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A photo of the sidewalk with chalk that says "Play your part, stay apart"

Play your part, stay apart: Advice and insight on physical distancing

A photo of the sidewalk with chalk that says "Play your part, stay apart"

Play your part, stay apart (Photo Credit: Jessica Wolf)

It has been a month since the wide-ranging safer-at-home directive went into effect in Los Angeles on March 17, following, and followed by, similar policies in other states and countries around the world.

It’s been hard. It’s wreaked havoc on our economy, our communities and our sense of emotional well-being. People understandably want to connect, go outside, share physical spaces, make a living, enjoy friends and family.

We asked Daniel Fessler, professor of anthropology and director of the UCLA Bedari Kindness Institute to help unpack why physical distancing feels so counterintuitive even while it represents one of the greatest mass acts of kindness — what scientists call “prosocial” behavior — we have witnessed as a species.

Why is it so hard to stay away from the people we are closest to socially? 

Our evolved mental mechanisms prioritize close social relationships over disease avoidance because those relationships were so important to the survival of our ancestors. One of the results of this is that we underestimate the risk of contagion that is posed by those to whom we are emotionally close. And as a consequence, people visit their relatives and close friends, and by so doing, they put at risk those whom they love the most.

The truth is, you’re probably even more dangerous to your loved ones than you are to strangers. After all, when’s the last time that you hugged a stranger on the street? If you care about the welfare of people you care about, then stay away from them.

Why is it so hard for us to fully accept that we might be dangerous to others, even if we don’t feel sick?  

Our evolved mental mechanisms are only attuned to overt cues of illness, so it’s difficult for us to grasp that we can be symptom-free and still infectious.

We can sort of understand that in an abstract way, but it’s hard for us to understand it in an emotional way. Likewise, our evolved mechanisms are attuned to harm that is tangible and immediate. The harm that we can do others is transmitted invisibly in this current situation and occurs after a delay of days or weeks. I’m quite confident that none of those college students who were partying on the beach in Florida during spring break would ever intentionally run over an elderly person in a crosswalk, but they’re potentially doing exactly that by contracting and spreading the virus.

How do we remind ourselves that staying away from one another physically is actually a huge act of kindness right now? 

As individuals, we all have a role to play in mitigating the impact of this disease. But problematically, social distancing doesn’t feel like prosocial behavior. And the reason it doesn’t feel like prosocial behavior is because in the world of our ancestors, helping other people and working together meant working face-to-face and side-by-side. You can think, for example, about how good it feels to help a stranger on the street or to work as a team to clean up trash on a beach or repaint an elementary school.

These things feel really good, right? And this is because our evolved psychological mechanisms are sensitive to cues that we are part of a prosocial cooperative group.

You may also think about how great it feels to do the wave with a huge crowd at a sporting event or to sing the national anthem together with thousands of people. These things are emotionally moving. They feel great because we are sensitive to the situation in which we’re coordinating our actions with those of many people around us towards a common goal.

Yet in the current crisis, for most of us, the first prosocial action that we must engage in is to stay away from other people. And ordinarily, staying away from other people can feel selfish. So staying away from other people doesn’t feel like we’re helping anyone.

I encourage everyone to think creatively. How can you help? For example, millions of kids are out of school right now. Can you tutor children via video link? Maybe just read a child a story. Many small businesses are in danger of going bankrupt. Can you purchase products or services at a distance that will help them to stay afloat?

Or maybe you can help deliver meals or medication to the elderly or to children who normally rely on school lunches and school nurses for their needs — of course, conducting yourself appropriately with regard to the safeguards of hygiene and social distancing when you are making those deliveries. Think outside the box. Get some ideas online. Find a way to help other people while still playing your part and staying apart.

What can we do to encourage others to continue to practice safe distancing until city and state leaders relax guidelines?

If you see someone ignoring social distancing guidelines, you need to acknowledge in discussion with them that you understand that it may seem safe because neither you nor they feel sick right now. But despite this, it doesn’t mean that either of you can’t transmit the virus to the other or to someone else. How we feel physically is simply not an accurate index of whether we might harm other people by being near them. Those kinds of conversations, of course, you need to hold at a safe distance, six feet or so.

In having those conversations, it’s helpful to think about language. Language can reflect the priorities and needs at the moment. People coin new words all the time. Just think, for example: Phrases like “gig economy,” “screen time” or “trending” weren’t things a few years back. I find acronyms particularly useful in this regard. You can Google the origins of two of my favorites — snafu (situation normal, all fouled up) and fubar (fouled up beyond all recognition) — two terms that were coined during other desperate emergency times.

We can coin a new acronym, a new word: PYPSA. It stands for “Play Your Part, Stay Apart.” You can use the word as praise for people who are doing a great job of social distancing: “Hey, man, way to go! You’re really PYPSA-ing,” and remind people who might forget or who might underestimate the importance of social distancing.

This article originally appeared in the UCLA Newsroom.

A photo of Daniel Fessler, Anthropologist and Director of the UCLA Bedari Kindness Institute.

Listen Now: A Global Lifeboat, Evolution and Kindness in the Time of Coronavirus

A photo of Daniel Fessler, Anthropologist and Director of the UCLA Bedari Kindness Institute.

A Global Lifeboat: Evolution and Kindness in the Time of Coronavirus Oral Essay

Daniel Fessler, Anthropologist and Director of the UCLA Bedari Kindness Institute, discusses how an understanding of humanity’s past and present can help us to meet the personal, social, and political challenges posed by the novel coronavirus pandemic.

A Global Lifeboat: Evolution and Kindness in the Time of Coronavirus

Image of Dr. Jane Goodall

Luskin Lecture for Thought Leadership with Dr. Jane Goodall Postponed

Image for Luskin Lecture featuring Jane Goodall

Editor’s note: This story was updated on March 12 to include new information about the postponement of this event. 

Yesterday afternoon, UCLA Chancellor Gene Block notified the campus community that starting today, March 11, UCLA will suspend in-person classes and transition to online platforms through April 10. While campus and its essential services remain open, including housing, hospitals, clinics and research laboratories, the new policy requires that all in-person campus gatherings of more than 100 people be suspended or postponed. UCLA is enacting this policy to keep our global and UCLA communities safe.

In compliance with this measure, the Luskin Lecture for Thought Leadership featuring Dr. Jane Goodall scheduled for April 1, 2020 has been postponed. 

All ticket holders with online purchases will automatically be refunded by point of purchase for the cost of the ticket and all fees associated. If you purchased your tickets from the UCLA Central Ticket Office in person with cash or check, please contact 310-825-2101 or cto@tickets.ucla.edu for assistance (Monday-Friday, 10:00 a.m.-4:00 p.m.). Please note this refund effort will take time as CTO is managing thousands of ticket purchases. Your patience is appreciated.

We look forward to rescheduling the event and will communicate a new date and time at our earliest opportunity. We will provide the on-sale date and time to all current ticket holders before the general public announcement is made, with a reasonable interval for purchase. Details around this are still being worked out.

In the meantime, here are a few resources to help you stay informed. These sites include steps you and your loved ones can take to help minimize the spread of the virus.

UCLA Health COVID-19 Update LA County Dept. of Public Health CDC

Thank you for your understanding and continued support of the UCLA College. We are grateful for the dedication and teamwork of so many in our community who are working hard to prioritize public health.

Sincerely,

Patricia A. Turner
Senior Dean, UCLA College

 

Dr. Jane Goodall, DBE, will deliver the Luskin Lecture for Thought Leadership at UCLA’s Royce Hall on April 1, 2020, as part of the celebration of UCLA’s Centennial year. The renowned animal behavior expert and conservationist is the founder of the Jane Goodall Institute and a U.N. Messenger of Peace.

During the lecture, which marks the 60th anniversary of the start of her pioneering research, Goodall will discuss her journey from groundbreaking researcher of wild chimpanzees in Gombe, Tanzania, to internationally renowned activist. She will also share her reasons for hope for the future, talk about the work of the Jane Goodall Institute and the organization’s Roots & Shoots youth program, and encourage audience members to make a difference every single day.

Following her remarks, Goodall will be joined by a moderator for a discussion drawing from questions submitted by UCLA students and alumni. The UCLA College lecture is a ticketed event.

Goodall began her pioneering research on wild chimpanzees in 1960 in what is today known as Gombe Stream National Park, Tanzania. Goodall was the first person to formally observe and better understand wild chimpanzees, our closest living relatives in the animal kingdom; her research revealed remarkable insights about chimpanzee behavior and humankind.

Since then, Goodall and the Jane Goodall Institute have maintained what is now the world’s longest running study of wild chimpanzees. Through her critical work, Goodall has not only championed the urgent need to protect chimpanzees from extinction, but she also has pioneered community-centered conservation through JGI, putting local people at the center of conservation decisions and action, across the chimpanzee range in Africa. Through JGI’s Roots & Shoots program, she empowers young people to improve their communities through service projects, ensuring that they become better stewards of the environment than previous generations.

As a global activist traveling nearly 300 days a year, she has devoted her life to inspiring all people to take action to improve the well-being of people, other animals and the natural world we share.

“Dr. Goodall’s focus on giving people, particularly young people, the knowledge and confidence to make an impact by being part of something bigger than themselves makes her an example to emulate,” said Patricia Turner, senior dean of the UCLA College. “She has moved beyond her role as a scientist to encourage all of us to become active partners in the future of our world.”

Goodall’s talk will be the fifth Luskin Lecture for Thought Leadership. The series was established in the UCLA College by Meyer and Renee Luskin in 2011 as part of a transformative gift to UCLA. Their vision in establishing the endowed lecture series gives the UCLA College an unprecedented opportunity to share knowledge and expand the dialogue among scholars, leaders in government and business, and the greater Los Angeles community. Previous speakers have included former President Bill Clinton, U.N. Secretary General Kofi Annan, former Chicago Mayor Rahm Emmanuel and former Secretary of State Hillary Clinton.

About the lecture

This event is now sold out.

Are you a UCLA student? Win the incredible opportunity to meet Jane Goodall. Contest details can be found at the Luskin Lecture Contest website.

Unearthing Easter Island’s Moai

Two Moai are shown during excavations by Jo Anne Van Tilburg and her team at Rano Raraku quarry on Rapa Nui, better known as Easter Island. Photo credit: Easter Island Statue Project

Rapa Nui (or Easter Island, as it is commonly known) is home to the enigmatic Moai, stone monoliths that have stood watch over the island landscape for hundreds of years. Their existence is a marvel of human ingenuity — and their meaning a source of some mystery.

Ancient Rapanui carvers worked at the behest of the elite ruling class to carve nearly 1,000 Moai because they, and the community at large, believed the statues capable of producing agricultural fertility and thereby critical food supplies, according to a new study from Jo Anne Van Tilburg, director of the Easter Island Statue Project, recently published in Journal of Archaeological Science.

Van Tilburg and her team, working with geoarchaeologist and soils specialist Sarah Sherwood, believe they have found scientific evidence of that long-hypothesized meaning thanks to careful study of two particular Moai excavated over five years in the Rano Raraku quarry on the eastern side of the Polynesian island.

Van Tilburg’s most recent analysis focused on two of the monoliths that stand within the inner region of the Rano Raraku quarry, which is the origin of 95 percent of the island’s more than 1,000 Moai. Extensive laboratory testing of soil samples from the same area shows evidence of foods such as banana, taro and sweet potato.

Van Tilburg said the analysis showed that in addition to serving as a quarry and a place for carving statues, Rano Raraku also was the site of a productive agricultural area.

“Our excavation broadens our perspective of the Moai and encourages us to realize that nothing, no matter how obvious, is ever exactly as it seems. I think our new analysis humanizes the production process of the Moai,” Van Tilburg said.

Van Tilburg has been working on Rapa Nui for more than three decades. Her Easter Island Statue Project is supported in part by UCLA’s Cotsen Institute of Archaeology. Tom Wake, a Cotsen Institute colleague, analyzes small-animal remains from the excavation site. Van Tilburg also serves as director of UCLA’s Rock Art Archive.

Van Tilburg, in partnership with members of the local community, heads the first legally permitted excavations of Moai in Rano Raraku since 1955. Cristián Arévalo Pakarati, a noted Rapanui artist, is project co-director.

The soils in Rano Raraku are probably the richest on the island, certainly over the long term, Sherwood said. Coupled with a fresh-water source in the quarry, it appears the practice of quarrying itself helped boost soil fertility and food production in the immediate surroundings, she said. The soils in the quarry are rich in clay created by the weathering of lapilli tuff (the local bedrock) as the workers quarried into deeper rock and sculpted the Moai.

A professor of earth and environmental systems at the University of the South in Sewanee, Tenn., Sherwood joined the Easter Island Project after meeting another member of Van Tilburg’s team at a geology conference.

She wasn’t originally looking for soil fertility, but out of curiosity and research habit, she did some fine-scale testing of samples brought back from the quarry.

“When we got the chemistry results back, I did a double take,” Sherwood said. “There were really high levels of things that I never would have thought would be there, such as calcium and phosphorous. The soil chemistry showed high levels of elements that are key to plant growth and essential for high yields. Everywhere else on the island the soil was being quickly worn out, eroding, being leeched of elements that feed plants, but in the quarry, with its constant new influx of small fragments of the bedrock generated by the quarrying process, there is a perfect feedback system of water, natural fertilizer and nutrients.”

She said it also looks like the ancient indigenous people of Rapanui were very intuitive about what to grow — planting multiple crops in the same area, which can help maintain soil fertility.

The Moai that Van Tilburg’s team excavated were discovered upright in place, one on a pedestal and the other in a deep hole, indicating they were meant to remain there.

“This study radically alters the idea that all standing statues in Rano Raraku were simply awaiting transport out of the quarry,” Van Tilburg said. “That is, these and probably other upright Moai in Rano Raraku were retained in place to ensure the sacred nature of the quarry itself. The Moai were central to the idea of fertility, and in Rapanui belief their presence here stimulated agricultural food production.”

Van Tilburg and her team estimate the statues from the inner quarry were raised by or before A.D. 1510 to A.D.1645. Activity in this part of the quarry most likely began in A.D.1455. Most production of Moai had ceased in the early 1700s due to western contact.

The two statues Van Tilburg’s team excavated had been almost completely buried by soils and rubble.

“We chose the statues for excavation based on careful scrutiny of historical photographs and mapped the entire Rano Raraku inner region before initiating excavations,” she said.

Van Tilburg has worked hard to establish connections with the local community on Rapa Nui. The project’s field and lab teams are made up of local workers, mentored by professional archeologists and geologists.

The result of their collective efforts is a massive detailed archive and comparative database that documents more than 1,000 sculptural objects on Rapa Nui, including the Moai, as well as similar records on more than 200 objects scattered in museums throughout the world. In 1995, UNESCO named Easter Island a World Heritage Site, with most of the island’s sacred sites protected within Rapa Nui National Park.

This is the first definitive study to reveal the quarry as a complex landscape and to make a definitive statement that links soil fertility, agriculture, quarrying and the sacred nature of the Moai.

Van Tilburg and her team are working on another study that analyzes the rock art carvings that exist on only three of the Moai.

This article originally appeared in the UCLA Newsroom.

Study finds cultural differences in attitudes toward infidelity, jealousy

Photo of father and small son.

The 11 societies studied included the Namibian community of the Himba, where this father and child live. Photo credit: Brooke Scelza.

In cultures where fathers are highly invested in the care of their children, both men and women respond more negatively to the idea of infidelity, a cross-cultural study led by UCLA professor of anthropology Brooke Scelza found.

Jealousy is a well-examined human phenomenon that women and men often experience differently, but the study published this week in Nature Human Behavior also examined cultural differences in the experience of jealousy, by surveying 1,048 men and women from 11 societies on five continents.

Scelza wanted to use established evolutionary science to go beyond the idea that a phenomenon of human behavior is either universal or variable.

“In studying jealousy we find evidence for both,” she said. “Almost everywhere men tend to be more upset than women by sexual infidelity,” she said. “At the same time, cultural factors lead to population-level differences in how infidelity is viewed.”

For example, in places where men are not expected to be as involved in day-to-day care of children, people were less prone to jealousy. And in cultures that are more accepting of what Scelza describes as “concurrent” sexual relationships, responses to questions about jealousy were more muted.

The study harnessed expertise from a dozen researchers who have worked extensively in the populations surveyed. Eight were small-scale societies, including the Himba, a pastoral community in Namibia, and the Tismane, indigenous people of Bolivia. Three populations of respondents were from urban settings, such as Los Angeles, India and Okinawa, Japan.

Researchers used a five-point scale to determine attitudes about infidelity and jealousy.

“Very few people of either sex said that either sexual or emotional infidelity was ‘very good’ but responses of ‘OK’ and ‘good’ were not uncommon,” Scelza said. “What is most interesting is that we were able to not just show that cross-cultural variation in jealous response exists, which by itself is not very surprising, but we were able to explain some of that variation using principles from evolutionary theory about the relative costs and benefits of infidelity, including how common extramarital sex is, and whether men are very involved in child-rearing.”

Another surprising finding of the study was that in the majority of populations studied, both men and women found sexual infidelity more upsetting than emotional infidelity. In only four of the populations, including Los Angeles and Okinawa, a majority of women responded that emotional infidelity was more upsetting. These responses echoed what women surveyed in smaller communities like the Himba and Tsimane reported to researchers — that sexual infidelity leads to fears of loss of paternal support and resources for children.

“Typically, we tend to think that emotional infidelity is more likely to lead to loss of resources, which is why it is thought to be more upsetting to women, but we found the opposite,” Scelza said.

This study is part of a growing body of work over the last decade from social scientists who seek to be more inclusive and not just focus their research on western, educated, industrial, rich and democratic — also known as WEIRD — societies, Scelza said.

“For a long time in psychology there was a tendency to use student samples from U.S. and European universities, and if they found a consistent result, extrapolate that as something that could be a ‘human universal,’” she said. “But there are many reasons to believe that people from WEIRD populations are unlikely to be representative of humanity more generally.”

For example, Scelza’s idea for the study was sparked by her ongoing work with Himba pastoralists living in rural Namibia. In her work on marital and family dynamics she found that both women and men frequently had multiple concurrent sexual partners but still experienced happy marriages.

“Over and over I was told that one could love both their husband and another man, and that in fact, many people would be uninterested in having a spouse who could not attract other partners,” she said. “It made me wonder whether or not people in this culture experienced jealousy at all. It turns out they do, but those findings inspired me to take a broader look at how jealousy is treated around the world, and try to understand where and why people view it differently.”

This article originally appeared in the UCLA Newsroom.

Professor’s latest book examines the history of cities

Photo of Monica Smith

Monica Smith. Photo credit: Paul Connor

The only thing a person really needs to be an archaeologist is a good sense of observation, UCLA professor of anthropology Monica Smith proclaims in her most recent book, “Cities: The First 6,000 Years.”

Advanced degrees and research experience are useful of course, but successful fieldwork is rooted in “noticing,” she said.

Archaeologists are always looking down noticing traces of what’s been left behind, and the stories detritus can tell, she said. These days at UCLA that might mean traces of glitter bombs launched by graduates during the last several weeks.

“We walk along and there’s all this glitter on the ground, and even though it gets cleaned away, you can never get it all so then you start to see little traces of glitter everywhere, because people are tracking it on their shoes all around campus,” Smith said. “We’re not only walking through an archaeological site, we’re making one.”

Smith is amused at the thought of future archaeologists encountering and interpreting the meaning behind those trace elements of shimmer in the dust around this particular area in one of Earth’s largest cities.

In vivid style, Smith’s latest book examines ways in which human civilization has organized itself into city life during the last 6,000 years, a relatively short time span in the grand scheme of human existence. Today, more than half of the world’s population resides in cities, and that number will continue to grow. But that wasn’t always so.

In “Cities,” Smith tracks the ways metropolitan hubs in different parts of the world emerged unrelated to one another, but in eerily similar forms, revealing the inherent similarities of humans’ needs regardless of what part of the world their civilization evolved.

“I started asking myself, ‘Why do these places all look the same even though they’re different times, different areas, different cultures and different languages?’” she said. “What is it about our human cognitive capacity that leads us to have the same form over and over and over again?”

She imagines how the first Spanish warriors to arrive in Cuzco in Peru, or Tenochtitlan in present day Mexico City, encountered the layout of ancient Inca and A

ztec cities, with shops and open squares and marketplaces resembling what they would see at home — despite the cultures never having had contact before.

“The similarities suggest that humans developed cities because it was the only way for a large number of people to live together in a single place where they could all get something new they wanted, whether that was a job, entertainment, medical care or education,” Smith said.

For the purposes of her analysis, Smith defines a city as a place with a dense population of multiple ethnicities; a diverse economy with an abundant variety of readily available goods; buildings and spaces of religion or ritual; a vertical building landscape that encompasses residential homes, courts, schools and government offices; formal entertainment venues; open grounds and multipurpose spaces; broad avenues and thoroughfares for movement.

Before cities, the human population was scattered across larger agrarian swaths, with families having everything they needed to survive in their own homes. People would come together for trading festivals or sacred ceremonies. These most likely began to last longer and longer, Smith said, creating a permanent collective settlement around places conducive to providing food, water, shelter and entertainment. Humans essentially took the bold step of living away from their immediate food supply to live in cities among larger groups of other humans.

Takeout food vendors have been a staple of cities stretching about as far back as you can get, with evidence of takeout food in ancient cities like Pompeii and Angkor, Smith notes in her book.

And cities allowed for the evolution of all kinds of new jobs and enterprises — bookkeeping, the service industry and managers — constituting a newly emergent middle class that found new opportunities to thrive in dense populations.

Some aspects of city life accelerated long-standing tendencies. Humans are a unique species in the animal kingdom due to our deep dependence on objects, a fact that aids archeologists in their work of noticing. Ancient cities also struggled with some of the same things we do in modern times — trash for example, Smith said.

“We think of ourselves as bad modern people because we have all this trash,” Smith said. “But everyone everywhere has trash. Ancient cities are full of trash. Modern cities are full of trash because people want more stuff.”

Archaeologists are obsessed with trash, Smith said. They learn much and encounter new questions from what was considered disposable to our ancestors.

Smith’s book also offers a descriptive window into day-to-day life on an archaeological dig, sharing challenges and the excitement of new technologies that help identify potential dig sites. People working to excavate subway tunnels and building foundations in modern Athens, Rome, Mexico City, Istanbul, Paris and other places are constantly finding new evidence of these metropolises’ earliest incarnations.

Much like current generations of young adults and children who cannot imagine a world without the internet, cities are here to stay, Smith said.

“From this point forward, there is no way that humans can live without urbanism, there is no ‘going back to the land,’” she said. “We can take a sort of comfort in the fact that the challenges we face like infrastructure, transportation, water sourcing, pollution and trash have essentially been a part of city life from the very beginning.”

Smith said one of the goals of her writing is to inspire people to think of cities as dynamic and adaptable.

“We can work to make cities not only more efficient, but more equitable, in the sense of social justice and greater opportunities for larger numbers of people, along with greater diversity,” she said. “Cities are not just inherited configurations, but are places with potential for growing into the better societies that we wish for ourselves and others.”

This article originally appeared in the UCLA Newsroom.

The stone faces and human problems on Easter Island

Photo of Jo Anne Van Tilburg, right, and Cristián Arévalo Pakarati.

Jo Anne Van Tilburg, right, and Cristián Arévalo Pakarati. Photo credit: Easter Island Statue Project

In 1981, archaeology graduate student Jo Anne Van Tilburg first set foot on the island of Rapa Nui, commonly called Easter Island, eager to further her interest in rock art by studying the iconic stone heads that enigmatically survey the landscape.

At the time, Van Tilburg was one of just a few thousand people who would visit Rapa Nui each year. Although the island remains one of the most remote inhabited islands in the world, a surge in visitors has placed its delicate ecosystem and archaeological treasures in jeopardy.

“When I went to Easter Island for the first time in ’81, the number of people who visited per year was about 2,500,” said Van Tilburg, director of the Easter Island Statue Project, the longest collaborative artifact inventory ever conducted on the Polynesian island that’s part of Chile. “As of last year the number of tourists who arrived was 150,000.”

Journalist Anderson Cooper interviewed Van Tilburg on the island for a segment that aired Easter Sunday on CBS’ 60 Minutes. Cooper spoke with Van Tilburg about efforts to preserve the moai (pronounced MO-eye) — the monolithic stone statues that were carved and placed on the island from around 1100 to 1400 and whose stoic faces have fascinated the world for decades. In 1995, UNESCO named Easter Island a World Heritage Site, with much of the island protected within Rapa Nui National Park.

Van Tilburg, who is research associate at the UCLA Cotsen Institute of Archaeology and director of UCLA’s Rock Art Archive since 1997, was the first archaeologist since the 1950s to obtain permission to excavate the moai, granted from Chile’s National Council of Monuments and the Rapa Nui National Park, with the Rapa Nui community and in collaboration with the National Center of Conservation and Restoration, Santiago de Chile.

She has spent nearly four decades listening, learning, establishing connections, making covenants with the elders of Rapanui society and reporting extensively on her findings. Major funding has been provided by the Archaeological Institute of America Site Preservation Fund.

“I think my patience and diligence were rewarded,” she said. “They saw me all those years getting really dirty doing the work.”

Photo of Anderson Cooper of 60 Minutes interviews Van Tilburg.

Anderson Cooper of 60 Minutes interviews Van Tilburg. Photo credit: Keith Sharman.

Bringing together research and teaching

Van Tilburg credits the sustained support of UCLA’s Cotsen Institute as critical to her work on the island. She regularly includes both UCLA undergraduates from a variety of academic disciplines and passionate volunteers in the hands-on work on Rapa Nui.

Van Tilburg, who received her doctorate in archaeology from UCLA in 1989, is working on a book project that will harness her massive archive as an academic atlas of the island. She used the proceeds of a previous book to invest in local businesses, the Mana Gallery and Mana Gallery Press, both of which highlight indigenous artists. She also helped the local community rediscover their canoe-making history through the 1995 creation of the Rapa Nui Outrigger Club.

Her co-director on the Easter Island Statue Project, Cristián Arévalo Pakarati, is Rapanui and a graphic artist by trade. Van Tilburg exclusively employs islanders for her excavation work. She’s traveled the world helping catalog items from the island that are now housed in museums like the Smithsonian in Washington, D.C., and the British Museum in London. Van Tilburg does this to assist repatriation efforts.

Culture and environment at risk

Her work is important to the 5,700 residents of the island, who also are coping with increasing waves of tourists into their fragile ecosystem, Van Tilburg said. Only in the last decade or so have they been given governance of the national park where the moai are located.

“But by Rapa Nui standards, on an island where electricity is provided by a generator, water is precious and depleted, and all the infrastructure is stressed, 150,000 annual visitors is a mob,” she said.

What’s more disheartening are travelers who ignore the rules and climb on the moai, trample preserved spaces and sit on top of graves, all in service of getting a photo of themselves picking the nose of an ancient artifact, Van Tilburg said.

Hierarchy and inequity in Rapanui society

Van Tilburg’s original impetus behind studying the moai is rooted in her curiosity about migration, marginalized people and how societies rise and fall.

Rapanui society was traditionally hierarchical, led by a class of people who believed themselves God-appointed elites. These leaders dictated where the lower classes could live and how they would work to provide food for the elites and the population at large.

The ruling class also determined how and when the moai – used as the backdrop for exchange and ceremony – would be built.

“This inherently institutionalized religious hierarchy produced an inequitable society,” Van Tilburg said. “They were very successful in the sense that their population grew. But they were unsuccessful at understanding that unless they managed what they had better, and more fairly, that there was no future.”

Population growth and rampant inequity in a fragile environment eventually led to wrenching societal changes, she said. Internal collapse (as outlined in UCLA professor Jared Diamond’s book Collapse), along with colonization and slave-trading in the 1800s, caused the population of Rapa Nui to drop to just 111 in the 1870s.

As an anthropologist, Van Tilburg is concerned with equity.

“I’m interested in asking why we keep replicating societies in which people are not equal, because in doing so, we initiate a crisis,” she said. “Inequity is at the heart of our human problems.”

What does it mean to be moved by love?

Researchers from UCLA and the University of Oslo have documented a complex but universally felt emotion they call kama muta — a Sanskrit term that means “moved by love.”

The Wellsprings of Our Moralities

In response to the question series “What can evolution tell us about morality?” professor of anthropology Daniel M.T. Fessler reflects on how natural selection allows the flexibility to adapt to the moral system we are born into.

Political affiliation can predict how people will react to false information about threats

The study, which will be published in the journal Psychological Science, found that people who hold more socially conservative views were significantly more likely than people with liberal beliefs to find false information about threats credible.