Neandertal Demise: An Archaeological Analysis of the Modern Human Superiority Complex

Neandertals are the best-studied of all extinct hominins, with a rich fossil record sampling hundreds of individuals, roughly dating from between 350,000 and 40,000 years ago. Their distinct fossil remains have been retrieved from Portugal in the west to the Altai area in central Asia in the east and from below the waters of the North Sea in the north to a series of caves in Israel in the south. Having thrived in Eurasia for more than 300,000 years, Neandertals vanished from the record around 40,000 years ago, when modern humans entered Europe. Modern humans are usually seen as superior in a wide range of domains, including weaponry and subsistence strategies, which would have led to the demise of Neandertals. This systematic review of the archaeological records of Neandertals and their modern human contemporaries finds no support for such interpretations, as the Neandertal archaeological record is not different enough to explain the demise in terms of inferiority in archaeologically visible domains. Instead, current genetic data suggest that complex processes of interbreeding and assimilation may have been responsible for the disappearance of the specific Neandertal morphology from the fossil record.  What do we think about when we think about human evolution? With his characteristic wit and wisdom, anthropologist Jonathan Marks explores our scientific narrative of human origins—the study of evolution—and examines its cultural elements and theoretical foundations. In the process, he situates human evolution within a general anthropological framework and presents it as a special case of kinship and mythology.
 
Tales of the Ex-Apes argues that human evolution has incorporated the emergence of social relations and cultural histories that are unprecedented in the apes and thus cannot be reduced to purely biological properties and processes. Marks shows that human evolution has involved the transformation from biological to biocultural evolution. Over tens of thousands of years, new social roles—notably spouse, father, in-laws, and grandparents—have co-evolved with new technologies and symbolic meanings to produce the human species, in the absence of significant biological evolution. We are biocultural creatures, Marks argues, fully comprehensible by recourse to neither our real ape ancestry nor our imaginary cultureless biology. What do we think about when we think about human evolution? With his characteristic wit and wisdom, anthropologist Jonathan Marks explores our scientific narrative of human origins-the study of evolution-and examines its cultural elements and theoretical foundations. In the process, he situates human evolution within a general anthropological framework and presents it as a special case of kinship and mythology. Tales of the Ex-Apes argues that human evolution has incorporated the emergence of social relations and cultural histories that are unprecedented in the apes and thus cannot be reduced to purely biological properties and processes. marks shows that human evolution has involved the transformation from biological to biocultural evolution. Over tens of thousands of years, new social roles--notably spouse, father, in-laws, anda grandparents--have co-evolved with new technologies and symbolic meanings to produce the human species, in the absence of significant biological evolution. We are biocultural creatures, Marks argues, fully comprehensible by recourse to neither our real ape ancestry nor our imaginary cultureless biology "This book is about the irreducibility of human evolution to purely biological properties and processes, for human evolution has incorporated the emergence of social relations and cultural histories that are unprecedented in the apes. Human evolution over the last few million years has involved the transformation from biological evolution into biocultural evolution. For several million years, human intelligence, dexterity, and technology all co-evolved with one another, although the first two are organic properties and the last is inorganic. Over the last few tens of thousands of years, the development of new social roles - notably, spouse, father, in-laws, and grandparents - have been combined with new technologies and symbolic meanings to produce the familiar human species. This leads to a fundamental evolutionary understanding of humans as biocultural ex-apes; reducible neither to an imaginary cultureless biological core, nor to our ancestry as apes. Consequently, there can be no 'natural history' of the human condition, or the human organism, which is not a 'natural/cultural history'." ... Provided by publisher Content: Science -- History and morality -- Evolutionary concepts -- How to think about evolution non-reductively -- How our ancestors transgressed the boundaries of apehood -- Human evolution as biocultural evolution -- Human nature/culture. What do we think about when we think about human evolution? This book explores our scientific narrative of human origins - the study of evolution - and examines its cultural elements and theoretical foundations.