Anthropology

‘They put the behemoths in the hold along with the rhinos, the hippos and the elephants. It was a sensible decision to use them as ballast, but you can imagine the stench.’ So begins Julian Barnes’s quirky novel A History of the World in 10½ Chapters, through which the story of Noah and the flood flows like an underground river. As Philip C. Almond shows in this impressively erudite book, the tale courses through two millennia of western thought with similar power. The story, found early in the book of Genesis, lurks in the half-remembered shadows of our biblically illiterate age. Fed up with human wickedness, God promises to wash

The memory of Tsutomu Yamaguchi will be with me for some time. Though wounded, he survived the Hiroshima atom bomb and returned to his home town, Nagasaki. Three days later, he survived another nuclear attack. He died in 2010, aged 93. This fat, complex, good-natured and intriguing book is full of such memorable material. Hanno Sauer is a German philosopher with an all-encompassing mind and a capacity to entertain. His arguments are sometimes clogged and improbable and I don’t find his primary thesis – basically that things can only get better – credible, but then I feel the same about most philosophers. The thesis is based on Sauer’s belief that

‘War – what is it good for?’ asked Edwin Starr on his 1970 single of the same name, before answering his rhetorical question:   ‘Absolutely nothing.’ In this, Starr was not only excoriating America’s contemporary folly in Vietnam. He was implicitly endorsing the philosopher Immanuel Kant’s recommendation that humanity could and should trade up from endless war to perpetual peace, and the anthropologist Margaret Mead’s suggestion that war was not natural to our species. In 1940 she wrote: War is just an invention known to the majority of human societies, by which they permit their young men either to accumulate prestige or avenge their honour or acquire loot or wives or

To be an anthropologist today is to understand, as few in the secular modern university can, what it is to be marked by a consciousness of original sin. Contemporary ethnographies are full of passionate mea culpas from scholars concerned that they have inherited the guilt of their discipline’s founding fathers, men who inhabited a world of red-cheeked missionaries and pith-helmeted viceroys. Lucy Moore is not the most natural candidate for a historian of the discipline. Her back-catalogue shows her to be a generalist and belletrist – a book on the Roaring Twenties, one on Indian princesses and another on Georgian rakes. Her prose is fluent and soothing, her narratives informative

Ten years ago, David Graeber was a leading figure of the Occupy Wall Street movement. He and his fellow protesters camped out in Zucotti Park, storing $800,000 of donations in trash bags because they didn’t believe in banks. The American anthropologist and anarchist activist called this an experiment in ‘post-bureaucratic living’. But such politics made Graeber persona non grata at US universities, so he moved to Britain where, in 2013, he became a full professor at the LSE. There, until his death last year aged 59, he imagined anarchist utopias and indicted what he took to be an oxymoron: western civilisation. In Debt: The First 5,000 Years he called for

When I studied anthropology back in the early 1980s, Neanderthals were still largely the bulk-browed brutes of yore, grunting in smoky caves and loping across the tundra. Their vanishing from the fossil record some 40,000 years ago was a result of competition, along with a little interbreeding, with our own forebears. The story, as I received it then, retained something of the racially hierarchical views at large when the first fossilised bones were recovered in Germany, from near the Neander river, in 1856. Neanderthals were made extinct by an altogether smarter creature. It was inevitable — the clue was in the name: Homo sapiens. Neanderthals have come a long way