Saturday, December 26, 2015

How many Aboriginals died after the colonialists arrived?

If we can't lift our minds from earnest discussion of the economy and its discontents between Christmas and New Year's Day, when can we? So let's take a summer squiz at the work of the rapidly diminishing band of economic historians.

One of the most interesting things they do is try to piece together economic statistics covering the years before much official effort was devoted to measuring the economy. The United States didn't start publishing figures for gross domestic product until 1947; we didn't start until 1960.

The global doyen of economic historians was the Netherlands-based Scot, Professor Angus Maddison, who devoted his career to "backcasting" GDP to 1820 for all the major economies and regions of the world.

Despite all the unavoidable and debatable assumptions involved, Maddison's estimates are still widely used. They're a reminder that, before Europe's Industrial Revolution, the two biggest economies were China and India.

Australia's most distinguished economic historians were Noel Butlin, of the Australian National University, and his older brother, Syd, of Sydney University (after whom its Butlin Avenue is named).

Noel backcast Australia's GDP to 1861, then began researching what the Australian economy must have been like before white settlement. He wrote up his findings in Economics and the Dreamtime: A Hypothetical History (which I wrote up in a column on April 5, 1995).

As part of this research Butlin devoted much effort to estimating the size of the Aboriginal population before 1788. The anthropologist Alfred Radcliffe-Brown wrote in the Commonwealth Yearbook of 1930 that it would have been more than 250,000, maybe even more than 300,000.

But Butlin's piecing together of the evidence told him this was way too low. He wrote in 1983 that it would have been 1 million or 1.5 million.

Then in 1988 some of Australia's leading archaeologists, led by John Mulvaney, argued that a more accurate estimate would be between 750,000 and 800,000. This has become accepted as "the Mulvaney consensus".

Now enter Dr Boyd Hunter, of the Centre for Aboriginal Economic Policy Research at ANU. With Professor John Carmody, a physiologist at Sydney University, he published this year in the Australian Economic History Review a long paper reviewing Butlin's population estimates.

The point, of course, is that the Aboriginal population declined dramatically in the early days of white settlement. We can be reasonably confident that, by 1850, the Indigenous population was only about 200,000.

Thus backcasting the figures to 1788 involves determining the main factors that led to the loss of Aboriginal lives and estimating how many lives they took, then adding them back. So the paper is a kind of whodunit.

One factor springing to the modern mind is that the unilateral appropriation of Aboriginal land led to much frontier violence, which started shortly after the arrival of the First Fleet and persisted well into the 20th century.

"Like any war, declared or otherwise, the conflict led to many deaths on both sides," the authors say. But even the controversial historian, Henry Reynolds, estimated the number of violent Aboriginal deaths at as many as 20,000, making this only a small part of the explanation.

Butlin allows for Aboriginal "resource loss", where tribes' loss of productive members and land used for sustenance led to people dying of "starvation or dietary-related diseases". Butlin's calculation implies this factor would have involved as many as 120,000 people.

That's still not the biggest part of the story. No, the big factor is the spread of introduced diseases. Such as? Tuberculosis, bronchitis and pneumonia, not to mention venereal disease.

But the big one is smallpox. Butlin and others have assumed that it spread rapidly around Australia along the extensive pre-existing Aboriginal trading routes after its first recorded outbreak in Port Jackson in April 1789.

In 2002, however, the former ANU historian Judy Campbell argued in her book, Invisible Invaders, that it was brought to Northern Australia by the Macassan coastal traders following its outbreak in Sumatra in 1780, then spread across the continent, reaching Port Jackson by early 1789.

This is where Hunter – no doubt relying heavily on the expertise of Carmody – brings to bear modern medical understanding of the infectiousness and mortality rates of various diseases. Although smallpox has a high rate of mortality – between 30 and 60 per cent of those who contract it – it's not highly infectious.

This means it happens most in densely populated areas and doesn't spread rapidly to distant areas. This casts doubt on Campbell's theory that smallpox spread rapidly from lightly populated Northern Australia to densely populated NSW.

But it also casts doubt on Butlin's theory that smallpox spread rapidly from Sydney to the rest of Australia via Aboriginal trading routes.

So what's Hunter and Carmody's theory? Are you sitting down? Gathering all the suspects in a room, detective Hunter deftly turns the finger of guilt from smallpox to the so-far unsuspected chickenpox.

The two are quite separate diseases, but this wasn't well-known in the 1780s. And since they both give rise to rashes or spots around parts of the body, many people may not have been able to tell the difference.

The point, however, is that chickenpox is about five times more infectious than smallpox, meaning it could spread a lot faster. It can recur in adults as shingles, which is also highly infectious. When adults contract chickenpox it can be fatal.

When the authors use chickenpox to do their backcast, assuming a low mortality rate of 30 per cent and also taking account of resource loss, they get a pre-contact Indigenous population (including up to 10,000 Torres Strait Islanders and up to 10,000 original Tasmanians) of about 800,000 – which by chance fits with the Mulvaney consensus.

If so, colonialists didn't outnumber the (much diminished) Aboriginal population until the mid-1840s. And by 1850 the total Australian population was still 25 per cent smaller than it was before colonisation.
Read more >>

Wednesday, December 23, 2015

How to find happiness at Christmas

The beauty of Christmas is that it's a time when everyone's happy. Well, not quite. Better to say, it's a time when everyone tries to be happy, but we succeed in varying degrees.

When Dr Peter Clarke, of Griffith Business School in Brisbane, surveyed 450 people to ascertain the nature of "Christmas spirit", he found it had five components: bonhomie, gay abandon, ritual, shopping and a little bit of dejection.

Yes. We all have periods of less-than-perfect bliss and perhaps we don't have any more of them at Christmas than at other times; it just feels that way because we expect to be happy at Christmas and are surrounded by people trying so hard to be.

Perhaps. But my guess is more of us do experience periods of unhappiness at Christmas. There are those who, for various reasons, have no family or friends with whom to celebrate, or those who miss those now missing.

Then there's all the distress arising from overadministration of that substance supposed to magically generate good moods. Too many hangovers after too many Christmas parties, regretted behaviour at the office party (this year, Fairfax Media employees received a stern warning that no tolerance would be shown), things said around the dinner table that would have been better left unsaid. Old wounds opened.

Yes, Christmas has its share of unhappiness, even if just the wish we hadn't eaten (or spent) so much. There are, of course, a few traps that can be avoided.

If, as some clerics allege, materialism has become our dominant religion, Christmas must surely be our most sacred economic festival. But the evidence suggests that's not the way to wellbeing.

I've said it before, but it's one of my strongest conclusions after decades of economy-watching, so I'll say it again: the trick to succeeding in the capitalist system is to say no to most of the blandishments of the capitalists.

Professor Tim Kasser​, a psychologist at Knox College, Illinois, and Kennon Sheldon, a professor of psychology at the University of Missouri, wanted to determine what makes for a merry Christmas.

They asked 117 people of varying ages questions about their satisfaction, stress and emotional state during the Christmas season, as well as questions about their experiences, use of money and consumption behaviour.

They found that those who most remembered family and religious experiences were happier than those for whom spending money and receiving gifts were the main things they remained conscious of.

Of course, for many of us, religious experiences are no longer part of Christmas. Don't take this the wrong way – I'm not on a recruiting drive – but I suspect those who retain a religious commitment already have "man's search for meaning" sorted, while the rest of us can spend a lot of time looking for substitutes.

All those claims that the environment or economics or libertarianism or a dozen other things have become "the new religion" are unconsciously affirming that humans function better when they have something to believe in, something outside and above their own self-centred concerns.

There's psychological evidence to support that. It doesn't have to be the Christian religion, however. And other research has shown that a big part of the benefit people get from church-going, or its equivalent, is social contact and membership of a group.

One advantage of a religious upbringing that's of particular relevance at Christmas is an instinctive understanding that, to quote some chap supposed to have been born at this time, "it is more blessed to give than to receive".

Think of Christmas as about giving rather than receiving and you're well advanced towards a happier time. And, naturally, there's empirical support for the notion.

A study by Elizabeth Dunn and Lara Aknin​, of the University of British Columbia, and Michael Norton, of Harvard Business School, first asked a sample of 632 Americans to rate their general happiness, report their annual income and estimate how much they spent on bills and expenses, gifts for themselves, gifts for others and donations to charity.

They found that personal spending was uncorrelated with happiness, whereas higher "pro-social spending" correlated with significantly greater happiness.

Next, 16 employees were tested for their happiness well before and well after they received a profit-sharing bonus. They found that those who devoted more of their bonus to spending on other people or a charity experienced greater happiness after receiving the bonus. And how they spent their bonus was a better predictor of happiness than the size of the bonus itself.

This, of course, is just a narrower application of the much-noted principle that happiness can only be achieved indirectly. If you want to end up realising you're happy, focus on increasing the happiness of others, not your own.

In discovering all these studies, I must acknowledge the assistance of the British psychologist, Dr Jeremy Dean, author of the blogsite PsyBlog.

I'm indebted to him for drawing to my attention a study by Vohs, Wang, Gino and Norton, which finds that engaging in ritualised behaviour enhances the enjoyment of food, particularly if it makes you wait a little longer.

So, Christmas rituals are important. In my family, we repeat a short but almost incomprehensible Scottish grace by Rabbie Burns that our mother taught us, to the bemusement of in-laws.

Have a happy one.
Read more >>