Politically incorrect anthropology

I have been reading about Napoleon Chagnon for many years now.  I wrote about his findings as early as 2003. So I was pleased to see a recent comprehensive summary of his work in Quillette

As I learned myself by working in two academic departments that covered anthropology, anthropologists are the most Lefist discipline in the social sciences -- and that is saying something.  Chagnon, however, was simply interested in reality and was one of the most committed anthropologists ever.  He spent years living among the people he described -- under conditions that few modern men could endure. So he knew what he was talking about.  Below is a brief excerpt from the Quillette article.  As you can see, his findings went right against the old Leftist claim that man was naturally good and kind but had been corrupted by modern civilization:


In 1966, Chagnon began working with the geneticist James Neel. Neel had had managed to convince the Atomic Energy Commission to fund a genetic study of an isolated population and was able to pay Chagnon a salary to assist his research there. Neel’s team took blood samples from the Yanomamö, and began administering the Edmonston B vaccine when they discovered that the Yanomamö had no antibodies to the measles. In some ways, the Yanomamö sounded like something out of any anthropology textbook—they were patrilineal and polygamous (polygyny); like other cultures around the world, they carved a position for the levirate—a man who married his dead brother’s wife; they had ceremonial roles and practised ritual confinement with taboos on food and sex. But sometimes this exotic veneer would be punctured by their shared humanity, particularly their mischievous sense of humour.

But for all their jocularity, Chagnon found that up to 30 percent of all Yanomamö males died a violent death. Warfare and violence were common, and duelling was a ritual practice, in which two men would take turns flogging each other over the head with a club, until one of the combatants succumbed. Chagnon was adamant that the primary causes of violence among the Yanomamö were revenge killings and women. The latter may not seem surprising to anyone aware of the ubiquity of ruthless male sexual competition in the animal kingdom, but anthropologists generally believed that human violence found its genesis in more immediate matters, such as disputes over resources. When Chagnon asked the Yanomamö shaman Dedeheiwa t0 explain the cause of violence, he replied, “Don’t ask such stupid questions! Women! Women! Women! Women! Women!” Such fights erupted over sexual jealousy, sexual impropriety, rape, and attempts at seduction, kidnap and failure to deliver a promised girl.

Internecine raids and attacks often involved attempts by a man or group to abduct another’s women. “The victim is grabbed by her abductors by one arm, and her protectors grab the other arm. Then both groups pull in opposite directions,” Chagnon learned. In one instance, a woman’s arms were reportedly pulled out of their sockets: “The victim invariably screams in agony, and the struggle can last several long minutes until one group takes control of her.” Although one in five Yanomamö women Chagnon interviewed had been kidnapped from another village, some of these women were grateful to find that their new husbands were less cruel than their former ones. The treatment of Yanomamö women could be particularly gruesome, and Chagnon had to wrestle with the ethical dilemmas that confront anthropologists under such circumstances—should he intervene or remain an observer? Men frequently beat their wives, mainly out of sexual jealousy, shot arrows into them, or even held burning sticks between their legs to discourage the possibility of infidelity. On one occasion, a man bludgeoned his wife in the head with firewood and in front of an impassive audience. “Her head bounced off the ground with each ruthless blow, as if he were pounding a soccer ball with a baseball bat. The head-man and I intervened at that point—he was killing her.” Chagnon stitched her head back up. The woman recovered but she subsequently dropped her infant into a fire as she slept, and was later killed by a venomous snake. Life in the Amazon could be nasty, brutish, and short.

Chagnon would make more than 20 fieldwork visits to the Amazon, and in 1968 he published Yanomamö: The Fierce People, which became an instant international bestseller. The book immediately ignited controversy within the field of anthropology. Although it commanded immense respect and became the most commonly taught book in introductory anthropology courses, the very subtitle of the book annoyed those anthropologists, who preferred to give their monographs titles like The Gentle Tasaday, The Gentle People, The Harmless People, The Peaceful People, Never in Anger, and The Semai: A Nonviolent People of Malaya.

The stubborn tendency within the discipline was to paint an unrealistic façade over such cultures—although 61 percent of Waorani men met a violent death, an anthropologist nevertheless described this Amazonian people as a “tribe where harmony rules,” on account of an “ethos that emphasized peacefulness.”  Anthropologists who considered such a society harmonious were unlikely to be impressed by Chagnon’s description of the Yanomamö as “The Fierce People,” where “only” 30 percent of males died by violence. The same anthropologist who had ascribed a prevailing ethos of peace to the Waoroni later accused Chagnon, in the gobbledygook of anthropological jargon, of the “projection of traditional preconceptions of the Western construction of Otherness.”

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