"eating is an agricultural act" --Wendell Berry, The Pleasures of Eating

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The Worst Mistake in the History of the Human Race

One of my favorite authors of all time is a writer who goes by the name of Jared Diamond. Diamond has written many nonfiction books that cover a wide variety of topics. My absolute favorite book of Diamond’s is a book he titles “Guns, Germs, and Steel”. This book analyzes human development, culture, geography, and biology to determine why European nations were able to conquer African, Native American, and Australian tribes and not vise vera. In this book, Diamond constantly refers back to the concept of agriculture. Diamond prompts his reader to think as he explains that “agriculture is both the best and the worst invention of the human race”.

Today in class Professor Hejny briefly mentioned that the term “progress” is very subjective. As human beings we see our industrial agricultural system as progress, however, such a system has many flaws and repercussions developed countries are beginning to notice. If the idea of agriculture had never been “invented” the environmental problems that exist in our world today would have never appeared. Also, without agriculture it is likely that many human health issues such as cancer, diabetes, and heart disease would not exist (or at least not be as common). Finally, if agriculture had never existed, human populations and cultures that have been exterminated (or are closely approaching extinction) would have never disappeared to begin with.

The thesis of Diamond’s book states that the invention of agriculture is what allowed Europeans to conquer other colonies worldwide. Though I would recommend that you all read “Guns, Germs, and Steel”, the book is very long and we all have a lot of school work to do! So, this article, which is written by Diamond himself, truly explains the effects of agriculture in the ancient and modern world.

READ IT:  http://www.ditext.com/diamond/mistake.html

Do you think that agriculture is the worst mistake in human history?

Is agriculture the best or the worst invention of all time?

What is progress and where do we draw the line between thriving and failing?

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September 5, 2014 at 9:40 pm

I could not agree more with Diamond (he, too, is one of my favorites). He hits the nail on the head with his suggestion that with agriculture came all of the problems with which we’re now trying to cope and gives fantastic examples of where not participating in agriculture actually gives more benefits and security. He talks about Bushmen and how they have more food security than an Irish potato farmer because the Bushman eats what naturally grows and what would have grown with or without his presence. The farmer, however, may consolidate which crops he grows to make it easier on himself, yet is screwed for income and sustenance if he has a bad season. It seems as if humans have a fantastic history of getting in our own way because we require something to call our own and have dominance over.

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  • Diamond 1987 - The worst mistake in the history of the human race

The worst mistake in the history of the human race

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This article by Professor Jared Diamond was first published in 'Discovery' in 1987.

In it, he challenges the received wisdom that the adoption of agriculture was a progessive step for human beings, arguing instead that it was actually 'the worst mistake in the history of the human race'.

No abstract is available, but the first paragraph is reproduced here (emphasis added)

"To science we owe dramatic changes in our smug self-image. Astronomy taught us that our Earth isn't the center of the universe but merely one of billions of heavenly bodies. From biology we learned that we weren't specially created by God but evolved along with millions of other species. Now archaeology is demolishing another sacred belief: that human history over the past million years has been a long tale of progress.

"In particular, recent discoveries suggest that the adoption of agriculture, supposedly our most decisive step toward a better life, was in many ways a catastrophe from which we have never recovered. With agriculture came the gross social and sexual inequality, the disease and despotism, that curse our existence."

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The Case Against Civilization

By John Lanchester

A life of hunting and gathering had advantages over one of farming and settlement.

Science and technology: we tend to think of them as siblings, perhaps even as twins, as parts of STEM (for “science, technology, engineering, and mathematics”). When it comes to the shiniest wonders of the modern world—as the supercomputers in our pockets communicate with satellites—science and technology are indeed hand in glove. For much of human history, though, technology had nothing to do with science. Many of our most significant inventions are pure tools, with no scientific method behind them. Wheels and wells, cranks and mills and gears and ships’ masts, clocks and rudders and crop rotation: all have been crucial to human and economic development, and none historically had any connection with what we think of today as science. Some of the most important things we use every day were invented long before the adoption of the scientific method. I love my laptop and my iPhone and my Echo and my G.P.S., but the piece of technology I would be most reluctant to give up, the one that changed my life from the first day I used it, and that I’m still reliant on every waking hour—am reliant on right now, as I sit typing—dates from the thirteenth century: my glasses. Soap prevented more deaths than penicillin. That’s technology, not science.

In “ Against the Grain: A Deep History of the Earliest States ,” James C. Scott, a professor of political science at Yale, presents a plausible contender for the most important piece of technology in the history of man. It is a technology so old that it predates Homo sapiens and instead should be credited to our ancestor Homo erectus . That technology is fire. We have used it in two crucial, defining ways. The first and the most obvious of these is cooking. As Richard Wrangham has argued in his book “ Catching Fire ,” our ability to cook allows us to extract more energy from the food we eat, and also to eat a far wider range of foods. Our closest animal relative, the chimpanzee, has a colon three times as large as ours, because its diet of raw food is so much harder to digest. The extra caloric value we get from cooked food allowed us to develop our big brains, which absorb roughly a fifth of the energy we consume, as opposed to less than a tenth for most mammals’ brains. That difference is what has made us the dominant species on the planet.

The other reason fire was central to our history is less obvious to contemporary eyes: we used it to adapt the landscape around us to our purposes. Hunter-gatherers would set fires as they moved, to clear terrain and make it ready for fast-growing, prey-attracting new plants. They would also drive animals with fire. They used this technology so much that, Scott thinks, we should date the human-dominated phase of earth, the so-called Anthropocene, from the time our forebears mastered this new tool.

We don’t give the technology of fire enough credit, Scott suggests, because we don’t give our ancestors much credit for their ingenuity over the long period—ninety-five per cent of human history—during which most of our species were hunter-gatherers. “Why human fire as landscape architecture doesn’t register as it ought to in our historical accounts is perhaps that its effects were spread over hundreds of millennia and were accomplished by ‘precivilized’ peoples also known as ‘savages,’ ” Scott writes. To demonstrate the significance of fire, he points to what we’ve found in certain caves in southern Africa. The earliest, oldest strata of the caves contain whole skeletons of carnivores and many chewed-up bone fragments of the things they were eating, including us. Then comes the layer from when we discovered fire, and ownership of the caves switches: the human skeletons are whole, and the carnivores are bone fragments. Fire is the difference between eating lunch and being lunch.

Anatomically modern humans have been around for roughly two hundred thousand years. For most of that time, we lived as hunter-gatherers. Then, about twelve thousand years ago, came what is generally agreed to be the definitive before-and-after moment in our ascent to planetary dominance: the Neolithic Revolution. This was our adoption of, to use Scott’s word, a “package” of agricultural innovations, notably the domestication of animals such as the cow and the pig, and the transition from hunting and gathering to planting and cultivating crops. The most important of these crops have been the cereals—wheat, barley, rice, and maize—that remain the staples of humanity’s diet. Cereals allowed population growth and the birth of cities, and, hence, the development of states and the rise of complex societies.

The story told in “Against the Grain” heavily revises this widely held account. Scott’s specialty is not early human history. His work has focussed on a skeptical, peasant’s-eye view of state formation; the trajectory of his interests can be traced in the titles of his books, from “ The Moral Economy of the Peasant ” to “ The Art of Not Being Governed .” His best-known book, “ Seeing Like a State ,” has become a touchstone for political scientists, and amounts to a blistering critique of central planning and “high modernism,” the idea that officials at the center of a state know better than the people they are governing. Scott argues that a state’s interests and the interests of subjects are often not just different but opposite. Stalin’s project of farm collectivization “served well enough as a means whereby the state could determine cropping patterns, fix real rural wages, appropriate a large share of whatever grain was produced, and politically emasculate the countryside”; it also killed many millions of peasants.

Scott’s new book extends these ideas into the deep past, and draws on existing research to argue that ours is not a story of linear progress, that the time line is much more complicated, and that the causal sequences of the standard version are wrong. He focusses his account on Mesopotamia—roughly speaking, modern-day Iraq—because it is “the heartland of the first ‘pristine’ states in the world,” the term “pristine” here meaning that these states bore no watermark from earlier settlements and were the first time any such social organizations had existed. They were the first states to have written records, and they became a template for other states in the Near East and in Egypt, making them doubly relevant to later history.

The big news to emerge from recent archeological research concerns the time lag between “sedentism,” or living in settled communities, and the adoption of agriculture. Previous scholarship held that the invention of agriculture made sedentism possible. The evidence shows that this isn’t true: there’s an enormous gap—four thousand years—separating the “two key domestications,” of animals and cereals, from the first agrarian economies based on them. Our ancestors evidently took a good, hard look at the possibility of agriculture before deciding to adopt this new way of life. They were able to think it over for so long because the life they lived was remarkably abundant. Like the early civilization of China in the Yellow River Valley, Mesopotamia was a wetland territory, as its name (“between the rivers”) suggests. In the Neolithic period, Mesopotamia was a delta wetland, where the sea came many miles inland from its current shore.

This was a generous landscape for humans, offering fish and the animals that preyed on them, fertile soil left behind by regular flooding, migratory birds, and migratory prey travelling near river routes. The first settled communities were established here because the land offered such a diverse web of food sources. If one year a food source failed, another would still be present. The archeology shows, then, that the “Neolithic package” of domestication and agriculture did not lead to settled communities, the ancestors of our modern towns and cities and states. Those communities had been around for thousands of years, living in the bountiful conditions of the wetlands, before humanity committed to intensive agriculture. Reliance on a single, densely planted cereal crop was much riskier, and it’s no wonder people took a few millennia to make the change.

So why did our ancestors switch from this complex web of food supplies to the concentrated production of single crops? We don’t know, although Scott speculates that climatic stress may have been involved. Two things, however, are clear. The first is that, for thousands of years, the agricultural revolution was, for most of the people living through it, a disaster. The fossil record shows that life for agriculturalists was harder than it had been for hunter-gatherers. Their bones show evidence of dietary stress: they were shorter, they were sicker, their mortality rates were higher. Living in close proximity to domesticated animals led to diseases that crossed the species barrier, wreaking havoc in the densely settled communities. Scott calls them not towns but “late-Neolithic multispecies resettlement camps.” Who would choose to live in one of those? Jared Diamond called the Neolithic Revolution “the worst mistake in human history.” The startling thing about this claim is that, among historians of the era, it isn’t very controversial.

The other conclusion we can draw from the evidence, Scott says, is that there is a crucial, direct link between the cultivation of cereal crops and the birth of the first states. It’s not that cereal grains were humankind’s only staples; it’s just that they were the only ones that encouraged the formation of states. “History records no cassava states, no sago, yam, taro, plantain, breadfruit or sweet potato states,” he writes. What was so special about grains? The answer will make sense to anyone who has ever filled out a Form 1040: grain, unlike other crops, is easy to tax. Some crops (potatoes, sweet potatoes, cassava) are buried and so can be hidden from the tax collector, and, even if discovered, they must be dug up individually and laboriously. Other crops (notably, legumes) ripen at different intervals, or yield harvests throughout a growing season rather than along a fixed trajectory of unripe to ripe—in other words, the taxman can’t come once and get his proper due. Only grains are, in Scott’s words, “visible, divisible, assessable, storable, transportable, and ‘rationable.’ ” Other crops have some of these advantages, but only cereal grains have them all, and so grain became “the main food starch, the unit of taxation in kind, and the basis for a hegemonic agrarian calendar.” The taxman can come, assess the fields, set a level of tax, then come back and make sure he’s got his share of the harvest.

It was the ability to tax and to extract a surplus from the produce of agriculture that, in Scott’s account, led to the birth of the state, and also to the creation of complex societies with hierarchies, division of labor, specialist jobs (soldier, priest, servant, administrator), and an élite presiding over them. Because the new states required huge amounts of manual work to irrigate the cereal crops, they also required forms of forced labor, including slavery; because the easiest way to find slaves was to capture them, the states had a new propensity for waging war. Some of the earliest images in human history, from the first Mesopotamian states, are of slaves being marched along in neck shackles. Add this to the frequent epidemics and the general ill health of early settled communities and it is not hard to see why the latest consensus is that the Neolithic Revolution was a disaster for most of the people who lived through it.

War, slavery, rule by élites—all were made easier by another new technology of control: writing. “It is virtually impossible to conceive of even the earliest states without a systematic technology of numerical record keeping,” Scott maintains. All the good things we associate with writing—its use for culture and entertainment and communication and collective memory—were some distance in the future. For half a thousand years after its invention, in Mesopotamia, writing was used exclusively for bookkeeping: “the massive effort through a system of notation to make a society, its manpower, and its production legible to its rulers and temple officials, and to extract grain and labor from it.” Early tablets consist of “lists, lists and lists,” Scott says, and the subjects of that record-keeping are, in order of frequency, “barley (as rations and taxes), war captives, male and female slaves.” Walter Benjamin, the great German Jewish cultural critic, who committed suicide while trying to escape Nazi-controlled Europe, said that “there is no document of civilization which is not at the same time a document of barbarism.” He meant that every complicated and beautiful thing humanity ever made has, if you look at it long enough, a shadow, a history of oppression. As a matter of plain historical fact, that seems right. It was a long and traumatic journey from the invention of writing to your book club’s discussion of Jodi Picoult’s latest.

How Civilization Started

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We need to rethink, accordingly, what we mean when we talk about ancient “dark ages.” Scott’s question is trenchant: “ ‘dark’ for whom and in what respects”? The historical record shows that early cities and states were prone to sudden implosion. “Over the roughly five millennia of sporadic sedentism before states (seven millennia if we include preagriculture sedentism in Japan and the Ukraine),” he writes, “archaeologists have recorded hundreds of locations that were settled, then abandoned, perhaps resettled, and then again abandoned.” These events are usually spoken of as “collapses,” but Scott invites us to scrutinize that term, too. When states collapse, fancy buildings stop being built, the élites no longer run things, written records stop being kept, and the mass of the population goes to live somewhere else. Is that a collapse, in terms of living standards, for most people? Human beings mainly lived outside the purview of states until—by Scott’s reckoning—about the year 1600 A.D. Until that date, marking the last two-tenths of one per cent of humanity’s political life, “much of the world’s population might never have met that hallmark of the state: a tax collector.”

The question of what it was like to live outside the settled culture of a state is therefore an important one for the over-all assessment of human history. If that life was, as Thomas Hobbes described it, “nasty, brutish, and short,” this is a vital piece of information for drawing up the account of how we got to be who we are. In essence, human history would become a straightforward story of progress: most of us were miserable most of the time, we developed civilization, everything got better. If most of us weren’t miserable most of the time, the arrival of civilization is a more ambiguous event. In one column of the ledger, we would have the development of a complex material culture permitting the glories of modern science and medicine and the accumulated wonders of art. In the other column, we would have the less good stuff, such as plague, war, slavery, social stratification, rule by mercilessly appropriating élites, and Simon Cowell.

To know what it is like to live as people lived for most of human history, you would have to find one of the places where traditional hunting-and-gathering practices are still alive. You would have to spend a lot of time there, to make sure that what you were seeing wasn’t just a snapshot, and that you had a real sense of the texture of lived experience; and, ideally, you would need a point of comparison, people with close similarities to your hunter-gatherers, but who lived differently, so that you would have a scientific “control” that allowed you to rule out local accidents of circumstance. Fortunately for us, the anthropologist James Suzman did exactly that: he spent more than two decades visiting, studying, and living among the Bushmen of the Kalahari, in southwest Africa. It’s a story he recounts in his new book, “ Affluence Without Abundance: The Disappearing World of the Bushmen. ”

The Bushmen have long been of interest to anthropologists and scientists. About a hundred and fifty thousand years ago, fifty thousand years after the emergence of the first anatomically modern humans, one group of Homo sapiens was living in southern Africa. The Bushmen, or Khoisan, are still there: the oldest growth on the human family tree. (The term “Bushman,” once derogatory, is now used by the people themselves, and by N.G.O.s, “invoking as it does a set of positive if romantic stereotypes,” Suzman notes, though some Khoisan prefer to use the term “San.”) The genetic evidence suggests that, for much of that hundred and fifty thousand years, they were the largest population of biologically modern humans. Their languages use palatal clicks, such as a tsk , made by bringing the tongue back from the front teeth while gently sucking in air, and the “click” we make by pushing the tongue against the roof of the mouth, then bringing it suddenly downward. This raises the fascinating possibility that click languages are the oldest surviving variety of speech.

Suzman first visited the Bushmen in 1992, and went to stay with them two years later, as part of the research for his Ph.D. The group he knows best are the Ju/’hoansi, between eight and ten thousand of whom are alive today, occupying the borderlands between Namibia and Botswana. (The phonetic mark /’ represents a tsk .) The Ju/’hoansi are about ten per cent of the total Bushman population in southern Africa, and they are divided into a northern group, who retain significant control over their traditional lands, and who therefore still have the ability to practice hunting and gathering, and a southern group, who were deprived of their lands and “resettled” into modern ways of living.

To a remarkable extent, Suzman’s study of the Bushmen supports the ideas of “Against the Grain.” The encounter with modernity has been disastrous for the Bushmen: Suzman’s portrait of the dispossessed, alienated, suffering Ju/’hoansi in their miserable resettlement camps makes that clear. The two books even confirm each other’s account of that sinister new technology called writing. Suzman’s Bushman mentor, !A/ae, “noted that whenever he started work at any new farm, his name would be entered into an employment ledger, documents that over the decades had assumed great mystical power among Ju/’hoansi on the farms. The secrets held by these ledgers evidently had the power to give or withhold pay, issue rations, and determine an individual’s right to stay on any particular farm.”

It turns out that hunting and gathering is a good way to live. A study from 1966 found that it took a Ju/’hoansi only about seventeen hours a week, on average, to find an adequate supply of food; another nineteen hours were spent on domestic activities and chores. The average caloric intake of the hunter-gatherers was twenty-three hundred a day, close to the recommended amount. At the time these figures were first established, a comparable week in the United States involved forty hours of work and thirty-six of domestic labor. Ju/’hoansi do not accumulate surpluses; they get all the food they need, and then stop. They exhibit what Suzman calls “an unyielding confidence” that their environment will provide for their needs.

The web of food sources that the hunting-and-gathering Ju/’hoansi use is, exactly as Scott argues for Neolithic people, a complex one, with a wide range of animal protein, including porcupines, kudu, wildebeests, and elephants, and a hundred and twenty-five edible plant species, with different seasonal cycles, ecological niches, and responses to weather fluctuations. Hunter-gatherers need not only an unwritten almanac of dietary knowledge but what Scott calls a “library of almanacs.” As he suggests, the step-down in complexity between hunting and gathering and domesticated agriculture is as big as the step-down between domesticated agriculture and routine assembly work on a production line.

The news here is that the lives of most of our progenitors were better than we think. We’re flattering ourselves by believing that their existence was so grim and that our modern, civilized one is, by comparison, so great. Still, we are where we are, and we live the way we live, and it’s possible to wonder whether any of this illuminating knowledge about our hunter-gatherer ancestors can be useful to us. Suzman wonders the same thing. He discusses John Maynard Keynes’s famous 1930 essay “The Economic Possibilities for Our Grandchildren.” Keynes speculated that if the world continued to get richer we would naturally end up enjoying a high standard of living while doing much less work. He thought that “the economic problem” of having enough to live on would be solved, and “the struggle for subsistence” would be over:

When the accumulation of wealth is no longer of high social importance, there will be great changes in the code of morals. We shall be able to rid ourselves of many of the pseudo-moral principles which have hag-ridden us for two hundred years, by which we have exalted some of the most distasteful of human qualities into the position of the highest virtues. We shall be able to afford to dare to assess the money-motive at its true value. The love of money as a possession—as distinguished from the love of money as a means to the enjoyments and realities of life—will be recognized for what it is, a somewhat disgusting morbidity, one of those semi-criminal, semi-pathological propensities which one hands over with a shudder to the specialists in mental disease.

The world has indeed got richer, but any such shift in morals and values is hard to detect. Money and the value system around its acquisition are fully intact. Greed is still good.

The study of hunter-gatherers, who live for the day and do not accumulate surpluses, shows that humanity can live more or less as Keynes suggests. It’s just that we’re choosing not to. A key to that lost or forsworn ability, Suzman suggests, lies in the ferocious egalitarianism of hunter-gatherers. For example, the most valuable thing a hunter can do is come back with meat. Unlike gathered plants, whose proceeds are “not subject to any strict conventions on sharing,” hunted meat is very carefully distributed according to protocol, and the people who eat the meat that is given to them go to great trouble to be rude about it. This ritual is called “insulting the meat,” and it is designed to make sure the hunter doesn’t get above himself and start thinking that he’s better than anyone else. “When a young man kills much meat,” a Bushman told the anthropologist Richard B. Lee, “he comes to think of himself as a chief or a big man, and he thinks of the rest of us as his servants or inferiors. . . . We can’t accept this.” The insults are designed to “cool his heart and make him gentle.” For these hunter-gatherers, Suzman writes, “the sum of individual self-interest and the jealousy that policed it was a fiercely egalitarian society where profitable exchange, hierarchy, and significant material inequality were not tolerated.”

This egalitarian impulse, Suzman suggests, is central to the hunter-gatherer’s ability to live a life that is, on its own terms, affluent, but without abundance, without excess, and without competitive acquisition. The secret ingredient seems to be the positive harnessing of the general human impulse to envy. As he says, “If this kind of egalitarianism is a precondition for us to embrace a post-labor world, then I suspect it may prove a very hard nut to crack.” There’s a lot that we could learn from the oldest extant branch of humanity, but that doesn’t mean we’re going to put the knowledge into effect. A socially positive use of envy—now, that would be a technology almost as useful as fire. ♦

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The Worst Mistake in the History of the Human Race

The advent of agriculture was a watershed moment for the human race. it may also have been our greatest blunder..

Farming

To science we owe dramatic changes in our smug self-image. Astronomy taught us that our earth isn't the center of the universe but merely one of billions of heavenly bodies. From biology we learned that we weren't specially created by God but evolved along with millions of other species. Now archaeology is demolishing another sacred belief: that human history over the past million years has been a long tale of progress. In particular, recent discoveries suggest that the adoption of agriculture, supposedly our most decisive step toward a better life, was in many ways a catastrophe from which we have never recovered. With agriculture came the gross social and sexual inequality, the disease and despotism, that curse our existence. At first, the evidence against this revisionist interpretation will strike twentieth century Americans as irrefutable. We're better off in almost every respect than people of the Middle Ages, who in turn had it easier than cavemen, who in turn were better off than apes. Just count our advantages. We enjoy the most abundant and varied foods, the best tools and material goods, some of the longest and healthiest lives, in history. Most of us are safe from starvation and predators. We get our energy from oil and machines, not from our sweat. What neo-Luddite among us would trade his life for that of a medieval peasant, a caveman, or an ape?

For most of our history we supported ourselves by hunting and gathering: we hunted wild animals and foraged for wild plants. It's a life that philosophers have traditionally regarded as nasty, brutish, and short. Since no food is grown and little is stored, there is (in this view) no respite from the struggle that starts anew each day to find wild foods and avoid starving. Our escape from this misery was facilitated only 10,000 years ago, when in different parts of the world people began to domesticate plants and animals. The agricultural revolution spread until today it's nearly universal and few tribes of hunter-gatherers survive.

From the progressivist perspective on which I was brought up, to ask "Why did almost all our hunter-gatherer ancestors adopt agriculture?" is silly. Of course they adopted it because agriculture is an efficient way to get more food for less work. Planted crops yield far more tons per acre than roots and berries. Just imagine a band of savages, exhausted from searching for nuts or chasing wild animals, suddenly grazing for the first time at a fruit-laden orchard or a pasture full of sheep. How many milliseconds do you think it would take them to appreciate the advantages of agriculture?

The progressivist party line sometimes even goes so far as to credit agriculture with the remarkable flowering of art that has taken place over the past few thousand years. Since crops can be stored, and since it takes less time to pick food from a garden than to find it in the wild, agriculture gave us free time that hunter-gatherers never had. Thus it was agriculture that enabled us to build the Parthenon and compose the B-minor Mass.

While the case for the progressivist view seems overwhelming, it's hard to prove. How do you show that the lives of people 10,000 years ago got better when they abandoned hunting and gathering for farming? Until recently, archaeologists had to resort to indirect tests, whose results (surprisingly) failed to support the progressivist view. Here's one example of an indirect test: Are twentieth century hunter-gatherers really worse off than farmers? Scattered throughout the world, several dozen groups of so-called primitive people, like the Kalahari bushmen, continue to support themselves that way. It turns out that these people have plenty of leisure time, sleep a good deal, and work less hard than their farming neighbors. For instance, the average time devoted each week to obtaining food is only 12 to 19 hours for one group of Bushmen, 14 hours or less for the Hadza nomads of Tanzania. One Bushman, when asked why he hadn't emulated neighboring tribes by adopting agriculture, replied, "Why should we, when there are so many mongongo nuts in the world?"

While farmers concentrate on high-carbohydrate crops like rice and potatoes, the mix of wild plants and animals in the diets of surviving hunter-gatherers provides more protein and a bettter balance of other nutrients. In one study, the Bushmen's average daily food intake (during a month when food was plentiful) was 2,140 calories and 93 grams of protein, considerably greater than the recommended daily allowance for people of their size. It's almost inconceivable that Bushmen, who eat 75 or so wild plants, could die of starvation the way hundreds of thousands of Irish farmers and their families did during the potato famine of the 1840s.

So the lives of at least the surviving hunter-gatherers aren't nasty and brutish, even though farmers have pushed them into some of the world's worst real estate. But modern hunter-gatherer societies that have rubbed shoulders with farming societies for thousands of years don't tell us about conditions before the agricultural revolution. The progressivist view is really making a claim about the distant past: that the lives of primitive people improved when they switched from gathering to farming. Archaeologists can date that switch by distinguishing remains of wild plants and animals from those of domesticated ones in prehistoric garbage dumps.

How can one deduce the health of the prehistoric garbage makers, and thereby directly test the progressivist view? That question has become answerable only in recent years, in part through the newly emerging techniques of paleopathology, the study of signs of disease in the remains of ancient peoples.

In some lucky situations, the paleopathologist has almost as much material to study as a pathologist today. For example, archaeologists in the Chilean deserts found well preserved mummies whose medical conditions at time of death could be determined by autopsy (Discover, October). And feces of long-dead Indians who lived in dry caves in Nevada remain sufficiently well preserved to be examined for hookworm and other parasites.

Usually the only human remains available for study are skeletons, but they permit a surprising number of deductions. To begin with, a skeleton reveals its owner's sex, weight, and approximate age. In the few cases where there are many skeletons, one can construct mortality tables like the ones life insurance companies use to calculate expected life span and risk of death at any given age. Paleopathologists can also calculate growth rates by measuring bones of people of different ages, examine teeth for enamel defects (signs of childhood malnutrition), and recognize scars left on bones by anemia, tuberculosis, leprosy, and other diseases.

One straight forward example of what paleopathologists have learned from skeletons concerns historical changes in height. Skeletons from Greece and Turkey show that the average height of hunger-gatherers toward the end of the ice ages was a generous 5' 9'' for men, 5' 5'' for women. With the adoption of agriculture, height crashed, and by 3000 B. C. had reached a low of only 5' 3'' for men, 5' for women. By classical times heights were very slowly on the rise again, but modern Greeks and Turks have still not regained the average height of their distant ancestors.

Another example of paleopathology at work is the study of Indian skeletons from burial mounds in the Illinois and Ohio river valleys. At Dickson Mounds, located near the confluence of the Spoon and Illinois rivers, archaeologists have excavated some 800 skeletons that paint a picture of the health changes that occurred when a hunter-gatherer culture gave way to intensive maize farming around A. D. 1150. Studies by George Armelagos and his colleagues then at the University of Massachusetts show these early farmers paid a price for their new-found livelihood. Compared to the hunter-gatherers who preceded them, the farmers had a nearly 50 per cent increase in enamel defects indicative of malnutrition, a fourfold increase in iron-deficiency anemia (evidenced by a bone condition called porotic hyperostosis), a theefold rise in bone lesions reflecting infectious disease in general, and an increase in degenerative conditions of the spine, probably reflecting a lot of hard physical labor. "Life expectancy at birth in the pre-agricultural community was about twenty-six years," says Armelagos, "but in the post-agricultural community it was nineteen years. So these episodes of nutritional stress and infectious disease were seriously affecting their ability to survive."

The evidence suggests that the Indians at Dickson Mounds, like many other primitive peoples, took up farming not by choice but from necessity in order to feed their constantly growing numbers. "I don't think most hunger-gatherers farmed until they had to, and when they switched to farming they traded quality for quantity," says Mark Cohen of the State University of New York at Plattsburgh, co-editor with Armelagos, of one of the seminal books in the field, Paleopathology at the Origins of Agriculture. "When I first started making that argument ten years ago, not many people agreed with me. Now it's become a respectable, albeit controversial, side of the debate."

There are at least three sets of reasons to explain the findings that agriculture was bad for health. First, hunter-gatherers enjoyed a varied diet, while early farmers obtained most of their food from one or a few starchy crops. The farmers gained cheap calories at the cost of poor nutrition, (today just three high-carbohydrate plants — wheat, rice, and corn — provide the bulk of the calories consumed by the human species, yet each one is deficient in certain vitamins or amino acids essential to life.) Second, because of dependence on a limited number of crops, farmers ran the risk of starvation if one crop failed. Finally, the mere fact that agriculture encouraged people to clump together in crowded societies, many of which then carried on trade with other crowded societies, led to the spread of parasites and infectious disease. (Some archaeologists think it was the crowding, rather than agriculture, that promoted disease, but this is a chicken-and-egg argument, because crowding encourages agriculture and vice versa.) Epidemics couldn't take hold when populations were scattered in small bands that constantly shifted camp. Tuberculosis and diarrheal disease had to await the rise of farming, measles and bubonic plague the appearance of large cities.

Besides malnutrition, starvation, and epidemic diseases, farming helped bring another curse upon humanity: deep class divisions. Hunter-gatherers have little or no stored food, and no concentrated food sources, like an orchard or a herd of cows: they live off the wild plants and animals they obtain each day. Therefore, there can be no kings, no class of social parasites who grow fat on food seized from others. Only in a farming population could a healthy, non-producing elite set itself above the disease-ridden masses. Skeletons from Greek tombs at Mycenae c. 1500 B. C. suggest that royals enjoyed a better diet than commoners, since the royal skeletons were two or three inches taller and had better teeth (on the average, one instead of six cavities or missing teeth). Among Chilean mummies from c. A. D. 1000, the elite were distinguished not only by ornaments and gold hair clips but also by a fourfold lower rate of bone lesions caused by disease.

Similar contrasts in nutrition and health persist on a global scale today. To people in rich countries like the U.S., it sounds ridiculous to extol the virtues of hunting and gathering. But Americans are an elite, dependent on oil and minerals that must often be imported from countries with poorer health and nutrition. If one could choose between being a peasant farmer in Ethiopia or a bushman gatherer in the Kalahari, which do you think would be the better choice?

Farming may have encouraged inequality between the sexes, as well. Freed from the need to transport their babies during a nomadic existence, and under pressure to produce more hands to till the fields, farming women tended to have more frequent pregnancies than their hunter-gatherer counterparts — with consequent drains on their health. Among the Chilean mummies for example, more women than men had bone lesions from infectious disease.

Women in agricultural societies were sometimes made beasts of burden. In New Guinea farming communities today I often see women staggering under loads of vegetables and firewood while the men walk empty-handed. Once while on a field trip there studying birds, I offered to pay some villagers to carry supplies from an airstrip to my mountain camp. The heaviest item was a 110-pound bag of rice, which I lashed to a pole and assigned to a team of four men to shoulder together. When I eventually caught up with the villagers, the men were carrying light loads, while one small woman weighing less than the bag of rice was bent under it, supporting its weight by a cord across her temples.

As for the claim that agriculture encouraged the flowering of art by providing us with leisure time, modern hunter-gatherers have at least as much free time as do farmers. The whole emphasis on leisure time as a critical factor seems to me misguided. Gorillas have had ample free time to build their own Parthenon, had they wanted to. While post-agricultural technological advances did make new art forms possible and preservation of art easier, great paintings and sculptures were already being produced by hunter-gatherers 15,000 years ago, and were still being produced as recently as the last century by such hunter-gatherers as some Eskimos and the Indians of the Pacific Northwest.

Thus with the advent of agriculture the elite became better off, but most people became worse off. Instead of swallowing the progressivist party line that we chose agriculture because it was good for us, we must ask how we got trapped by it despite its pitfalls.

One answer boils down to the adage "Might makes right." Farming could support many more people than hunting, albeit with a poorer quality of life. (Population densities of hunter-gatherers are rarely over one person per ten square miles, while farmers average 100 times that.) Partly, this is because a field planted entirely in edible crops lets one feed far more mouths than a forest with scattered edible plants. Partly, too, it's because nomadic hunter-gatherers have to keep their children spaced at four-year intervals by infanticide and other means, since a mother must carry her toddler until it's old enough to keep up with the adults. Because farm women don't have that burden, they can and often do bear a child every two years.

As population densities of hunter-gatherers slowly rose at the end of the ice ages, bands had to choose between feeding more mouths by taking the first steps toward agriculture, or else finding ways to limit growth. Some bands chose the former solution, unable to anticipate the evils of farming, and seduced by the transient abundance they enjoyed until population growth caught up with increased food production. Such bands outbred and then drove off or killed the bands that chose to remain hunter-gatherers, because a hundred malnourished farmers can still outfight one healthy hunter. It's not that hunter-gatherers abandoned their lifestyle, but that those sensible enough not to abandon it were forced out of all areas except the ones farmers didn't want.

At this point it's instructive to recall the common complaint that archaeology is a luxury, concerned with the remote past, and offering no lessons for the present. Archaeologists studying the rise of farming have reconstructed a crucial stage at which we made the worst mistake in human history. Forced to choose between limiting population or trying to increase food production, we chose the latter and ended up with starvation, warfare, and tyranny.

Hunter-gatherers practiced the most successful and longest-lasting life style in human history. In contrast, we're still struggling with the mess into which agriculture has tumbled us, and it's unclear whether we can solve it. Suppose that an archaeologist who had visited from outer space were trying to explain human history to his fellow spacelings. He might illustrate the results of his digs by a 24-hour clock on which one hour represents 100,000 years of real past time. If the history of the human race began at midnight, then we would now be almost at the end of our first day. We lived as hunter-gatherers for nearly the whole of that day, from midnight through dawn, noon, and sunset. Finally, at 11:54 p. m. we adopted agriculture. As our second midnight approaches, will the plight of famine-stricken peasants gradually spread to engulf us all? Or will we somehow achieve those seductive blessings that we imagine behind agriculture's glittering facade, and that have so far eluded us?

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what is jared diamond's thesis in the worst mistake

Twelve thousand years ago everybody lived as hunters and gatherers. But by 5,000 years ago most people lived as farmers.

This brief period marked the biggest shift ever in human history with unparalleled changes in diet, culture and technology, as well as social, economic and political organisation, and even the patterns of disease people suffered.

While there were upsides and downsides to the invention of agriculture, was it the greatest blunder in human history? Three decades ago Jared Diamond thought so , but was he right?

Agriculture developed worldwide within a single and narrow window of time: between about 12,000 and 5,000 years ago. But as it happens it wasn’t invented just once but actually originated at least seven times, and perhaps 11 times, and quite independently, as far as we know.

Farming was invented in places like the Fertile Crescent of the Middle East, the Yangzi and Yellow River Basins of China, the New Guinea highlands, in the Eastern USA, Central Mexico and South America, and in sub-Saharan Africa.

And while its impacts were tremendous for people living in places like the Middle East or China, its impacts would have been very different for the early farmers of New Guinea.

The reasons why people took up farming in the first place remain elusive, but dramatic changes in the planet’s climate during the last Ice Age — from around 20,000 years ago until 11,600 years ago — seem to have played a major role in its beginnings.

The invention of agriculture thousands of years ago led to the domestication of today’s major food crops like wheat, rice, barley, millet and maize, legumes like lentils and beans, sweet potato and taro, and animals like sheep, cattle, goats, pigs, alpacas and chickens.

It also dramatically increased the human carrying capacity of the planet. But in the process the environment was dramatically transformed. What started as modest clearings gave way to fields, with forests felled and vast tracts of land turned over to growing crops and raising animals.

In most places the health of early farmers was much poorer than their hunter-gatherer ancestors because of the narrower range of foods they consumed alongside of widespread dietary deficiencies.

At archaeological sites like Abu Hereyra in Syria, for example, the changes in diet accompanying the move away from hunting and gathering are clearly recorded. The diet of Abu Hereyra’s occupants dropped from more than 150 wild plants consumed as hunter-gatherers to just a handful of crops as farmers.

In the Americas, where maize was domesticated and heavily relied upon as a staple crop, iron absorption was consequently low and dramatically increased the incidence of anaemia. While a rice based diet, the main staple of early farmers in southern China, was deficient in protein and inhibited vitamin A absorption.

There was a sudden increase in the number of human settlements signalling a marked shift in population. While maternal and infant mortality increased, female fertility rose with farming, the fuel in the engine of population growth.

The planet had supported roughly 8 million people when we were only hunter-gatherers. But the population exploded with the invention of agriculture climbing to 100 million people by 5,000 years ago, and reaching 7 billion people today.

People began to build settlements covering more than ten hectares - the size of ten rugby fields - which were permanently occupied. Early towns housed up to ten thousand people within rectangular stone houses with doors on their roofs at archaeological sites like Çatalhöyük in Turkey.

By way of comparison, traditional hunting and gathering communities were small, perhaps up to 50 or 60 people.

Crowded conditions in these new settlements, human waste, animal handling and pest species attracted to them led to increased illness and the rapid spread of infectious disease.

Today, around 75% of infectious diseases suffered by humans are zoonoses , ones obtained from or more often shared with domestic animals. Some common examples include influenza, the common cold, various parasites like tapeworms and highly infectious diseases that decimated millions of people in the past such as bubonic plague, tuberculosis, typhoid and measles.

In response, natural selection dramatically sculpted the genome of these early farmers. The genes for immunity are over-represented in terms of the evidence for natural selection and most of the changes can be timed to the adoption of farming. And geneticists suggest that 85% of the disease-causing gene variants among contemporary populations arose alongside the rise and spread of agriculture.

In the past, humans could only tolerate lactose during childhood, but with the domestication of dairy cows natural selection provided northern European farmers and pastoralist populations in Africa and West Asia the lactase gene. It’s almost completely absent elsewhere in the world and it allowed adults to tolerate lactose for the first time.

Starch consumption is also feature of agricultural societies and some hunter-gatherers living in arid environments. The amylase genes, which increase people’s ability to digest starch in their diet, were also subject to strong natural selection and increased dramatically in number with the advent of farming.

Another surprising change seen in the skeletons of early farmers is a smaller skull especially the bones of the face. Palaeolithic hunter-gatherers had larger skulls due to their more mobile and active lifestyle including a diet which required much more chewing.

Smaller faces affected oral health because human teeth didn’t reduce proportionately to the smaller jaw, so dental crowding ensued. This led to increased dental disease along with extra cavities from a starchy diet.

Living in densely populated villages and towns created for the first time in human history private living spaces where people no longer shared their food or possessions with their community.

These changes dramatically shaped people’s attitudes to material goods and wealth. Prestige items became highly sought after as hallmarks of power. And with larger populations came growing social and economic complexity and inequality and, naturally, increasing warfare.

Inequalities of wealth and status cemented the rise of hierarchical societies — first chiefdoms then hereditary lineages which ruled over the rapidly growing human settlements.

Eventually they expanded to form large cities, and then empires, with vast areas of land taken by force with armies under the control of emperors or kings and queens.

This inherited power was the foundation of the ‘great’ civilisations that developed across the ancient world and into the modern era with its colonial legacies that are still very much with us today.

No doubt the bad well and truly outweighs all the good that came from the invention of farming all those millenia ago. Jared Diamond was right, the invention of agriculture was without doubt the biggest blunder in human history. But we’re stuck with it, and with so many mouths to feed today we have to make it work better than ever. For the future of humankind and the planet.

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The Worst Mistake in the History of the Human Race

Jared Diamond, Discover (1987)

(Study questions at the end)

1.         Main thesis : Archeological findings (including paleopathology) suggest that "in many ways, adoption of agriculture was not progress but a catastrophe from which humans have never recovered"

2.         How archeology allows us to know this?

           a.         Analysis of what is in ancient garbage dumps: wild or domesticated food

           b.         Paleopathology: study ancient skeletons, can tell sex, eight, age at death, growth rates, disease, teeth show signs of childhood malnutrition, bones with scars tell of anemia, tuberculosis, leprosy

           c.         Ancient feces, well preserved, see if have hookworm and other parasites

3.         Negatives that came with Agriculture

           a.         Social inequality

           b.         Sexual inequality

           c.         Malnutrition/starvation

           d.         Poor health and disease epidemics

           e.         Despotism

           f.         Some were better off, but most/average person was worse off

4.         Diamond's critique of progress

           a.         Rejects idea that human history has been a long tale of progress:

           b.         We are better off than people in middle ages, who were better off than cave men, who were better off than apes

5.         Arguments for progress (that Diamond criticizes)

           a.         Today we have:

                     i.          Most abundant and varied foods

                     ii.         Best tools and material goods

                     iii.        Longest and healthiest lives (1900 average life span was 47, today 76 in U.S.)

           b.         Most are safe from starvation and predation

           c.         Get energy from oil and machines, not sweat

           d.         Hunter-gathers' lives were nasty, brutish and short

                     i.          No food grown, so little stored, so each day struggle to go out and find food to avoid starving

           e.         Ag gave us more food for less work

           f.         Ag gave us the free time to do art

6.         Diamond’s response to these arguments for progress

7.         Hunter-gatherer life is not all work and misery

           a.         20th century hunter-gatherers have plenty of leisure, sleep a good deal, and work less than farming neighbors

           b.         Average time a week in search of food

                     i.          Kalahari Bushman 12-19 hours

                     ii.         Tanzania Hadza nomads, 14 hours

                     iii.        Why work to grow food when nature provides it for free?

8.         Agriculture increases food insecurity by relying on so few species that when they fail results in a disaster

           a.         Farmers risk starvation if one crop fails

                     i.          Irish Potato famine of 1840s, hundreds of thousands died

           b.         Bushman use 75 or so wild plants for food, unlikely to starve

9.         H/G ate varied thus healthier diet; farmers ate only a few starchy crops (cheap calories and poor nutrition)

10.       With agriculture height went down

           a.         Skeleton from Greece/Turkey show average height of hunter-gathers at end of ice ages was 5' 9" for men and 5' 5" for women

           b.         With agriculture, height when down by 300 BC: 5' 3" men, 5" women

           c.         Modern Greeks & Turks still not regained average height of ancestors

           d.         Worry:

                     i.          Could this be due to selection of big and strong and weak die off

                     ii.         If so, not sure this is a sign they were better off

11.       Indian burial skeletons in Illinois/Ohio compared hunter-gatherers (=H/G) to maize farming in 1150 AD

           a.         Farmers had:

                     i.          50% increase in malnutrition

                     ii.         4X increase in iron deficiency anemia

                     iii.        3X rise in infectious disease

                     iv.        Higher degeneration in spine (due to hard physical labor of farming)

                     v.         Life expectancy at birth dropped from 26 to 19 due to nutritional stress and infectious disease

12.       Increased concentration of humans allowed by farming led to much greater disease

           a.         Farmers crowded together and traded with other crowded societies, led to spread of infectious disease and parasites

           b.         H/G had no epidemics

           c.         Tuberculosis/diarrheal disease awaited farming

           d.         Measles and bubonic plague waited for large cities

13.       Ag lead to despotism and deep class division

           a.         In H/G societies no one had stored food sources (herd of animals or orchards)

           b.         Thus, could be no kings-a class of social parasites who grow fat on food seized from others

           c.         Only with farming could a healthy, non-producing elite set itself above disease-ridden masses

           d.         Greek royalty enjoyed better diet than commoners

14.       With ag, elite became better off, most people worse off

           a.         Same story today: Healthy in rich developed world, sickly in poor developing world

15.       For many in today's world, better to be a H-G

           a.         True for the 800 million malnourished-starving people today

           b.         Yes: To us it sounds silly to extol virtues of H/G

           c.         But for much of the world-e.g., poor peasant farmers in Ethiopia or starving ghetto dwellers outside Mexico city--would be better to be a bushman gatherer in Kalahari

16.       Agriculture led to sexual inequality

           a.         With farming, women needn't carry babies and pressure for more farm hands led to more babies and resultant decline in women's health

           b.         From average of one every 4 years in H/G to one every 2 years in farming

           c.         Women made beasts of burden in agricultural societies--gather the firewood, get the water, men go empty-handed

17.       Rejects idea agriculture led to flowering of arts

           a.         Great painting and sculpture produced by H/G 15,000 years ago

           b.         Post agricultural technology allowed for different, not better art

18.       H/G practiced most successful and longest lasting lifestyle in human history

           a.         Human life on planet represented in 24 hours, agriculture came 11:54pm

19.       Why then did hunter-gatherers take up farming?

           a.         Not by choice (as not choosing a better life)

           b.         Got trapped by agriculture, despite its pitfalls

           c.         Most H/G didn't farm until had do and doing so they traded quality of life for quantity

           d.         Farmed out of necessity to feed their growing numbers

                     i.          Farming supports more people

           e.         Farming bands out bred and killed off people who remained H/G

           f.         Drove H/G to marginal areas farmers didn't want

Study questions on Diamond’s “The Worst Mistake in the History of the Human Race”

1.         What does Diamond think is the worst mistake? How can archeology provide evidence for this?

2.         Why does Diamond’s agree or disagree with the idea that hunter-gatherers had to work more than agriculturalists to provide for their food?

3.         What does Diamond think about the idea that agriculture increases food security (when compared with hunter gatherers)?

4.         What does the evidence suggest about health of hunter-gatherers compared with agriculturalists?

5.         Explain why Diamond thinks agriculture lead to despotism, deep class division, including sexual inequality.

6.         Does Diamond think it is ridiculous to claim that people were better off as hunter gatherers than agriculturalists? Which people?

7.         Does Diamond allow that agriculture is what allowed the creation of art?

8.         According to Diamond, why did hunter-gatherers take up farming?

Jared Diamond’s Worst Mistake

Guns, Germs, and Steel - Jared Diamond

Jared Diamond has made the argument in several books and essays — most notably Guns, Germs, and Steel — that the move from hunter-gatherer societies to agricultural societies was the “worst mistake” in history. To support this conclusion, he cites various evidence which indicates that the larger families of early agricultural societies actually resulted in poorer nutrition, hygiene, and even longevity compared to the hunter-gatherer societies they replced.

But Diamond’s thesis makes little sense: No one would willingly choose a less appealing lifestyle. Diamond argues that these societies were “forced” into this lifestyle due to their inability to control their birth rates. But this contradicts the known facts: For tens or hundreds of thousands of years, mankind was able to regulate their birth rates just fine while continuing to live in hunter-gatherer societies. And, in fact, modern hunter-gatherer societies manage to similarly regulate their birth rates.

I suspect the reality is that the agricultural lifestyle was preferred specifically because it allowed for larger families. This is a point of view which is probably difficult for a scholar from the latter half of the 20th century to understand, given that contemporary western society puts a very low premium on children compared to previous epochs of history.

Oh, we still like our children… we just tend to like them in moderation. The idea of a single woman bearing 20 children seems unspeakably alien and even slightly distasteful to most of us… but would seem incredibly desirable to most cultures of recorded history.

So those early farmers may have been hungry, dirty, and short-lived… but it wasn’t a mistake. They were gaining something that they valued even more.

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2 Responses to “Jared Diamond’s Worst Mistake”

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This is a great reflection, where you try to make sense of a foolish decision. You rightly point out that people wouldn’t take bad gambles. It’s possible you may no longer believe this, since it was published 12 years ago. This is especially the case given that in that period of time, we’ve had plenty of other literature that covers the same topic with different focuses.

One of the most popular examples is Harari’s book Homo Sapiens. There, he describes how the transition from hunting-gathering happened. It was gradual. It was subtle. It made us want more of the plants we started domesticating. And little by little, as we were both enchanted by the ease of this lifestyle and simultaneously started creating cultures to reflect the times, we settled for agricultural life. It just so happened that that enchanting lifestyle was riddled with problems. But we didn’t see that. The change was too gradual, spanning generations.

The effect of this gradual change can be understood in many ways. One is that the new farmers could not think of another way of living, given their ancestors likely had similar lifestyles —again, since this change was so gradual. The stories these farmers heard of their origins as a cultural group legitimized the agrarian lifestyle. Another perspective is that, even if people could choose, it could have been a similar choice between cheap calories and slow food. Most people can understand the links between cheap calories and worse health, but our biology, culture, infrastructure, as well as our economic and political systems collude to make it possible for Coke to be in almost every menu, every store, and not be questioned enough for it to disappear. Too bad it’s killing us and making our lives worse. But we’re stuck here regardless.

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I remember reading somewhere that early states were extremely reliant on slavery, to the extent that the upper class would periodically have to go out and capture new peasants to replace the ones that had run away to go be hunter gatherers again.

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what is jared diamond's thesis in the worst mistake

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what is jared diamond's thesis in the worst mistake

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  1. The Worst Mistake in the History of the Human Race

    what is jared diamond's thesis in the worst mistake

  2. HIST 101 A THESIS.docx

    what is jared diamond's thesis in the worst mistake

  3. Guns, Germs And Steel: The Credibility of Jared Diamond's Theory

    what is jared diamond's thesis in the worst mistake

  4. Analysis Of Jared Diamond S The Worst

    what is jared diamond's thesis in the worst mistake

  5. These four looming threats may bring the end of civilization, warns top

    what is jared diamond's thesis in the worst mistake

  6. ANIYA SHELL

    what is jared diamond's thesis in the worst mistake

VIDEO

  1. MISTAKE

  2. Jared Fuller

  3. Jared Diamond: World Until Yesterday

  4. REVIEW: Sedevacantism Debate (Cassman vs. Dimond)

  5. Lecture #29 by Matthew E. Kahn on Endogenous Technological Change

  6. DukeReads: Thomas Katsouleas on Jared Diamond's "Collapse: How Societies Choose to Fail or Succeed"

COMMENTS

  1. PDF The Worst Mistake in the History of the Human Race Jared Diamond

    Jared Diamond*. May 1987. To science we owe dramatic changes in our smug self-image. Astronomy taught us that our earth isn't the center of the universe but merely one of billions of heavenly bodies. From biology we learned that we weren't specially created by God but evolved along with millions of other species.

  2. In "The Worst Mistake in the History of the Human Race," what evidence

    In "The Worst Mistake in the History of the Human Race," Jared Diamond makes several claims about the adverse effects of agriculture, claiming that it is responsible for starvation, malnutrition ...

  3. Worst Mistake in the History of the Human Race? Agriculture?!

    Jared Diamond's breakthrough 1987 article, "Worst Mistake in the History of the Human Race" claims agriculture did not deliver the splendors of civilization but was instead a highway to hell. This section examines the traditional progressivist perspective on agriculture and the sources for Diamond's revisionism, including passages that ...

  4. PDF The Worst Mistake in the History of the Human Race

    The Worst Mistake in the History of the Human Race Jared Diamond What we eat and how we eat are imPortant both nutri-tionally and culturally. This selection suggests that how we get what we eat-through gathering and hunting versus agriculture, for example-has dra-matic consequences. This seems pretty obvious. We all

  5. Do you agree with Jared Diamond's argument in "The Worst Mistake in the

    Although Diamond presents interesting evidence to support his idea that hunter-gatherers enjoyed a more "successful" lifestyle, one could also point out the weaknesses in his argument.

  6. PDF The Worst Mistakein the History of the HumanRace

    Created Date: 12/3/2003 12:29:55 PM

  7. The Worst Mistake in the History of the Human Race

    The blog post discusses Jared Diamond's book "Guns, Germs, and Steel" and its analysis of agriculture's impact on human development. It questions whether agriculture is the worst mistake in human history and explores the concept of progress.

  8. FAB: Diamond 1987

    The worst mistake in the history of the human race. This article by Professor Jared Diamond was first published in 'Discovery' in 1987. In it, he challenges the received wisdom that the adoption of agriculture was a progessive step for human beings, arguing instead that it was actually 'the worst mistake in the history of the human race'.

  9. PDF Document1

    Document1. The Worst Mistake in the History of the Human Race JARED DIAMOND UCLA School of Mediane Approximately 10, 000 years ago, humans made the revolutionary transition from food collecting to food production (the domestication of plants and animals). For hundreds of thou- sands of years before this time, humans had subsisted exclusively on ...

  10. hettingern.people.cofc.edu

    The Worst Mistake in the History of the Human Race. Jared Diamond, Discover (1987) OVERVIEW. 1. Main thesis: Archeological findings (including paleopathology) suggest that "in many ways, adoption of agriculture was not progress but a catastrophe from which humans have never recovered " 2. How archeology allows us to know this? ...

  11. PDF The Worst Mistake in the History of the Human Race

    The Worst Mistake in the History of the Human Race Jared Diamond, Evolutionary Biologist, Discover Magazine, 1987 (adapted and abridged) …[R]ecent discoveries suggest that the adoption of agriculture, supposedly our most decisive step toward a better life, was in many ways a catastrophe from which we have never recovered.

  12. How Civilization Started

    Jared Diamond called the Neolithic Revolution "the worst mistake in human history." The startling thing about this claim is that, among historians of the era, it isn't very controversial.

  13. Was Adopting Agriculture Our Biggest Mistake? Challenging the

    "The Worst Mistake in the History of the Human Race" is the embodiment of anti-progressivist theory. Jared Diamond challenges the claim "that human history over the past million years has been a long tale of progress," with a rebuttal suggesting that our "worst mistake" was transitioning from a hunter-gatherer lifestyle to one dominated by agriculture.

  14. What is Jared Diamond's thesis in Guns, Germs, and Steel regarding the

    Jared Diamond's thesis in Guns, Germs, and Steel is that European economic, military, technological, and political power came about because of geographical luck, and not because the Europeans ...

  15. Jared Diamond and the Worst Mistake Humans Ever Made

    Jared Diamond (1987): The Worst Mistake in the History of the Human Race: Discover (May), pp. 64-66: "Archaeology is demolishing another sacred belief: that human history over the past million ...

  16. Guns Germs & Steel: About the Book. Jared Diamond. Interview

    JD The book has sold millions of copies because it grabs people, it addresses the biggest question of history; why history unfolded differently. It's a question that all of us ask and when we're ...

  17. The Worst Mistake in the History of the Human Race

    The Worst Mistake in the History of the Human Race The advent of agriculture was a watershed moment for the human race. It may also have been our greatest blunder. By Jared Diamond. May 1, 1999 5:00 AM Apr 10, 2023 7:59 PM. Farming and agriculture. (Credit: Attasit saentep/Shutterstock)

  18. The Worst Mistake in the History of the Human Race

    This zine is a reprint of an essay by Jared Diamond that explores the ways in which the development of agriculture had a detrimental affect on humans. Diamond argues that for most of human history humans supported themselves as hunter-gatherers and that the development of agriculture brought a number of negative impacts in terms of health ...

  19. Was agriculture the greatest blunder in human history?

    Jared Diamond was right, the invention of agriculture was without doubt the biggest blunder in human history. But we're stuck with it, and with so many mouths to feed today we have to make it ...

  20. College of Charleston

    The Worst Mistake in the History of the Human Race. Jared Diamond, Discover (1987) (Study questions at the end) 1. Main thesis: Archeological findings (including paleopathology) suggest that "in many ways, adoption of agriculture was not progress but a catastrophe from which humans have never recovered" 2. How archeology allows us to know this?

  21. The Alexandrian » Jared Diamond's Worst Mistake

    Jared Diamond has made the argument in several books and essays — most notably Guns, Germs, and Steel — that the move from hunter-gatherer societies to agricultural societies was the "worst mistake" in history. To support this conclusion, he cites various evidence which indicates that the larger families of early agricultural societies ...

  22. What are the strengths and weaknesses of Jared Diamond's arguments

    Jared Diamond's Guns, Germs, and Steel is an extremely long and complex book. His overarching claim is that differences in the degrees of material wealth and technological development between ...

  23. PDF The Worst Mistake

    The Worst Mistake in the History of the Human Race. Jared Diamond. What we eat and how we eat are important both nutritionally and culturally. This selection suggests that how we get what we eat—through gathering and hunting versus agriculture, for example—has dramatic consequences. This seems pretty obvious.