Posts Tagged ‘matriarchy’
back to my big issue: bonobos and us
Time to focus on, and keep focussing on, how a mammal so close to us – no mammal closer, genetically – a highly social mammal like us, with a similar sexual dimorphism to us (though with humans, the individual variations in size and strength are ‘all over the shop’ to use a technical term), became female dominant in the 1.5 million to 2 million years since it became a species apart from its chimp neighbours.
So, first, are bonobos really a species apart? I’ve heard that bonobos and chimps have inter-bred successfully, as did Homo sapiens and Homo neanderthalensis back in the day. A New Scientist article from 10 years ago reports:
The genetic evidence shows that a little less than 1 per cent of the chimpanzee genome came from bonobos, from one contact between 200,000 and 550,000 years ago and another, more recent one less than 200,000 years ago…. It’s not yet clear whether the two episodes of gene flow happened at low levels over a long time or in discrete pulses.
Clearly, then, being separate species isn’t always a barrier, but I suspect genetic disparity is. For example, can a human successfully breed with a chimp or a bonobo? I’m here to ask the tough questions. The answer, sadly, is no, but they’re free to have deeply loving relationships. Okay, humans have 23 chromosome pairs, chimps and bonobos have 24, end of story, at least until we can work out a way…
But getting back to the big issue, female dominance. An article published in Communications Biology in April 2025 has just the title for me: Drivers of female power in bonobos. In the abstract, the authors found… well, let me quote:
Here we test three main hypotheses explaining intersexual power relationships, namely the self-reinforcing effects of winning and losing conflicts, the strength of mate competition, and female coalition formation. We test these for bonobos (Pan paniscus), one of our closest living relatives, where females have high status relative to males despite male-biased size dimorphism. We compiled demographic and behavioural data of 30 years and 6 wild living communities. Our results only support predictions of the female coalition hypothesis (my emphasis).
So, this study makes clear that female coalitions are absolutely central to female dominance in bonobos. And would be absolutely central, IMHO, to female dominance in humans. A bonobo sisterhood indeed. And I should add that this study – a godsend to me – explores gender-based dominance in many mammalian species, with coalitions being generally key to female dominance where it exists.
This is so important. As I’ve written previously, I get push-back from women who say that this female Prime Minister X, or that female boss Y, or my horrible mother Z is somehow proof that women are, at the very least, no better than men, in terms of leadership. I try to suppress my annoyance at this totally irrelevant response. In an environment of male dominance, it’s not surprising that some women will behave ‘more manlier than men’, in order to gain prominence. Indeed, they may feel that they have no other choice. Again I’ll quote the simple remark made by the African-American novelist Toni Morrison: ‘the problem isn’t men, the problem is patriarchy’, to which I respond, ‘the solution isn’t women, it’s matriarchy. It’s sisterhood.’
So my new resolution, to focus more or less exclusively on this issue (a very tough one to keep to, I admit), has made me decide to reread Diane Rosenfeld’s book, referenced below. The book begins with the problem of male domestic violence in the USA. She’s a lawyer, and has dealt with many domestic violence and domestic abuse cases. So, interestingly, I looked up statistics on male domestic violence in the USA, and was shocked to find a listing of male victims of domestic violence in that country. I twice rephrased my enquiry, and both times it gave me the same men-as-victims results. Conspiracy theories anyone? I would generally not entertain such ideas, but in Frumpistan, tout est possible. When I keep trying, I find the statistics are all over the place, but of course women are more often the victims, especially of the more extreme forms of violence, including, unsurprisingly, murder. In February 2026, the FBI released a report on DV over a five-year period, 2020 to 2024:
Over the five-year period studied, the percentage of violent crimes within domestic relationships increased. Law enforcement reported more than 11,000 domestic violence murder victims and an additional 1.1 million victims of domestic violence. Nearly 75 percent of the victims were female.
Again, I would think it most reasonable to assume that if the violence was extreme, or ended in murder, the perpetrator would be male in far more than 75% of cases.
So this post is a statement of intent. To explore and encourage female coalitions – such as those I’ve read about between Palestinian and Israeli women. Women in difficult and male-dominated regions such as Iran, the Arabic world, China, Turkiye, Russia, and presumably many parts of Africa. I’m making guesses here, to some degree, and hopefully, in researching these countries further, I’ll find some silver linings. I don’t think I’ll be looking at the USA in the near future, at least until Frumpistan is no more.
References
https://www.nature.com/articles/s42003-025-07900-8
Diane L Rosenfeld, The Bonobo Sisterhood: revolution through female alliance, 2022
why are bonobos so ignored?
There have of course been some women who have been inspired by bonobos, but mostly they’re ignored as any kind of model, and I think the main reason is that we don’t really accept that we are primates. Remember those dismissive ‘so you think your granny was a gorilla?’ type comments of the nineteenth century? I’ve heard similar comments in my own time during my teaching days, from Middle Eastern students particularly, and when we look at what we’ve achieved, with our skyscrapers, our global trade networks, our spaceflights, our knowledge of genetics and neurophysiology and particle physics and the immune system, and on it goes, how can we think of ourselves as primates and close cousins of those hairy, dumb arse-scratchers lumbering about for grubs and hooting out nothings in the treetops? Surely the idea that we can actually learn from them is – well, a hoot?
And yet. What interests me about bonobos – and I must say I was stunned and thrilled beyond belief when I first learned of their existence in the eighties – is that they adopted, so to speak, a female-dominant society (or social life if you thing ‘society’ is a purely human thing, too sophisticated for such beasts) because of the environment they found themselves in, at the time of the Congo River’s formation.
Here’s the thing. There are bonobos living in the forests south of the Congo River. It’s actually very difficult to know how many, and of course they’re very much on the endangered list, due entirely to Homo sapiens. North of the Congo, and spread out from the east coast to the west-central region of sub-Saharan Africa, are four sub-species of chimps, who out-number the bonobos by around ten to one – probably, but again it’s very hard to get accurate numbers with these beasts. All of those sub-species are male-dominant, so it’s surely reasonable to assume that it’s bonobos who have made the change to a matriarchal society – through ‘sisterhood’, given that they’re individually slightly smaller than the males. They hang out together, mutually masturbating more than males do – though it’s okay, males do it too. Unfortunately, that’s probably not how female humans will become dominant, which they definitely will. I write this with the confidence of someone who won’t live long enough to be proved wrong, or right, if that makes sense.
For the arc of the human universe is long, but it bends towards matriarchy….
Bonobos became female dominant, I surmise, not only due to the sex thing (and we humans are really really backward and effed-up when it comes to that stuff), but because brawn, in their environment, became less and less important than brain, and for us, co-operation, as we face a future in which we are going to have to be the planet’s custodians, as our technology, and our impact on the land, the sea and the air, is going to be more and more of a factor in determining our planet’s very survival as an eco-system. And women, in general, co-operate better than men. They just do.
And I’ll finish with a point that I’ve made before. People, especially women, who are sceptical of my feminist optimism say ‘but what about this female politician, or that female influencer, or my bloody awful mother’, as if this is a solid argument against matriarchy. No, it’s what philosophers call a ‘category error’. In this case, it’s confusing individuals with systems. I’m talking about a matriarchal system. That system would change individual women as much as it changes men. And you won’t know about it till it happens.
Meanwhile, Vive les bonobos.
References
https://www.bonobos.org/blog/how-many-bonobos-are-left-in-the-wild/
Diane L Rosenfeld, The bonobo sisterhood, 2022
Back to bonobos, and remembering Kanzi
Here’s looking at you, kid
So, back to bonobos, and the question, how/why did they become female dominant? My guess, which I think is a reasonable one, has always been that they managed, after their separation from chimps due to the formation of the Congo River a couple of million years ago, to find themselves in a region of abundance, in terms of fruit and nuts and small game, so that physical strength wasn’t such an advantage for basic survival (a situation that the WEIRD world finds itself in today, just saying). They seemed to huddle together more, which led to a discovery of erogenous zones, adding to a sense of fellow-feeling. Mmmm. A situation that the WEIRD world does not find itself in today, what with the boxes we live in and the clothes we wear. And our consequent sense of privacy. And all that religious indoctrination, re Sodom and Gomorrah, etc .
So, that fellow-feeling seems to have made bonobos less murderously violent – though they are violent, generally in a protective way, females ganging up against obstreperous males, since the males are still on average the weightiest gender, though that’s apparently reducing. And they’re pretty strong on rough-and-tumble play like chimps, and us, when we’re allowed to be.
A quick bit of research on the reasons for the differences chimes with what I’ve just written – abundance and closeness makes for less work and greater intimacy. And maybe there’s something about females being more of a sisterhood – and that may be because physical, genito-genital rubbing is more pleasurable between females than between males, or between males and females. I suspect that exploring this sexual side – this sexual explanation for the ultimate female supremacy of bonobos – has not been taken very far because of our own sexual coyness. We prefer to think of it as just a matter of hanging out, of females preferring each others’ company in a natural, non-sexual way, or because they share the joys and labours of motherhood….
But I’ve been neglecting my job, and ignoring research findings. From Medical News Today (strangely enough) way back in 2019:
Recently, researchers from various academic institutions — including the Leibniz Institute for Farm Animal Biology in Dummerstorf, Germany, Harvard University in Cambridge, MA, and the University of Zurich in Switzerland — have been looking into why female bonobos display same-sex sexual behaviors. The researchers’ interest in female bonobos in particular arose from the fact that in the wild, all adult females engage in genito-genital rubbing (rubbing the genitals together) on a frequent basis. Although males also engage in same-sex sexual behavior, they do so with less frequency, making the females’ behavior even more remarkable by contrast.
So, there you go, but I must say I don’t find the bonobos’ female-female stuff remarkable. Girl-girl frottage in humans is much more common than the male variety, surely? Or am I just fantasising?
But this above-quoted article has really got me hooked. A key to it all is oxytocin:
After sexual interactions with other females, female bonobos also displayed higher levels of oxytocin in the urine. The same, however, did not occur after they had mated with males. Female bonobos, it seems, derive more pleasure from sexual engagement with other females. This may also allow them to establish themselves as equal to the males in the community — by sticking together.
Not just equal, but superior through force of numbers. Sisterhood is powerful, and female humans take note – more of the genito-genital stuff! More sex and less offspring, surely not such a bad idea. But then, there’s so much non-sexual stuff to deal with – the precise rate of expansion of the universe, and is our universe the only one, and just why is there something rather than nothing, and are such questionings worthwhile, shouldn’t we just shut up and calculate?
All of which makes me wonder – does too much sex, re bonobos, make you stupid? Should we be proud of our ability to sublimate (in the Freudian sense)? Is knowledge more important than kindness? Hmmm. Here’s a quote from the abstract of a 2010 study entitled ‘Differences in the Cognitive Skills of Bonobos and Chimpanzees’:
We compared both species on a wide range of cognitive problems testing their understanding of the physical and social world. Bonobos were more skilled at solving tasks related to theory of mind or an understanding of social causality, while chimpanzees were more skilled at tasks requiring the use of tools and an understanding of physical causality. These species differences support the role of ecological and socio-ecological pressures in shaping cognitive skills over relatively short periods of evolutionary time.
Hardly a surprising finding, though I’m not quite sure what ‘social causality’ means. And quite apart from these social findings, there’s a famous individual example – Kanzi, dubbed, rather ridiculously in my view, ‘the smartest ape that ever lived’ in a video referenced below. Whoever wrote that title seemed not to realise that humans are 100% ape, and also that many of the skills Kanzi learned from his human masters had little to do with the kind of intelligence required to survive and thrive in the bonobo world, not the human one.
Nevertheless, the Kanzi story is fascinating, and it’s unlikely that he was particularly exceptional, though the few bonobos that were also taught similar skills didn’t perform as well. Not only did he come to understand quite a lot of human language, but displayed a ‘theory of mind’, a recognition of others’ mental states as different from one’s own (though this concept seems a bit dicey – even a dog recognises when her master is angry or upset). His ability to chip away at rocks to make effective stone tools was particularly noteworthy and thought-provoking, though it’s likely that the spark for this would’ve come from human minders, and there’s an obvious question about whether he found such tools useful for his own survival, as he spent his life in captivity, without ever having to fend for himself.
Overall, though, Kanzi, who died last year in his mid-forties, has been something of a bridge-builder between human apes and our closest ape relatives. His ability to communicate effectively with humans raises lots of fascinating questions and hopes, especially as he was only a male, too stupid to lord it over the females of his own species. And writing this reminds me of a young, intelligent woman who I befriended at university back in the 90s. She, too, fell for the view that men were more naturally intelligent than women, on average. Such is the legacy of patriarchy.
References
https://www.bonobos.org/blog/bonobos-and-chimps-the-story-of-the-great-divide/
this is important: bonobos and humans
Wolf Alice – the right stuff
I’ve been listening to the music and watching the videos of Wolf Alice recently – I’ve just discovered them, mea culpa. Just a fantastic band. They often sing about emotional stuff, emotional confusion, as in the song Blush, which is accompanied by a video that adds gender to the confusion, and an extra dose of sadness to the word ‘happy’, which is the song’s refrain.
I won’t pretend to analyse the song, but it’s one of a number of influences lately that have made me think of humanity’s gender issues – issues that don’t seem to be shared by our closest rellies. Tormenting issues.
My novel In Elizabeth dealt with adolescent and later teen issues in a working-class town, mostly in a light-hearted way. But the fact is, it was a period of torment – though sometimes I felt a sort of enlightenment, or superiority, in thinking of things, indulging in feelings, that I sensed were ‘beyond the pale’.
I described my first sex (but what exactly is ‘sex’, is it feelings or acts? The first erection, the first masturbation, the first awareness of the exciting/disturbing physicality of your own body, the first physical attraction to another?) – so here I’m talking about my first act of putting my penis into the vagina of a girl, an act which, I’m not sure, was probably illegal according to the laws of the time, and even of today. It was my 16th birthday, and the girl was a year below me at school, so either 14 or 15, but not a virgin, as she told me. I was beyond words overwhelmed by the occasion, because she was the most beautiful girl I’d ever seen. Only a few weeks before I’d spotted her in a school corridor, chatting to girlfriends. Her movements, her smile, her grace mesmerised me, and I recall thinking of a young horse, a filly, free and unself-conscious, untamed, perfect. For days I could barely think of anything else and I kept seeking her out in the school grounds….
So I described my obsession to a school friend, and when I pointed her out, he told me he knew her, her name was Edwina, her family were friends with his, and he suggested ‘putting in a good word to her’ about me. That sounded ridiculous, and I agreed. A couple of days later he came back to me. Edwina said yes, she would be my girlfriend.
The joyful impulses of youth. I described this in my novel, and I described the massive impact of Bowie on me as a 16 year-old, and my youthful questioning of sexuality and gender. I didn’t happen to mention that the boy who got me together with Edwina (very briefly) was very pretty, and I had delicious fantasies about him. Not that I avoided homosexuality – I wrote of some boy-boy cuddles and fantasies, which at least one reader told me she found ‘a bit shocking’.
To be honest, I’m shocked, dismayed, and above all disappointed, that people are shocked. Which seems code for disapproval.
The whole male-female gender stuff is still very much a minefield, and a battlefield. As someone in his 70th year on the planet, I’m hoping I can think about it ‘objectively’, if that word means anything.
The issue is important because for centuries upon centuries we’ve lived in a patriarchal world. I’ve read a lot of history, and much of it has been about men behaving badly. And I mean really really badly. And there are still large regions of the world in which females are automatically considered to be inferior, meaning their lives are heavily circumscribed vis-à-vis men. So gender matters muchly.
So what is it? What do we mean by it? And what does it mean to a bird, a cat or a bonobo?
Bonobos are female-dominant. In order to be so, they must clearly be aware of their gender, though they have no knowledge of the word ‘gender’ – they’re never confused by language like we can be. So they’re driven, or affected, by instinct, to be supportive of their own gender. They know who’s male and who’s female, though there may be degrees of maleness and femaleness, as Frans de Waal pointed out in the case of Donna, the female chimp who hung out with the males and never became pregnant (she finally became the dominant chimp in her troupe – or rather in the Lincoln Park zoo enclosure where she lived – but would this have happened in the wild?)
It’s difficult enough to understand how and why bonobos became female-dominant in a period of one or two million years (a pretty wide margin of error) since their separation from chimps, without trying to understand our broadly patriarchal system, which is clearly undergoing change, not only in the WEIRD world. Still, it’s a fascinating topic, which I feel the need to focus on more exclusively, without being distracted by Trumpism or the possibly coming European holocaust, should Putin be pushed to the brink, or the possible slaughter of Taiwanese people under Xi – and other horrorshow issues.
So, in the non-human primate world, size generally matters, and males are mostly bigger than females. Gorillas and orangutans are at the extreme end of this dimorphism. Interesting in the case of orangutans, as they’re solitary, so there’s no obvious need for gender-based dominance – but then, if you’re going to rape a female, it pays to be as big and strong as possible. But of course, the term ‘rape’ is never used when referring to non-human primates. Forced copulation is the preferred term.
But ‘forced copulation’ isn’t just a euphemism. It’s done to produce offspring, and humans don’t have sex, be it via rape or love or anything in between, just to produce children. And why do orangutans have sex? Do they know they’re doing it to produce children? Does a dog – male or female – rub its genital area intensely on your leg to produce offspring? Silly question. These activities are ‘evolutionary by-products’ – we are stimulated to have sex in order to reproduce, but that stimulation being in itself pleasurable, we just do it regardless, often without a partner. And often, as with bonobos, to promote fellow-feeling – you rub my front and I’ll rub yours. Humans often do it for similar reasons, but not enough, I think. After all, we can mutually masturbate and reflect on the nature of dark matter/energy. We contain multitudes.
I’m generally intrigued, and often disturbed, by the difference between human sexual practices and those of other species. Again we are probably the only species that knows that sex leads to pregnancy. We’re also the only clothed species, and these two facts seem connected. Is there anywhere on this planet where public nudity (above a certain tender age) is not a crime? Clothing and civilisation go hand in hand, and most people are relieved that this so. After all, we’re not animals…
But seriously, civilisation demands clothing. Indeed, we might argue that the greater our level of civilisation, the more vast and varied our vestments should be. Charles Darwin, as I’ve mentioned in a previous post, used the word ‘savage’ rather a lot in The descent of man, and it seems clear to me that he could see one coming by her lack of anything resembling a petticoat.
So, enough of the cheap shots. I’m intrigued, and inspired by the fact, and surely this is a fact, that bonobos have used sex to become female dominant, while humans have used violence to become male dominant.
There, I’ve come out with it. I’ve avoided being direct about it till now, in fact I’m not even sure that I was clearly aware of this before writing it. Of course it wasn’t deliberate, but that’s how it happened. So, if we deliberately create, or try to create, a female dominant society, will it have a bonoboesque result? Are we currently trying to create such a society, or is it just happening, like evolution? The WEIRD world is certainly more ‘permissive’ than it used to be – with the inevitable frustrating conservative backlash, which means we need to recognise that the future is long, frustratingly long for us mortals, especially the oldies. And of course there are plenty of ultra-conservative females in powerful positions throughout our world, as well as women who are skeptical of any difference that greater female empowerment would make. Usually they point to one or two female politicians, or bosses, or mothers, who weren’t much chop. That’s a ‘not seeing the forest for the trees’ argument, IMHO.
Obviously I’m not going to be around to experience a female-dominant WEIRD world, and neither is anyone now living. It may never happen, but I think it should, for the sake of humanity and life on this planet. The trouble-makers today are the leaders of Russia, the USA, China, Iran, Israel, Sudan and North Korea, to name a prominent few. Of course they’re all male, and they’d all expect their successors to be male for all eternity, but that won’t happen, at least we know that much.
So, Wolf Alice isn’t an all-female band, but at least they’re not an all-male one, and there’s no doubt that their sole female member, Ellie Rowsell, is also their most prominent member, for a number of reasons. Their song The Sofa, in contrast to Blush, the song I mentioned at the beginning of this essay, seems to me to be happy and life-affirming, and the accompanying video of males, females and kids engaging in fun, skillful, weird and wonderful activities as a backdrop to a floating or rolling sofa occupied by the band members in turn, but mostly by Rowsell, the singer (and intellectual beauty queen), is – well, it’s just nice, in a bonobo sort of way. Here are some of the lyrics:
Hope I can accept the wild thing in me, hope nobody comes to tame her, And she can be free.Sick of second-guessing my behaviour, And what I want to be. Just let me lie here on the sofa…
I’ll be fine, I’ll be okay, I feel kind of lucky right now and I’m not ashamed to sayI can be happy, I can be sadI can be a bitch when I get madI wanna settle down, or to fall in loveBut sometimes, I just want to fuckI love my life, I love my lifeSometimes, I just want to…
Bonobos don’t have sofas, but I like to think to think they have a similar mind-set, if in a more simplified form. Emotionally labile at times, excitable, sexual, and, given their precarious position in the Congo, hoping to maintain their freedom, the threats to which they’re perhaps dimly aware of. .
So, vive les bonobos, and thank you Wolf Alice, you’re good.
Okay, so this is a chimp, but you get the idea…
women and leadership in Australia, etc
Australia currently has a Labor government with a larger number of women in the cabinet than at any time in its history…. but before I go into that – why Labor and not Labour, the general English (ie British) spelling? It’s a minor issue, but I’m torn between a dislike of the USA and its fulsome jingoism, and a preference for simplified spelling (labor, color, etc). Apparently, back in the 1880s, the trade union movements that went on to form the Labour/Labor party were enamoured of a number of US texts such as Edward Bellamy’s utopian socialist novel Looking backward. The USA had over time adopted the simpler spelling, perhaps largely due to the impact of the 1828 Webster dictionary of American English, while Australian spelling, at least of that particular word, had/has been equivocal. Theories vary, but some have pointed out the usefulness of distinguishing between Labor, the party, and the labour movement in general, with its appropriately labourious (actually laborious) spelling.
But back to women. There are 23 members of the Federal Cabinet, including the PM and Deputy PM. Twelve of them are women, and I vaguely wonder whether the leaders, such as Albanese, Marles, Wong and, say, Plibersek, tried to arrange it so that they would just manage to have more women than men, to create some kind of record for the books. Margaret Thatcher apparently had no women at all in her cabinet in eleven years as British PM, and the new, first-ever female PM in Japan, Sanae Takaichi, is apparently a big Thatcher fan. She has, at least, appointed two women to her cabinet, which has rather disappointed the media there. The USA’s Congress is currently 28.65% female (155 women in House and Senate), and a significant majority of them are Democrats. Their numbers are way up compared to 30 and 40 years ago.
So Australia is at the forefront of creeping changes in the political empowerment of women. I should also mention that the current leader of the Liberal opposition is a woman, Sussan Ley, and that our PM, Anthony Albanese, was brought up in a single-parent family, which very much helps to explain his faith in female leadership.
Female political empowerment, in Australia as elsewhere in the WEIRD world, has been slow, too slow from the perspective of one lifetime, but steady. We had our first and only PM, Julia Gillard, from 2010 to 2013, and before that we had female state leaders, starting with Rosemary Follett in the ACT in 1989, then Carmen Lawrence (WA) and Joan Kirner (Victoria) in 1990. In 2001 Clare Martin became Chief Minister in the Northern Territory, and in 2007 Anna Bligh became Premier of Queensland. In 2011 Kristina Keneally became the first female Premier of NSW and Lara Giddings became the first female Premier of Tasmania. Finally, in 2015 Annastacia Palaszczuk became Queensland’s second female Premier.
From all this, one might think female leadership has become run-of-the-mill here, and that ‘patriarchy’ is over, but that’s definitely not true. Of the six current state Premiers, only one, Victoria’s Jacinta Allan, is female, and that’s a fairly standard situation, though interestingly the Northern Territory’s most recent three Chief Ministers have been women. My home state of South Australia is the only state that has never had a female Premier.
There’s also the question of economic power. The mining sector, which is of course male-dominated, is the most fundamental sector in our export economy. Domestically, there’s a persistent gender pay gap, and a lower participation in the workforce vis-à-vis women, with men holding more senior positions. Business leadership and related wealth generation continues to be overwhelmingly male. AI (never lies) tells me that ‘men have approximately 40% more net wealth than women’, but, though I know I should worship the never-lying god, this time I’m skeptical. Wealth is surely about far more than salary. The world’s, and Australia’s, wealthiest are not ‘paid’, their financial worth is not so easily measured. And they are overwhelmingly male, without a doubt – but I value my life too much to try and uncover the murky details.
Of course, if we think in terms of centuries – not a long time in the scheme of things – women have come a long way, all over the WEIRD world. From being largely barred from universities in the early 20th century, they now head departments, even in the so-called ‘hard sciences’. They’re prominent in the judiciary, and in law generally, and in medicine, journalism, the media, the arts and so on. In fact the changes have been so great in the last couple of lifetimes, I’d love to see how things are in 2225, if humanity is still kicking….
Perhaps by then we’ll have realised how vitally important female leadership is for the survival of just about everything that lives on this planet.
References
creeping towards matriarchy?
Khasi, India – a matriarchy of over a million
Listening to stuff about the macro world of general relativity and the micro world of quantum mechanical physics and their complete separateness and apparent incompatibility, about which I know so little, has taken me scurrying back to bonobos and how exactly they came to be matriarchal, which might be a simpler question, or at the very least a less mathematical one. I’ve doubtless been here before, but it’s an important question to dwell on, I think, at a time when ‘macho man’ Putin is running out of non-nuclear options and Trump’s bully-boy bullshit is becoming more tediously unhinged and unpopular – if that isn’t just wishful thinking.
The most obvious, if partial, explanation is that bonobos aren’t big meat-eaters, or perhaps more importantly, hunters, as they inhabit a densely forested region of the southern Congo, enough to provide a rich frugivorous diet, with the addition of the odd small animal that happens to wander into their territory. The various sub-species of chimps inhabit mostly savanna regions and eat quite a lot more meat, mostly caught by males. That’s to say, they actively hunt. Yet even as I write this I’m a bit skeptical – it all sounds too neat. Bonobo females aren’t as strong as the males, though the difference isn’t great. They’ve become dominant due to group relations. That’s to say, female-female relations. And how that came about is a bit of a mystery – at least to me. The sharing of mothering duties? All that mutual masturbation? More research required.
AINL (Artificial Intelligence Never Lies) covers much the same ground as me. Bonobos are matriarchal because of sexually modulated female bonding, which overcomes the slight difference in size, and because of environmental/ecological (and so dietary) factors. But of course this doesn’t explain why this sexualised female bonding came about. And, as ever, I’m primarily interested in how we humans can move in that direction, given, for example, that we’ve long abandoned hunting for our own food, and with the human world becoming more mechanised, we’re abandoning the need for physical labour. The male-female divide is closing fast, methinks. I’m not even sure of my own gender anymore.
Still, there are those who seem to argue that the human norm is, and must be, patriarchy. Others send a confusing message. Take this 2019 article from Medium.com (linked below) with the forbidding (and depressing) title ‘Bonobos and the myth of matriarchy’. No, it doesn’t argue that bonobo matriarchy is a myth – instead it seems to argue that, pace bonobos, no human societies have ever been fully matriarchal, so…. let’s stop trying….? Perhaps not, as the last line is – ‘Be a bonobo.’ Which is ridiculous. I want to be a human, in a matriarchal society, or at the very least, a far less patriarchal one. And there’s no doubt that, in the WEIRD world, we’re going in that direction, at a snail’s pace from the perspective of one life (my own).
Interestingly, in the same year, 2019, another article reports fulsomely on six current matriarchies – in China, Costa Rica, Kenya, Ghana, Indonesia and India. Are they ‘full’ matriarches? Are there any ‘full’ patriarchies? That game can be played endlessly. Lions used to be described as patriarchal, but then it was pointed out, or discovered, that it was the females who made the decisions, while the head male was there to defend the pride (from what I’m not sure – who’s going to attack a pack of lions? Other lions maybe).
Anyway, it wouldn’t bother me if there was no such thing as a ‘total’ matriarchy, in humans or other species, I’d just like to see humans as more matriarchal than patriarchal, with more – substantially more – political and financial power in the hands of females rather than males. High hopes, eh? Maybe in a century or two, if we survive.
References
https://www.townandcountrymag.com/society/tradition/g28565280/matriarchal-societies-list/
other minds, other ways: killer whales etc
So in my quest to find inspiration as a wannabe female supremacist, I’ve been learning bits and pieces about octopuses (fascinating but way too bizarre and solitary to be role models), elephants, coyotes, lions, killer whales, lemurs, and of course bonobos. So in this piece I’ll focus on cetaceans, and killer whales in particular.
I’m coming close to the end of Carl Safina’s book Beyond Words: what animals think and feel, which is just what the matriarch ordered. Not that all the social animals he describes are matriarchal, but they’re all intelligent, complex and very much worth reflecting upon and valuing, especially considering how much we have done to them and to the environments they rely on.
So cetaceans are all complex ocean-dwelling mammals. There are about 90 species and they’re generally divided into whales, dolphins and porpoises. Safina introduces killer whales as ‘the world’s largest dolphins’, and quotes a remark from Herman Melville’s Moby Dick, ‘Exception might be taken to the name bestowed upon this whale… for we are all killers’. Humans particularly. Safina’s first chapter on them is called ‘Sea Rex’, and introduces them so:
Feared in our own time by even the sea’s greatest whales, killer whales exert power without peer since dinosaurs sighed out, sixty-five million years ago. But the killer’s subtle, sensitive side makes a hunter with complex notes that T rex could never have hoped to emulate: intelligent, maternal, long-lived, cooperative, intensely social, devoted to family. They are, like us, warm-blooded milk-makers, mammals whose personalities are really not much different from ours. They’re just a lot bigger. And notably less violent.
I knew before reading this book that these whales were also called orcas, and in fact thought the ‘orca’ term was a replacement, a less pejorative term, but maybe not, as it’s a latin reference to a demonic underworld. The Latin name is Orcinus orca, and there are various other names bestowed on them by sea-faring cultures. Safina prefers the term ‘killer’, always bearing in mind human capacities in that regard.
They’re matriarchal, the females being, as with elephants, the knowledge-keepers and the guides for the pods in their long migratory travels. And they’re very sexual, always a big interest of mine. In describing a party-style gathering that combined three pods, Safina noted the ‘x-rated’ style of their play. Male-male sex play is particularly notable, due to those things males have – ‘three-foot wangers draped over each other’, was one description re the adult males, and as for the youngsters, ‘soon after they stop nursing, there’s a lot of rolling around with their little snakes out’. This sex play is common to many dolphin species, and according to Safina, bottlenose dolphins engage in more same-sexual behaviour than any other known creature. Clearly bonobos need to lift their game.
Unsurprisingly, Safina makes comparisons with elephants:
As with elephants, each killer whale family’s elder decision-making matriarch has memorised the family’s survival manual, maintaining knowledge of the region, the routes and island passes, the rivers where salmon concentrate in their seasons, and so on. She’s often out in front.
But one glaring difference is that killer whales kill, even other, much bigger whales, while elephants are strictly vego. And they’re quite ruthless killing machines, though they’ve never been known to kill humans, in or out of the water – they’re too intelligent for that.
But their relations with humans are even more interesting, if the stories told to Safina are to be believed – stories told about various dolphin species. For example, killer whale pods (the term given to particular extended-family groups that hunt and play together, as I understand it), appear able to distinguish between vessels carrying nice humans and those nasty ones out to hunt or capture them. At a time just before laws were introduced to prevent organisations like Sea World from capturing baby whales, whole whale pods would hang around observer boats that they knew to be friendly and safe. Another story told of a whale pod guiding a small whale-friendly boat out of Puget Sound in a dangerously thick fog. Safina relates other stories told to him of captive dolphins (killer whales also being dolphins) engaging in highly intelligent trickery to wangle extra food from their captors. So much of this and other behaviours indicate that we’ve barely begun to comprehend the minds of these creatures, adapted to environments so far removed from our own.
Of course, with such ‘other-worldly’ creatures, it may be hard to tell myth from reality. They have saved dogs from drowning – plausible, they would have noticed dogs hanging around humans, and would not recognise them as potential food. Other behaviours, from playful to life-saving, towards humans they know to be whale-friendly, are more mysterious and perhaps simply indicate that we’re a long way form understanding minds so differently adapted from, and yet comparably complex as, our own. I’ve just started reading Dennett’s now 30-year-old Kinds of Minds, wondering if whales-dolphins will be looked at. I suspect not, or not much.
Finally, is there a way to associate those cetacean species that are female dominant as being different from those that aren’t? Or is their water-world so alien to us that it’s, so far, difficult to tell? And yet, their ancestry is terrestrial…
Wikipedia lists 94 species, all of which are uniparous (giving birth to one child at a time) as far as we know, and maternal care of offspring is intense and long-lasting, with paternal care being minimal at best – though pods are generally close-knit. Reproductive rates are low. This quote from a Royal Society paper, ‘Causes and consequences of female centrality in cetacean societies’, linked below, might help:
… every cetacean calf is a significant investment, and offspring care is central to female fitness. Here strategies diverge, especially between toothed and baleen whales, in terms of mother–calf association and related social structures, which range from ephemeral grouping patterns to stable, multi-level, societies in which social groups are strongly organized around female kinship. Some species exhibit social and/or spatial philopatry [remaining in same group or place, or returning there for breeding] in both sexes, a rare phenomenon in vertebrates. Communal care can be vital, especially among deep-diving species, and can be supported by female kinship. Female-based sociality, in its diverse forms, is therefore a prevailing feature of cetacean societies. Beyond the key role in offspring survival, it provides the substrate for significant vertical and horizontal cultural transmission, as well as the only definitive non-human examples of menopause.
The paper goes on to emphasise what Safina also points out, that ‘we know almost nothing about the social structure of most…. cetacean species’. What Safina does provide is a fund of pretty convincing anecdotal evidence of the complex understanding of human behaviour displayed by those species we’ve had contact with, in the wild and in captivity. And considering the obvious importance of females in those cetacean societies we’ve observed, I’m heartened by the paper’s emphasis on my own great topic of interest:
This [understanding of female roles in cetaceans] has important implications for understanding socio-cultural changes in modern human societies, where, for example, a comparative understanding of female social roles can guide thinking about sources and solutions to the problem of underrepresentation of women in positions of leadership.
So I haven’t yet fully digested this lengthy paper, so I’ll leave it to my next piece to report on it.
References
Carl Safina, Beyond words: what animals think & feel, 2016
bonobos – how did they do it, and how should we?
Science is always at its most thrilling when unsettled: it is the process of tackling mysteries, not the habit of accumulating facts.
Matt Ridley
bonobo matriarchy – still a mystery
So let’s switch from the ridiculous to the sublime and get back to bonobos. A recent bonobo video I’ve watched, together with my current reading of Carl Safina’s Beyond Words, which, so far, deals mostly with elephants, has made me wonder about the survival of these fascinatingly intelligent creatures in the wild. The human story of the DRC, where all wild bonobos live, has, since the arrival of white men, been one of horrific slaughter and suffering. The whites have mostly left, with their treasure, having created the boundaries of this new nation, where over 200 indigenous languages are spoken. Its official language, though, is French. It’s the second largest country in Africa, and has ten other mostly white-invented countries on its borders, along with a wee bit of the southern Atlantic. The land is very heavily forested, with bonobos being unevenly spread over an area of half a million square kilometres, bounded by the Congo, Kasai and Lualaba rivers.
The estimated minimum number of bonobos in the wild is between 15 and 2o thousand. Obviously it is hard to ascertain very precise numbers due to the dense terrain. The human population of the DRC is over 110 million. Habitat loss has been a problem, as has the bushmeat trade, hunting for medico-magical cures, and selling as novelty pets. Human depredations, enfin. Safina estimates the effects of such depredations on elephants:
Since Roman times, humans have reduced Africa’s elephant population by perhaps 99 percent. African elephants are gone from 90 percent of the lands they roamed as recently as 1800, when, despite earlier losses, an estimated 26 million elephants still trod the continent. Now they number perhaps 400 thousand (the diminishment of Asian elephants over historic times is far worse).
Bonobos were separated from chimps by the creation of the Congo River, said to be the deepest river in the world. The river is estimated to have formed between 1.5 and 2 million years ago, and this is supposed to have created the separate species. It sounds plausible, but I wouldn’t know.
Bonobos have been described as the hippy apes – probably by hippies. They’ve also been lauded for their vegetarianism, but they’re not vegetarian. Their lush environment has promoted a largely frugivorous and nutatarian diet, but the odd small monkey or large rodent-like creature, savagely ripped apart, doesn’t go amiss. What’s most interesting about them, for me, is their matriarchy, developed over those couple of million years, despite a slight, and apparently diminishing, size difference in favour of males. Bonobos are generally more gracile than chimps, and weigh less, on average (they used to be called pygmy chimpanzees). Their lips are more pink and kissable – well, maybe not, their faces are darker at birth, but lighten up with age, though their ears remain much darker than those of chimps. They have longer legs, and are more bipedal, and finally they generally have more high-pitched vocalisations than the guys north of the Congo. But does any of this offer a clue to their matriarchy? And are they really matriarchal? I’ve read articles that have claimed that there have never been any human matriarchies, though this seems to depend on the definition. After all, we can say that we, e.g. in Australia, live in a patriarchy, though it is less patriarchal than it was, a mere two hundred years ago. The change in that time has been social rather than physiological or genetic. Bonobos and chimps have, however, undergone physiological changes, as aforementioned – with respect to each other, and we have no way of knowing which of them has changed most. Interestingly there are four subspecies of chimps, with the possibility of a fifth. What’s the basis of these differences? Presumably they can interbreed, since bonobos and chimps can do so (they’ve done it in captivity and ‘genetic studies show that they have exchanged genes at least twice in the past 550,000 years [in the wild]’ – thanks, AI). And here’s what AI, which I presume is in this case a combination of primatologists, geneticists and such, has to say about the establishment of these subspecies:
Primatologists distinguish chimpanzee subspecies (or populations) based on a combination of genetic differences and geographic distribution. Genetic studies, including genome-wide analysis, reveal distinct populations with unique genetic markers. These genetic differences are often correlated with geographic separation, suggesting that physical barriers like rivers or mountain ranges have historically limited gene flow and led to the evolution of distinct subspecies.
References
Carl Safina, Beyond words: what animals think and feel, 2015
https://en.wikipedia.org/wiki/Democratic_Republic_of_the_Congo
https://www.bonobos.org/blog/whats-the-difference-between-a-bonobo-and-a-chimp/
Christopher Tyerman, God’s war: a new history of the crusades, 2006
more on ‘evolutionary psychology’, humans and bonobos
bonobo kids have plenty of baby-sitters
So Ryan Ellsworth’s attempt to dismiss the possibility that bonobos can serve as any kind of model for sexual and political behaviour in humans has obviously got my dander up, as this is my third post on the matter, and it has renewed my interest in searching for the origins of patriarchy, and in how we can reduce patriarchal attitudes, at least in the WEIRD world – and especially among the soi-disant intelligentsia.
One important resource I’ll be relying on in this exploration is Angela Saini’s The patriarchs: how men came to rule, but I’ll start again with Ellsworth’s critique of Block, and in effect others who advocate ‘free love’ and other such fantasies through ‘misinterpreting’ bonobo culture, as well as advocating that we [i.e. women] ‘release our inner bonobo’. Of course there seems to be some naïveté in Block’s praise of bonobos, which I find quite forgivable, unlike Ellsworth:
It is egregiously naïve to conclude that, “bonobos reveal that an incredible range of sexual diversity is normal for animals like us” (p. 99, emphasis in original).
The fact is that humans do engage in an incredible range of sexual diversity – though not all at the same time. On the other hand, humans, especially under patriarchal religion over the last few millennia, have sought to stifle sexual diversity with a vengeance, especially among women. And considering that writing to any copious degree has only existed for a few millennia, our sexual practices, dating back to our primate ancestors, are something of a black box – though orgiastic practices get a mention here and there.
Of course one of the obvious barriers to ‘sexual licence’ in humans is clothing – making ourselves ‘decent’, which we learn in childhood, becoming early aware that there are parts of our bodies that it would shock others to see. But would we be shocked if we weren’t told, virtually from birth, that we should be shocked? If we were taught that clothes were solely for decoration and warmth, and were entirely optional? And when did this clothing business start? We can give some sort of vague starting date – say 100,000 years ago – but we also know that Australian Aborigines were shamelessly wearing nothing, or nothing much, when we started wiping them out with guns and germs a little over 200 years ago. So, it was culture wot done it. There seem to have been a mixture of factors – to wrap someone in clothing makes them unavailable to the general public, in sexual terms, and it also becomes a form of decoration, conveying status, or clubbish belonging – business suits, cycling togs, pyjamas (well, maybe not) and haute couture, whatever that may be.
So in modern Australia Aboriginal people will be arrested for indecent exposure if they were wear nothing but strings around the waist for carrying dilly bags and such. This reminds me of an Aboriginal man, of impressive physique, who used to walk up and down a busy street near my home wearing nothing but the skimpiest of budgie smugglers – a fascinating clash of manliness and cultural cringe, or something like that.
So, clothing – the fact and the concept – has played a major inhibiting role. There’s also monogamy, which, for most of its history has been about male ownership of females – though, in some societies the very upper classes got away with polygyny, as described in Joseph Henrich’s The WEIRDest people in the world, and also in Korean historical dramas (though they present a rather tame version for modern susceptibilities).
Ellsworth claims that “Sex differences in promiscuous impulses are minimized in Block’s account”, which is an odd remark, because in order to know whether such sex differences are minimised, or maximised, we need to know what they are. And surely this is more an individual thing than a sex/gender thing. But clearly, Ellsworth is claiming that he knows. It’s funny that, just yesterday, I received a ‘shorts’ video on my feed – presumably ‘shorts’ being a rival to ‘tik-tok’, in which a young woman was admitted to hospital after having sex with 500+ men in one day. According to the video it was all her idea, but she reflected that it was probably ‘a bit much’, as she’d never had sex with more than 29 men in one day before – or was it 59, I’m not sure, and these ‘shorts’ videos disappear as suddenly as they arrive – one day of fame at most. And of course, whether this was promiscuity or an obsession with breaking records is unclear. Anyway, here’s more from Ellsworth, and I’ll make it the last:
Block refers to babies to care for, and reputations to protect, but does not seems to understand the significance of these two things for understanding human sex differences in sexual desire. Perhaps she privately does, but to acknowledge the significance of these forces on the evolution of human sexuality would severely compromise her arguments, as it demands recognition of the fact that women are not expected to have desires for sexual variety and quantity identical to men.
I may have commented on these remarks before, but they’re worth revisiting. Caring for her baby is a mother’s role, but assistance in this task is varied depending on culture. Bonobo females help with birth, supporting both mothers and infants in the post-partum period. Bonobo males also play with and support young infants. The degree to which humans do this is dependent on culture, not to mention class, with wet-nurses and such. As described in previous posts, the pressure in patriarchal societies on women’s sexual behaviour, regardless of their proclivities, has been enormous and often life-threatening. This is all about culture, not evolution in the Darwinian sense.
The sexism in Ellsworth’s paper is obvious to me, and I assume, or hope, that others have pointed this out before me, as it was published back in 2015. Then again, evolutionary psychology doesn’t have a great reputation, so maybe it’s best ignored. Meanwhile, Angela Saini’s work is much more recent and much more interesting, so that will be my focus in the immediate future.
References
Angela Saini, The Patriarchs: how men came to rule, 2023
https://journals.sagepub.com/doi/10.1177/147470491501300115
Joseph Henrich, The WEIRDest people in the world: how the west became psychologically peculiar and particularly prosperous, 2020
on gender, and bonobos
So there seems to be a lot of noise about gender issues these days, and it has been a topic of much interest to me from pre-pubescent days. I wrote in my novel In Elizabeth about how, even in primary school, I stood at the back of my class line during ‘school assembly’ and surveyed my classmates in terms of ‘likeability’, not so much in sexual terms, though there was probably an element of that. It interested me to think, or feel, that those who attracted me least were the ‘girly girls’ and ‘the boysy boys’, even if I could only judge from the clothes they wore, which may well have been chosen by their parents. But also something in the way they moved, which attracted or repulsed me like no other school-kid.
Later, into my teens, with schooldays happily left behind, I discovered Bowie, and Lou Reed’s Transformer album, and played deliciously transgressive games with lipstick and stockings and a tucked-away penis. It was a phase, you might say, but I do recall that in the pre-pubescent era, I found boys who were just as physically attractive as girls, an attraction that faded with the appearance of facial hair and signs of muscularity. Broken voices might have broken the spell too.
One term that I never had to consider, of course, was the term ‘trans’, a term I’m still not sure that I understand, hence this investigative piece. But before I embark on that prickly issue, here’s a thought.
Do dogs know that they’re male or female? Cats? Birds? Yes, some get pregnant, or lay eggs, while other don’t, and that’s how we distinguish them, as well as anatomically, but… Is it a matter of consciousness, aka the hard problem of philosophy? Of course ‘AI’ provides an answer, which is more or less the one I would give. Gender as we know it is a social construct, as well as an aspect of language, but with other creatures it’s more about biological cues – pheromones perhaps, as well as subtle physiological differences (perhaps not so subtle for them). Chimps/bonobos seem to recognise those of their own sex, not just for sex but for hanging out, for fighting and so on. And it seems that, even with our close cousins, there are girly girls and boysy boys, as Frans de Waal noted in his book Different, particularly in his description of the gender-nonconforming female chimp, Donna, brought up in the Yerkes Field Station in Atlanta, USA:
Donna grew up into a robust female who acted more masculine than other females. She had the large head with the rough-hewn facial features of males, and sturdy hands and feet. She could sit poised like a male. If she raised her hair, which she did more often the older she got, she was quite intimidating, thanks to her broad shoulders. Her genitals were those of a female, however, even though they were never fully swollen. Female chimpanzees, at the peak of their thirty-five day menstrual cycle, sport inflated genitals. But after Donna passed puberty, hers never reached the shiny maximum size that announces fertility. The males were barely interested in her and refrained from mating. Since Donna also never masturbated, she probably didn’t have a strong sex drive. She never had offspring.
Frans de Waal, Different: what apes can teach us about gender, pp 50-51
de Waal spends the next half dozen pages describing Donna in terms of sex (physical elements) and gender (behaviour), which again reminds me of schooldays. Donna was big for a female, just as some human females are taller and heavier than the average male, her calling voice was lower than most females’, and she engaged in hooting, swaggering behaviour with other males, though she was never violent. As with humans, male chimps are hairier than the females, but Donna was hairier than most. In spite of her eccentricity, her tendency to hang out with the males and her unusual appearance, she was well-accepted by her troupe.
So was Donna “trans”? de Waal asks this question himself:
Individuals who are born as one sex yet feel they belong to the opposite sex are known as transgender. Transgender humans actually prefer to turn this description around and prioritise their felt identity. They were born as one sex but found themselves inside the body of the other. We have no way of applying this to Donna, however, because we can’t know how she perceived her gender. In many ways – her grooming relations with others, her non-aggressiveness -she acted more like a female than a male. The best way to describe her is perhaps as a largely asexual gender-non-conforming individual.
Ibid, p54
I mentioned schooldays. A fond memory from when I was around nine years old was of a class-mate, a big strapping thunder-thighed girl who would lie on her back on the school’s grassy knoll and urge us to run and jump on her. She’d catch us, rough us up a bit, then toss us to one side ready for the next victim. As the smallest kid in the class I was an easy toss, and I loved it. I found her totally admirable, perhaps also because she was the smartest kid in my class – along with myself of course.
The point here, I think, is acceptance of difference – which is what de Waal’s Different is all about. In some ways the ‘trans’ thing is about our need to categorise, and our obsession with being hard and fast about those categories. I recall my enthusiasm when unisex toilets became a thing a couple of decades ago, but it doesn’t seem to have caught on, really, though I do know of a few people who subscribe to gender fluidity, and ‘men who want to be men’ and ‘women who want to be women’, are types I prefer to avoid, largely because they tend to want to impose those hard and fast categories on others. But in researching ‘gender fluidity’ I again find this human tendency to categorise gets in the way, with ‘gender fluid’ being described as it own category that requires explaining, like some medical/physiological/psychological condition, as if people who are this way worry about being abnormal in some sense, rather than rarely giving it a moment’s thought.
And yet, what with the patriarchy that is still with us, abetted by all the major religions, gender in a general sense is something we need to face. So I will leave transgender and gender reassignment issues, which are purely human ones, for another piece, and focus for now on sex, or gender, and power, which is an issue for all complex social creatures.
de Waal has a chapter in his book, ‘Bonobo Sisterhood’, which compares those apes with their chimp cousins and neighbours. The Lola ya Bonobo sanctuary near Kinshasa, capital of the embattled Democratic Republic of the Congo (DRC), is home to over 70 bonobos, many of them damaged orphans rescued from poachers and traders. This has made the sanctuary a difficult place for observing the natural life of bonobos, since many of them have experienced injury, separation from parents and other disruptions, including leading pampered lives in human households. One female bonobo who had been brought up with humans was quite bewildered when brought to the sanctuary, where other females greeted her with kisses and presenting of genitals for hoka-hoka, also known as genito-genital (GG) rubbing, a form of female sexual bonding that is key to their collective control of males. Not having been brought up in a bonobo environment, this female took some time to become accustomed to the ‘natural’ behaviour of her kind. Another bonobo had spent his early years in a gorilla enclosure, and was accustomed to making ‘gorilla’ noises and gestures. He was quite bewildered when female bonobos made advances, and didn’t recognise their genital swellings as anything sexual – though he eventually worked it out.
The point here is that there are social cues about sex and behaviour as well as what we might consider natural cues. And, as Donna the chimp has shown us, there may be wide differences in sexual behaviour within species, and it might be well for we humans to note the tolerance within the chimp community shown to Donna’s quasi-male behavioural traits.
de Waal provides a description of bonobos, particularly in contrast to chimps, that I’ll set down here to remind myself, more than anyone, of the difference:
Chimps look as if they work out in the gym every day. They have large heads, thick necks, and broad, muscular shoulders. In comparison, bonobos have an intellectual look, as if they spend time in the library. They have slim upper bodies, narrow shoulders, thin necks, and elegant piano-player hands. A lot of their weight is in their legs, which are long and thin. When a chimpanzee knuckle-walks on all fours, his back slopes down from his powerful shoulders. A bonobo, in contrast, has a perfectly horizontal back because of his elevated hips. When standing on two legs, bonobos straighten their back and hips better than any other ape, so that they look eerily human-like. They walk upright with remarkable ease while carrying food or looking out over tall grass.
Frans de Waal, Different: p 109
There’s more, and you get the impression that de Waal is very much captivated by the species. He even argues that their anatomy is closer to Lucy, our Australopithecus ancestor, than is any other of the great apes. It’s true that they’re more arboreal, due to the environment in which they’re confined. They’re also more group-oriented than chimps and more neotenous, according to de Waal. That’s to say, they preserve childhood or juvenile traits into adulthood – as do humans, with our love of play of all kinds. Their sensitivity may be attested to by a poignant story related by de Waal. A group of bonobos were sent to the Hellabrunn Zoo in Munich in the 1930s, just around the time that they were recognised as a separate species. Their uniqueness was noted by the first experts who studied them – ‘The bonobo is an extraordinarily sensitive, gentle creature, far removed from the demoniacal Urkraft [primitive force] of the adult chimpanzee”. But, as de Waal relates:
Sadly, the Hellabrunn bonobos died on the night in 1944 when the World War II allies bombed Munich. Terrified by the noise, they all succumbed to heart failure. That none of the zoo’s other apes suffered the same fate attests to the bonobo’s exceptional sensitivity.
Ibid: p 111
It seems to me – no doubt many would disagree – that bonobo sensitivity bears some relation to their matriarchal and more generally bonding culture. As de Waal and others point out, bonobos really are very very sexual, and it has nothing to do with reproduction, the rate of which is no greater than chimps. And it really is a ‘make love not war’ mind-set, with sexual closeness, especially among females, acting against serious violence, though they can be as rough-and-tumble in their play as their chimp cousins. de Waal, in his bonobo chapter, describes how reluctant the scientific community were to accept both bonobo matriarchy and bonobo sexual enthusiasm. I find this community’s reluctance, even today, to emphasise the matriarchy and sexuality of this closest relative of ours, to be a source of great frustration. Bonobos deserve our attention – and will repay it in spades – not just by the fact that they’re matriarchal but in the way they’ve become matriarchal, in spite of a slight sexual dimorphism in the males’ favour. Diane Rosenfeld’s The Bonobo Sisterhood is a start, but it requires the attention and activity of both females and males to move us in the right direction. Et ça va prendre beaucoup de temps, malheureusement.
References
Frans de Waal, Different: what apes can teach us about gender, 2022
Diane Rosenfeld, The bonobo sisterhood, 2022
https://www.bonobosisterhoodalliance.org