, with one falling in the group of recent dogs with wolflike snouts. Stephanie Freese, data courtesy of Mietje Germonpré.
The team used statistical analysis of cranial and dental measurements on the skulls to sort the reference sample into six natural clusters. One cluster contained modern wolves. Another consisted of recent dogs of archaic proportions (such as chow-chows and huskies); a single specimen of a Central Asian shepherd was closer to this group than any other but fell outside it. A third cluster included dogs, such as German shepherds and malinois, which have wolflike proportions. These three groups overlapped each other in their cranial proportions. A fourth group of modern dogs has short toothrows—the length of the jaw that contains teeth—and includes such breeds as great Danes, mastiffs and rottweilers. This group overlapped slightly with the archaic-proportioned dog group but not with the others.
The fifth and sixth clusters were completely separate from all others. One consisted of dogs with extremely long, slender snouts, such as Doberman pinschers. The final group, which had long toothrows and short, broad snouts, was made up of the prehistoric dogs. Statistically, the team’s ability to identify any individual specimen as belonging to the correct group was highly significant and accurate.
Using these clusters as reference categories, Germonpré and colleagues used a statistical technique (called discriminant function analysis ) to assign 17 unknown fossil canid skulls to the established categories. Not all of the “unknowns” were truly unknown, however. Five were immature modern wolves that might have had different proportions because of their age, two were wolves that had been kept in captivity, and one was the Central Asian shepherd that didn’t cluster into any of the groups. Additional unknowns were 11 fossil skulls from sites in Belgium, the Ukraine and Russia, although two of these fossil skulls proved to be too incomplete to classify.
The technique correctly classified all of the immature wolves as wolves, but the two zoo wolves were classified as recent dogs with wolflike snouts. Five of the fossil skulls also fell easily into the modern wolf group; although two of these specimens fell into the region of measurements that overlapped with the group of recent dogs with wolflike snouts, they had a higher statistical probability of being wolves. One fossil skull fit directly into the group of recent dogs with wolflike snouts, even though this specimen was clearly ancient.
The remaining three fossil skulls—one from Goyet Cave in Belgium and one each from Mezin and Mezhirich in the Ukraine—resembled each other closely. All three were classified as prehistoric dogs with probabilities of 99 percent, 73 percent and 57 percent, respectively, as was the (modern) Central Asian shepherd, with a 64 percent probability. In addition, the Mezin skull was odd enough in appearance (for a wolf) that another researcher has suggested it might have been a captive wolf. Germonpré and her team were delighted with these results.
The group also successfully extracted mitochondrial DNA (mtDNA) from seven ancient canid bones from Goyet Cave and Trou des Nutons in Belgium. Rather than damage precious skulls, they sampled only bones in which wolves and dogs differ little, so they presumed all of those they sampled for mtDNA were wolves. From each sample, they sequenced a segment of the mtDNA that is highly variable in living wolves and dogs. Each fossil had a unique mtDNA sequence, or haplotype , in this region, which could not be matched with any known sequences for modern wolves (of which there are about 160) or modern dogs (of which more than 1,000 exist) stored in GenBank, a database of all publicly available nucleotide sequences.
“I was not so surprised at the rich genetic diversity of the fossil wolves,” says Germonpré, because there have been other studies with similar findings. Foxes and wolves underwent a severe bottleneck in population size at the end of the last Ice Age, and many genetic lineages went extinct at this time.
“But we were surprised at the antiquity of the Goyet dog,” Germonpré adds. “We expected it would probably be Magdalenian,” perhaps 18,000 to 10,000 years old. This outcome would fit with their results for the Mezin and Mezhirich skulls, which were found with Epigravettian artifacts roughly 14,000 to 10,000 years old. When the age of this specimen from Goyet was directly dated using accelerated mass spectroscopy radiocarbon-dating techniques, the team found that it was not 18,000 years old, but almost twice as old as the next oldest dog, placing the Goyet dog in the Aurignacian period.
A Time of Change
The Goyet dog fossil shows that the domestication of the first animal was roughly contemporaneous with two fascinating developments in Europe.
Around this time, Europeans began producing objects that are recognizable as art. Some of the earliest known art objects from Europe include the remarkable cave paintings of Chauvet Cave in France, the oldest of which were made 32,900 ± 490 years ago. None of the hundreds of glorious Chauvet paintings show wolves. However, the cave preserves something even more haunting: the footprints of a human child about four-and-a-half feet tall, as well as many footprints of large canids and bears.
Around 33,000 years ago, humans began perforating teeth for use in decoration. Although canid teeth made up a very small percentage of the total fauna teeth available, they were used in a majority of the ornaments. Fangs from foxes and wolves appear to have been favorites. One example of a perforated wolf tooth (shown in two views at right) is from Abri Castanet in France and has been dated to 33,000 years ago. A strand of beads interspersed with fox teeth came from the Russian site of Sungir and has been dated to 24,000 years ago (left). There is no specific evidence that canid teeth were used in necklaces; the fox-teeth strand may have been a belt. Randall White
Michel-Alain Garcia of the Centre National de la Recherche Scientifique in Nanterre noticed in 1999 that one track of canid prints appears to accompany the child’s prints. These canid prints, unlike the others, have a shortened middle digit on the front paw: a characteristic of dogs. Garcia suggested that the child and dog might have explored the cave together. Charcoal from a torch the child carried is 26,000 years old.
The Upper Paleolithic cultures of Europe are famous for the flowering of all kinds of exquisite art: sculptures, carvings, paintings and engravings. Animals are common and readily recognizable subjects. Prehistoric art expert Paul Bahn notes that depictions of carnivores, including wolves or dogs, and of humans are rare. Bahn conjectures that portraying wolves and humans might have been taboo.
Anne Pike-Tay of Vassar College offers another perspective. She observes that the scarcity of artistic depictions of carnivores parallels their scarcity in the fossil faunas of the Upper Paleolithic. If domesticated dogs were helping humans hunt, she speculates that they might have been placed in a completely different symbolic category from other animals.
“What if dogs were put in the ‘human family’ category as an extension of the hunter, and like humans, warranted no (or very few) painted or engraved depictions?” she wonders.
The second development of the Aurignacian period is the appearance of objects of personal adornment: jewelry. Although beads and perforated objects occurred much earlier in Africa, the earliest such objects in Europe appeared about 40,000 years ago. At 33,000 years ago, early Aurignacian people began perforating animal teeth (and occasionally human teeth) to wear as pendants or other ornaments, such as belts.
Which teeth did they choose? Among their favorite sources are what have been identified as fangs of foxes and wolves. These identifications might better be termed “small or large canids,” because until now no one has considered the possibility that dogs might have been domesticated so long ago. Besides, identifying a single canid tooth specifically as dog or wolf would be difficult, if not impossible.
Randall White of New York University argues that Aurignacian and later people chose to wear objects that displayed their identity or membership in a certain group or clan. Like gang colors or a t-shirt that proclaims its wearer to be a fan of a particular band, ancient people wore things that made their allegiances clear.
Fossils have helped to establish a far earlier timeframe for dog domestication. A paleolithic canid skull from Goyet in Belgium, about 31,000 years old, has traits characteristic of a dog rather than a wolf (a). When compared to wolves from a similar era, one from Trou Ballu (b) and one from Trou des Nutons (c) in France, the Goyet dog has a relatively wider snout and larger carnassial teeth, and it also has a wider braincase. Elsevier Ltd.
White observes that the teeth Aurignacian people chose to wear were obviously not a random sample of the animals in the fauna. For example, the fauna from the Grotte des Hyènes (Cave of Hyenas) at Brassempouy, France, is dominated by horses, aurochs (a type of cattle) and reindeer—mostly as food remains that often show cutmarks or charring—as well as hyenas, which probably lived in the cave when humans did not. Wolves are rare, making up less than 3 percent of the total fauna. Of approximately 1,600 animal teeth at Brassempouy, only about 2 percent were modified for use as ornaments. However, nearly two-thirds of the ornaments are teeth of wolves or foxes. The rest of the perforated teeth are from other rare species: bear, humans and red deer. None of the teeth of the most common species were used as ornaments at Brassempouy.
Did someone who wore a perforated canid tooth 33,000 years ago proclaim him- or herself to be one of the group that domesticated dogs?
Possibly. Domesticating dogs was a remarkable human achievement that doubtless provided a definite selective advantage to those who accomplished it successfully. They might well have had reason to brag about their accomplishment by wearing canid teeth.
Bibliography
Germonpré, M., et al. 2009. Fossil dogs and wolves from Paleolithic sites in Belgium, the Ukraine and Russia: Osteometry, ancient DNA and stable isotopes. Journal of Archaeological Science 36:473–490.
Morey, D. F. 1994. The early evolution of the domestic dog. American Scientist 82:336–347.
Ostrander, E. A. 2007. Genetics and the shape of dogs. American Scientist 95:406–413.
Savolainen, P., et al. 2002. Genetic evidence for an East Asian origin of domestic dogs. Science 298:1610–1613.
Trut, L. N. 1999. Early canid domestication: The farm-fox experiment. American Scientist 87:160–169.
Vilà, C., et al. 1997. Multiple and ancient origins of the domestic dog. Science 276:1687–1689.
Yet again, another example of a post almost writing itself.
Let me explain.
Yesterday, I published a post about being sensitive to the world around us.
Then this morning there was a new post from Sue Dreamwalker under the title of Fear of the Future. It was uncharacteristically downbeat for Sue.
Now most who follow me know I try to bring a positive touch within my posts… Yet to be quite honest with you all I am really struggling right now to lift myself from the doldrums of my own thoughts.
The key to conquering our fears lies in awareness. When we identify the irrational thoughts that frighten us and replace them with positive affirming ones.
Argh… all easier said than done..
You would think with my inner Knowing, and my Spiritual mind I should be the last person to take a nose dive into that Pit of depression.. Especially when I dredged its depth before and vowed that I had been there done that and worn the T-shirt and I refuse to wear it again.
I could blame it on my Fall which left me feeling bruised with aching, muscles which are still healing.. And I could blame it on grief as I lost a very beloved Aunt last week. I could blame my fatigue on me deciding to move a whole wall of books out the spare bedroom with wrists still recovering from the sprains of the fall.. And I could blame it on the weather being cold and miserable.. I could even blame it on the state of the world, or the Planets .. I have a whole host of excuses I could fall back upon to justify why I am feeling tired and jaded..
Many left comments including me. I spoke of the reward of hugging a dog. My words included:
I don’t have answers other than to feel what you are feeling. All I hang onto when I spend too much time thinking of my own mortality is that the answer, the answer to the moment, is to bury one’s face into the warm, soft fur of a dog. They seem to sense my need at these times. (And that isn’t meant to sound like me devaluing the love and affection that I receive from Jean!)
In other words, that contact with the warm dog holds me in the present and before long the reinforcement of living that present, loving moment puts the unknown future into perspective.
Another comment was left by blogger Rajagopal that included this wonderful tale:
The only thing that I have seen working in my life is to keep living, as much as possible, in the present. There is nothing to fear, either of the now or of the future.
In this context, wish to leave you with the story of the pregnant deer; in a forest, a pregnant deer is about to give birth. She finds a remote field near a strong-flowing river, that looks like a safe place, as she starts going into labour. At the same moment, dark clouds gather in the sky and streaks of lightning sets off a forest fire. The deer looks to her left and sees an approaching hunter with arrow pointed at her. To her right, the deer spots a hungry lion speeding towards her. What can the pregnant deer do? She is in labour! What will happen? Will the deer survive? Will she give birth to the fawn and will it survive? Or will everything be burnt by the forest fire? Or will she perish to the hunter’s arrow? Or does a horrible end await her at the hands of the hungry lion? Constrained by the fire on one side, the flowing river on the other and boxed in by her natural predators, the deer is apparently left with no option. What does she do? Well, she focuses on delivering and giving birth to a new life.
The sequence of events that follows is the Lightning strikes and blinds the hunter, who releases the arrow which zips past the deer and strikes the hungry lion. It starts to rain heavily and the forest fire is slowly doused by rain water. The deer gives birth to a healthy fawn….In our life too there are moments when we are confronted with negative thoughts and possibilities on all sides, so powerful as to overwhelm us. May be we can learn from the deer. The priority of the deer at that given moment was to give birth as safely as possible.
The rest was not in her hands and any change in her focus would have most likely impeded giving birth to the fawn. In the midst of the severest storm, we just have to maintain presence of mind and do what is in our control…the Cosmic power will take care of the rest…best wishes… Raj.
Finally, there was a recent new follower of this place. Her name is Emma and she writes the blog The Muse in the Mirror. Emma was kind enough to grant me permission to republish a post from last December about the healing power of Llamas. Enjoy!
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Llama Loving; The healing power of Llamas
It’s official; I LOVE llamas. There, I said it, put out there for the world to know! I love their gentle, sensitive nature, friendly disposition and most of all their goofy, giggle-worthy expressions, which never fail to bring a smile to my face! Concerned that my llama loving status was bordering on obsession, I was beginning to question whether my love for these comical camelids was founded on anything other than sheer amusement! Thankfully as I researched further my findings confirmed that these beautiful animals are much more than a pretty (funny) face!!!
in USA. The adorable photo’s lay testament to the happiness that llama’s bring to residents at Bellingham Health and Rehabilitation Center in Washington, USA. Llama Marisco (pictured above), and Llama N.H. Flight of the Eagle (pictured right) are trained therapists, who spread comfort and joy as they stop at each bed to kiss the patients or have a hug. Resident Holly Barto remarked that…
“It was heaven. Just emotionally – to be able to touch an animal and hold an animal close.”
Another example of the profound healing benefits of llama’s can be seen in this adorable video below showing Rojo the therapy llama and Napoleon the therapy alpaca from Mtn Peaks Therapy Llamas & Alpacas, in Vancouver, WA USA. A non-profit corporation, which offers therapy teams to visit hospitals and schools in the area. The expressions on people’s faces are heart warming to say the least!
“Who knew such fluffed-up, carrot munching mammals could bring so much joy.”
Laughter is the best medicine.
Llama Dave is disgruntled by the fact I was munching in on his dinner!
If I am having an off day, the first thing I reach for is a funny llama picture. Better still, a visit to the local llama park soon blasts my bad moon into infinity and beyond! A good giggle-fest at the Ashdown Forest Llama park, in East Sussex, dissolves the blues and confirms that laughter really is the best medicine! (See my picture gallery below to see me with some of the residents of the Ashdown Forest Llama park!).
There’s a very good reason behind the saying Laughter is the best medicine. Research suggests that people feel less pain after a good laugh, because it causes the body to release chemicals that act as a natural painkiller. ‘Professor Robin Dunbar of Oxford University, who led the research, believes that uncontrollable laughter releases chemicals called endorphins into the body which, as well as generating mild euphoria, also dull pain.’ (BBC)
It is common knowledge that animals in general make us happier and brighten our spirits. A growing body of scientific research now suggests that interacting with animals can make us not only happier, but healthier too. That helps explain the increasing use of animals for therapeutic purposes in hospitals, hospices, nursing homes, schools, jails and mental institutions.
The use of pets in medical settings actually dates back more than 150 years, says Aubrey Fine, a clinical psychologist and professor at California State Polytechnic University. Fine who has written several books on the human-animal bond says:
“One could even look at Florence Nightingale recognizing that animals provided a level of social support in the institutional care of the mentally ill,”
So there you have it, next time you’re feeling blue, you know what to do! Head on out to your nearest llama park to insight those warm fuzzy feelings from a fluffy four legged llama! Check out my favourite selection of Llama and Alpaca pics below, guaranteed to bring a smile to any face!!
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Note: That last photograph above is only one of a wonderful collection of Llama photographs that Emma included in her blog post. Do drop across there and admire all the wonderful pictures.
The incredible healing power of hugging an animal.
It is a very common, understandable trait of us humans to put our own lives first. I mean that much more in the psychological sense than in the sense of our daily activities although what we think and feel, inevitably, influences how we behave. One of the fabulous qualities of our dogs is that they are so much more sensitive to the world around them than to their own internal thoughts and feelings. Right from the early years of having Pharaoh in my life I was aware that he ‘read’ my emotions easily and soon became an instinctive ‘friend’, especially when I was troubled.
Years later, all of the dogs love it when Jean and I are in happy, positive places and you can see how our human states of mind link so directly to the mood of our dogs.
All of which is my introduction to an essay recently read over on the Big Think blogsite. Specifically, one about living empathically. The essay is called: Let’s Make 2015 “The Year of Living Empathetically” and here are the opening paragraphs:
Let’s Make 2015 “The Year of Living Empathetically”
I began the new year on a very positive – and inspiring – note after reading Eric Liu’s latest commentary on “Radical Empathy”.
The founder and CEO of Citizen University, Liu shows us that laying aside our egos – our need to be in the right – in favor of standing in the shoes of others, is key to addressing so many of the problems that we (once again) confronted in 2014.
This insight – without question – is a wake-up call to our country as 2015 unfolds.
That’s why I think we should resolve to make 2015 “The Year of Living Empathetically.”
We need to make the practice of empathy our New Year’s exercise regimen, our social-emotional diet for the next 365 days.
Let’s practice empathy at home, with our spouses and kids.
Let’s practice empathy in the workplace, as we give and receive feedback, and credit others’ contributions generously.
Let’s practice empathy in the classroom, especially when kids are struggling and need our support.
Let’s practice empathy in public service, as we encounter people who look different from us, and whose lives matter every bit as much as our own.
Let’s practice empathy as we encounter people on the street, who may be less fortunate, and are just as human.
Let’s practice empathy when resolving conflict, whether interpersonally or on a global-political level.
And let’s practice empathy in local and state governments, and in the halls of Congress, so that we might truly listen in order to solve real problems
If all this sounds like a tall order – you’re right; it is.
As Brene Brown, a research professor at the University of Houston Graduate College of Social Work, points out, empathy is a challenging personal choice that requires us to become vulnerable in an effort to connect with another person.
It is not a long essay, so do drop across to here and finish reading it.
As is the way of ideas, serendipity is always actively working ‘under the hood’.
Why do I say that?
Because as soon as I was clear about what I wanted to offer you for today, in to my ‘in-box’ came the latest TED Talk. A talk from Ben Ambridge entitled: 10 myths about psychology: Debunked. It so resonated with today’s theme and is offered below.
Published on Feb 4, 2015
How much of what you think about your brain is actually wrong? In this whistlestop tour of dis-proved science, Ben Ambridge walks through 10 popular ideas about psychology that have been proven wrong — and uncovers a few surprising truths about how our brains really work.
Ben Ambridge is the author of “Psy-Q,” a sparkling book debunking what we think we know about psychology.
Why you should listen?
Ben Ambridge is a senior lecturer in psychology at the University of Liverpool, where he researches children’s language development. He is the author of Psy-Q, which introduces readers to some of the major findings in psychology via interactive puzzles, games, quizzes and tests.
He also writes great newsy stories connecting psychology to current events. His article “Why Can’t We Talk to the Animals?” was shortlisted for the 2012 Guardian-Wellcome Science Writing Prize. Psy-Q is his first book for a general audience.
Dr. Ben Ambridge with his book: Psy-Q.
If you want to learn more about the good Professor, here is his webpage on the University of Liverpool‘s website. And here is Ben Ambridge’s personal webpage that lists many, if not all, of his publications.
I honestly can’t find a better picture to close today’s post about sensitivity and empathy than this one below:
Yesterday, I published Bitter Lake ripples, a post that, in turn, was my response to the fabulous comments left by readers of my earlier post Oil, money, banks, guns and blood. The overall feeling I read in those comments was one of terrible uncertainty about these present times. Or in the words of Sue Dreamwalker in response to a comment left by Patrice Ayme.
I have to say Patrice.. I agree with your comment here… And yes people are not understanding the whole of what is going on.. The Truth of it would seem unbelievable..
Patrice, in a post published on Monday entitled Arm Ukraine, Disarm Bankers sent shivers down my spine with the suggestion, the strong suggestion, that Ukraine, if not handled properly by ‘the West’ could be a tipping point into another major war between Europe (and the USA?) and Russia. Here’s an extract from Patrice’s post:
The way it was said, in conjunction with Putin’s recent admission that Russian “volunteers” were fighting in Ukraine, is basically a declaration of war. On top of this, the head of the Eastern Ukraine rebels declared that he was raising a 100,000 men army. This means he expect tens of thousands of Russian troops (Putin’s “volunteers”) to cross the border.
This is not contained. Putin is billowing out of control, all by himself. One has to see what the combination of Putin’s dictatorial powers, media control, psychology and sinking economy leads to. Let me spell it out.
Once Putin has conquered Ukraine, he will push for more: he is already partly occupying Moldavia, WEST of Ukraine. Putin is also messing up with Hungary: there were street demonstrations about this, just yesterday, in Budapest. Putin uses the fact that Hungary is extremely dependent upon Russia’s fossil fuels. Merkel, who desperately wants to avoid war with Putin, flew to Budapest in emergency, to sort the situation out.
Patrice continues the warning of possible terrible times ahead in a subsequent post: Mental Inertia, Evil’s Friend, published yesterday.
Just as it takes a long time to erect, or change a vast building, so it is with the brain. The brain has inertia. Thus psychological inertia.
This mental inertia is why human beings tend to go on with a task, or with an attitude, once they got launched into it (a Jihadist laden with explosives just flew by).
Once a force is applied to an object, for example a propaganda to a brain, it tends to gather momentum, and develop ever more inertia.
Putin of course creates his own propaganda, and then can listen to it, reinforcing his deviance, in a self-reflective way. It’s all the more efficient if others repeat his ideas, and he listens to them. Actually that’s not just a problem with Putin, but with all Great Leaders. (And that’s one reason why Great Leadership has to be discontinued, and replaced by Direct Democracy.)
This amplifies the inertia.
By not fiercely opposing Putin, one collaborates with him. It is not just a question of sanctions. Putin is a liar, and an aggressive one, he should be publicly called for what he is.
Thus in terms of my own personal ideas, I freely admit to struggling to see things clearly. Simply because I find it very difficult to get to the heart of these international issues through not having access to clear, impartial commentators who know what they are speaking about. As Patrice infers much of the media is corrupted by self-serving agendas.
However, on balance, despite Patrice Ayme being a ‘nom-de-plume’ and me having no idea who the person behind the label really is, I do trust his (?) writings and believe that Patrice writes from a position of having very good access to the inner workings of the US Government. (I am not privy to anything to support my proposition; just my guess.)
The other commentator whose opinions and judgements are trusted by me in equal fashion is George Monbiot. Mr. Monbiot has been gracious to grant permission to me for his essays to be republished here on Learning from Dogs.
On the 28th January, Mr. Monbiot published an essay that in words better than I could write encapsulates my response to the comments left on my Bitter Lake ripples post. Here is that post from George Mobiot.
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The Lamps Are Coming On All Over Europe
28th January 2015
By George Monbiot, published in the Guardian 28th January 2015
Here is the first rule of politics: if you never vote for what you want, you never get it. We are told at every election to hold our noses, forget the deficiencies and betrayals and vote Labour yet again, for fear of something worse(1). And there will, of course, always be something worse. So at what point should we vote for what we want, rather than keep choosing between two versions of market fundamentalism? Sometime this century? Or in the next? Follow the advice of the noseholders and we will be lost forever in Labour’s Bermuda triangulation.
Perhaps there was a time when this counsel of despair made sense. No longer. The lamps are coming on all over Europe. As in South America, political shifts that seemed impossible a few years earlier are now shaking the continent. We knew that another world was possible. Now, it seems, another world is here: the sudden death of the neoliberal consensus. Any party that claims to belong to the left but does not grasp this is finished.
Syriza, Podemos, Sinn Fein, the SNP; now a bright light is shining in England too, as the Green party stokes the radical flame that Labour left to gutter. On Tuesday morning, its membership in England and Wales passed 50,000(2); a year ago it was less than 15,000. A survey by the website voteforpolicies.org.uk reports that in blind tests (the 500,000 people it has polled were unaware of which positions belong to which parties), the Green Party’s policies are more popular than those of any other. If people voted for what they want, the Greens would be the party of government.
There are many reasons for this surge, but one of them must be a sense of popular ownership. Green party policies are determined democratically. Emerging from debates led mostly by younger members(3), they feel made for their time, while those of the major parties appear trapped in the 1980s.
Let me give you a flavour of the political transformation the Green Party seeks. There would be no prime minister of the kind we have today, no secretaries of state. Instead, Parliament would elect policy committees which in turn appoint convenors(4). It would also elect a First Minister, to chair the convenors’ committee. Parliament, in other words, would be sovereign rather than subject to the royal prerogative prime ministers abuse, leaders would be elected by the whole body and its various parties would be obliged to work together, rather than engage in perennial willy-waving.
Local authorities would set the taxes they chose. Local currencies, which have proved elsewhere to have transformative effects in depressed areas (see Bernard Lietaer’s book The Future of Money(5)) would become legal tender(6). Private banks would no longer be permitted to create money(7) (at the moment they issue 97% of our money supply, in the form of debt). Workers in limited companies would have the legal right, following a successful ballot, to buy them out and create cooperatives(8), with funding from a national investment bank.
The hideously unfair council tax system would be replaced by land value taxation(9), through which everyone would benefit from the speculative gains now monopolised by a few. All citizens would receive, unconditionally, a basic income(10), putting an end to insecurity and fear and to the punitive conditions attached to benefits, which have reduced recipients almost to the status of slaves.
Compare this vision of hope to Labour’s politics of fear. Compare it to a party so mesmerised by the City and the Daily Mail that it has promised to sustain the Tory cuts for “decades ahead”(11) and to “finish that task on which [the Chancellor] has failed”: eradicating the deficit.
Far too late, a former Labour minister, Peter Hain, now recognises that, inasmuch as the books need balancing, it can be done through measures like a financial transaction tax and a reform of national insurance(12), rather than through endless cuts. These opportunities have been dangling in front of Labour’s nose since 2008(13), but because appeasing the banks and the corporate press was deemed more important than preventing pain and suffering for millions, they have not been taken. Hain appears belatedly to have realised that austerity is a con, a deliberate rewriting of the social contract to divert our common wealth to the elite. There’s no evidence that the frontbench is listening.
Whether it wins or loses the general election, Labour is probably finished. It would take a generation to replace the sycophants who let Blair and Brown rip their party’s values to shreds. By then it will be history. If Labour wins in May, it is likely to destroy itself faster and more surely than if it loses, through the continued implementation of austerity. That is the lesson from Europe.
Fearful voting shifts the whole polity to the right. Tony Blair’s obeisance to corporate power enabled the vicious and destructive policies the Coalition now pursues(14). The same legacy silences Labour in opposition, as it pioneered most of the policies it should oppose. It is because we held our noses before that there is a greater stink today. So do we keep voting for a diluted version of Tory politics, for fear of the concentrate? Or do we start to vote for what we want? Had the people of this nation heeded the noseholders a century ago, we would still be waiting for the Liberal Party to deliver universal healthcare and the welfare state.
Society moves from the margins, not the centre. Those who wish for change must think of themselves as the sacrificial margin: the pioneering movement that might not succeed immediately, but that will eventually deliver sweeping change. We cannot create a successful alternative to the parties that have betrayed us until we start voting for it. Do we start walking, or just keep talking about the journey we might one day take?
Power at the moment is lethal. Whichever major party wins this election, it is likely to destroy itself through the pursuit of policies that almost no one wants. Yes, it might mean five more years of pain, though I suspect in these fissiparous times it won’t last so long. And then it all opens up. This is what we must strive for; this is the process that begins in May by voting, regardless of tactical considerations, for parties offering a genuine alternative. Change arises from conviction. Stop voting in fear. Start voting for hope.
Last Thursday, I published a post under the title of Oil, money, banks, guns and blood.It was such a departure from my normal style of blog post that I anticipated that it would slide by without any comment. Wrong! It had the highest readership of the week and attracted some powerful and insightful replies. So much so that I expressed the desire to reflect on those replies before responding. Thus, today’s post is my response to your comments and feelings.
First, Hariod Brawn of the blogsite Contentedness responded, in part:
Now, where are we? Val’s words are a good place to begin: “Nothing is what is seems, or will ever be the same again.” Nobody knows for sure, but piecing together fragments of world events, my instinct (fwiw) tells me that we are in the incipient stages of the collapse of the 20th.c. paradigm. Neoliberalism has failed; further than that, Capitalism has failed – we have no free markets where it counts; they’re all rigged. Politics has failed too, having been bought out by the corporates. [There are over 30,000 lobbyists in Washington alone] All that Western Governments have to offer is a doomed re-run of failed practices (same with Japan actually). Worse still, they have gone down on their knees and begged the financial sector to create a fix. The private banks have been given access to vast sums of QE cash at virtually zero interest in order to continue rigging markets (via their agents) all to their benefit whilst also creating huge market distortions in asset bubbles. Has the wealth they created trickled down? Has it hell. Whilst all this is going on, and as the film so clearly demonstrates, the Middle East looks like fulfilling its promise of the last century as being the flashpoint for warfare on a vast scale. And of course, if by some miracle we escape financial collapse, and world peace is not threatened by warfare, then the environment is going down the pan because – guess what? – our politicians have failed us once again. I have said enough on this.
Hariod then went on to recommend the films of Chris Hedges that will be featured on Learning from Dogs at a future date.
Then Val Boyco, her blogsite being Find Your Middle Ground, wrote a response before viewing the film:
Without being informed yet … my thinking is that the world we live in is so complex, stressful and fast that we can’t absorb everything that happens. We simplify and label, in order to make sense. We chop and segment in order to understand, but we miss the full story and many have lost the ability to grasp the bigger picture…. or are too fearful of going against the expectations of others and becoming one of “them” instead of one of “us”.
Then reinforced by her comment after watching the film:
I just watched the movie Paul. It is powerful and very disturbing. As you say, it undermines what we believe is real. It also reveals the complexity – misunderstanding – manipulation – corruption – opium, oil and the struggle for power – naivety – chaos.
In the dualistic fairy tale world of good vs evil it has created a nightmare of errors.
Nothing is what is seems.
Or will ever be the same again.
Giant American global corporations, the 200 largest ones, do 100 billion dollars of tax evasion through Luxembourg alone. Each year. Many are media companies. Wonder why stories make no sense?
Juncker directed that. Now he is head of the European Commission, and insist Greece shall pay every single penny.
As it happened, my dad was among a European group of geologists working for the Afghan government, who discovered Afghanistan’s riches… In the 1970s. All hell broke loose shortly thereafter.
I write about these sorts of things, day in, day out. But most people prefer the opium of feel-good…
Patrice then went further in offering a post over on his own blog that carried the specific title of Great Bitter Lake. Let me quote a little from that:
“Bitter Lake” is about the conspiracy between American plutocracy and Saudi plutocracy. Plutocrat Roosevelt was freshly flown from Yalta, to the Great Bitter Lake, on the Suez Canal. The idea was to steal the Maghreb, and the Middle East from the French and the British, by making a theocratic alliance.
At Yalta, Roosevelt had given half of Europe to his Comrade Stalin. (Plutocrats of the world naturally unite!)
Never mind that Poland had fought the Nazis courageously the Nazis, at a time when the USA was militarily and diplomatically collaborating… with the Nazis (or maybe, precisely, the Poles had to be punished!) Roosevelt had to be strict: the French had successfully escaped from the military occupation (AMGOT) he had set-up for them.
The movie “Bitter Lake” exposes (some) of the American plutocracy led conspiracies which led to the devastation, among other things, of Afghanistan, and other constituencies, thanks to the Wahhabist Islam it unleashed on the world.
Readers of this site will be familiar with the general ambiance.
One caveat: all what is in the documentary and makes American plutocrats (Roosevelt) and their servants (Reagan) look bad, is correct. However the real situation, the real badness is way worse. (For example the secret, official USA intervention in Afghanistan was under Carter, on July 3, 1979. However the real even more secret intervention, through the Pakistani ISI was even earlier and even more vicious.
So what is my response?
It is this:
In 1887, Oscar Wilde said, referring to the differences between the British and the Americans: “We have really everything in common with America nowadays, except, of course, language.”
By way of example there is a saying back in my old country that when something is “… going to the dogs”, it means an irreversible decline in standards; the phrase usually aimed at an organisation or even a country.
Many, especially those of my age, might nod sagely and reflect that something ‘is going to the dogs‘ in terms of the wider Western world.
Let me be specific. There are destructive and dysfunctional issues in modern societies that I would list as: Selfishness; Power & Corruption; Short-termism; Materialism; Population growth; Greed, inequality and poverty. It’s not an exhaustive list!
Now many would argue the ‘whys’ and ‘wherefores’ about what precisely is wrong with Western societies in this 21st century but far fewer would argue with the underlying premise; that something is fundamentally wrong with today’s world.
Indeed, one of the things that is impossible to miss is the body language, the look on a face, the shrug of a shoulder, when one casually remarks that these are interesting times! From strangers and friends alike.
There is no question that what mankind has ‘enjoyed’ these last fifty years or so cannot be continued for very much longer. That the era since the 1960s of growth, materialism and consumption is running one very basic and fundamental resource dry. You know the one I am referring to: Planet Earth.
My hope is that the widely-felt feelings that something is fundamentally wrong with today, are the feelings man has always experienced, since time immemorial, when mankind has passed through the threshold between two eras.
My hope is that the new era, one that we quite possibly may now just be entering, a new era of sustainable living on this planet, of social and political changes to replace extreme levels of inequality, of stronger communities of like-minded persons, will be obvious to all, but especially obvious to our next generation, within the next ten years; possibly fewer than ten years.
One thing is for sure. The sharing of ideas and feelings as is the style of modern blogging is critical to the forming of the opinions that precede the changes that so many now see as unstoppable.
As I have mentioned in the past and undoubtedly will do so again in the future, one of the most wonderful aspects of this world of blogging is the way that connections are made. Just a few weeks ago, a connection was made between Learning from Dogs and Dog Leader Mysteries. DLM’s byline is: Saving dogs’ lives and dog lovers’ sanity. Dog Leader Mysteries is written by author Deborah Taylor-French.
Anyway, out of the exchanges that have taken place between Deborah and myself, came a reference to a post about animal happiness that was published on Deborah’s blog in October, 2013. It is very interesting and I am delighted to be given permission to share it with you.
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Neuroscience key to animal happiness
“…research in neuroscience has been showing that emotions drive behavior, and my thirty-five years of experience working with animals have shown me that this is true. Emotions come first. You have to go back to the brain to understand animal welfare.”
Animals Make Us Human : Creating the best life for Animals
by Temple Grandin & Catherine Johnson
Water dogs having a blast in Spring Lake Park.
By Deborah Taylor-French
Those of us who live and/or work with animals know…
animals have emotions.
Temple Grandin has made the understanding, care and handling of farm animals her life’s work. I refer to her book Animals Make Us Human because not only has she studied farm animals, but she also loves and lives with pets. In her books, especial this one, she insists that we must understand how animals brains work, how they see, hear and smell every sensory detail in their surroundings.
Animals emotions drive their behavior.
To make a better life for our pets, for domestic and wild animals we must understand the main emotions that drive behavior. This will help us to turn on their positive emotions and avoid turning on FEAR, RAGE and GRIEF.
Example: Rabbits and horses are prey animals.
Never chase either rabbits or horses.
Teach your pet rabbit or horse to come to you.
Always reward them for recognizing their name and coming when called.
When you chase a prey animal, you make him or her fearful of you!
Emotions are the gifts of our ancestors. We have them and so do other animals. We must never forget this. When it comes to animal welfare we can always do better. Most of the time “good welfare” is not “good enough.”
The Emotional Lives of Animals by Marc Bekoff.
Dogs Depend on us for freedom from fear and safety
Never tie up your dog unless it is in your company in a human training session.
A dog needs to feel he can flee to safety.
Be sensitive to your dog’s fear signals and show him you will protect and calm him.
Increase your dogs positive emotions by interesting, but not overstimulating activities.
Always stop training before your dog gets tired.
Dogs are the only animals that live with us inside of their flight zone.
Dogs depend on us for positive and playful lives
When you help increase an animal’s curiosity, you turn on his or her positive emotions of SEEKING and PLAY.
Example: Dogs love to play.
Find a time and place when both you and your dog seem relaxed.
Invite your dog to play by doing a play bow or picking up his favorite toy.
Use an excited and happy tone of voice to call your dog.
Run away.
When your dog chases you, stop.
Wait for your dog to run then chase.
Always stop before your dog seems fearful or overexcited.
Dogs love this game, which dog lovers know dogs play every chance they get.
Trying to make sense of our place in the world – and probably failing!
Yesterday’s post, Making sense of who we are?, was built upon a recent essay from George Monbiot: A Small and Shuffling Life. It is a terrific essay, in the very best tradition of George Monbiot. I really hope you read it in yesterday’s post because today’s introspective jaunt is built on that essay. Two particular paragraphs of his essay really ‘spoke’ to me.
The opening paragraph:
Live free or die: this is the maxim of our age. But the freedoms we celebrate are particular and limited. We fetishise the freedom of business from state control; the freedom not to pay taxes; the freedom to carry guns and speak our minds and worship whom we will. But despite – in some cases because of – this respect for particular freedoms, every day the scope of our lives appears to contract.
Later:
We carry with us the psychological equipment, rich in instinct and emotion, required to navigate that world. But our survival in the modern economy requires the use of few of the mental and physical capacities we possess. Sometimes it feels like a small and shuffling life. Our humdrum, humiliating lives leave us, I believe, ecologically bored.
In that second paragraph I sense something from Mr. Monbiot that is felt by me and Jean and appears to be shared very widely. A sense that something about today’s society is broken. That the last, say fifty years, of increasing living standards, health and prosperity, albeit not universally embraced, have brought us no closer to a golden future. That, as so clearly voiced in the preceding paragraph, “… our survival in the modern economy requires the use of few of the mental and physical capacities we possess.”
My guess is that George Monbiot and Terry Hershey have never met. One might suggest that their backgrounds are as different as two people might be. Take their respective ‘About’ pages on their blogsites. Here are their closing paragraphs.
First, George:
My work is more sedentary than it used to be, so I temper it with plenty of physical activity: sea kayaking, ultimate frisbee, running and some heavy duty gardening: growing my own vegetables and much of my own fruit.
Here are some of the things I love: my family and friends, salt marshes, arguments, chalk streams, Russian literature, kayaking among dolphins, diversity of all kinds, rockpools, heritage apples, woods, fishing, swimming in the sea, gazpacho, ponds and ditches, growing vegetables, insects, pruning, forgotten corners, fossils, goldfinches, etymology, Bill Hicks, ruins, Shakespeare, landscape history, palaeoecology, Gavin and Stacey and Father Ted.
Here are some of the things I try to fight: undemocratic power, corruption, deception of the public, environmental destruction, injustice, inequality and the misallocation of resources, waste, denial, the libertarianism which grants freedom to the powerful at the expense of the powerless, undisclosed interests, complacency.
Here is what I fear: other people’s cowardice.
I still see my life as a slightly unhinged adventure whose perpetuation is something of a mystery. I have no idea where it will take me, and no ambitions other than to keep doing what I do. So far it’s been gripping.
Now, Terry:
I used to ask of myself and others: what have you accomplished? Where are your credentials? What does your job and your bank account say about who you are?
Now, my questions are different: Are there butterflies in your garden? What are the color of loved ones’ eyes, when they are looking at you with hope? And when was the last time your house smelled of paper-white narcissus? Do sunsets make you smile? When was the last time you stood in stocking feet just to stare at the rising moon? Have you ever seen a sunflower bloom? Does the laughter of children do your heart good? At what angle does the sun enter your house?
Do I understand that life is full of complications, obligations and distractions? Yes. I do. My wife and I raise a teenage son. We run two businesses. So, yes, I know a bit about down-to-earth realities.
But this, too, is reality:
I love to watch the hummingbirds dance. I love that my son likes to put on his dancing shoes. I love to join him when we play old-time rock and roll. I love to stretch out on a garden bench on a warm summer day. I love a hot shower and drying with an expensive, oversized cotton towel. I love books, delight in poetry, and find sustenance in writing. I treasure the certainty that grace gives us all many second chances. I value the times I can simplify life by letting go of my need to validate my humanity through productivity. And I love to lose track of time in a garden.
I also know that sharing this with you – offering my practices for pausing, resources for doing less and living more, reflections in my blog —feeds me.
So I invite you, too, to join us — and together we’ll share, remind, and support each other, to “do less, live more.”
Yet, despite the differences in backgrounds, cultures and much more, to me there is a common openness, an honesty shared, and a passion for the truth.
All of which is a very long introduction to this week’s Sabbath Moment from Terry; republished in full.
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Finding sanctuary and grace
January 19, 2015
Today I am sitting in a café (and bar) in Vaison-la-Romaine, in the Provence region of France, nursing my espresso. The old men of the village (actually all of them are about my age) gather. They unload, swap stories, sip pastis, and watch petanque on TV. Some read the newspaper–with stories about Charlie Hebdo and photos of “Somme Nous Charlie“–carrying reminders of hope in our fragile and broken world.
I am glad to be here. Today. In this place. There is an air of familiarity among the men, and comfort in their ritual. I am grateful for reminders and invitations to live well into a place. Not just a physical space, but a tonic and sanctuary to the spirit. The invitation is a permission to settle down. (In the words of Jesus, “to come away and rest awhile.”) A sanctuary is a place that restores us, replenishes us, nourishes us. In this renewal, we are reminded, once again, of what really is important.
I agree that it is easy to sentimentalize. But living into the moment doesn’t smooth the edges of our life. It allows us to pay attention. I like to think that we can name the edges, to welcome and invite them into the sanctuary.
Outside a bicycle club gathers in the village center parking lot, ready for their weekend excursion. Their spirit is eager, their uniform bearing homage to their journey to the top of Mont Ventoux.
Sitting in the café, my thoughts meander, with no agenda or responsibilities to tether them. So I let them wander, a gift to embrace. But my reverie is interrupted with worry … I need a Sabbath Moment. And I don’t have a clue (I tell myself). It’s not easy on vacation. Especially without wi-fi.
I am on my annual trip to Europe with my good friend Bill McNabb to taste wine. He’s a wine writer (and pastor) in the San Francisco area. But mostly, he’s a friend. I’m his aide-de-camp and connoisseur.
We travel to wine regions and are blessed to taste beverages that we cannot afford, but offer us a glimpse of heaven.
Yes I’m biased. But then wine is not a beverage here; it is an experience. Your choice is to savor and take delight.
We visited wineries harvesting grapes from vines 100 years old. These are businesses passed down through the generations, grandfather to father to son (and now thankfully, often to daughter). A world where terroir is king, the personality of the soil. Meaning that this wine is born of a place, a very specific place. Here in the Rhone Valley, I’m honored to be in the company of crafts people. Like being with a great gardener. The men and women I met coddle their vines–they call them trees–lovingly.
Unlike Peter Mayle, I don’t have “A Year in Provence.” I only have a few days. But that’ll do… It is my first visit and I’m sure won’t be my last.
We’re in our gite–a rural rental property in France–we relish the evening light, a layer of bruised purple (pourple) above the slopes in Provence (Cotes du Rhone). Below the hills, vineyards roll through the landscape, the vines–still in winter and pruned–pose as menorah renderings in the dusk light.
Yes, this scene is a tonic. There is something about these moments that carry significance, because they are reminders, and they are sacraments. Partial, yes, but containing the full sustenance of grace.
And I think of the question a friend asks me, “What holds you?”
In other words… What sustains you, and carries you gently through your days?
Ryoken, a Zen master, lived the simplest kind of life in a little hut at the foot of a mountain. One evening a thief visited the hut, only to discover there was nothing in it to steal. Ryoken returned and caught him in the act.
“You may have come a long way to visit me,” he told the disillusioned prowler, “and you should not return empty-handed. Please take my clothes as a gift.”
The thief was bewildered. But he took the clothes and slunk away.
Ryoken sat naked, watching the moon, “Poor fellow,” he mused. “I wish I could have given him this beautiful moon.”
Sometimes I feel like that thief. Standing–in my own home, or in front of an audience, or in a crowd, or all alone–I am looking for something, for whatever ails me or creates a hole or emptiness; but, like that thief, not finding it. “What am I missing?” I ask myself. What am I wanting, yearning for, that I find myself in such a pell-mell-hurry or weighted down… hoping to fix it, or find it, or mend it. So I run and race and call on God, or the sky, or roll the dice with some prayer from my childhood. This will solve it, I tell myself. But the more I push, the more I ask, the more I beseech, the further I move from the center.
Here’s the deal: In my state of distraction, I cannot see that the core of my identity, the place where I stand in this moment (even at times without clarity, or stability, or faith, or answers)… I stand smack dab in the center of an awesome and illogical grace. Smack dab in the center of the sacred present.
If I do have the permission to see that place, I know that I am grounded. I am now able to breathe in and out, and rest in this acceptance.
Last night, above the slopes to the south, a slivered crescent moon rests, the sky a cobalt blue canvas. It is visceral, arresting, piercing. And for whatever reason, reassuring. This snapshot is imprinted, and I know in my heart that it is in some way essential, indispensable. I accept this gift of the moon, even though I don’t yet know why.
I don’t know what to tell you to do, exactly. Only that I too, wish I could give you the gift of that crescent moon.
I know this for certain: when we do not pay tribute, we are like the thief in the Zen story–without even knowing it–and we settle for less. So much less. So it is not just a question of what hold us, but of what holds us back… from being wholehearted, true to our self, fully alive, unafraid of uncertainty, and grateful for the gift of this moment.
Lord knows we look for ways to bottle it and sell it, when I reckon we should just get out of the way.
Our gite sits squarely in a vineyard and a working farm. A perfect setting to replenish. For years I’ve been writing about sanctuary and the need for restoration. And I’m my own worst enemy. There’s not a week that goes by that a Sabbath Moment friend doesn’t remind me to follow my own advice to pause… and let my soul catch up with my body. Gladly, this week I did.
ooOOoo
My penultimate reflection to today’s post is with a short, six-minute video from Professor Dan Gilbert. The video is entitled: The psychology of your future self. I hope you see it as offering a calming perspective to two days of inner psychological ramblings!
Published on Jun 3, 2014
“Human beings are works in progress that mistakenly think they’re finished.” Dan Gilbert shares recent research on a phenomenon he calls the “end of history illusion,” where we somehow imagine that the person we are right now is the person we’ll be for the rest of time. Hint: that’s not the case.
My final reflection is the lesson that dogs teach us; that one about living in the present.
One of the huge differences between humans and our beloved dogs is that dogs live entirely in the present and do not engage in abstract thinking. Indeed, one of the most glorious aspects of owning a dog is being able to lose oneself in those moments of intimacy between yourself and your dog. Here’s a wonderful example of that when Bridget from Oregon Wild visited us recently and enjoyed a moment of bliss with Hazel.
So with that in mind, I am now going to be very un-dog-like and very human by offering an essay that is most abstract in manner. Not my essay, I should hasten to add, but a recent essay from George Monbiot, republished here with his kind permission. Then tomorrow, I want to stay with the abstract theme and include a recent essay from Terry Hershey.
ooOOoo
A Small and Shuffling Life
Why, in this age of freedom, are we so confined? And what can we do to reclaim our lives?
By George Monbiot, published in the New York Times, 19th January 2015
Live free or die: this is the maxim of our age. But the freedoms we celebrate are particular and limited. We fetishise the freedom of business from state control; the freedom not to pay taxes; the freedom to carry guns and speak our minds and worship whom we will. But despite – in some cases because of – this respect for particular freedoms, every day the scope of our lives appears to contract.
Half a century ago, we were promised that rising wealth would mean less work, longer vacations and more choice. But our working hours rise in line with economic growth, and they are now governed by a corporate culture of snooping and quantification, of infantilizing dictats and impossible demands, which smothers autonomy and creativity. Technologies that promised to save time and free us from drudgery (such as email and smartphones) fill our heads with a clatter so persistent it stifles the ability to think.
Public spaces in our cities are reduced to pasteurised piazzas, in which loitering without intent to shop is treated as suspicious. Protest is muted by dozens of constraining laws. Young people, who have no place in this dead-eyed, sanitised landscape, scarcely venture from their bedrooms. Political freedom now means choosing between alternative versions of market fundamentalism.
Even the freedoms we do possess we tend not to exercise. We spend hours every day watching other people doing what we might otherwise be doing: dancing, singing, playing sport, even cooking. We venture outdoors to seek marginally different varieties of stuff we already possess. “Getting and spending, we lay waste our powers / Little we see in Nature that is ours,” wrote William Wordsworth (1), and it is truer today than it was then.
We entertain the illusion that we have chosen our lives. Why, if this is the case, do our apparent choices differ so little from those of other people? Why do we live and work and travel and eat and dress and entertain ourselves in almost identical fashion? It’s no wonder, when we possess and use it so little, that we make a fetish out of freedom.
Perhaps we have forgotten the bitter complaint made by Benjamin Franklin in 1753. “When an Indian Child has been brought up among us, taught our language and habituated to our Customs, yet if he goes to see his relations and make one Indian Ramble with them, there is no perswading him ever to return.”(2) But when European Americans “have been taken prisoners young by the Indians, and lived a while among them, tho’ ransomed by their Friends, and treated with all imaginable tenderness to prevail with them to stay among the English, yet in a Short time they become disgusted with our manner of life … and take the first good Opportunity of escaping again into the Woods, from whence there is no reclaiming them.” In 1785 Hector de Crèvecoeur asked two European refuseniks why they would not come home. “The reasons they gave me would greatly surprise you: the most perfect freedom, the ease of living, the absence of those cares and corroding solicitudes which so often prevail with us.”(3)
We arose in a thrilling, terrible world. The African savannahs on which the first hominims evolved were dominated by sabretooth and false sabretooth cats, giant hyaenas and bear dogs. When human beings arrived in the Americas, 14,000 years ago, they found ground sloths the weight of elephants; a beaver eight feet from nose to tail; armadillos like small cars; giant lions and sabretooths; short-faced bears whose shocking armoury of teeth and claws suggests they drove giant lions and sabretooths off their prey. A bird in Argentina had a wingspan of 26 feet. Fanged salmon nine feet long migrated inland from the Pacific coast.
We carry with us the psychological equipment, rich in instinct and emotion, required to navigate that world. But our survival in the modern economy requires the use of few of the mental and physical capacities we possess. Sometimes it feels like a small and shuffling life. Our humdrum, humiliating lives leave us, I believe, ecologically bored.
At times this sensation has overwhelmed me. It happened in a newly-discovered bone cave in southern England. The walls and floor were encrusted with calcite crystals, that glittered in the torchlight. One of the archaeologists with whom I was exploring it handed me the atlas vertebra of a Bronze Age cow. Then he picked up another bone, this time with both hands: another atlas vertebra, but monstrous. “It’s the same species as the first one. But this is the wild version. The aurochs.” As I turned it over in my hands, feeling its great weight, I experienced what seemed like an electric jolt of recognition. It felt raw, feral, pungent, thrilling. The colour seemed to drain from modern life.
I felt it again when stalking up a tidal channel with a trident, trying to spear flounders. After two hours scanning the sand intently for signs of the fish, I was suddenly transported by the fierce conviction that I had done it a thousand times before. I felt it most keenly when I stumbled across the fresh corpse of a deer in a wood. I hoisted it onto my shoulders. As soon as I felt its warmth on my back, my skin flushed, my hair stood on end and I wanted to roar. Civilisation slid off like a bathrobe. I believe that in these cases I accidentally unlocked a lumber room in the mind, in which vestigial faculties shaped by our evolutionary past are stored. These experiences ignited in me a smouldering longing for a richer and rawer life than the one I lead.
Unless we are prepared to reject civilization altogether and live in the woods, there is no complete answer to this predicament. But I think there is a partial one. Across many rich nations, especially the United States, global competition is causing the abandonment of farming on less fertile land. Rather than trying to tame and hold back the encroaching wilds, I believe we should help to accelerate the process of reclamation, removing redundant roads and fences, helping to re-establish missing species, such as wolves and cougars and bears, building bridges between recovering habitats to create continental-scale wildlife corridors, such as those promoted by the Rewilding Institute(4).
This rewilding of the land permits, if we choose, a partial rewilding of our own lives. It allows us to step into a world that is not ordered and controlled and regulated, to imagine ourselves back into the rawer life from which we came, to discover, perhaps, the ecstasy I experienced when I picked up that deer. We don’t have to give up our washing machines and computers and spectacles and longevity to shed our ecological boredom and recover some measure of the freedom that has been denied to us. Perhaps we do need to remember who we are.
George Monbiot’s book Feral: rewilding the land, the sea and human life is published this month by the University of Chicago Press.
3. J. Hector St. John de Crèvecoeur, 1785. Letters from an American Farmer and Other Essays. Letter 12. Edited by Dennis D. Moore. Harvard University Press.
The appalling attitudes of those who kill wild animals for fun!
You will recall that in yesterday’s post, I referred to the fact that Jean and I are supporters of Oregon Wild. If you drop in on the OW blog, one of the items you will read is A New Year for Oregon’s Wolves. Here’s how it starts:
Jan 12, 2015 | Rob Klavins
Photo of a young wolf from the Walla Walla Pack taken on Feb 5, 2014. Photo courtesy of ODFW.
A new year provides opportunities for reflection – and prognostication. For wolves in Oregon, 2014 was a good year. Journey finally found his mate and Oregon continued a management paradigm where killing remained an option of last resort. The result was a small but expanding wolf population and a continued decrease in conflict.
However, it’s not an understatement to say that 2015 is poised to be among the most consequential years for Oregon’s wolf recovery since the passage of the Endangered Species Act in 1973.
After a hard-fought legal settlement, Oregon’s fragile wolf recovery is back on track under the most progressive plan in the country. Though the plan is working for all but the most extreme voices, the Oregon Department of Fish & Wildlife (ODFW) is re-igniting old conflicts by caving to political pressure and giving serious consideration to weakening basic protections for wolves.
Moving on but staying in theme; so to speak.
For a few months now, I have been subscribing to a blog called Exposing the Big Game. Here’s a little from their About page.
This blog site is a haven for wildlife and animal advocates, a wildlife refuge of sorts, that’s posted “No Hunting,” as any true sanctuary should be. Just as a refuge is patrolled to keep hunters and poachers from harassing the wildlife, this blog site is monitored to keep hunters from disturbing other people’s quiet enjoyment of the natural world.
It is not a message board or a chat room for those wanting to argue the supposed merits of animal exploitation or to defend the act of hunting or trapping in any way, shape or form. There are plenty of other sites available for that sort of thing.
Hunters and trappers: For your sake, I urge you not to bother wasting your time posting your opinions in the comments section. This blog is moderated, and pro-hunting statements will not be tolerated or approved. Consider this fair warning—if you’re a hunter, sorry but your comments are going straight to the trash can. This is not a public forum for animal exploiters to discuss the pros and cons of hunting.
We’ve heard all the rationalizations for killing wildlife so many times before; there’s no point in wasting everyone’s time with more of that old, tired hunter PR drivel. Any attempt to justify the murder of our fellow animals will hereby be jettisoned into cyberspace…
Well two days ago, Lydia Millet wrote an opinion piece for the New York Times that was republished on Exposing the Big Game. It was about the American Gray Wolf. I asked permission to republish it in full here.
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Opinion: High Noon for the Gray Wolf
By LYDIA MILLET JAN. 18, 2015
In December 2011, a wild gray wolf set foot in California, the first sighting in almost a century. He’d wandered in from Oregon, looking for a mate. In October 2014, for the first time in almost three-quarters of a century, a gray wolf was seen loping along the forested North Rim of the Grand Canyon, in Arizona. She had walked hundreds of miles, probably from Wyoming or Idaho.
The return of these animals to the homes of their ancestors — however fleeting — was a result of their 40-year protection under the Endangered Species Act.
OR-7, or “Journey,” as schoolchildren named the first wolf, had been born to the Imnaha pack, the first one in Oregon for many decades. When he wandered south, his brother, OR-9, wandered east. Shortly after he crossed into Idaho (where wolves are not protected), he was shot dead. OR-7 lived on, after his repeated incursions into California (where wolves are protected), to sire a litter of pups just north of the state line. He became the subject of a documentary — in California, even a wolf can be a star.
The story of the Grand Canyon wolf, though, may be over: Three days after Christmas, it appears, she was shot and killed in Utah by a man media outlets have called a “coyote hunter.” (A DNA test is pending.)
For almost two centuries, American gray wolves, vilified in fact as well as fiction, were the victims of vicious government extermination programs. By the time the Endangered Species Act was passed, in 1973, only a few hundred of these once-great predators were left in the lower 48 states. After numerous generations of people dedicated to killing wolves on the North American continent, one generation devoted itself to letting wolves live. The animals’ number has now risen to almost 5,500, thanks to their legal protection, but they still occupy less than 5 percent of their ancient home range.
Since 1995, the act has guided efforts to raise wolves in captivity, release them, and follow them in the wild. Twenty years ago this month, the first gray wolves were reintroduced to Yellowstone National Park.
But this fragile progress has been undermined. Since 2011, the federal government has moved to remove federal protection for gray wolves in the Northern Rocky Mountains (Idaho, Montana and Wyoming) and in the western Great Lakes (Minnesota, Wisconsin and Michigan), the two population centers. Management of the species was turned over to these states, which responded with a zeal that looks like blood lust.
Relying on the greatly exaggerated excuse that wolves threaten cattle and sheep, the states opened their doors to the killing of wolves. (In some states, bait can be used to lure the animals to their deaths; in Montana, private landowners can each kill 100 wolves each year; in Wisconsin, up to six hunting dogs on a single wolf is considered fair play.) Legions of wolf killers rose to the challenge, and the toll has been devastating: In just three and a half years, at least 3,500 wolves have been mowed down.
There’s been an outcry from conservationists, ecologists and people who simply like wolves, but this has not stopped the killers. Some say wolves are a threat to their livestock investments (despite the existence of generous rancher-compensation programs in all wolf states save Alaska); others invoke fear of wolves; still others appear to revel in killing. Online, you can find pictures of wolf carcasses held up proudly as trophies and men boasting of running over wolves with their cars. Judges have started to step in. In September, a federal court decided that wolf management in Wyoming — which had allowed people to kill as many wolves as they wanted, throughout 84 percent of the state — should be returned to the federal government. In December, also in response to a lawsuit, another federal court reinstated protections for wolves in the western Great Lakes. These decisions should make clear that the states alone simply can’t be entrusted with the future of our wolves.
In Washington, the threats persist. The Fish and Wildlife Service is considering a proposal that would strip federal protection from almost all gray wolves in the lower 48 states, not just the ones in the Rockies and the Midwest. Meanwhile, right-wing Republicans in the new Congress are champing at the bit to remove the wolves from protection under the act — politics trumping science.
President Obama should direct the Fish and Wildlife Service to retain protection for wolves; if it doesn’t, they could be wiped off the face of the American landscape forever. A unified wolf-recovery plan for the nation is required. Not only do wolves play an important role in keeping wilderness wild, but they were here long before we were, and deserve to remain. Not for nothing was the environmentalist Aldo Leopold transformed by the sight of a “fierce green fire” in a dying wolf’s eyes.
I’ve seen wild gray wolves only once, as they trotted across a dirt road in front of my own family car in a New Mexican forest. There were three of them on the road, no doubt a wolf family, and three of us in the car: my husband, my daughter and me. In the back seat, my little girl was engrossed in a picture book and didn’t look up fast enough. I want her to have another chance; I want her to keep living in a world where something beautiful and wild lurks at the edge of sight.
Lydia Millet is the author, most recently, of the novel “Mermaids in Paradise.”
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Going back to that blog post over on Exposing the Big Game, I was inspired by many of the comments. Here are two examples:
I so agree with your comments, Roger. Here we are, staring at the Faces of Extinction, while, so-called “wildlife groups” grovel, hat in hand, to these agencies, and to the ranchers and hunters, offering yet another “collaboration” or “compromise” so we “can all work together.” I am sickened as to how many of these groups make no apology about having hunters/ranchers on their boards and on their staff. An all out War against these special interests, and their agencies does not seem to be on group’s agenda. So much has already been lost. As you stated, so little is left: the massive slaughter of native wild animals & wild habitats since the 1800’s is criminal, yet there seems to be little passion about it.
Thanks for the article. Strange isn’t it – the killing spree for sport against the wolves for their predatory behavior, yet these same people aren’t calling their behavior or the behavior of hunting dogs predatory?
Finally, here’s the trailer to that film about the wolf OR7
Please do all you can to ensure that federal protection for gray wolves in all US states is maintained.
How we treat wild animals defines how we treat the planet – the only one we have!
Learning from Dogs 