âThe first cultural device was probably a recipient⊠. Many theorizers feel that the earliest cultural inventions must have been a container to hold gathered products and some kind of sling or net carrier.
So says Elizabeth Fisher in Womenâs Creation (McGraw-Hill, 1975).
But no, this cannot be. Where is that wonderful, big, long, hard thing, a bone, I believe, that the Ape Man first bashed somebody with in the movie and then, grunting with ecstasy at having achieved the first proper murder, flung up into the sky, and whirling there it became a space ship thrusting its way into the cosmos to fertilize it and produce at the end of the movie a lovely fetus, a boy of course, drifting around the Milky Way without (oddly enough) any womb, any matrix at all? I donât know. I don ât even care. Iâm not telling that story. Weâve heard it, weâve all heard all about all the sticks and spears and swords, the things to bash and poke and hit with, the long, hard things, but we have not heard about the thing to put things in, the container for the thing contained. That is a new story. That is news.
And yet old. Beforeâonce you think about it, surely long beforeâthe weapon, a late, luxurious, superfluous tool; long before the useful knife and ax; right along with the indispensable whacker, grinder, and diggerâfor whatâs the use of digging up a lot of potatoes if you have nothing to lug the ones you canât eat home inâwith or before the tool that forces energy outward, we made the tool that brings energy home. It makes sense to me. I am an adherent of what Fisher calls the Carrier Bag Theory of human evolution.
This theory not only explains large areas of theoretical obscurity and avoids large areas of theoretical nonsense (inhabited largely by tigers, foxes, and other highly territorial mammals); it also grounds me, personally, in human culture in a way I never felt grounded before. So long as culture was explained as originating from and elaborating upon the use of long, hard objects for sticking, bashing, and killing, I never thought that I had, or wanted, any particular share in it. (âWhat Freud mistook for her lack of civilization is womanâs lack of loyalty to civilization,â Lillian Smith observed.) The society, the civilization they were talking about, these theoreticians, was evidently theirs; they owned it, they liked it; they were human, fully human, bashing, sticking, thrusting, killing. Wanting to be human too, I sought for evidence that I was; but if thatâs what it took, to make a weapon and kill with it, then evidently I was either extremely defective as a human being, or not human at all⊠.
If it is a human thing to do to put something you want, because itâs useful, edible, or beautiful, into a bag, or a basket, or a bit of rolled bark or leaf, or a net woven of your own hair, or what have you, and then take it home with you, home being another, larger kind of pouch or bag, a container for people, and then later on you take it out and eat it or share it or store it up for winter in a solider container or put it in the medicine bundle or the shrine or the museum, the holy place, the area that contains what is sacred, and then next day you probably do much the same againâif to do that is human, if thatâs what it takes, then I am a human being after all. Fully, freely, gladly, for the first time.â
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