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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.

Photograph of Sarah Abrevaya Stein

Professor’s book about Sephardic Jews chosen as a best of 2019

Photograph of Sarah Abrevaya Stein

Sarah Abrevaya Stein. Photo credit: Caroline Libresco

Adding to the chorus of critics’ raves, The Economist has named “Family Papers: A Sephardic Journey Through the Twentieth Century,” a new book from UCLA professor of history Sarah Abrevaya Stein, to its best of 2019 list.

Stein’s latest work explores the intertwined histories of a single family (the Levys), Sephardic Jewry, and the dramatic ruptures that transformed southeastern Europe and the Judeo-Spanish diaspora. It has received glowing reviews from The New York Times, the Wall Street Journal (subscription required), the Los Angeles Review of Books and more.

Stein, who holds the Maurice Amado Endowed Chair in Sephardic Studies at UCLA, spent a decade researching this work, a journey that took her to a dozen countries, dozens of archives, and into the homes of a Sephardic clan that constituted its own, remarkable global diaspora.

The phrase “Sephardic Jew” refers to those of Spanish or Hispanic background. Stein’s new book begins with a family originally from old Salonica, a Mediterranean seaport of the Ottoman Empire, now Thessaloniki, Greece. In the late 19th century it was home to a large community of Spanish Jews.

The idea to tell the story of the Levy family came as Stein researched another book, an English-language translation of the first Ladino (which refers to a background of mixed Spanish, Latin American or Central American heritage) memoir ever written, “A Jewish Voice from Ottoman Salonica: The Ladino Memoir of Sa’adi Besalel A-Levi.”

“He spent the last years of his life writing a Ladino-language memoir to air a lifetime’s worth of grievances,” said Stein, who is also the Sady and Ludwig Kahn Director of the Alan D. Leve Center for Jewish Studies at UCLA.

Her book traces the history of a collection, how one family archive came to be built and preserved.

The existence of Sa’adi’s personal memoir, one sole copy written in written in soletreo (the unique handwritten cursive of Ladino), outlived wars; the collapse of the empire in which it was conceived; a major fire in Salonica; and the Holocaust, during which Jewish texts and libraries as well as Jewish bodies were targeted by the Nazis for annihilation.

Stein was fascinated by the fact that this manuscript passed through four generations of Sa’adi’s family, traveling from Salonica to Paris, from there to Rio de Janeiro and, finally, to Jerusalem.

“It somehow eluded destruction or disappearance despite the collapse of the Salonican Jewish community and the dispersal of the author’s descendants over multiple countries and continents,” she said. “It knit together a family even as the historic Sephardi heartland of southeastern Europe was unraveling.”

Stein’s book traces decades of family correspondence and shared memories to reveal what became of Sa’adi’s 14 children and their far-flung descendants. Most fled Salonica after the collapse of the Ottoman Empire, or attempted to flee later in 20th Century, when 37 members of the Levy family perished in the Holocaust.

This article originally appeared in the UCLA Newsroom.

UCLA political scientists launch one of largest-ever public opinion surveys for run-up to 2020

As the nation heads into another contentious presidential campaign, what will drive people’s choices? What sacrifices are Americans willing to make to see their preferred politicians take office and their policy preferences take hold?

UCLA political science professors Lynn Vavreck and Chris Tausanovitch plan to tackle those questions through the 2020 election with an ambitious data-gathering and analysis project called Nationscape. The effort is a partnership with the Washington, D.C.-based Democracy Fund, and the surveys are being fielded by Lucid, a New Orleans-based market research firm.

Every week until the end of 2020, Nationscape will survey 6,250 Americans, asking them to choose between two groups of policy positions and political attributes, among hundreds of other questions.

What makes Nationscape unique is the way it asks respondents to make choices. The survey includes 41 different policy statements and eight hypothetical attributes of potential candidates, all of which are randomized to appear in two sets of issues that voters must choose between. For example, respondents could be asked to choose one of the following sets of statements:

Each bundle of policies and outcomes could contain views that respondents disagree with, mixed with ideas they favor, but Vavreck said posing the questions that way will give researchers a better sense of what really makes the electorate tick.

“We designed the project to learn what people’s priorities are when they are forced to choose among states of the world they want to live in,” she said. “This will help us sort out what is really important to people who, in traditional surveys, tell us they ‘strongly agree’ with all sorts of issues. That response doesn’t really tell us how people will vote if a choice has to be made, and voting is all about making a choice.”

Researchers will share insights and analysis from the surveys regularly throughout election season on Nationscape’s website. By November 2020, the team will have completed a half million interviews — including at least 1,000 interviews in every congressional district.

“Our measurement approach, coupled with the massive scope of the project, will allow us to track both attitude change and shifts in the impact or importance of issues and candidate traits over time and space,” Vavreck said.

Data gathering began in late July. Among the initial findings: Even when Democrats and Republicans agree that children shouldn’t be separated from their parents at the southern border, that there should be a pathway to citizenship for people brought to the U.S. as children, or that the size of the military should be preserved, Democrats are more likely than Republicans to concede on the other issues to preserve their preferred stances on immigration issues, while Republicans are more likely to make tradeoffs to preserve the military.

The results also hint at how people’s priorities change — or don’t — in relation to current events. For example, Vavreck said, few people changed their opinions about the need for universal background checks for gun purchases after the mass shootings in El Paso, Texas, and Dayton, Ohio.

“But the importance of that issue changed quite a bit,” she said. “It became significantly more important to people in choosing policy packages after the shootings, even though only about 1.8 percent of them changed their positions on the issue.”

Vavreck is the co-author of critically acclaimed books about the two most recent presidential elections, “The Gamble: Choice and Chance in the 2012 Presidential Election” and “Identity Crisis: The 2016 Presidential Campaign and the Battle for the Meaning of America.” She is UCLA’s Marvin Hoffenberg Professor of American Politics and Public Policy.

Tausanovitch, an expert on political representation, is the co-principal investigator — along with Chris Warsaw of George Washington University — of the American Ideology Project, which characterizes the conservativism and liberalism of states and voting districts through a 275,000-person survey.

Tausanovitch combed through studies, programs and policies to develop the lists of scenarios that respondents are confronting in the Nationscape surveys. He’s interested in the tradeoffs people are willing to make based on their political leanings and where they come from.

“Data is already demonstrating to us the way people’s attitudes and priorities change in response to events taking place in the country and showing us how Democrats and Republicans prioritize things differently, even when they agree on policies,” Tausanovitch said. “This helps to explain how Americans agree on many things, but also illustrates that their priorities are different.”

The overarching goal of Nationscape is to engender more informed and productive political deliberations, said Joe Goldman, president of the Democracy Fund.

“Nationscape goes beyond horse race polls and battleground states and gets to the real issues that are driving voters and their decisions,” he said. “The unparalleled size and scope of this survey will help us understand how opinions differ across small geographic areas and groups of voters in a way that isn’t possible with traditional surveys, providing a deeper understanding of the electorate in this vital election.”

By the end of the election cycle, Nationscape will have reached people in every state and congressional district, America through Lucid’s platform.

“We were very eager to partner with the UCLA team and help apply their expertise on a scale that reflects the complexity of contemporary American politics,” said Patrick Comer, Lucid’s founder and CEO.

This article originally appeared in the UCLA Newsroom.

UCLA’s American Indian Studies Center: 50 years of providing Native peoples a voice

This video for Carrying Our Ancestors Home features interviews with UCLA leadership and tribal cultural heritage and repatriation practitioners.

As a quiet darkness descended over the several thousand people gathered between Royce Hall and Powell Library eagerly waiting to celebrate UCLA’s Centennial, a voice broke the silence:

“UCLA acknowledges the Tongva peoples as the traditional land caretakers of the Los Angeles basin. As a land grant institution, we pay our respects to the ancestors, elders and relations of the past, present and emerging.”

Those 15 seconds of alumna Cari Champion’s narration for the “Lighting the Way” light and projection show were a culmination of years of work and advocacy from dozens of people, including members of the Tongva community who collaborated with the UCLA American Indian Studies Center. It was also an opportunity for UCLA to demonstrate a commitment to acknowledging the history of the indigenous peoples of Southern California.

“It is an important gesture in Native tradition to ‘place yourself,’” said Mishuana Goeman (Tonawanda Band of Seneca), who in 2018 was named special advisor to UCLA Chancellor Gene Block on Native American and Indigenous affairs. “Introductions and acknowledgements place us in relationship with specific families, nations, geographies, cultural and political lineages. It is something we are taught to do from a young age as an anti-colonial tool to find connections between one other and remember that we are the result of bitter survival.”

The inclusion of the message in such a high-profile public forum — “Lighting the Way” capped the biggest UCLA Alumni Day ever — was for Goeman, who is chair of the American Indian Studies interdepartmental program and former associate director and interim director of the American Indian Studies Center, and her colleagues just a part of their tapestry of the center’s achievements.

The center’s work is not limited strictly to campus, of course. Over the years, people in the American Indian Studies Center have been at the forefront of efforts to build bridges between UCLA as an institution and members of local and state communities of people from indigenous backgrounds, especially the Gabrielino/Tongva, whose ancestors called the Los Angeles basin home for thousands of years before UCLA existed.

Shannon Speed (Chickasaw), director of the center, and Goeman were instrumental in convincing the Los Angeles City Council to replace Columbus Day with Indigenous People’s Day in 2018.

This year marks the 50th anniversary of the founding of UCLA’s four ethnic studies centers, which together make up the Institute of American Cultures. All four were launched in 1969 and designed to invest in research and projects that illuminate the struggles and uplift the experiences of people from marginalized communities.

For the American Indian Studies Center, known as the AISC, that involves embracing students and faculty from multiple indigenous backgrounds, those who continue to make up the smallest numbers in UCLA’s diverse population. Part of the AISC’s inclusive mission is to empower a strong campus community that helps recruit Native students and faculty and once here, support their academic success.

UCLA recognizes the cultural history of the region

Goeman shepherded the creation of the official statement that acknowledges the Tongva people. In August, Block encouraged all campus groups to adopt a form of the following statement at significant public events. (Click on links to hear the Tongva words spoken aloud):

UCLA acknowledges the Gabrielino/Tongva peoples as the traditional land caretakers of Tovaangar (Los Angeles basin and So. Channel Islands). As a land grant institution, we pay our respects to Honuukvetam (ancestors), ‘Ahiihirom, (elders) and ‘eyoohiinkem (our relatives/relations) past, present and emerging.

The land acknowledgment was used on behalf of UCLA officially for the first time at Bruin Day in April, an event that invites thousands of admitted high school students and their families and caregivers to campus, and the “Lighting the Way” centennial launch in May. American Indian Studies Center leaders and some campus units and professional schools had been incorporating it into their events and materials for a year before that.

“Sometimes if feels like very small steps, but they are important nonetheless, because for many decades, universities didn’t even take small steps at recognitions like this,” Speed said. “And this builds momentum for other policies and programs that consider the needs and desires of tribal communities.”

The American Indian Studies Center is hosting a conference on Oct. 15–16 titled, “Lighting a Path Forward: Land Grants, Public Memory and Tovaangar.” The first day is open to the public and includes a series of presentations on the history of land grant institutions, of which UCLA is one. Other presentations and panel discussions will highlight the state of American Indian education and consider how all of the University of California campuses can continue to forge stronger relationships with tribal communities.

A California tribal listening session includes representatives from the Gabrielino/Tongva, the Fernandeño Tataviam Band of Mission Indians, Chumash, and Acjachemen communities, as well as from the Citizen Potawatomi Nation, the Pechanga Band of Luiseño Indians and Wintu.

“We want people to come away feeling like they made new connections and collaborations around important issues, and that they understand the responsibility of land grant institutions” Speed said.

A second day of closed workshops, as part Goeman’s special advisor programming, will hopefully yield ideas for white papers that will lay the groundwork for how universities might embrace those responsibilities, by prioritizing best practices that benefits indigenous people to establishing tangible government-to-government relations with tribal nations.

Leading efforts to return remains

For much of its 50-year history, faculty and students affiliated with the American Indian Studies Center have been deeply involved in efforts to return human remains of indigenous people to their ancestors. UCLA has been a leader in repatriations, much of its efforts led by Wendy Teeter, curator of archaeology in the Fowler Museum at UCLA and a lecturer in UCLA’s American Indian studies interdepartmental program.

A website launched this summer called “Carrying Our Ancestors Home” includes a timeline tracking UCLA’s path to almost complete repatriation. Videos featuring interviews with campus leadership and tribal cultural heritage and repatriation practitioners help underscore the powerful impact of repatriation. A large part of this project is giving communities their own space to work out tribal matters around repatriation and providing archival source material online, Goeman said.

The site is meant to help tribes and indigenous people navigate a process that is extremely complex and often met with resistance, Teeter said in May at an event during which she and Goeman launched the website.

In one of his final events as UCLA’s executive vice chancellor and provost of UCLA, Scott Waugh commended the efforts of the AISC to an invited audience from the Native community at that event.

“I know it is important for us to acknowledge where we are in place as well as time, to acknowledge the responsibilities of our shared history,” Waugh said. “I am also well aware that the history between Native peoples and institutions like ours can often be painful. While we cannot ignore our past, we can take steps to shoulder with respect and obligations that history places upon us. We can remember that the beauty of our state — the rivers, the ocean, mountains and deserts — was first experienced by the native and indigenous peoples who watched it before us and were the caretakers of it.”

Geography is something AISC-affiliated faculty take very seriously, knowing that Los Angeles and California are both home to some of the largest populations of humans of American Indian and indigenous descent.

Speed’s approach is to also invite students and faculty to also consider the nature of North American indigeneity at large and for scholars to confront ideas and stories about the indigenous people of Mexico and how their experiences with colonization are interconnected with American identities.

The center has offered critical support in recent years to scholars working on a web project called Mapping Indigenous Los Angeles, which seeks to tell layered stories from the city’s original inhabitants, especially the Gabrelino/Tongva and the Tataviam, as well as indigenous peoples who have come to call Los Angeles home by using digital maps and oral histories.

The AISC is about to embark upon one of its most ambitious research projects to date thanks to a $1 million grant from the National Science Foundation that will help a team of researchers affiliated with the center tackle issues of race and water.

Speed, along with professor of anthropology Jessica Cattelino and Aradhna Tripati, professor in the UCLA Institute of the Environment and Sustainability, will conduct community engaged research on water in the context of global warming in the southwestern United States.

“We’re really hoping this project brings together many disparate communities,” Speed said. “As a community collaboration project, part of what we are trying to do is decolonize the STEM field. With this research we’re bringing de-colonial methodologies into the sciences.”

This article originally appeared in the UCLA Newsroom.

UCLA historian Kelly Lytle Hernández awarded MacArthur Fellowship

Kelly Lytle Hernández, a 2019 MacArthur Foundation Fellow, is one of 14 UCLA faculty to be chosen for the honor. Photo credit: John D. & Catherine T. MacArthur Foundation

UCLA professor Kelly Lytle Hernández, an award-winning author and scholar of race, mass incarceration and immigration, was announced today as a recipient of a prestigious MacArthur Fellowship from the John D. and Catherine T. MacArthur Foundation.

Lytle Hernández, who is a professor of history and African American studies, is the director of UCLA’s Ralph J. Bunche Center for African American Studies, which under her leadership has focused on supporting research into two critical themes in the modern black world — work and justice. The Bunche Center is home to Million Dollar Hoods, which maps the fiscal and human cost of mass incarceration in Los Angeles. Lytle Hernández is the director and principal investigator on the project.

“Lytle Hernández’s investigation of the intersecting histories of race, mass incarceration, immigration, and cross-border politics is deepening our understanding of how imprisonment has been used as a mechanism for social control in the United States,” the foundation said.

The MacArthur Fellowship is a $625,000, no-strings-attached award to people the foundation deems “extraordinarily talented and creative individuals.” Fellows are chosen based on three criteria: exceptional creativity, promise for important future advances based on a track record of accomplishments, and potential for the fellowship to facilitate subsequent creative work. Lytle Hernández is one of 26 individuals the foundation selected for fellowships in 2019.

“As a scholar, I both work deeply alone and deeply in community, but until very recently the scholarly communities I’ve worked in — immigration and the carceral state — have been fairly separate,” said Lytle Hernández, who holds the Thomas E. Lifka Chair in History at UCLA. “I hope my work has helped people understand immigration as another aspect of mass incarceration in the United States and that my award further helps people understand that these two regimes are intertwined. This award will help us continue this work across communities and shine a light on this kind of thinking that unites these two crises that others often see as distinct.”

Lytle Hernández, 45, received a her bachelor’s degree from UC San Diego in 1996 and earned her doctorate in 2002 from UCLA.

For her first book, “MIGRA! A History of the U.S. Border Patrol,” Lytle Hernández pored over historical records to illuminate the border patrol’s nearly exclusive focus on policing unauthorized immigration from Mexico.

In “City of Inmates: Conquest, Rebellion, and the Rise of Human Caging in Los Angeles,” she began zeroing in on another dimension of race and law enforcement, specifically what forces shaped Los Angeles so that it came to operate the largest jail system in the United States.

“What I found in the archives is that since the very first days of U.S. rule in Los Angeles — the Tongva Basin — incarceration has persistently operated as a means of purging, removing, caging, containing, erasing, disappearing and otherwise eliminating indigenous communities and racially targeted populations,” Lytle Hernández said in an interview about the book.

The MacArthur Fellowship, which is commonly referred to as the “genius grant,” is according to the foundation, intended to encourage people of outstanding talent to pursue their own creative, intellectual and professional inclinations. Recipients may be writers, scientists, artists, social scientists, humanists, teachers, entrepreneurs, or those in other fields, with or without institutional affiliations.

Lytle Hernández joins 13 other UCLA faculty as MacArthur fellows, including mathematician Terence Tao, choreographer Kyle Abraham, director Peter Sellars, astrophysicist Andrea Ghez and historian of religion Gregory Schopen.

While unsure of her specific plans for the award, Lytle Hernández said that she will continue to expand the scope and scale of her social justice scholarship, including with partners outside of UCLA.

“I’d like to create a space for myself and others — especially community organizers and movement-driven scholars — to write,” she said, noting that these people’s calendars tend to be jammed by the “urgency of their work.” “I’d like to create space that allows myself and others to process the work that we’re doing and to share it.”

This article originally appeared in the UCLA Newsroom.

UCLA receives $20 million to establish UCLA Bedari Kindness Institute

Jennifer and Matthew C. Harris ‘84.

The Bedari Foundation, established by philanthropists Jennifer and Matthew C. Harris, has given $20 million to the UCLA College to establish the UCLA Bedari Kindness Institute.

The institute, which is housed in the division of social sciences, will support world-class research on kindness, create opportunities to translate that research into real-world practices, and serve as a global platform to educate and communicate its findings. Among its principal goals are to empower citizens and inspire leaders to build more humane societies.

“Universities should always be places where we teach students to reach across lines of difference and treat one another with empathy and respect — even when we deeply disagree,” UCLA Chancellor Gene Block said. “The UCLA Bedari Kindness Institute will bring the best thinking to this vital issue and, I think, will allow us to have a real social impact on future generations.”

The institute, which will begin operating immediately, will take an interdisciplinary approach to understanding kindness — through evolutionary, biological, psychological, economic, cultural and sociological perspectives. It will focus on research about the actions, thoughts, feelings and social institutions associated with kindness and will bring together researchers from across numerous disciplines at UCLA and at external organizations.

The inaugural director of the institute is Daniel Fessler, a UCLA anthropology professor whose research interests include exploring how witnessing acts of remarkable kindness can cause an uplifting emotional experience that in turn motivates the observer to be kind. Studies by Fessler and his colleagues have shed light on why some people are open to that type of “contagious kindness” experience.

The Bedari Foundation is a private family foundation whose aim is to enable significant cultural shifts in the fields of health and wellness, community displacement and environmental conservation.

“Our vision is that we will all live in a world where humanity discovers and practices the kindness that exists in all of us,” said Matthew Harris, the foundation’s co-founder and a 1984 UCLA graduate. “Much research is needed to understand why kindness can be so scarce in the modern world. As we seek at Bedari to bridge the divide between science and spirituality, through the establishment of the UCLA Bedari Kindness Institute we hope to educate and empower more and more people in the practice of kindness.”

Already, a range of researchers at UCLA are studying the types of questions that will be the basis of the institute’s work. For example, UCLA anthropologists are examining how kindness spreads from person to person and group to group. UCLA sociologists are analyzing how people who regularly act unkind might be encouraged to engage in kind acts instead, and UCLA psychologists are researching how kindness can improve people’s moods and reduce symptoms of depression. Others are pursuing research on changes in neurobiology and behaviors resulting from mindfulness, and how those changes can influence kindness and people’s mental, physical and social well-being.

“In the midst of current world politics, violence and strife, the UCLA Bedari Kindness Institute seeks to be an antidote,” said Darnell Hunt, dean of the UCLA division of social sciences. “Rooted in serious academic work, the institute will partner and share its research on kindness broadly in accessible formats. The Bedari Foundation’s extraordinary gift is truly visionary and we are grateful for its support and leadership.”

The Kindness Institute will provide seed funding for research projects that examine the social and physical mechanics of kindness and how kindness might be harnessed to create more humane societies. It also will provide mindfulness awareness training to students, faculty and staff and in underserved Los Angeles communities, and host an annual conference at which presenters will examine new discoveries in kindness research, among other activities.

“The mission of the Kindness Institute perfectly aligns with that of the division of social sciences, where engaging the amazing diversity and social challenges shaping Los Angeles routinely inspires research that has the potential to change the world,” Hunt said.

The gift is part of the Centennial Campaign for UCLA, which is scheduled to conclude in December.

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.”

Karida Brown and Robert Dallek

Two professors will be part of the Obama Presidency Oral History Project

Karida Brown and Robert Dallek

Karida Brown and Robert Dallek

Karida Brown, assistant professor of sociology, and Robert Dallek, professor emeritus of history, have been named to the advisory board of the Obama Presidency Oral History Project.

The Obama Foundation teamed with the Columbia Center for Oral History Research to produce the official oral history of Barack Obama’s presidency. The project will provide a comprehensive, enduring record of the decisions, actions and effects of his time in office.

Brown and Dallek join an advisory board made up of a distinguished list of presidential historians and authors; acclaimed journalists such as NPR’s Michele Norris and The New Yorker’s Jelani Cobb; and other scholars in history, political science, sociology and public health from Columbia, Harvard, Princeton, UC Berkeley and UC Irvine. They will be responsible for shaping the project and uncovering narratives of how the Obama administration affected the lives of those inside and outside of Washington, D.C.

Starting this summer and during the next five years, the Obama Presidency Oral History Project will conduct interviews with some 400 people, including senior leaders and policy makers within the administration, as well as elected officials, campaign staff, journalists, and other key figures — Republican and Democrat — outside the White House.

The project also will incorporate interviews with individuals representing different dimensions of daily American life, whose perspectives enable the archive to weave recollections of administration officials with the stories and experiences of people who were affected by the administration’s decisions. This project will also examine Michelle Obama’s work and legacy as first lady.

This project builds on a longstanding tradition of presidential oral histories. For more than 50 years, oral history has been used to record the stories of people inside and outside the White House that shed light on a president’s time in office. This will be the second presidential oral history project conducted by Columbia, home to the country’s largest and oldest oral history archive, including the Eisenhower Administration Oral History project. Dwight Eisenhower was president of Columbia from 1948 to 1952. As part of this effort, Columbia and its academic partners will have full control on all editorial aspects of the project.

This article originally appeared on the UCLA Newsroom.