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Abstract: Based on the breathtaking and scenic film Baraka, directed by Mark Magidson, this essay examines what makes us human internally and externally. Drawing on articles consistent in humanity and compassion exploration, biological research, chimpanzee research and analysis, and a look at our distant Neanderthal ancestors, we can combine the crucial pieces of humanity to look at it as a whole. Baraka depicts not only diversity, but importance of religion, ritual, traditions, and culture in the world. At first, the film seems to be a jumbled mixture of images and non-verbal sounds, but in fact it is strategically linked and results in one final theme: Life.

3 For centuries, humans have made themselves superior over our predecessor: Earth. While science has proved that the earth,with its animals and nature, have existed long before we have, we continue to oversee its power and lose our humanity. Our humanity, in my opinion, is not what makes us human biologically, but rather internally and cognitively. According to the dictionary, humanity is described as "the quality of being humane" and followed by words such as compassion, brotherly love, understanding, sympathy, and consideration. Is humanity an instinct, something we are born with? Or is humanity learned, taught, and projected? There are many things that we can relate to being human. Biologically, the DNA that lies within the cells that make up our physical body can tell whether we are human.We can also relate being human through cognition, which is the mental action or process of acquiring knowledge of understanding through thought, experience, and the senses, though it is compared heavily to chimpanzees. Compassion, another important aspect to solidifying humanity, is crucial to the discussion of human nature, and its relation to media is an overlooked factor that I will discuss. Lastly, an important relation is how the message of Baraka defines human diversity and humanity as we know it across the world. This essay will focus largely on the fundamentals of human life as it pertains to science and discovery. Focussing on the film Baraka and external sources, in which we learn of culture, humanity diversity, and human biology, we can discover the beautiful yet imperfect ways that humanity exists, and comes to be.

Basic Humanity: Do we Learn Humanity? Is Humanity only for Humans?

From a young age, we are taught to be kind to others. While this lesson is easier to grasp by some
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than others, it is something we experience in school, at home, and in the social world. We are given rules, taught manners, and explained what behaviour is expected of us. While some humans, often labeled delinquents, are unable to conform to certain rules and aspects of ideal humanity, we all serve purpose. In Baraka, we see the contrast between the images of the animals and the images of humans. However, the similarity remains: They are both a part of the living world. But are we, the superior humans, the only species with the unspoken rules of humanity? Chimpanzee researchers beg to differ. Christophe Boesch explains "field observations on the natural behaviour of many animals have been conducted, finally enabling scientists to consider the abilities of nonhuman species when contemplating 'what makes us human'" (Boesch 1007:227). By looking at animals, we are able to analyze what qualities we have that they do not, or vice versa. He then suggests, with his supportive research, that humans in third world countries learn an understanding of others at a far older age than caucasian middle class children (Boesch 2007:Table 2). Further research depicts that an understanding of other humans happens even later with lower income present, while having siblings helps the understanding come faster (Boesch 2007:Table 3). This is compared to chimpanzees, who are argued to have humanistic qualities. The question therefore is "whether the conditions of a chimpanzee's upbringing affects its cognitive abilities" (Boesch 2007:233) as it has been show to, on occasion, in humans. In Baraka, the images of children reacting to their environment, accepting their traditions and participating in their culture's events are plentiful. These actions are learned, most likely, and are probably not a part of their instinct. Since infancy, one would assume they were brought into these events, mannerisms, and expectations by their parents or guardians. In the scene of the dance and chant ritual in Gunung Kawi Temple in Bali, the men (ranging in various ages of old to young) participate in
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the "monkey chant", a tradition common in Bali. The chant and dance, called "Kecak" (Baraka 1992), is performed mostly by men, who learn it at a young age. This is a part of their humanity, how they define themselves and see themselves as humans with a place in the world. Jane Goodall, who focusses on the internal similarities of chimpanzees,as they relate to humans, says about chimpanzees, "they have a lot of sounds […] but they also use touch, posture, gesture, […] they kiss, they embrace, they hold hands, […] the kind of things that we do" (Goodall 2002). With her vast knowledge on chimpanzees and extensive fieldwork, Goodall knows a great amount about their similarities to us, but also their differences. So what make us human? If chimpanzees can create, play, show emotion, establish relationships, re-produce, and express the same body language we do, how are we so different? This question leads to the internal and external differences that separate humans from any other animal; the biological factors.

Biological Humanity: What Makes us Humans According to Science

Our bodies are the physical piece of nature that has been constructed to serve a purpose in society. They are what the exterior of the personality we hold inside. Sometimes, the two do not match, and sometimes they do. But what is inside of our exterior is what has been claimed by science as to how we are humans. The DNA structures that contain the code of what we look like and act like lie within our cells and contain our place in the world. Human? Animal? Insect? Plant? It speaks the entire truth of what something or someone is. Boesch (2007:227) explains that religion and science have come up with their own propositions about what makes one a human being or not. With science, the propositions are factual, and well-
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researched. With religion, while no less valid to some, the propositions derive from information passed down for centuries among the participants of that religion. Their origin or actual correctness is not thorough. Katherine Pollard, a DNA analyst in California, made an amazing discovery that led to the analysis of an internal human and chimpanzee comparison. She discovered that chimpanzee DNA is
99% the same as human DNA (Pollard 2009:44). This massive discovery challenges the question of how we are distinctly human. Why do we not classify chimpanzees as humans? Because of their appearance? Their inability to speak whole words? In Baraka, there is a scene in which a Japanese macaque monkey is lounging in a Himalayan hot spring, contrasting nature with living beings. The monkey is not doing anything different from how a human would act in a hot spring; relaxing, feeling the warm, gentle water surround it. The monkey closes his eyes-- takes it in. The only difference I can see is appearance, the exterior distinction that makes me classify it as "monkey" and not "human". Pollard's research on the HAR1 sequence in the brain extended further knowledge on how we distinguish one species from another. The HAR1, short for human accelerated region 1 (Pollard 2009:45), was found to be quite different between humans and chimpanzees, despite their other similarities. Pollard also researched this topic by comparing whole-genomes. She explains "[c]hanges to certain genome sequences can have dramatic effects on the brain. Mutation of the ASPM gene, for example, leads to markedly reduced brain size (middle) compared with a normal brain (top), suggesting that this gene played a key role in the evolution of large brain size in humans" (Pollard 2009:49). This suggests that since human brain size is significantly different than chimpanzee brain size, these genome sequence changes could be substantially attributed to why we are classified as separate species.
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Biological Humanity: Early Evidence in the Shanidar Caves

In a large city in northern Iraq, there lies the historical Shanidar Cave dwellings. Discovered in
1951, the caves became extremely significant to both anthropologists and archaeologists. The team of archaeologists, led by anthropologist Ralph Solecki, discovered remains in the caves that provided evidence that a community of Neanderthals had occupied the area around 70,000 years ago (Eduljee 2005). An amazing 70-80 early humans resided in the caves at one point in the past. The findings created an entire new perspective of Neanderthals for anthropologists, and paved way to a better understanding of modern humans came to exist. The evidence of life they found was extensive. Solecki had found evidence that the Neanderthals knew how to make fire, or that fire occurred naturally within the caves. Another interesting discovery was that of Nandy, the first Shanidar skeleton. He was deformed; right arm amputated, blind in his left eye, and plagued with arthritis (Eduljee 2005). All of these are problems that many people face today, which brings an interesting perspective on how we have changed at all since the time of the Neanderthals. Ultimately, these findings provided evidence that civilization was present long before anthropologists thought it was. Something fascinating relating to the civilization of the Neanderthals was the fact that they participated in burials, had a distinctive form of a cemetery, and possessed burial items. Eduljee (2005) explains, "Solecki noted the richness of the goods buried with infants and young children suggested that the parents lavished much affection of their young". There was also evidence of trade, as some items from the burials were not from the local area. This evidence of burials is crucial to understanding how modern humanism came to be, and with the information that we have been burying our deceased
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loved ones for thousands of years, we might not really be as different from the Neanderthals as we one thought. In Baraka, we see many evidence of sacred burials and the belief of afterlife. Throughout the duration of the film, the camera passes temples, sacred sites, religious rituals being performed, and focusses on sacred and religious art. One scene, of the burials in India, are particularly shocking to our "western" culture. They prepare the deceased human on a decorated plank, light them on fire, and send them out onto the Ganges river. This is a Hindu practice, and common among their religion, but it seems terrifying to some of us. What is the difference between this and cremation? And did this all begin in the Neanderthal caves thousands of years ago? Eduljee (2005) concludes with "[t]he method of burial in the Shanidar Caves indicated a possible belief in an afterlife, perhaps even an understanding of the health properties of plants, and socialization skills".

Religion: Always a Question, Rarely an Answer

Discussing religion is more complicated than the beautiful images of Baraka; there are thousands of religions, all with their own members, and some religions are enemies of another. People can define themselves by their religion, choose to not have a religion, or practice discreetly as to not interfere with their lives. The film Baraka shows many religious rituals; the dancing of the Kenyan people, the Orthodox Jews bobbing at the Wailing Wall, and the Muslims circumnavigating the Kabah in Mecca. Back to the Neanderthals, we have to wonder, were they actually advanced enough to have burials and religious beliefs? The evidence begins with the burials. Much like modern day burials,
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without the funeral service or beautifully crafted casket, the Neanderthals buried their people with flowers. This was discovered by Solecki's crew in the Shanidar Caves. They found pollen resting among the remains of a male Neanderthal, and analyzed the pollen to discover it came from flowers.
The pollen dust was more gathered around areas like the heel bones and the head, showing there might be some special importance to these areas (Eduljee 2005). Whether or not the burials were related to spiritual matters among the Neanderthals is a harder question. The fact now that the Neanderthals in these caves buried items and flowers with their dead is a pretty good indication that what was buried was for them to have in the afterlife, or to acquire the belief that when someone dies, their belongings should go with them. We can assume that there are religious motives to do this, but a confirmed answer will never be possible. Many religions today still bury items with their deceased ones, such as jewelry, letters, and clothing.

Cruelty and Compassion: Our Inner Humanity

Our actions, our words, our thoughts, and the way we conduct ourselves all affect the world around us. It only takes one voice to change the entire world, and sometimes it is not always for the good. What makes us human may be biological, but what makes us distinctly ourselves is internal. What causes us to harm other living things, cause destruction, and ignore the negative? Colin Turbull, an anthropology professor, seems to believe it is what also causes us to love, sympathize, and mend: the potential for inhumanity and humanity. Turnbull (1980:18) says about his definition of humanity, "I see the quality of humanity as being at its most basic quality o reciprocal consideration, of which caring, compassion, understanding, and love are among the major manifestations". Turbull shares his
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stories of his time spent among the Ik and Mbuti people, who exert overflowing evidence of compassion and kindness. He contrasts this with the modern "western" world, explaining that our sensitivity towards other people is narrowing consistently, and makes a remarkable point by saying
"[o]ur compassion for and communication with our automobiles often has more depth than with the checkout clerk at the local supermarket" (1980: 20). Cruelty is not to everyone what it is to some. In Baraka, the images of the chicks having their beaks burnt off and thrown down the funnel onto an assembly belt is heartbreaking. We wouldn't do that to humans, but we do it to animals. They are helpless, and useful to us. Animals are slaughtered inhumanely daily, and while it breaks my heart, I still eat meat. Humans have an amazing ability to ignore the reality of something if they simply don't want to see it for what it really is. For most of us, reality doesn't set in until we see it right in front of us; the slaughter, the cruelty, the lack of care. What is truly fascinating is how levels of compassion differentiate from person to person. Compassion is not cultural, gender specific, or among particular ethnic groups. Compassion is individual, however, it can be shared as a moral and ethical necessity within a community. Turbull questions where and when children are taught about "compassion, understanding, concern for others, mutual interdependence and love" (Turnbull 1980:21). William Donner, an American philanthropist, did ethnographic research of the Polynesians of Sikaiana for over three years. He found very high rates of children living with foster children rather than their biological parents. He says "fosterage is viewed as a way to construct and maintain close personal relations, and parents do not refuse to let others take their children". When talking to a Sikaianan woman about fosterage, she commented, "you white people do not know anything about compassion" (Donner 1999:703). How does this community function with their values of, essentially,
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sharing children? There is a strong definition of family and kinship relating to the subject of humanity. Our distinction of being human comes from the people who created us; our ancestors. Blood relation was once the definition of family, however, this has changed drastically over the centuries. Now, adoption, divorce, fostering, and conceiving through a donor has dramatically changed how we look at family.
Donner describes the Sikaiana people as "a society where people willingly care for the children of others and allow others to care for their own children […] providing an example of the flexibility and diversity of family relations" (Donner 1999:705). The compassion this community extends to each of its members is very different to how most "western" societies are.

Conclusion

Tying together these elements to provide an understanding of the total picture, we can begin to understand how each factor contributes to our humanity. The research done on chimpanzees challenges how we look at ourselves as human beings, as chimpanzees possess such similar qualities internally. Katherine Pollard's extensive research on DNA and comparison to human DNA is a perfect example of how we are further extending our knowledge on how humans came to be. The evidence of Neanderthals in the Shanidar Caves only strengthens to knowledge of how we evolved as a species, and shows where some of our traditions and customs may have been created. Baraka is a visually exceptional film that brings evidence of many characteristics of life; human life, animal life, traditions, rituals, religion, city life and living conditions, and industry. The images of
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the deserted landscapes make me question: What other life has been there? What species once occupied these lands, and how are they like us? How did the world break into different religions, cultures, ethnicities, and communities? Do we learn how to be human, or are we just simply born with the instinct? Religion, which has played a huge part in human existence for thousands of years, is valuable in distinguishing us from other species. It is not known whether other species have religions, and the thought alone seems ridiculous. As of present knowledge, humans are the only species capable of believing in the spiritual world, which may have started with the Neanderthals, as we discussed earlier. The origin of religion is unknown, but the fact that it is exclusive to our species makes it an extremely important part of human life. Understanding that we are not alone in this world as beings is also important to defining humanity. While we may be the "superior" species, we can not forget the species that allow us to succeed them. Goodall concludes, "[o]nce we're prepared to admit that […] we're not the only beings with personalities, minds, and above all feelings […] it really gives cause for deep shame" (Goodall 2002. This relates in Baraka to the scene in the food production factory with the inhumane treatment of the chicks. When, or if, we realize all those voiceless animals can feel pain too, I would hope humans would step up and take responsibility for their care. But that is also where cruelty will sometimes dominate compassion; there will always be individuals with different morals and ethics in regards to sympathy. Though Baraka has no words, it sends across a beautiful message: Life lies with the power of nature, and life lies within us. It lets us find the meaning within it, leaves everything open to imagination. The images of the city fast-forwarded and the dense apartments in Thailand are among
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the proof that we live life too fast, too crowded. I also feel as though Baraka is pushing for a life with nature; discovering our humanity through the Mother Nature's creations. It shares the unspoken truth about history, religion, ritual, human and non-human life, culture, and human diversity, and captivates every ounce of our attention in the colourful process.

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References Cited

Baraka 1992 Film. Mark Magidson, Magidson Films. www.barakasamsara.com

Boesch, C. 2007 What Makes Us Human (Homo Sapiens)? The Challenge of Cognitive Cross-Species Comparison. Journal of Comparative Psychology 121(3): 227-236.

Donner, W. 1999 Sharing and Compassion: fosterage in a Polynesian society. Journal of Comparative Family Studies 30(4): 703-722.

Eduljee, K. 2005 Zoroastrian Heritage. Electronic Document. http://www.heritageinstitute.com/zoroastrianism/ cavedwellings/shanidar.htm, accessed November 22, 2013.

Jane Goodall: What Separates us from Chimpanzees? 2002 Television/Web-series. June Cohen, Monterey, California.

Pollard, Katherine. 2009 What Makes Us Human? Scientific American 300: 44-49.

Turnbull, C. 1980 The Potential for Inhumanity. Sciences 20(3): 18-21.