Romanticizing the Hunter-Gatherer
O Man,
to whatever country you belong and whatever your opinions, listen: here
is your history as I believe I have read it, not in the books of your
fellow men who are liars but in Nature which never lies.
Jean-Jacques Rousseau, A Discourse on Inequality
In 1966, at the ‘Man the Hunter’ symposium held at the University of
Chicago, anthropologist Richard B. Lee presented a paper that would
radically rewrite how academics and the public at large interpret life
in hunter-gatherer societies. Questioning the notion that the
hunter-gatherer way of life is a “precarious and arduous struggle for
existence,” Lee instead described a society of relative comfort and
abundance. Lee studied the !Kung of the Dobe area in the Kalahari Desert
(also known variously as Bushmen, the San people, or the Ju/’hoansi)
and noted that they required only 12 to 19 hours a week to collect all
the food they needed. Lee further criticized the notion that
hunter-gatherers have a low life expectancy, arguing that the proportion
of individuals older than 60 among the !Kung, “compares favorably to
the percentage of elderly in industrialized populations.”
1 On
the basis of Lee’s work, and other material presented at the symposium,
anthropologist Marshall Sahlins coined the phrase “original affluent
society” to describe the hunter-gatherer way of life.

Affluence without Abundance by James Suzman
It’s not often that you see a 50-year-old paper repeatedly referenced
in mainstream publications, but you can find mentions of Lee’s work
pretty much everywhere today. In the
Guardian, the
New York Times, the
London Review of Books, the
Financial Times, and
Salon, among others. Much of this attention has to do with two recently published books,
Against the Grain by James C. Scott and
Affluence without Abundance by James Suzman, both of which are informed by Lee and Sahlins’s conception of hunter-gatherer affluence.
An article in the September 18 issue of the
New Yorker by John Lanchester heavily cites each of these books in order to make “The Case Against Civilization.”
So, are Lee and Sahlins, and Scott and Suzman, and Lanchester
correct? Is the hunter-gatherer lifestyle a more optimal way to live,
and have the benefits of civilization been drastically overstated?
Let us first revisit the !Kung themselves. As Lee himself would later
mention in his 1984 book on the Dobe !Kung, his original estimate of
12-19 hours worked per week did not include food processing, tool
making, or general housework, and when such activities were included he
estimated that the !Kung worked about 40-44 hours per week.
2 Lee
noted that this number still compares quite favorably to the average
North American wage earner, who spends over 40 hours a week above their
wage labor doing housework or shopping. Even with the revised figures,
this seems to indeed point to a life of greater leisure among
hunter-gatherers (or, at least, among the !Kung) than industrialized
populations. However, it is important to note that this does not take
into account the difficulty or danger involved in the types of tasks
undertaken by hunter-gatherers. It is when you look into the data on
mortality rates, and dig through diverse ethnographic accounts, that you
realize how badly mistaken claims about an “original affluent society”
really are.
While you’ll read much about Lee’s work in the popular press, you’ll
find little on his critics. Anthropologists Henry Harpending and LuAnn
Wandsnider wrote, “Lee’s (1968, 1969, 1979) studies of !Kung diet and
caloric intake have generated a misleading belief among anthropologists
and others that !Kung are well fed and under little or no nutritional
stress.”
3 They
note that “1964 may have been an unusually productive year for bush
food,” and compare it with work describing the severe effects of the
1973 environment, “…people were starving, and weight loss and widespread
social disruption occurred.” In 1986, Nancy Howell wrote that “…the
!Kung are very thin and complain often of hunger, at all times of the
year.”
4 In
Hunter and Habitat in the Central Kalahari Desert, George
B. Silberbauer states that, “Undoubtedly Bushmen do succumb in years of
very serious drought,” and describes how 37 individuals of another San
population, the G/wi, died of dehydration during the drought of 1939.
5 And
in a 1986 article entitled “Ethnographic Romanticism and the Idea of
Human Nature,” Melvin Konner & Marjorie Shostak summed it up well,
stating that, “Data on morbidity and mortality, though not necessarily
relevant to abundance, certainly made use of the term “affluent” seem
inappropriate.”
6

Two Hadzabe men in Tanzania returning from a hunt.
In his later work, Lee would acknowledge that, “Historically, the Ju/’hoansi have had a high infant mortality rate…”
7 In
a study on the life histories of the !Kung Nancy Howell found that the
number of infants who died before the age of 1 was roughly 20 percent.
8 (As
high as this number is, it compares favorably with estimates from some
other hunter-gatherer societies, such as among the Casiguran Agta of the
Phillipines, where the rate is 34 percent.)
9 Life expectancy for the !Kung is 36 years of age.
10
Again, while this number is only about half the average life expectancy
found among contemporary nation states, this number still compares
favorably with several other hunter-gatherer populations, such as the
Hiwi (27 years) and the Agta (21 years). Life expectancy across pygmy
hunter-gatherer societies is even lower, ranging from about 16-24 years,
although this may have as much to do with pygmy physiology as with the
hunter-gatherer lifestyle.
11
Much is made of the increased risk of infectious disease in large,
concentrated, sedentary populations, but comparatively little attention
has been given to the risk of ‘traveler’s diarrhea’ common among
hunter-gatherers. For mobile groups, infants, the elderly, and other
vulnerable individuals have little opportunity to develop resistance to
local pathogens. This may help explain why infant and child mortality
among hunter-gatherers tends to be so high. Across hunter-gatherer
societies, only about 57% of children born survive to the age of 15.
Sedentary populations of forager-horticulturalists, and acculturated
hunter-gatherers, have a greater number of children surviving into
adulthood, with 64% and 67%, respectively, surviving to the age of 15.
But what about egalitarianism? In a 2004 study, Michael Gurven
marshals an impressive amount of cross-cultural data and notes that
hunters tend to keep more of their kill for themselves and their
families than they share with others.
12
While there is undeniably a great deal of sharing across
hunter-gatherer societies, common notions of generalized equality are
greatly overstated. Even in circumstances where hunters give away more
of their meat than they end up receiving from others in return, good
hunters tend to be accorded high status, and rewarded with more
opportunities to reproduce everywhere the relationship has been studied.
13
When taking into account ‘embodied wealth’ such as hunting returns and
reproductive success, and ‘relational wealth’ such as the number of
exchange and sharing partners, Alden Smith
et al. calculated that hunter-gatherer societies have a ‘moderate’ level of inequality, roughly comparable to that of Denmark.
14
While this is less inequality than most agricultural societies and
nation states, it’s not quite the level of egalitarianism many have come
to expect from hunter-gatherers.
In the realm of reproductive success, hunter-gatherers are even more
unequal than modern industrialized populations, exhibiting what is
called “greater reproductive skew,” with males having significantly
larger variance in reproductive success than females.
15 Among
the Ache of Paraguay, males have over 4 times the variance in
reproductive success that females do, which is one of the highest ratios
recorded. This means some males end up having lots of children with
different women, while a significant number of males end up having none
at all. This is reflected in the fact that polygynous marriage is
practiced in the majority of hunter-gatherer societies for which there
are data.
Across these societies, the average age at marriage for
females is only 13.8, while the average age at marriage for males is
20.7.
16
Rather than defending what would be considered child marriage in
contemporary Western societies, anthropologists often omit mentioning
this information entirely.
According to anthropologists Douglas Fry and Geneviève Souillac,
“Nomadic forager data suggest a human predilection toward equality,
including gender equality, in ethos and action,”
17 yet
the available data do not support this notion in the slightest. On the
contrary, in 1978 Robert Tonkinson had found that, among the Mardu
hunter-gatherers of Australia, “Mardu men accord themselves greater
ritual responsibility, higher status, more power, and more rights than
women. It is a society in which male interests generally prevail when
rights are contested and in the centrally important arena of religious
life.”
18 Among
the Hiwi of Venezuela, and the Ache of Paraguay, female infants and
children are disproportionately victims of infanticide, neglect, and
child homicide.
19 20 It
is in fact quite common in hunter-gatherer societies that are at war,
or heavily reliant on male hunting for subsistence, for female infants
to be habitually neglected or killed.
21 22 In
1931, Knud Rasmussen recorded that, among the Netsilik Inuit, who were
almost wholly reliant on male hunting and fishing, out of 96 births from
parents he interviewed, 38 girls were killed (nearly 40 percent).
23
It is also instructive to compare the homicide rates of
hunter-gatherer societies with those of contemporary nation states. In a
2013 paper entitled “From the Peaceful to the Warlike,” anthropologist
Robert Kelly
provides homicide data for 15 hunter-gatherer societies.
24

Kelly’s
table is published in ‘War, Peace and Human Nature: The Convergence of
Evolutionary and Cultural Views’ edited by Douglas P. Fry, p 153.
11 of these 15 societies have homicide rates higher than that of the most violent
modern nation,
and 14 out of the 15 have homicide rates higher than that of the United
States in 2016. The one exception, the Batek of Malaysia, have a long
history of being violently attacked and enslaved by neighboring groups,
and developed a survival tactic of running away and studiously avoiding
conflict. Yet even they recount tales of wars in the past, where their
shamans would shoot enemies with blowpipes.
25
Interestingly, Ivan Tacey & Diana Riboli have noted that “…the
Batek frequently recount their nostalgic memories of British doctors,
administrators and army personnel visiting their communities in
helicopters to deliver medicines and other supplies,” which conflicts
with the idea that hunter-gatherer societies would have no want or need
of anything nation states have to offer. From 1920-1955 the !Kung had a
homicide rate of 42/100,000 (about 8 times that of the US rate in 2016),
however Kelly mentions that, “murders ceased after 1955 due to the
presence of an outside police force.”
Many of the recent articles in the popular media on hunter-gatherer
societies have failed to represent these societies accurately. The
picture you get from reading articles in publications like the
New Yorker and the
Guardian,
or from anthropologists like Douglas Fry and James Suzman, is often
quite different from what a deep dive into the ethnographic record
reveals. The excessive reliance on a single paper published 50 years ago
has contributed to some severe misconceptions about hunter-gatherer
‘affluence,’ and their relative freedom from scarcity and disease. There
is a tendency to downplay the benefits of modern medicine,
institutions, and infrastructure – as well as the very real costs of not
having access to them – in these discussions. And, despite what some
may wish to believe, the hunter-gatherer way of life is not a solution
to the social problems found in modern nation states.
So, what explains the popularity of this notion of an “original
affluent society”? Why do people in societies with substantially greater
life expectancy, reduced infant mortality, greater equality in
reproductive success, and reduced rates of violence,
26 27 romanticize
a way of life filled with hardships they have never experienced? In
wealthy, industrialized populations oriented around consumerism and
occupational status, the idea that there are people out there living
free of greed, in natural equality and harmony, provides an attractive
alternative way of life. To quote anthropologist David Kaplan, “The
original affluent society thesis then may be as much a commentary on our
own society as it is a depiction of the life of hunter-gatherers. And
that may be its powerful draw and lasting appeal.”
28
One might think that if avarice, status hierarchies, and inequality are
peculiarly modern phenomena, then maybe they aren’t part of human
nature, and with the right kind of activism, and enough forward-thinking
individuals, such problems can be readily solved by changing the
culture.
Conversely, to look across human cultures and notice that even the
smallest and most ‘egalitarian’ societies are still plagued by problems
of violence, sexism, xenophobia, and inequality may be disheartening for
many political progressives and anthropologists dedicated to social
justice. These problems are not new–in fact they are very old indeed–and
they cannot simply be wished away or made to disappear with misleading
commentary. But there is a concern that acknowledging the deep roots of
many human social ills is to excuse them, or to concede that they can
never be mitigated or overcome. This is not only defeatist, it is
completely misguided. Recent human history is undeniably a story of
enormous progress. If global declines in
child mortality,
hunger,
violence, and
poverty, and increases in
life expectancy do not represent progress, then the word simply has no meaning.
Additionally, progressives and many anthropologists understandably do
not wish to denigrate other cultures, or to give the appearance of
doing so. In his book
Sick Societies, anthropologist
Robert Edgerton writes, “…certain practices, all anthropologists know,
are sometimes not reported because doing so would offend the people
being described or discredit them in the eyes of others.”
29
Anthropologists often show an admirable concern for the well-being of
people in the societies they study, and exercise great care in
considering how their work will be interpreted by outsiders. But
academics and media figures have a responsibility to report the truth as
accurately as possible, and when their values prevent them from doing
so they do a disservice to the public, and risk damaging their own
credibility.
At this year’s annual meeting of the
American Anthropological Association, President Alisse Waterston
said that
the “responsibility now for anthropologists is to participate in
envisioning an alternative world.” Wanting to help shape a better world
is a worthy goal. I do not doubt the good intentions of President
Waterston or many of the other anthropologists who see flaws in their
own societies and feel a deep responsibility to help make the world a
better place. But envisioning a better world cannot come at the expense
of accurately describing the existing one. If academics and journalists
are unwilling to report uncomfortable facts, then they have no one but
themselves to blame if they suffer a consequent loss of public trust.
For as long as humans have been around, people the world over have
faced similar struggles: getting enough to eat, navigating social
relationships, dealing with parasites and disease, raising their young.
It’s a nice idea to believe that somewhere deep in the past, or still
today in a more remote part of the world, there existed or exists a
society that has figured it all out; where everyone is healthy and happy
and equal, untouched by the difficulties of modern living. But even if
violence, inequality, discrimination, and other social problems are
universal and part of human nature, that doesn’t mean their prevalence
can’t be reduced. They can and recent
trends
make this abundantly clear. Denying the scope of the problem,
pretending that these social issues are uniquely modern or uniquely
Western, or the product of agriculture or capitalism, does not help to
fix our contemporary social ills. Instead it leaves us more confused
about the causes of these problems, and, consequently, less equipped to
solve them.
William Buckner is a student of Evolutionary Anthropology at
UC Davis. He is interested in cultural evolution and understanding human
conflict patterns across cultures. He can be followed on Twitter
References available at: https://quillette.com/2017/12/16/romanticizing-hunter-gatherer/