Is Cooking Baked Into Our Biology?
According to the “cooking hypothesis,” the advent of cooked food altered the course of human evolution.
The following is an excerpt from excerpted from Cooked: A Natural History of Transformation, by Michael Pollan.
The idea that cooking is a defining human activity is not a new one. In 1773, the Scottish writer James Boswell, noting that “no beast is a cook,” called Homo sapiens “the cooking animal.” (Though he might have reconsidered that definition had he been able to gaze upon the frozen-food cases at Walmart.) Fifty years later, in The Physiology of Taste, the French gastronome Jean Anthelme Brillat-Savarin claimed that cooking made us who we are; by teaching men to use fire, it had “done the most to advance the cause of civilization.” More recently, Lévi-Strauss, writing in The Raw and the Cooked in 1964, reported that many of the world’s cultures entertained a similar view, regarding cooking as the symbolic activity that “establishes the difference between animals and people.”
For Lévi-Strauss, cooking was a metaphor for the human transformation of raw nature into cooked culture. But in the years since the publication of The Raw and the Cooked, other anthropologists have begun to take quite literally the idea that the invention of cooking might hold the evolutionary key to our humanness. A few years ago, a Harvard anthropologist and primatologist named Richard Wrangham published a fascinating book called Catching Fire, in which he argued that it was the discovery of cooking by our early ancestors—and not tool making or meat eating or language—that set us apart from the apes and made us human. According to the “cooking hypothesis,” the advent of cooked food altered the course of human evolution. By providing our forebears with a more energy-dense and easy-to-digest diet, it allowed our brains to grow bigger (brains being notorious energy guzzlers) and our guts to shrink. It seems that raw food takes much more time and energy to chew and digest, which is why other primates our size carry around substantially larger digestive tracts and spend many more of their waking hours chewing—as much as six hours a day.
Cooking, in effect, took part of the work of chewing and digestion and performed it for us outside of the body, using outside sources of energy. Also, since cooking detoxifies many potential sources of food, the new technology cracked open a treasure-trove of calories unavailable to other animals. Freed from the necessity of spending our days gathering large quantities of raw food and then chewing (and chewing) it, humans could now devote their time, and their metabolic resources, to other purposes, like creating a culture.
Cooking gave us not just the meal but also the occasion: the practice of eating together at an appointed time and place. This was something new under the sun, for the forager of raw food would have likely fed himself on the go and alone, like all the other animals. (Or, come to think of it, like the industrial eaters we’ve more recently become, grazing at gas stations and eating by ourselves whenever and wherever.) But sitting down to common meals, making eye contact, sharing food, and exercising self-restraint all served to civilize us. “Around that fire,” Wrangham writes, “we became tamer.”
Cooking thus transformed us, and not only by making us more sociable and civil. Once cooking allowed us to expand our cognitive capacity at the expense of our digestive capacity, there was no going back: Our big brains and tiny guts now depended on a diet of cooked food. (Raw-foodists take note.) What this means is that cooking is now obligatory—it is, as it were, baked in to our biology. What Winston Churchill once said of architecture—“First we shape our buildings, and then they shape us”—might also be said of cooking. First we cooked our food, and then our food cooked us.
Excerpted from COOKED, by Michael Pollan. Reprinted by arrangement with The Penguin Press, a member of Penguin Group (USA), Inc. Copyright (c) Michael Pollan, 2013.
Michael Pollan is the author of multiple books, including How to Change Your Mind: What the New Science of Psychedelics Teaches Us About Consciousness, Dying, Addiction, Depression and Transcendence (Penguin Press, 2018) and The Omnivore’s Dilemma. A longtime contributor to The New York Times, he is also the Knight Professor of Journalism at Berkeley.