Killing Time? The Evolution of Hobbies

As I have continued reading Lonnie Aarssen’s book, What We Are, I ran across another interesting idea. He claims, and is probably correct, that human evolutionary psychology has been strongly influenced by the awareness that we are going to die. Many aspects of our cultures result from our responses to the certainty of our deaths.

One category of response is to create something that outlives us. Most of the estimated 90 billion people who have ever lived have not left any trace, other than perhaps a name on a record somewhere, that they ever existed. It doesn’t take many generations for this to happen. My great-grandfather exists now, as far as I am aware, of two photos from about 1890, a grave, and some DNA in his descendants.

 

But people who have had more money and power than did my great grandfather can do a lot more to create an enduring legacy. Rockefeller and Carnegie had endowments that are still giving awards to people. Simon Bolívar has a country named after him. These legacies create the false impression, while we are alive, that we will not die, and after we die, that we are still alive. In the Becky Hobbs/Nick Sweet musical Nanyehi, devoted to our ancestor Nancy Ward, the great Cherokee leader, the Nancy Ward character says, when you see the white swan’s wing, know that I am still alive. Of course, she isn’t, and there is remarkably little of her personal effects that can still be found (she died about 1822). But Rockefeller, Carnegie, Bolívar, and Nanyehi are still having an impact on the world.

Sir Francis Bacon noted that childless men put more into their legacies (he was thinking of creativity and intellect) than do men with big families precisely because they have no physical posterity. Wikipedia lists no children for Bacon. I have one child and two grandchildren, but this is below the world average.

The main motivation I feel in creating a legacy of writing is that I do not feel that I should hoard for myself the insights I have encountered in life. I want to share them.

Another category of response is to lose ourselves in hobbies. This allows us to ignore the fact that we will die. My Dad, for example, recorded country music on hundreds of reel-to-reel tapes, and spent countless hours documenting and organizing them. They have almost all disintegrated. I have his tape of country songs sung by our next door neighbor’s brother, Truitt. Are these hobbies just a way of killing time?

That is clearly one purpose of a hobby. But some of us try to turn our hobbies into legacies. I have thousands of photographs. They would be depressing if they were just a pile of pictures. But since 2007 all are digital, and I scanned the others. I labeled each photo with a descriptive name, and the year, so that the next generation of my family will know what each one was. Just in case they ever look at them. Of course, my daughter and family are in my photos also. You can see about a thousand of these photos (mostly of natural areas, not of me and my family) at my newly refurbished author website.

One of the best ways to create a unique legacy is to write a book. Major commercial publishers have published six of my books; I plan one more; all about popular science and history. I have also written articles, which are on various databases. My website is me, in the future. The books that I know I cannot publish through increasingly unstable commercial publishers will be, or so I plan, on Amazon. My tech-savvy son-in-law can probably find a few minutes a year to maintain my digital presence long after my passing. The essays on this blog, starting about 2008, will be available perhaps as long as the internet exists.

And that is pretty much what I do these days. I have no hobbies that are just for killing time. Time is precious, and I want to use it—all of it—to make the world better. This includes activities that maintain health and vigor, since I do not want all of my work to collapse if I have a stroke or something. And to keep me happy, since I do my best work as a writer and a grandfather by being happy. I hope to put a reasonable finish to my work and then, one day, I just won’t wake up.

Of course, my main legacy (both biological and cultural, even spiritual) will be my family, which so far is resisting extinction, and consists entirely of good people. World, you will be glad we were here.

Platonic Friendships

I read a book, What We Are, by Lonnie Aarssen. Aarssen is a Canadian plant ecologist, roughly contemporaneous with me. He has made the transition from plant ecologist to evolutionary psychologist—that is, studying the effects of our human evolutionary history on the way our brains work. I have made the transition from plant ecologist to a general science writer, so I know about evolutionary psychology, but do not know as much as Aarssen.

I’m not sure platonic friendship can be defined, but most of us have a general understanding of it. Aarssen makes the assertion that it is very difficult for men and women to form platonic relationships. Why? Rather than attempting a detailed summary of his reasons, I will just say that it is because men are jerks. They want to conquer women, not befriend them. That sort of captures the meaning.

I immediately recognized that this is not true of me. As I think over my life, I have had lots of platonic relationships with women. I recently made a list of people—men and women; all ages; most of them still alive—who have been important in my life, just so I could remember them. The list had 111 names, and the list keeps growing. Of these, 55 are women of a reasonably similar age with myself and with whom I had a close friendship, and with none of which I had sex. What is wrong with me?

In many cases, it would have been professionally unethical—for example, students and colleagues. But in at least 30 cases, there was no such difficulty (they were single and not, at least at the time, my students). So, I ask again, what is wrong with me?

What is wrong with me is love. In earlier decades, it was religious conviction. Later, it was that I did not want to endanger or stress my marriage. Neither of these is known, on a societal level, as a reason why a man does not have sex. But I loved all of these women, and did not want to mess up the trust they were placing in my friendship. I know for a fact that at least a few of them would have welcomed sexual intimacy from me. But a life is something you build, and as I look back on mine, I am satisfied with the choices I have made.

I knew that I was unusual, but I did not realize how unusual.

European Forests Also Need Control Burns

…but are not getting them. European forests have grown up in thick stands of saplings, just like most American forests. In North America, the Natives kept the forest undergrowth cleared away, which benefited agriculture and hunting, by the controlled use of fire, as I explain in chapter 2 of my recent book Forgotten Landscapes. When European diseases and conquest killed off ninety percent of Native populations in America, the forests shifted from bountiful productivity to being “a forest of sticks” choked by undergrowth.  Native fires were an essential part of what a “natural” forest should be like in North America.

It appears to me that the same is true in Europe. It is likely that the tribal peoples of Europe, before (and after?) Roman conquest, burned their forests just as Native Americans did theirs. The forest preserves we see in America, and in Europe, today are not “natural” but have resulted from fire suppression in recent centuries. This would be true even of the last “virgin forest” in Europe,  Białowieża in Poland.

I explored one of the last fragments of pre-industrial Rhineland forest in France earlier this summer. It is (what passes in Europe for) an extensive forest southeast of Strasbourg. I hiked around on just a portion of its extensive system of trails. Beech trees (Fagus sylvatica) dominated the canopy and its seedlings were abundant on the forest floor. Maples (Acer pseudoplatanus) dominated the forest floor and had some canopy trees, along with two species of linden (Tilia cordata and T. platyphyllos). There were a lot of shrubs, especially the field maple (Acer campestre), dogwood (Cornus mas), hazelnut (Corylus avellana), and hawthorn (Crataegus monogyna).

This forest had been undisturbed for a long time—the beeches were large and tall. But it was not that long ago, perhaps a century and a half, when the forest had been cut down. In a desperate but successful attempt to control the resulting soil erosion, the French government planted conifers (in the lowlands, Norway spruce, and on the hillsides Douglas fir from America) which persist in a few places, remnants of once successful forestry but now ceding their dominance to hardwoods.

It was a peaceful and wonderful place to hike. But it was not natural. In my book I wrote about Native inhabitants being an essential part of the “natural” landscape in America. And it appears that the same is true in Europe. I suspect this is a general pattern. Sam Goldwyn is said to have quipped that wilderness is “where the hand of man has never set foot.” But I think this may not be true not only in America but anywhere else. Humans have always been, ever since we mastered fire, an important factor in the operation of entire landscapes all over the world.

The only alternative to small, frequent fires is large, perhaps equally frequent fires. This is what is happening in America, where the lack of control burns has allowed huge forest fires to get started especially in the west. But the same is true where I now live in France. With increasing frequency, the forests of southern France burn in the hot, dry summers. With global climate change, the forests where I now live in northern France will also burn more frequently. The problem will take care of itself, though not in a way we would like.

More on Native American Diversity

In my book, Forgotten Landscapes, I wrote that precontact Native Americans accepted more cultural diversity as normal than do most modern white Americans. The principal example I gave was the tolerance of different tribes and languages, which was unavoidable since there were so many tribes with mutually unintelligible languages.

Another example, which I did not include in my book, was an acceptance of sexual diversity. The conservatives would have thrown a fit if I had said this in the book. This is not the reason I left it out, but I just needed to keep the book from rambling. Native American tribes had individuals who did not fit into the model of two distinct genders, just like every other cultural group. In particular, there were some people who did not identify with the prevailing sexual roles. Formerly called berdache, they are today called two-spirit. The meanings of this and related terms, as well as a list of terms used in the Native languages, is given in the Wikipedia article.

The presence of this group of Natives, in each tribe, was recognized as long ago as in a nineteenth-century painting by George Catlin, and in the diary of Don Pedro Fages in the Portolà Expedition in eighteenth-century California. In both of these cases, the two-spirit men were held in esteem by the tribe.

Comrade Corn Cob

Until his death in 1952, Joseph Stalin was practically God in the Soviet Union. Everything that was believed and everything that was done had to conform to his wishes, even, as I described in another essay, music.

Stalin considered himself the ultimate authority in science, as well. He even had his own theory of genetics that was strikingly different from genetics as understood in the western world, and everywhere (even Russia) today. He copied his theory (Lysenkoism) from Comrade Trofim Lysenko. In this theory, things that happen to a plant or an animal during its life get passed on to the offspring. This would include the ability of crops, such as wheat, to endure cold temperatures if the seeds were frozen in cold temperatures. That is, you can create cold-hardy wheat by freezing the seeds. Millions of Russians and Ukrainians died in famines because of this stupid theory: when they planted frozen wheat seeds, the wheat simply died over the winter. (Wheat is often planted in the fall, then it produces seeds in the late spring.)

Lysenko was a fake scientist if there ever was one anywhere.

Another Soviet scientist, Nikolai Vavilov, was a real scientist. He studied genetics extensively and traveled the world to find seeds that carried the genetic basis of adaptation. He knew you had to breed cold-hardy wheat, not just freeze the seeds. Vavilov was a geneticist in the modern sense. In return for his scientific beliefs, he was imprisoned, where he died.

As soon as Stalin died, the Communists felt free, at last, to admit that they had created a “cult of personality” around Stalin, a cult that nearly destroyed the Soviet Union. The new leader, Nikita Kruschchev, was an enthusiastic promoter of agricultural research, after the pattern of Vavilov, not Lysenko. His enthusiasm was so great that he was called “Corn Cob.” When he visited America about 1968, one of his main interests was how Americans grew corn.

Once freed from the Stalin personality cult, conditions in the Soviet Union began to improve a lot, but not enough. The Soviet Union collapsed, and Russia began to enter the modern world of prosperity.

That is, until it entered another period of personality cult, this time centered on Vladimir Putin. Russia’s war of aggression against Ukraine is, as nearly as most of us can tell, just a personal whim of Putin. Maybe in the future Russia will see Putin as an evil dictator, and as destructive to Russia as was Stalin. A lot of pain and suffering remains ahead before that can happen.

 

Champs d'Avenir: Fields of the Future

This is a little essay I wrote to share with my French class about “fields of the future.”  It was based on an article in Strasbourg Magazine, Oct.-Nov. 2025. I quoted a few lines from the article, but I wrote most of it and cannot guarantee the accuracy of the translation. This article shows that what is considered rare and progressive in America is ordinary and mainstream in France.

First, the English translation:

In America and France, most food production is in big fields which contain only one type of crop. In Alsace, one sees big fields of corn, sunflower, beets, and wheat. The big fields need lots of pesticides and fertilizers. Big machines consume a lot of fuel. In the future, we need organic food (“bio” in French). People want organic food. This is an excellent business opportunity for farmers in Strasbourg and for consumers, especially for school cafeterias.

Ms. Anaïs Meyer planted thousands of crocus bulbs in the soil on the roof of a parking garage near Deux Rives. Crocus flowers are the source of saffron. “I do everything with my own hands; there is no need for watering or pesticide,” she explains. The article does not say, but saffron is a high-value product (very expensive at the store).

Urban agricultural projects at Neuhof, the Cité d’Ill, and at Elsau. Nicolas Burgmann, a gardener, cultivates tomatoes, squashes, carrots, leeks, and beets in Neuhof.

The farmers welcome groups from pre-schools, schools, and retirement homes.

It is the agriculture of the future! According to the mayor of Strasbourg, “The agriculture of tomorrow is growing in Strasbourg.”

In French:

En Amérique et en France, la plupart de la production alimentaire est en grandes champs qui contiennent qu’une type de plante. En Alsace, on voit des grandes champs de maïs, tournesol, betterave, et blé. Les grandes champs ont besoin de beaucoup de pesticides et de l’engrais. Les grosses machines consomment beaucoup de carburant. À l‘avenir, on a besoin de nourriture biologique (bio). Les gens veulent des aliments bio. C’est une excellente opportunité commerciale pour les agriculteurs à Strasbourg et pour les consommateurs, spécialement pour les cantines scolaires.

·         Mme. Anaïs Meyer a planté des milliers bulbes de crocus dans le sol du toit du parking près de Deux Rives. Les fleurs de crocus sont la source de safran. « Je fais tout de mes mains, il n’y a ni arrosage, ni pesticide, » elle explique. L’article ne le dit pas, mais le safran est un produit de grande valeur (c’est très cher dans la supermarché).

·         Projets d’agriculture urbaine au Neuhof, à la Cité d’Ill, et à l’Elsau. Le maraîchère Nicolas Burgmann cultive des tomates, courges, courgettes, carottes, poireaux, et les betteraves en Neuhof.

·         Les fermiers bio accueillent des groups venant de crèches, d’écoles, et d’Ehpad.

C’est l’agriculture de l’avenir ! Selon le maire de Strasbourg, « L’agriculture de demain se cultive à Strasbourg. »

Jardins Familiaux de Strasbourg : Family Gardens of Strasbourg

All around me in Strasbourg I see little gardens that people rent from the city. This is one of the things that make living in Strasbourg so pleasant. This time of the year, the gardens are dormant, but they are full of activity from April to November. I described it in a little article I wrote for my French class.

First, the English translation:

What do you do when you don’t have a house but you want a garden? You could rent a “family garden” from the Strasbourg Eurometropole. [Strasbourg thinks of itself as European, not just French.] In this garden, you can raise plants: a vegetable garden, and flowers. According to strasbourg.eu, our city has 4,800 family gardens. According to jardins-familiaux.org, there are only 13,000 family gardens in France, thus Strasbourg has the most!

These gardens are bits of land for inhabitants of the municipalities to use. The garden requires regular maintenance, maybe once a week. No weeds allowed! Commercial use is prohibited. The demand being much larger than the supply, delays could reach several years to get a garden.

How much does it cost? It depends on whether you want just a plot of land, and pay for all the improvements yourself (51 euros a year), a garden with just a shelter (97 euros a year), or a garden with all the amenities (170 euros a year). [I think I’ve seen some with running water, but many people have cisterns where they collect rainwater.]

If you live in an apartment and you can’t barbecue, rent a garden and invite your friends to a party!

The gardens have to meet criteria such as biodiversity, absence of invasive species, and use of biological pest control.

As for me, I do not want to rent a garden. Too much work for me. I prefer to walk around and watch happy people in their gardens.

The original French:

Que faites-vous quand vous n’avez pas de maison, mais vous aimerez avoir un jardin ? On peut louer un « jardin familial » du Eurométropole de Strasbourg. Dans ce jardin, on peut faire pousser des plantes : un potager, et les fleurs. Selon Strasbourg.eu, notre cité dispose de 4 800 jardins familiaux. Selon jardins-familiaux.org, il n’y a que 13 000 jardins familiaux en France, c’est donc Strasbourg qui a le plus !

Ces jardins sont des parcelles de terrain mises à la disposition des habitants par les municipalités. Le jardin demande un entretien régulier y compris en semaine. Pas de mauvaises herbes ! L’usage commercial est exclu. La demande étant largement supérieure à l’offre, les délais d’obtention d’un jardin peuvent atteindre plusieurs années.

Combien ça coûte ? Selon le website du métropole,

Jardin traditionnel (tous les équipements à la charge du  locataire) :

    loyers : 51 euros/an, caution 100 euros à la signature du contrat,

Jardin semi aménagé (abris de jardin à la charge du locataire) :

    loyers : 97 euros/an, caution 100 euros à la signature du contrat,

Jardin aménagé (jardins équipés par la Ville) :

    loyers : 170 euros/an, caution 200 euros à la signature du contrat.

Si vous habitez dans un appartement et vous ne pouvez pas faire de barbecue à maison, louez-vous un jardin et invitez tous votres amis à une fête !

Les jardins doivent répondre aux critères tels que la biodiversité, l’absence d’espèces invasives, et l’usage de pratiques du biocontrôle.

Moi, je ne veux pas louer un jardin. C’est trop de travail pour moi. Je préfère faire de la randonée et voir les gens heureux dans leurs jardins.