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Friday, September 15, 2017

Cairn Building Sacred Tree Chimps


This Could Be First-Ever Observed Ritual Practice Among Chimpanzees (1 March 2016). Video Source: Youtube.

The above video circulated last year, when researchers from the Max Planck Institute for Evolutionary Anthropology and the Chimbo Foundation observed male chimpanzees filling hollow trees up with rocks, and then hurling more rocks at the filled trees in what looked like a strange ritual. This occurred in the Boé region of Guinea-Bissau on the western tip of Africa.

Were the researchers correct in projecting onto the chimpanzees the theory of human evolution, much less a theory of human evolution as dependent on the development of religion? For that seems to be the underlying argument: that biological evolution is impossible without the cognitive moment when the brain seeks the divine. As the researchers put it:
"We found four populations in West Africa where chimpanzees habitually bang and throw rocks against trees, or toss them into tree cavities, resulting in conspicuous stone accumulations at these sites. This represents the first record of repeated observations of individual chimpanzees exhibiting stone tool use for a purpose other than extractive foraging at what appear to be targeted trees. The ritualized behavioural display and collection of artefacts at particular locations observed in chimpanzee accumulative stone throwing may have implications for the inferences that can be drawn from archaeological stone assemblages and the origins of ritual sites."
It is a banal but fascinating beginning for the gods: merely a pile of rubble, mounded in a new way which could begin to take on significance. The hypothesis is not asking whether these animals actually find gods in the stone configurations they make, rather whether their brains make the mental jump into thinking they do. In this theory, that's evolution.

One Youtuber summed up the discovery as "chimphenge." Other comments:
  • "Sorry mi english google translator: I do not believe in God, this discovery shows that never need God in our lives, we evolve throwing stones at the trees and forming mounds, then named sacred, those trees symbolically became pillars adorned our temples, after millions of years evolution forget this and we must give a name to both advance and consciousness. Unfortunately there was a lot to us and we prefer to form symbolic it out from within us and shape, we call 'God' and is the perfect excuse to manipulate and keep people away from the truth, everyone is 'God' does not exist a single God, in fact none exists, are just stones of different shapes and sizes in different trees, it depends on the monkey and the group which is the 'real tree' that 'God' is life, we are each living being. We gave shape the world as we know it and everything, God does not exist we create it, we ourselves are God, this evolutionary step in monkeys demonstrated."
  • "and what has been noted on which specific trees have been used? do these specific trees also feature in human's use such as shamanism, or medicinal or spiritual functions?"
  • "Maybe they're trying to recreate fire. . .from a past incident that simply happened by chance."
  • "Stop bring God into it. They are intelligent apes and live with nature. And if humans stopped interfering with there lives they would be ok"
  • "might be the start of next chapter in chimpanzee evolution theyre going to build their first pyramid"
  • "Idiots!!! clear they are playing a game unknown to man. Not everything is supposed to be [for a] reason. ..."
  • "I THINK THEY HIDING HILLARYS EMAILS"
Click to enlarge. Image Source: Nature.

This theory relates to how we worship our own ability to make things. The scientists here may be unconsciously projecting contemporary attitudes toward creativity onto the chimps. Most of the world has received the Technological Revolution with cult-like fervour. Today's Maker Culture is a 21st century extension of the old Arts and Crafts movement (c. 1880-1920), updated with machine building, engineering, arts and crafts, and open-sourced hardware. These trends involve the wonder of building something with one's bare hands, to the point where it enters an intellectual, conceptual, or spiritual realm. A more etheric branch of Maker Culture is software-oriented Hacker Culture.

So, a secular search for a moment of transcendence is there, and central to understanding the creative and intellectual arts. For artists and thinkers as creators, there is something magical about manipulating matter into a thing or moment beyond what existed before, through a creative act. At the core of it lies humankind's conflicted connection with nature.

The current manipulation of the world is based on a presumed human disconnection from the environment. These were the presumptions of the Enlightenment. In Enlightenment secularism, there was no divine entity and we did not derive from divine action. But we also had a right to control, understand, and rationalize the world because we were no longer animals and were disconnected from nature, and thus gained dominion over it.

Nothing could be sadder or further from the truth, and the fundamental error in that core assumption is reflected in the anguish caused by the superficial focus on modern materialism and rationalism, devoid of emotion and spiritual wonder. It is on the basis of that rigid, mask-like quantification of existence that we find ourselves seduced by technology.

Even technophiles who try to go deeper than commercialism and materialism yearn for microchip implants and brain-machine interfaces. They want the interface to fill the holes in their souls. It is interesting that they are obsessed with organic food, and nature-oriented spiritualism, but with a cardboard level of understanding. The spiritual disconnection from nature is complete, and robot-dom is just around the corner, even if that robot thinks it has done its job by climbing mountains, or contorting itself into yoga poses, drinking purified vitamin water, or eating organic vegetables. Mechanically going through the motions around consciousness does not constitute consciousness. The symbiotic bio-tech mesh between ourselves and our tools has already started. Even with the redemptive Maker Movement still trending, the philosophical consideration of what that means lags far behind.

This is why organized religion, for all its flaws and superstitions, constantly reminded human beings of the creative moment when they tried to understand their place in nature, in a fashion that went way beyond tool-building. Early technological monuments like Stonehenge were conceived not for the sake of technology itself, but to measure astronomical changes for even greater purpose.

Wells Cathedral: Gothic cathedrals were designed to look like the faithful were entering an artificial stone forest, reminiscent of earlier Druidic practices in real forest groves. Image Source: Shutterstock.

Architects designed the Gothic cathedrals of Europe to resemble forest groves. Yes, they invented the flying buttress, but they did it not for the sake of the buttresses. They did it to build stone forests, with stained-glass windows which imitated dappled sunlight, penetrating the canopy.

Compare that to our current disconnection from nature, in which technology is created blindly for the sake of mechanized production and mechanical modalities, desperately rolled out on accelerated machine-oriented schedules. The underlying spiritual gap is evident in the current demolition of European churches because they are too expensive to maintain. They are replaced by square cement boxes.

Today, there are enormous efforts toward creativity; but technophiles still indulge powerful fantasies that they control the process. This Millennial blind spot, which replaced God with the ego, may explain why the chimpanzees' stone cairns remain a mystery to us, who are so much more intelligent.

The scholarly article on the subject, published 29 February 2016, is by Hjalmar S. Kühl, Ammie K. Kalan, and others, "Chimpanzee accumulative stone throwing," Scientific Reports 6, Article number: 22219 (2016) doi:10.1038/srep22219.

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