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Speaker 1: M what is that an acorn and acorn? What do

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Speaker 1: you what do you think when you hear someone say acorn? Like? Where? What?

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Speaker 1: I Probably I don't know if I know what that was.

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Speaker 1: On this episode of the bar Grease Podcast, we're going

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Speaker 1: to get a PhD in acrons, or some of you

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Speaker 1: might say a corns. We'll deep dive into acron biology

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Speaker 1: with renowned wildlife biologist Dr Craig Harper, learning some fascinating

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Speaker 1: stuff that every woodsman should know, and we'll explore how

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Speaker 1: we use language every day to define cultural identity with

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Speaker 1: Dr Daniel Rupe, will debunk the American myth of rugged

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Speaker 1: individualism as we discuss the value and the preservation of

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Speaker 1: regional culture. Put on your seatbelts, boys, this is a

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Speaker 1: wine the road of biology and social science. As we

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Speaker 1: search for the significance of acorns. One of the things

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Speaker 1: I'm most pleased with is your correct pronunciation of the

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Speaker 1: acorn fruit. Music to my ears, rr Harper. My name

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Speaker 1: is Clay Nukelem and this is the bear Grease Podcast

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Speaker 1: where we'll explore things forgotten but relevant, search for insight

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Speaker 1: and unlikely places, and where we'll tell the story of

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Speaker 1: Americans who lived their lives close to the land. Before

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Speaker 1: you get too indoctrinated, I want you to take a

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Speaker 1: second and note the way that you pronounced the word

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Speaker 1: spelled a c O r in. Say it out loud

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Speaker 1: and remember it. It means something. I've always been interested

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Speaker 1: in acrens. I've looked for them relentlessly since I was

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Speaker 1: a boy. It wasn't until I was an adult that

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Speaker 1: I realized there was national tension about the way the

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Speaker 1: word was pronounced. I've been in the arena, so to speak,

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Speaker 1: on this debate for some time. I imagine it's kind

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Speaker 1: of like being born into a war. You didn't know

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Speaker 1: you were fighting, and maybe you were even the one

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Speaker 1: instigating it, but you didn't know why acorns are important.

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Speaker 1: I've always felt this. But we're gonna discuss the puzzle

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Speaker 1: piece they play in acquiring wild meat, specifically for white

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Speaker 1: tailed deer, but I think we'll find other reasons why

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Speaker 1: they're important. In I cooked bear cracklins for Andrew Zimmer

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Speaker 1: on his show Bizarre Foods on the Travel chat All.

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Speaker 1: The episode was titled the Ozarks. Somehow the pronunciation of

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Speaker 1: acorns came up. Heart bears are acorn fed, so when

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Speaker 1: you see a bear fat. Can you see an acorn?

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Speaker 1: Same stuff that is sweet and clean? Oh my gosh,

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Speaker 1: that's those acorns or acorns as you would say. I

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Speaker 1: was trying to fit in and be one of the guys.

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Speaker 1: As I listened to this audio, I have to ask myself,

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Speaker 1: why why do I care how someone pronounces a word?

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Speaker 1: Almost a decade later, I'd find myself in the heat

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Speaker 1: of incoming fire from none other than my own dear pal,

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Speaker 1: Stephen Ranella of meat Eater. In this clip put on

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Speaker 1: Instagram by Steve, he's got his back to the camera

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Speaker 1: with his children by his side, and they're watching a

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Speaker 1: video that I made about oaks and acorns. He's pounding

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Speaker 1: the table and emphatically telling his kids how to pronounce

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Speaker 1: the word acorn correctly. I could only watch and gasp,

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Speaker 1: as I'm certain many of you did as well. Favorite

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Speaker 1: but which means highly valued life? What a hill billy?

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Speaker 1: Come on, bro, I'm trying to understand what all this means.

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Speaker 1: I did a little experiment at a get together the

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Speaker 1: other day. I pulled aside three couples from different states,

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Speaker 1: handed them an acorn, and asked them how they pronounced

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Speaker 1: the word. I was pretty surprised at a few of

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Speaker 1: their answers. Okay, I'm gonna take something out of my pocket.

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Speaker 1: I'm gonna show it to you and you just tell

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Speaker 1: me what you would call it. Okay, So what is that?

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Speaker 1: An acorn? An acren? Okay? What is this? An acorn?

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Speaker 1: And acorn? Yeah? Where are you from? South Dakota? South Dakota?

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Speaker 1: Is that normal in South Dakota to say acorn? Have

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Speaker 1: you been indoctrinated by Southerners? I have? Now, where are

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Speaker 1: you from South Dakota? So you were born raised in

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Speaker 1: South Dakota? Like, without a doubt, acorn? What do you

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Speaker 1: What do you think when you hear someone say acorn?

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Speaker 1: Like where? I probably I don't know if i'd know

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Speaker 1: what that was. Yeah, it's not gonna hurt you. Acorn

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Speaker 1: definitely an acorn, acorn, not an acren. I'm not a

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Speaker 1: clay because I've heard you correct people and I deliberately

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Speaker 1: try to say acorn. Now, do you really what would

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Speaker 1: you have said before? Though? Yeah? I think I would

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Speaker 1: have said acorn acorn? Really, I think it would have

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Speaker 1: being like a blend of one of the other. So

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Speaker 1: tell us where you're from. Casey, Oh, I grew up

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Speaker 1: in Louisiana, Deep South, So you would say a corn

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Speaker 1: though from New Orleans, Louisiana. Yes, sir, because it is

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Speaker 1: a seat. Oh are incorrect? Acre, because that's what we

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Speaker 1: called that. Yeah, where are you from? Southwest? It's an

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Speaker 1: acorn and acorn? Would say acorn? Really, you'd say acorn?

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Speaker 1: Where are you from? Where? Where we're trying? That would

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Speaker 1: be New York? Where did you grow up? Florida? But St. Petersburg,

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Speaker 1: which was a lot of Ohio and Michigan. What do

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Speaker 1: you think when you hear somebody say acorn? I think

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Speaker 1: they're from the south. Absolutely. Do you think this is

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Speaker 1: like a hillbilly? No, I just think they're from the

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Speaker 1: south South, as they said in North Carolina, they'd say acre.

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Speaker 1: I'm still trying to understand what all this means. Sharon

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Speaker 1: McCrumb is a New York Times bestselling author from Southern Appalachia.

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Speaker 1: She has a knack for celebrating the history and folklore

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Speaker 1: of the Southern Highlands in her writing. Like me, she's

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Speaker 1: particular about the pronunciation of words, specifically the word Appalachian,

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Speaker 1: and she considers it a non negotiable. In this clip,

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Speaker 1: she gives the reason why semantics are important and how

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Speaker 1: they tell a bigger story. But first take note of

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Speaker 1: the way that you pronounced the word spelled A P

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Speaker 1: P A L A c H I A N. The

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Speaker 1: safest way to say it is Appalachia. And I have

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Speaker 1: to explain this to people because when I go off

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Speaker 1: on book tours, I find myself being appointed as cultural ambassador,

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Speaker 1: and I will get somewhere west of the Mississippi and

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Speaker 1: people will say Appalachia. I will correct them and they

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Speaker 1: will say, well, that's how we say around here. So

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Speaker 1: I finally had to come up with a story to

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Speaker 1: explain to them why it's not um optional. If you're

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Speaker 1: in If you're in Ireland, in the north of Ireland,

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Speaker 1: and you start out in Donegal, that city on the

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Speaker 1: west coast, and you're headed for Belfast, it will take

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Speaker 1: you most of a day to get all the way

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Speaker 1: across Ireland, and you'll be driving on the coast road

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Speaker 1: where if it's a clear day, you look off to

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Speaker 1: your left you'll see Scotland in the distance. Well about

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Speaker 1: halfway between Donegal and Belfast, there's a walled city which

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Speaker 1: is hundreds of years old, was built by the Irish

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Speaker 1: and they named it the Irish word for oak tree,

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Speaker 1: which is dairy. But a few hundred years ago the

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Speaker 1: British conquered Ireland and they changed the name of that

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Speaker 1: town to London Dairy. So it is one town with

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Speaker 1: two names. And so if you stop at a little

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Speaker 1: store along the way and ask directions on how to

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Speaker 1: get to the walled city, you can walk in and

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Speaker 1: tell the man behind the counter that you want to

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Speaker 1: go to dairy or you want to go to London Dairy,

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Speaker 1: and either way he will tell you how to get there.

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Speaker 1: But you need to know that when you choose what

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Speaker 1: you're going to call that city, you have told that

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Speaker 1: man whether or not he can trust you. You have

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Speaker 1: told him your politics, your religion, which side you're on,

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Speaker 1: and how open he can be with you. In one word,

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Speaker 1: because dairy is what the Irish call it, and London

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Speaker 1: Dairy means you sympathize with the British rule. Appalachia and

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Speaker 1: Appalachia work exactly the same way. Appalachia is the pronunciation

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Speaker 1: of condescension, the pronunciation of the imperialists, the pronunciation of

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Speaker 1: people who do not want to be associated with the place,

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Speaker 1: and Appalachia means that you are on the side that

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Speaker 1: we trust. In Sharon's exam comple we see the transfer

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Speaker 1: of information in an accent, and in many cases in

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Speaker 1: history that personal info is carried with high stakes. Jeff

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Speaker 1: Shreeve is a podcaster, biblical scholar, author, and longtime friend

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Speaker 1: of mine. In the Book of Judges, in the Bible,

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Speaker 1: accents were used to determine the region of the country

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Speaker 1: that soldiers were from during a regional war, and life

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Speaker 1: and death were in the balance. For context. The word

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Speaker 1: we're gonna use shibbyth was the name of a river crossing,

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Speaker 1: or maybe it's sibyl ef Jeff Shreeve, I am trying

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Speaker 1: to understand how language is used. It has been used

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Speaker 1: in the past two define people, groups and culture, specifically

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Speaker 1: for my word that um dissecting here acorn. But I

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Speaker 1: know in the Bible there is the story that very

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Speaker 1: clearly shows that this has been going on for a

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Speaker 1: long time, using pronunciation of words and accents to identify people.

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Speaker 1: Tell me that story and Judges, Yeah, so there's I

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Speaker 1: think it's Judges chapter twelve, and there's this It was

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Speaker 1: really kind of like a warlord type of guy. His

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Speaker 1: name is Jeptha and he was kind of an outcast

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Speaker 1: in the land. He had his own band of Ruffians

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Speaker 1: that he roamed the land with. The tribes were being

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Speaker 1: oppressed by this this other nation, which is what we

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Speaker 1: would call him today, the Ammonites, and so the tribe

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Speaker 1: they reached out to Jeptha and his band of merry men,

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Speaker 1: I guess, and asked for his assistance. He went out,

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Speaker 1: conquered the Ammonites and everything was good. Well that a

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Speaker 1: neighboring tribe, they were known as the Fremonts, they were

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Speaker 1: upset with Jepthah. They were upset that this battle had

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Speaker 1: taken place without them, and the Afremats just wanted to

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Speaker 1: be a part. Well. They go to Jeptha and they said, hey,

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Speaker 1: you should have called us, and he said, hey, I did.

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Speaker 1: You never showed up. We had to go and take

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Speaker 1: care of business. And so there's this battle that breaks out.

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Speaker 1: They said, well, you need to leave the land, and

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Speaker 1: He's like, I'm not leaving the land. I'm staying right here.

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Speaker 1: I deserve to be here now. And so this battle

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Speaker 1: breaks out between the Afremots and Jeptha's people. Jeptha and

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Speaker 1: his people take the river river, They take control of

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Speaker 1: the river that separates the Afremots land from the Gileadites land,

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Speaker 1: and so the Afremots can't get back, and he starts

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Speaker 1: really whipping the Fremots like they want to get back,

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Speaker 1: they want to get back home, and so they start fleeing.

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Speaker 1: And they would come to the places where you could

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Speaker 1: cross the river, and Jephtha's people would go, are you

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Speaker 1: an efremote, are you a Gileadite one of our people?

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Speaker 1: Are one of their people? And they would say, oh,

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Speaker 1: I'm Agiliadote, And assumably they look the same. Yeah, they

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Speaker 1: all look at the same nation of people. They're all

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Speaker 1: Hebrew people, so they would dress the same. They just

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Speaker 1: have different ancestors within, except for they have a little

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Speaker 1: bit of a dialectical difference in the way that they speak.

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Speaker 1: And so they would come to the river and they realize, hey,

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Speaker 1: some of these guys are escaping because they're just lying

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Speaker 1: and saying that they're they're not freem Mites. And so

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Speaker 1: they said, here's what we'll do. We're just gonna set

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Speaker 1: up a test when we ask if they say, yeah,

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Speaker 1: I'm a gillia Dite, let me cross the river. Say okay,

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Speaker 1: say shiboleth. Now the area mites. They didn't say that. Evidently,

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Speaker 1: they didn't say that shut sound right at the word

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Speaker 1: sib They said sibilet instead of hivlet. And so when

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Speaker 1: they would say it, it's kind of always imagine like

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Speaker 1: Daffy Duck trying to say It's like they couldn't quite

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Speaker 1: get it out right, and so they wouldn't say it

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Speaker 1: like the frem Mites did, and that's how they would know,

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Speaker 1: and they'd kill them right there. There was just this

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Speaker 1: distinct exactly, and that's that's going on throughout history, like

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Speaker 1: there's always these chivalts, is what it's been called ever

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Speaker 1: since then in World War Two, So this has been

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Speaker 1: used throughout history as a metaphor. It's used right now.

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Speaker 1: It's used in towns, you know, it's used in warfare,

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Speaker 1: it's used in culture, it's used everywhere. In World War Two,

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Speaker 1: the Allies when they would capture German spies, frequently the

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Speaker 1: Germans had been trained how to speak English, and they

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Speaker 1: would know how to the about the culture and the

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Speaker 1: customs of the Allies, about the American Allies. They would

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Speaker 1: know about baseball, they would know I think there's even

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Speaker 1: a Twilight Zone episode about one of these captures of

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Speaker 1: the Nazi people are Nazi spies, but they were trained

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Speaker 1: in British English instead of American English, and so there

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Speaker 1: were little words that they would say that would give

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Speaker 1: them away. And so frequently they would catch a Nazi spy.

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Speaker 1: He would be speaking real clear English. He would talk

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Speaker 1: about the Brooklyn Dodgers. He would he would say all

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Speaker 1: of the right words, and they would say, Okay, let's

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Speaker 1: hop in that vehicle over there, and they said, okay,

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Speaker 1: I'm hopping in the lor well. The lory is what

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Speaker 1: the British would call a truck. And so there's the

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Speaker 1: giveaway right there, there's the ship leth and they know

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Speaker 1: this is a Nazi spy. What does the pronunciation difference mean.

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Speaker 1: It's not a hard word to say, a c O

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Speaker 1: r in. I found myself deeply planted on the non

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Speaker 1: traditional or at least phonetically speaking pronunciation of the word.

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Speaker 1: I've learned that the southeast astern United States, roughly twenty

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Speaker 1: of the country geographically pronounces the word the way I do.

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Speaker 1: The other pronounces it phonetically. There is certainly something bigger

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Speaker 1: at work here, and it might have broader implications. After

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Speaker 1: some research, here's what I learned. Basically, the acorn pronunciation

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Speaker 1: is a throwback to Old English. It's a combination of

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Speaker 1: Low German, whose word for acorn is ecker spelled e

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Speaker 1: c k e r, and the Dutch word. It's a

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Speaker 1: combination of these and the Dutch word for acorn, which

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Speaker 1: is acker spelled a k e r. By the fifteen hundreds,

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Speaker 1: that English still had an urn on the end, and

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Speaker 1: that arn still holds strong in much of the southern

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Speaker 1: United States. This is the audio from a YouTube video

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Speaker 1: titled a Quick Lesson on Southern Linguistics. It's on a

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Speaker 1: channel simply called rob M. It's a very interesting clip

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Speaker 1: about accents in the Southern United States. Most people don't

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Speaker 1: realize that the American Southern accent is not a sign

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Speaker 1: of ignorance, but actually the fact that, according to linguists,

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Speaker 1: we're the only people left in the United States who

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Speaker 1: generally still sounded like our ancestors, because if you listen

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Speaker 1: to native born Southern speakers, the average Southern attends to

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Speaker 1: sound more like this. What we call this moonlight Magnolias draw,

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Speaker 1: because if you speed up that Southern draw over time,

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Speaker 1: it rapidly becomes a British accent. Most people don't realize

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Speaker 1: that people that came here from Europe were largely from

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Speaker 1: the United Kingdom, so when they got here this was

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Speaker 1: more along the lines of their speaking tones. But that's

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Speaker 1: the first and the second generations coming off from boats,

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Speaker 1: not their children, but that the unfull generations. The kids

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Speaker 1: didn't quite something like mom and dad anymore, because they're

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Speaker 1: starting to develop a society elongation of the way they

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Speaker 1: talk what's today called the in your tide water accent.

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Speaker 1: It's not a complete Southern drawl because that support area,

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Speaker 1: but as you go farther into the southern interior and

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Speaker 1: the year's progress, the accent tends to get thicker, deeper,

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Speaker 1: richer by Arkansas, Alabama, Georgia peg. Yeah, you gotta full

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Speaker 1: blow to Southern drawl. But people don't realize that in

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Speaker 1: most cases in Louisiana, many of the native speakers don't

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Speaker 1: sound like that. They didn't design like these are guarante

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Speaker 1: spend a round the Bay youth, because you speed up

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Speaker 1: that South Louisiana Cleo accent or time, it becomes Enfans French,

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Speaker 1: with of course certain exceptions in New Orleans, which talent

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Speaker 1: tend to sound like more like New Yorker's because of

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Speaker 1: the Irish and the Sicilian Italian influence, so they didn't

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Speaker 1: sound a bit more like this, and people didn't get

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Speaker 1: a little confused because they think, what, you're from New York. No,

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Speaker 1: I'm from New Orleans, White. So you have to realize

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Speaker 1: that at the end of the day, Southern speakers, like

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Speaker 1: I said, we're not ignorant, as it's often been assumed,

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Speaker 1: but we simply sound like the ancestors that came here

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Speaker 1: so many years ago. This is my mother, Judy. We

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Speaker 1: call her Juju. She has a master's degree in teaching

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Speaker 1: and retired last year after being involved in public schools

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Speaker 1: for over forty years. She has a professional connection with

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Speaker 1: the words spelled A C O r N. Maybe this

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Speaker 1: gives some insight into why I'm so worked up about

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Speaker 1: it all. Juju, where are you up here? I've got

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Speaker 1: something here, I'm getting mud on your floor. I'm sorry. Okay,

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Speaker 1: what is that an acre? It's an acren? Where do

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Speaker 1: you work or where did you work? Your Acorn schools

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Speaker 1: for thirty two years? Thirty two years? It's a consolidated school.

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Speaker 1: Have you ever in your life heard anybody call it

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Speaker 1: acorn school? On anybody associated with the school with a

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Speaker 1: close knit association. Though no, no, No Acre Acren. We

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Speaker 1: go to Acron Elementary. We are the Acron Tigers and

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Speaker 1: it's the best school in Arkansas. People who are connected

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Speaker 1: to the land can become obsessed with natural cycles. For me,

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Speaker 1: a time of celebration is when the acorns start to fall. Typically,

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Speaker 1: I'll commemorate the first white dook I find on the

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Speaker 1: ground by putting it in my pocket. I just like

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Speaker 1: to stare at it when nobody's around. Sometimes I keep

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Speaker 1: them in my drawer here in my office. That might

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Speaker 1: seem strange for many reasons because I don't eat acorns,

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Speaker 1: but they're highly symbolic. My dad was like an obsessed

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Speaker 1: drill sergeant when it came to finding them. Mean he

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Speaker 1: still is. I spent the formative years of my life

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Speaker 1: searching for acrons, and I still searched for them relentlessly.

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Speaker 1: Here's my old dad, Gary Newcomb, the Black panther Man himself.

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Speaker 1: We're sitting on the front porch in a rainstorm. So

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Speaker 1: when I was a kid, we didn't hunt deer. We

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Speaker 1: hunted acrons. We weren't looking for deer, we were looking

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Speaker 1: for acrons first. And then dear sign, tell me what

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Speaker 1: acrons mean to Gary Nucomb, Well, no one tell you can, Yeah,

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Speaker 1: you can tell us a little backstory about you know,

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Speaker 1: no one in my family deer hunted. I didn't know

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Speaker 1: anything about deer hunting. And two really intelligent guys, principle

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Speaker 1: of a school and the guy that just had like

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Speaker 1: a hundred sixty I Q had a coffee shop and

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Speaker 1: the deer hunt it. And I'd go to their coffee

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Speaker 1: shop and they talked about deer hunting, and I got

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Speaker 1: caught up in it, and they would take me hunting.

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Speaker 1: They showed me and showed me how to shoot a

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Speaker 1: recurve boat, but they couldn't kill deer. And I related

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Speaker 1: it to play in chess. There's gotta be a way

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Speaker 1: to get on these deer. And one day we were

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Speaker 1: down in South Arkansas and a guy was at our

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Speaker 1: camp and he said, deer's favorite food is white oak acorns,

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Speaker 1: and if you have it was weird. Turkey hunt was

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Speaker 1: real hard for me to learn. A lot of stuff

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Speaker 1: is real hard for me to learn. But when I

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Speaker 1: heard that, I thought, if I'm hunting humans, I'm gonna

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Speaker 1: hunt at McDonald's. And I'm not gonna hunt at McDonald's

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Speaker 1: unless it's got a lot of trash on the ground,

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Speaker 1: a bunch of cars. I mean, there's gonna be some activity,

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Speaker 1: you know. I don't want to go to McDonald's where

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Speaker 1: there's not very many people. I'm going this has to

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Speaker 1: be how to kill him. And keep in mind, I

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Speaker 1: don't even hardly know what a deer track looks like.

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Speaker 1: So as soon as he tells me, I come back

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Speaker 1: to my hunting turf, and I said, I'm not leaving

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Speaker 1: here until I find white oak acres dropping. And I

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Speaker 1: had enough insight into it to where he didn't tell

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Speaker 1: me this, but I thought, there's gotta be deer droppings there.

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Speaker 1: I'm not gonna hunt unless there's deer droppings. And so

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Speaker 1: I found two big white oak trees and I killed

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Speaker 1: more deer, knowing nothing about deer hunting, and all of

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Speaker 1: my buddies who were raised them with a boat. Yeah,

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Speaker 1: and I mean it's like at a time when very

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Speaker 1: few people were doing it consistently. Yeah, And I mean

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Speaker 1: I missed a couple of pretty good bucks too. But

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Speaker 1: the first morning I set up, I remember going home

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Speaker 1: and telling my mother this, and I was a grown man.

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Speaker 1: I didn't live at home, but I went to her

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Speaker 1: house for breakfast or something, and I said, mother, you

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Speaker 1: won't believe what happened. I found this white oakcacren tree

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Speaker 1: with droppings under I put my ladder up the day

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Speaker 1: ahead of time, and I sit in it this morning,

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Speaker 1: and I had eleven deer coming in no more than

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Speaker 1: groups of two. It was just like a movement. They

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Speaker 1: were coming from my left to my right and it stopped.

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Speaker 1: It was just it was like the most exciting thing

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Speaker 1: you've ever found. Ticket Do you have any kind of

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Speaker 1: like emotional high when you find a big, old, green,

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Speaker 1: white of acron on the ground in October? I love it, man,

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Speaker 1: I mean I love it. It's the first. It's just

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Speaker 1: tells me the time is right, it's killing time. It

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Speaker 1: seems honorable to me that if anybody's going to be

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Speaker 1: particular about the pronunciation of any word, that same fella

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Speaker 1: ought to have some deep knowledge of it, or he

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Speaker 1: might as well be indifferent. Here's what we're gonna do.

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Speaker 1: We're gonna get a PhD in acrons. We're gonna nerd

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Speaker 1: out on acron biology with one of the country's foremost

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Speaker 1: wildlife habitat experts, Dr Craig Harper of the University of Tennessee.

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Speaker 1: He's about as tall as an average to a high

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Speaker 1: school point guard, and he's built like a bobcat. He's

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Speaker 1: got a warm smile and overflows with hospitality. His ability

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Speaker 1: to functionalize and communicate about the natural world is unusually adept,

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Speaker 1: and by the looks of the turkey beards and big

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Speaker 1: racked white tails that adorn the walls of his house,

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Speaker 1: he is a veteran hunter. This is a deep dive

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Speaker 1: into some of the most interesting stuff about acrens that

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Speaker 1: I've ever learned. If you get lost in this nerd out,

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Speaker 1: please stick around for the last section of the podcast

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Speaker 1: with anthropologist Dr Daniel Roupe. It's fascinating, but I'll warn

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Speaker 1: you this talk about acres with Dr Harper will likely

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Speaker 1: change your life. To meet Dr Craig Harper, pretend like

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Speaker 1: I don't know anything and walk me through the life

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Speaker 1: cycle of an oak tree in the different species. Uh

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Speaker 1: they flower in the spring. There are two different groups,

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Speaker 1: of course, of oak species. You have the the red

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Speaker 1: oak group and the white oak group. There's a couple

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Speaker 1: of real distinguishing character sticks between those. The one of

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Speaker 1: the easiest and most recognizes that the lobes of the

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Speaker 1: leaves of red oaks have bristle tips, and those of

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Speaker 1: the white oak group do not. They have pointed So

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Speaker 1: a red oak has a pointed lobe, you know, a

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Speaker 1: tree in the white oaks family, and not just a

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Speaker 1: point not just a pointed lobe, but it actually has

401
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Speaker 1: a bristle tip. Of more important points of those two

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Speaker 1: groups is that, of course, of the species within the

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Speaker 1: red oak group, their acrons require two years to develop,

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Speaker 1: So they will flower in the spring and what will

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Speaker 1: become the acorn begins to form and it grows through

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Speaker 1: the summertime, but then it doesn't mature until the following

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Speaker 1: summer and then drops the second fall. Red oak species

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Speaker 1: thus then can have two acorn crops only at any

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Speaker 1: one time. You know, the tree doesn't produce one year,

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Speaker 1: oh and then two years later it might produce again.

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Speaker 1: It can produce each year because it will have uh

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Speaker 1: flowers and the acorn set and then mature two years.

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Speaker 1: To an individual. In general terms, the species within the

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Speaker 1: red oak group, those acrens have higher tanning contents, which

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Speaker 1: is a phenomic compound that causes in a stringic or

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00:26:22,680 --> 00:26:27,440
Speaker 1: bitter taste they will not germinate until springtime. The acrons

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Speaker 1: of red oak species are important into the following spring

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Speaker 1: and even uh sometimes into the summer. So what you're

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Speaker 1: saying is that red oak acren is gonna fall in

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Speaker 1: the fall and late let's just say it falls in

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Speaker 1: late October and lay there all winter long. It's gonna

422
00:26:43,320 --> 00:26:45,399
Speaker 1: lay there all winter long, and it's not gonna sprout,

423
00:26:45,520 --> 00:26:48,360
Speaker 1: and it's not gonna rot. Most of them will not rot,

424
00:26:48,640 --> 00:26:52,160
Speaker 1: and wildlife will eat those acrens at that time through

425
00:26:52,240 --> 00:26:55,840
Speaker 1: the fall and winter. But if white oak acorns and

426
00:26:56,440 --> 00:27:00,680
Speaker 1: acrons of different species have different tanning content, those that

427
00:27:00,880 --> 00:27:05,359
Speaker 1: are less astringent are available, you certainly may see various

428
00:27:05,359 --> 00:27:09,280
Speaker 1: wildlife species select those, and thus those that were more

429
00:27:09,359 --> 00:27:13,040
Speaker 1: astringent may lay longer. But the point is those acrons

430
00:27:13,040 --> 00:27:16,080
Speaker 1: are available for a longer period than the white okay

431
00:27:16,640 --> 00:27:19,720
Speaker 1: and and the white oak acrens. They fall in the fall.

432
00:27:20,040 --> 00:27:22,920
Speaker 1: Most of the acron fall of the white oak species

433
00:27:23,000 --> 00:27:27,240
Speaker 1: Quercus alba is in October, but nonetheless all of those

434
00:27:27,440 --> 00:27:31,200
Speaker 1: of the white oak group, they will germinate in the

435
00:27:31,359 --> 00:27:36,280
Speaker 1: fall and winter, and immediately very few, if any of

436
00:27:36,400 --> 00:27:40,240
Speaker 1: them are available into the following spring, they fall, and

437
00:27:40,359 --> 00:27:42,800
Speaker 1: it's not that long until they begin to germinate and

438
00:27:42,960 --> 00:27:46,359
Speaker 1: and try to start, you know, sending down a little route.

439
00:27:47,160 --> 00:27:49,600
Speaker 1: I want to tell you a story. Last week I

440
00:27:49,840 --> 00:27:53,480
Speaker 1: killed a raccoon over my hounds. I cut his stomach

441
00:27:53,560 --> 00:27:57,240
Speaker 1: open full of acrons. I mean they're still in red

442
00:27:57,280 --> 00:28:01,320
Speaker 1: oaka acrens. Yeah, I mean he they're ill eating very

443
00:28:01,400 --> 00:28:08,120
Speaker 1: good red oak acorns in March. And they are extremely digestible. Acrons,

444
00:28:08,200 --> 00:28:11,479
Speaker 1: regardless whether they're eating in the fall, winter, or spring,

445
00:28:11,960 --> 00:28:15,640
Speaker 1: are highly digestible and with a very high fat content,

446
00:28:16,080 --> 00:28:20,280
Speaker 1: which actually increases the digestible energy that is available from

447
00:28:20,359 --> 00:28:24,879
Speaker 1: acorns as opposed to many other foods. Another characteristic that

448
00:28:25,240 --> 00:28:28,960
Speaker 1: distinguishes the red oak acorns from the white Oaka acrenes,

449
00:28:29,040 --> 00:28:31,960
Speaker 1: or another factor is that the red oak acorns typically

450
00:28:32,040 --> 00:28:35,199
Speaker 1: have much higher fat content than the white oak acres.

451
00:28:36,240 --> 00:28:39,719
Speaker 1: So as hunters, at least me and my dad are

452
00:28:39,800 --> 00:28:41,920
Speaker 1: always trying to figure out what the mass crop is

453
00:28:41,960 --> 00:28:45,400
Speaker 1: gonna look like before it actually happens. So and I've

454
00:28:45,440 --> 00:28:49,480
Speaker 1: been anecdotally studying this for twenty years, you know, just

455
00:28:49,840 --> 00:28:52,920
Speaker 1: kind of keeping track of the last frost and when

456
00:28:53,000 --> 00:28:55,160
Speaker 1: I saw oak tassel so I'll be driving down the

457
00:28:55,240 --> 00:28:58,720
Speaker 1: road and yesterday I noticed oak tassels hanging off trees.

458
00:28:59,560 --> 00:29:03,120
Speaker 1: Is there a way to make a even a reasonable

459
00:29:03,280 --> 00:29:07,560
Speaker 1: guess about mass crop based upon all the weather variations

460
00:29:07,600 --> 00:29:12,120
Speaker 1: of the spring. Essentially we're talking about pollination of flowers

461
00:29:12,200 --> 00:29:16,000
Speaker 1: that ultimately turned into acrons. And if there's not successful pollination,

462
00:29:16,560 --> 00:29:20,920
Speaker 1: or if that flower dies before it's pollinated, there's no acron.

463
00:29:21,120 --> 00:29:23,440
Speaker 1: So there's got to be this successful thing that happens

464
00:29:23,480 --> 00:29:28,880
Speaker 1: that's got to be impacted by rain, temperature, wind. It's

465
00:29:29,320 --> 00:29:33,840
Speaker 1: very complicated, and to my knowledge, it is not highly predictable.

466
00:29:33,960 --> 00:29:37,000
Speaker 1: There's another number of studies that have looked at all

467
00:29:37,080 --> 00:29:42,160
Speaker 1: of the different environmental conditions that might influence acron production

468
00:29:42,400 --> 00:29:47,240
Speaker 1: and successful flowering and acron setting. But I remember reading

469
00:29:47,520 --> 00:29:51,280
Speaker 1: in in one paper and where it was somewhat predictable

470
00:29:51,400 --> 00:29:55,040
Speaker 1: based on the number of frost in April, But there's

471
00:29:55,080 --> 00:29:57,560
Speaker 1: no hard number. Oh, if we have three or you know,

472
00:29:57,640 --> 00:29:59,240
Speaker 1: whatever the case, we need to come up with some

473
00:29:59,440 --> 00:30:05,720
Speaker 1: kind of olklore anecdotor with some burglaries. And another influential

474
00:30:06,000 --> 00:30:10,440
Speaker 1: factor might have been rainfall the previous summer. So there's

475
00:30:10,480 --> 00:30:12,920
Speaker 1: lots of things going on that we we really don't

476
00:30:13,080 --> 00:30:16,320
Speaker 1: understand fully because what we see is a pretty dramatic

477
00:30:16,600 --> 00:30:18,680
Speaker 1: like you would if if you didn't know anything about

478
00:30:18,920 --> 00:30:21,600
Speaker 1: natural systems or oaks, you just think that's an oak tree.

479
00:30:21,640 --> 00:30:23,680
Speaker 1: It's gonna produce every year, which we know is not

480
00:30:23,800 --> 00:30:27,520
Speaker 1: the case at all. And on a landscape level, there's

481
00:30:27,600 --> 00:30:30,920
Speaker 1: these vast differences from year to year. You know, some

482
00:30:31,160 --> 00:30:34,560
Speaker 1: years there's very few of a certain species or there's

483
00:30:34,600 --> 00:30:37,960
Speaker 1: no acrons at all, and then other years it's a

484
00:30:38,000 --> 00:30:41,600
Speaker 1: bumper cross and it'll vary along a certain slope gradient.

485
00:30:41,680 --> 00:30:44,240
Speaker 1: You know, up higher there may be acrons, but once

486
00:30:44,280 --> 00:30:46,040
Speaker 1: you get down low or vice versa. You know, you

487
00:30:46,160 --> 00:30:51,120
Speaker 1: just don't know how the weather variables affected the oak

488
00:30:51,240 --> 00:30:54,680
Speaker 1: trees on a given slope, on on a mountain. Yeah.

489
00:30:54,720 --> 00:30:57,360
Speaker 1: I remember when I was doing Turkey research in the

490
00:30:57,400 --> 00:31:01,040
Speaker 1: mountains in North Carolina. At the the top of the mountains,

491
00:31:01,080 --> 00:31:04,840
Speaker 1: they were about fifty feet the oaks up there. Every

492
00:31:04,960 --> 00:31:07,800
Speaker 1: year they would be flower in the first week of June,

493
00:31:09,320 --> 00:31:13,080
Speaker 1: you know, obviously much much later than down down slow.

494
00:31:13,600 --> 00:31:16,200
Speaker 1: So you're gonna have years where there's only gonna be

495
00:31:16,320 --> 00:31:18,760
Speaker 1: acrens that made on the top of the mountains, years

496
00:31:18,800 --> 00:31:21,800
Speaker 1: where there's only acrons that made lower on the mountains,

497
00:31:21,840 --> 00:31:24,640
Speaker 1: and usually it's not quite that distinct. But you know,

498
00:31:24,720 --> 00:31:29,040
Speaker 1: as hunters were looking for trends inside of natural systems.

499
00:31:29,240 --> 00:31:32,680
Speaker 1: One thing we found in the research we did looking

500
00:31:32,720 --> 00:31:36,440
Speaker 1: at UH mass production here in East Tennessee, and others

501
00:31:36,520 --> 00:31:39,720
Speaker 1: have found this too, is that among white oaks, you're

502
00:31:39,760 --> 00:31:44,320
Speaker 1: looking at about two good mass crops two years out

503
00:31:44,360 --> 00:31:46,680
Speaker 1: of five. About two years out of five you expect

504
00:31:46,800 --> 00:31:50,760
Speaker 1: good mass crops. And of most of the red oaks species,

505
00:31:51,240 --> 00:31:54,720
Speaker 1: you're looking at a good mass crop one year out

506
00:31:54,760 --> 00:31:57,400
Speaker 1: of three or or three or four years or so.

507
00:31:57,520 --> 00:32:01,080
Speaker 1: It's a it's a little less frequent than with the

508
00:32:01,640 --> 00:32:04,680
Speaker 1: the white oak group. I love it when we find

509
00:32:04,840 --> 00:32:09,200
Speaker 1: places where still in we don't really have all the answers.

510
00:32:09,200 --> 00:32:11,520
Speaker 1: I mean, it's such a complex system. And I'm talking

511
00:32:11,560 --> 00:32:15,840
Speaker 1: about like, yeah, I love it when when when somebody

512
00:32:15,880 --> 00:32:18,480
Speaker 1: like you says that Dr Harvard, because you get this

513
00:32:18,760 --> 00:32:22,800
Speaker 1: sense inside of one with everything that we see and

514
00:32:22,920 --> 00:32:25,880
Speaker 1: with the kind of the frequency that's admitted that just

515
00:32:26,040 --> 00:32:28,680
Speaker 1: like the world is discovered, but it's really not. I mean,

516
00:32:28,760 --> 00:32:31,680
Speaker 1: there's so much that we don't know, we don't understand,

517
00:32:32,200 --> 00:32:37,360
Speaker 1: and I mean the natural systems are so complex it

518
00:32:37,520 --> 00:32:39,520
Speaker 1: just blows your mind. And just the fact that we

519
00:32:39,600 --> 00:32:44,000
Speaker 1: could pick something that seems so insignificant and acorn, and

520
00:32:44,120 --> 00:32:47,240
Speaker 1: we could dive just a few steps past the surface

521
00:32:47,400 --> 00:32:49,840
Speaker 1: and realize that there's things that we don't even know

522
00:32:49,920 --> 00:32:52,560
Speaker 1: about them. You used the word that I believe is

523
00:32:52,640 --> 00:32:56,600
Speaker 1: accurate when you're talking about nature and natural systems, and

524
00:32:56,720 --> 00:33:00,800
Speaker 1: that's amazing. I find that that is a way overused

525
00:33:00,880 --> 00:33:04,160
Speaker 1: word these days, that people just, oh, that's amazing. Well,

526
00:33:04,400 --> 00:33:06,600
Speaker 1: I no, it's not that. Most of the time, it's

527
00:33:06,640 --> 00:33:09,560
Speaker 1: not even hardly interesting, but it's certainly not amazing amazing,

528
00:33:09,600 --> 00:33:12,160
Speaker 1: But when when you start talking about nature and natural

529
00:33:12,240 --> 00:33:15,680
Speaker 1: systems and how all of nature fits together, that he

530
00:33:15,840 --> 00:33:22,160
Speaker 1: is amazing. Yeah. Dr Harper did a research project where

531
00:33:22,200 --> 00:33:25,080
Speaker 1: he and his students collected acorns under the same trees

532
00:33:25,160 --> 00:33:29,480
Speaker 1: for ten years and tried various methods to increase acron production.

533
00:33:29,880 --> 00:33:38,120
Speaker 1: To study was in depth and enlightened. Acorns is one

534
00:33:38,200 --> 00:33:43,680
Speaker 1: of those foods that certainly can influence the nutritional status

535
00:33:43,960 --> 00:33:48,880
Speaker 1: of individual animals, as well as influence the populations of

536
00:33:49,080 --> 00:33:53,840
Speaker 1: some species on a year to year basis and even

537
00:33:54,360 --> 00:33:57,000
Speaker 1: groups of years. You know, it trends over you know,

538
00:33:57,080 --> 00:33:59,040
Speaker 1: like the course of three to five years or so.

539
00:33:59,520 --> 00:34:02,520
Speaker 1: Something it we work to try and help people understand

540
00:34:03,000 --> 00:34:05,800
Speaker 1: is that that doesn't necessarily have to be the case.

541
00:34:06,800 --> 00:34:10,239
Speaker 1: And you know, for example, with regard to deer or

542
00:34:10,360 --> 00:34:13,440
Speaker 1: with bears, immediately people think, oh gosh, you know, we

543
00:34:13,560 --> 00:34:16,360
Speaker 1: we need we got to protect those, uh, those those oaks.

544
00:34:16,400 --> 00:34:17,920
Speaker 1: You know, we don't want to be cutting down our

545
00:34:17,920 --> 00:34:20,239
Speaker 1: acron trees. You know, that's that's what the deer, you know,

546
00:34:20,320 --> 00:34:24,920
Speaker 1: they got to have. Well, it's interesting when you discover that,

547
00:34:25,440 --> 00:34:28,560
Speaker 1: you know, for example, among the white oaks, only thirty

548
00:34:28,680 --> 00:34:34,000
Speaker 1: percent of the trees produced seventy five of the acrons.

549
00:34:34,840 --> 00:34:37,280
Speaker 1: If you do the math, and this is in my opinion,

550
00:34:37,400 --> 00:34:41,680
Speaker 1: this is just math, you literally could cut down, in

551
00:34:41,800 --> 00:34:47,319
Speaker 1: a in a solid oak stand half of the oak

552
00:34:47,400 --> 00:34:52,880
Speaker 1: trees and increase the acron production by releasing the crowns

553
00:34:53,320 --> 00:34:57,840
Speaker 1: of those individual trees that are the good producers. We

554
00:34:57,960 --> 00:35:01,640
Speaker 1: looked at ways to potentially increase the acron production. One

555
00:35:01,840 --> 00:35:05,200
Speaker 1: was by releasing the crowns of the oak trees by

556
00:35:05,440 --> 00:35:09,239
Speaker 1: cutting down or killing the surrounding trees that were uh

557
00:35:09,320 --> 00:35:12,480
Speaker 1: inhibiting additional sunlight to come into the crown of that

558
00:35:12,840 --> 00:35:15,960
Speaker 1: oak tree. And and another was fertilization because you know

559
00:35:16,040 --> 00:35:18,160
Speaker 1: you're reading you know, all the hunting magazines, of course

560
00:35:18,239 --> 00:35:22,360
Speaker 1: you knows. And not only do you increase the acron production,

561
00:35:22,400 --> 00:35:23,960
Speaker 1: you know it makes them sweeter too, do you know that?

562
00:35:24,840 --> 00:35:27,279
Speaker 1: But anyway, we did. We did this for another which

563
00:35:27,320 --> 00:35:30,719
Speaker 1: is not that's where you're going. It didn't, It didn't happen.

564
00:35:31,239 --> 00:35:34,960
Speaker 1: But allowing additional sunlight to the crown did and in

565
00:35:35,080 --> 00:35:38,160
Speaker 1: two ways, and it was really really interesting. Number One,

566
00:35:38,440 --> 00:35:42,080
Speaker 1: once the crown is released, we found that on average

567
00:35:42,400 --> 00:35:45,919
Speaker 1: that crown would increase in size by about twenty five

568
00:35:46,600 --> 00:35:49,880
Speaker 1: in one year. That that's significant right there. But also

569
00:35:50,320 --> 00:35:55,440
Speaker 1: after releasing those trees on a per square meter basis,

570
00:35:55,880 --> 00:35:59,680
Speaker 1: those trees increase their acron production by sixty seven percent.

571
00:36:00,239 --> 00:36:03,520
Speaker 1: While the other thing with regard to deer or bears,

572
00:36:03,600 --> 00:36:06,480
Speaker 1: as I mentioned as well as many other species, is

573
00:36:06,719 --> 00:36:10,080
Speaker 1: if you're killing those competitors, what you're also allowing to

574
00:36:10,160 --> 00:36:12,839
Speaker 1: come into the stand of course as sunlight, and then

575
00:36:13,120 --> 00:36:16,440
Speaker 1: you have the increase in the understory. But where I'm

576
00:36:16,480 --> 00:36:19,520
Speaker 1: going with with this is that if you manage your

577
00:36:19,600 --> 00:36:24,359
Speaker 1: woods in that way, you're not gonna see those differences

578
00:36:24,880 --> 00:36:31,719
Speaker 1: in health of individuals or fluctuations and populations, because dear

579
00:36:31,840 --> 00:36:35,799
Speaker 1: don't have to have acrons. It's nice when they're there,

580
00:36:36,440 --> 00:36:38,960
Speaker 1: but the goal should be to manage your wood, your

581
00:36:39,000 --> 00:36:42,640
Speaker 1: property such that they don't have to have acrens in

582
00:36:42,840 --> 00:36:46,800
Speaker 1: order to have enough digestible energy during the fall winner

583
00:36:46,880 --> 00:36:48,680
Speaker 1: to make it through in good health. And what you're

584
00:36:48,719 --> 00:36:51,680
Speaker 1: saying is is that oaks aren't nearly as important for

585
00:36:51,800 --> 00:36:56,279
Speaker 1: wildlife as we've once maybe maybe as much as we

586
00:36:56,400 --> 00:36:59,200
Speaker 1: gave them cultural value. And I and and I think

587
00:36:59,280 --> 00:37:03,600
Speaker 1: it's because we most deer hunters, well even most people

588
00:37:03,640 --> 00:37:05,560
Speaker 1: that are hunting any kind of wildlife, whether you're a

589
00:37:05,640 --> 00:37:08,759
Speaker 1: squirrel hunter or a bear hunter, you're interacting with that

590
00:37:08,920 --> 00:37:12,520
Speaker 1: animal for the most part during one small sector that

591
00:37:12,640 --> 00:37:15,360
Speaker 1: animals a year. So I mean, like, I'm trying to

592
00:37:15,480 --> 00:37:18,400
Speaker 1: kill a white tail deer in October and November, and

593
00:37:18,440 --> 00:37:20,839
Speaker 1: you're looking at what they're eating in mid October as

594
00:37:20,840 --> 00:37:23,000
Speaker 1: opposed to what they're eating. First Gary Nucom said, go

595
00:37:23,160 --> 00:37:25,800
Speaker 1: find white oak acrens and you'll kill a deer. But

596
00:37:25,920 --> 00:37:29,480
Speaker 1: what you're saying, there's a lot of truth. They'll eat them.

597
00:37:32,200 --> 00:37:34,840
Speaker 1: I've been under the assumption that acrons were the super

598
00:37:34,920 --> 00:37:38,680
Speaker 1: food of the Eastern deciduous forest. I asked Dr Harper

599
00:37:38,840 --> 00:37:46,400
Speaker 1: how important they actually are for wildlife. Dr Harper, I

600
00:37:46,560 --> 00:37:48,920
Speaker 1: have for a long time said that the white oak

601
00:37:48,960 --> 00:37:52,480
Speaker 1: acre and is the chicken nugget of the Eastern deciduous forest. Okay,

602
00:37:52,800 --> 00:37:55,440
Speaker 1: my kids, if you if if they walked into a

603
00:37:55,560 --> 00:37:58,600
Speaker 1: room and there was like a variety of food on

604
00:37:58,680 --> 00:38:01,680
Speaker 1: the table and one of these was chicken nuggets, three

605
00:38:01,760 --> 00:38:03,120
Speaker 1: out of four of the kids would go to the

606
00:38:03,200 --> 00:38:06,800
Speaker 1: chicken nuggets before just about anything. So white oak acorns

607
00:38:06,960 --> 00:38:11,479
Speaker 1: when they're on the ground are this highly selected food

608
00:38:11,560 --> 00:38:15,240
Speaker 1: source for lots of games, from turkeys and deer, squirrels

609
00:38:15,239 --> 00:38:18,400
Speaker 1: and everything. I've never heard anybody talk about the actual

610
00:38:18,640 --> 00:38:22,560
Speaker 1: caloric content and nutrient value of it. Doesn't have to

611
00:38:22,640 --> 00:38:24,680
Speaker 1: be white oaka acre necessarily, but just an acron in

612
00:38:24,800 --> 00:38:30,200
Speaker 1: general in general, on average, the killer calories there's about

613
00:38:30,400 --> 00:38:34,800
Speaker 1: three point five to three point six killer calories per gram,

614
00:38:35,200 --> 00:38:38,280
Speaker 1: and and that that's very high. And and the total

615
00:38:38,400 --> 00:38:43,880
Speaker 1: digestible nutrients in acorns is very high. That is higher

616
00:38:44,520 --> 00:38:50,360
Speaker 1: than corn, that's higher than soybeans, that's higher than herbaceous forage,

617
00:38:50,680 --> 00:38:55,040
Speaker 1: that's higher than the woody brows so it is a

618
00:38:55,400 --> 00:38:57,040
Speaker 1: it is a nugget. I don't know if I called

619
00:38:57,080 --> 00:39:01,640
Speaker 1: it a chicken nugging other chicken there, but yeah, yeah,

620
00:39:01,680 --> 00:39:05,759
Speaker 1: exactly right. It's it's a highly prized it's highly palatable

621
00:39:06,280 --> 00:39:09,480
Speaker 1: with regard to its taste, especially the white oaks. It's

622
00:39:09,560 --> 00:39:13,800
Speaker 1: highly digestible. And and again the very important thing is

623
00:39:13,880 --> 00:39:16,640
Speaker 1: the fat content, and that's what really helps increase the

624
00:39:16,719 --> 00:39:21,200
Speaker 1: digestible energy in in in the acrons. Okay, three point

625
00:39:21,360 --> 00:39:25,600
Speaker 1: six calories per gram. How can you just guess how

626
00:39:25,680 --> 00:39:29,240
Speaker 1: many grams would be in a in an average sized

627
00:39:29,239 --> 00:39:31,120
Speaker 1: white okaycrene as big as the end of your thumb

628
00:39:31,280 --> 00:39:35,680
Speaker 1: if you did the uh the math about eight calories

629
00:39:36,719 --> 00:39:39,480
Speaker 1: is that all? I believe it. It's just and that's

630
00:39:39,480 --> 00:39:42,400
Speaker 1: a that's of a white oaka acern, So like media

631
00:39:42,880 --> 00:39:47,360
Speaker 1: eight calories per acre, that's correct. An interesting thing is

632
00:39:47,520 --> 00:39:52,920
Speaker 1: that the pounds produced is not that much. And I

633
00:39:53,000 --> 00:39:55,440
Speaker 1: did a little calculation on this. I thought you might

634
00:39:55,600 --> 00:39:58,399
Speaker 1: ask some of that. What we found in a good

635
00:39:58,600 --> 00:40:01,920
Speaker 1: year is that there would be you know, around eighty

636
00:40:02,040 --> 00:40:05,840
Speaker 1: acrons per square meter that that have fallen in a

637
00:40:05,920 --> 00:40:09,160
Speaker 1: good year. Well, we wait all of these acrons and

638
00:40:09,360 --> 00:40:14,120
Speaker 1: of white oak acorns, About two hundred acrens are required

639
00:40:14,360 --> 00:40:17,279
Speaker 1: to reach a pound, and if you only count the

640
00:40:17,360 --> 00:40:20,520
Speaker 1: acron meat, then it would be just over three hundred

641
00:40:20,560 --> 00:40:25,359
Speaker 1: acrens required to realize a pound. When you look at

642
00:40:25,400 --> 00:40:29,919
Speaker 1: the average crown size of white oaks, in a good year,

643
00:40:30,320 --> 00:40:34,240
Speaker 1: a white oak tree on average produced about forty seven

644
00:40:34,400 --> 00:40:38,040
Speaker 1: pounds of acrons or twenty nine pounds of acron meat.

645
00:40:38,960 --> 00:40:41,880
Speaker 1: Would an acron be considered a nut? Well, technically it

646
00:40:42,040 --> 00:40:46,279
Speaker 1: is an acron, but we colloquially call it a nut.

647
00:40:46,760 --> 00:40:52,120
Speaker 1: Is a nut a biologically descriptive term of a fruit, Yes,

648
00:40:52,280 --> 00:40:55,520
Speaker 1: but so acren is technically not a nut. That's correct,

649
00:40:56,440 --> 00:40:58,680
Speaker 1: It's not an acorn. One of the things I'm most

650
00:40:58,800 --> 00:41:03,640
Speaker 1: pleased with is your correct pronunciation of the acren fruit.

651
00:41:06,120 --> 00:41:09,440
Speaker 1: Music to my ears, dr Mar, Music to my ear.

652
00:41:09,560 --> 00:41:11,799
Speaker 1: You don't know how many places I go, especially when

653
00:41:11,800 --> 00:41:14,440
Speaker 1: I'm up in Wisconsin and Michigan, and you know I

654
00:41:15,160 --> 00:41:17,239
Speaker 1: love those folks up here. We poked fun at each other,

655
00:41:17,280 --> 00:41:19,960
Speaker 1: of course, but you know every time I'm up here

656
00:41:20,000 --> 00:41:23,720
Speaker 1: and we're talking about deer and have that management here acre?

657
00:41:23,800 --> 00:41:27,279
Speaker 1: And what an acre? Y'all come on down here and

658
00:41:27,360 --> 00:41:30,239
Speaker 1: we'll show you what an acre here, and we'll show

659
00:41:30,280 --> 00:41:34,520
Speaker 1: you how to kill a deer too. I want to

660
00:41:34,600 --> 00:41:37,800
Speaker 1: get down to brass tacks about the pronunciation of words,

661
00:41:38,120 --> 00:41:41,560
Speaker 1: or at least bigger tax than we've already established. Why

662
00:41:41,640 --> 00:41:44,879
Speaker 1: do people say things the way they do? We need

663
00:41:44,920 --> 00:41:48,759
Speaker 1: an expert. Dr Daniel Rupe has a pH d in

664
00:41:48,880 --> 00:41:54,560
Speaker 1: intercultural studies and teaches cultural anthropology to undergrad and graduate students.

665
00:41:55,200 --> 00:41:57,480
Speaker 1: Just for a bit of street cred. The man speaks

666
00:41:57,560 --> 00:42:02,320
Speaker 1: fluent Mandarin, Chinese and as overseas for twelve years, and

667
00:42:03,239 --> 00:42:07,360
Speaker 1: he's a bow hunter. Dr Roupe. I love calling you,

668
00:42:07,480 --> 00:42:10,320
Speaker 1: Dr Rupe because me and you are longtime buddies, and

669
00:42:10,440 --> 00:42:12,640
Speaker 1: so I've never called you Dr Rupe in my life.

670
00:42:12,800 --> 00:42:16,880
Speaker 1: Finally I'm getting the respect that I deserve. But you

671
00:42:17,120 --> 00:42:20,520
Speaker 1: have I know for sure that you have some insight

672
00:42:20,840 --> 00:42:24,239
Speaker 1: into this question that I do not have. And what

673
00:42:24,400 --> 00:42:29,799
Speaker 1: I'm trying to understand is why are we so particular

674
00:42:30,200 --> 00:42:34,520
Speaker 1: about the way that we say certain words. There's this

675
00:42:35,040 --> 00:42:38,800
Speaker 1: thing that's pretty deep inside of me about certain pronunciation

676
00:42:39,080 --> 00:42:42,759
Speaker 1: of words. No one told me to be particular about those,

677
00:42:43,320 --> 00:42:46,440
Speaker 1: So what does what does that tell me about myself

678
00:42:47,320 --> 00:42:50,040
Speaker 1: well or about our society? Sure? Sure, so I think

679
00:42:50,080 --> 00:42:54,920
Speaker 1: it's a really normal part of the human experience. Everyone essentially,

680
00:42:55,000 --> 00:42:59,600
Speaker 1: at like a primal level, is insecure. And so we're told,

681
00:43:00,000 --> 00:43:03,560
Speaker 1: you know, as certainly as like Western Americans postmodern people,

682
00:43:03,760 --> 00:43:07,160
Speaker 1: that you're an individual and you exist apart from everybody else.

683
00:43:07,239 --> 00:43:10,040
Speaker 1: But really, in some ways your individual, but none of

684
00:43:10,160 --> 00:43:14,000
Speaker 1: us exists apart from a social group. And the stronger

685
00:43:14,640 --> 00:43:19,399
Speaker 1: and more solidly defined that social group is deep down,

686
00:43:19,560 --> 00:43:21,680
Speaker 1: the more you can take a deep breath. And so

687
00:43:21,840 --> 00:43:25,200
Speaker 1: we do all sorts of things, all sorts of behaviors,

688
00:43:25,920 --> 00:43:29,560
Speaker 1: material culture, things we wear, think about like if you

689
00:43:29,600 --> 00:43:32,560
Speaker 1: want to establish a really clear group boundary when you're

690
00:43:32,600 --> 00:43:34,680
Speaker 1: in high school, you want to have the right brand

691
00:43:35,040 --> 00:43:38,239
Speaker 1: tennis shoes or paints or whatever it was. And that's

692
00:43:38,239 --> 00:43:41,000
Speaker 1: the whole reason why our culture has fats. Every you know,

693
00:43:41,160 --> 00:43:44,080
Speaker 1: five or ten years, we recycle another fat. It's because

694
00:43:44,480 --> 00:43:48,719
Speaker 1: everybody wants to fit in, not necessarily with like the

695
00:43:48,880 --> 00:43:52,080
Speaker 1: popular crowd or whatever crowd it is, but as a

696
00:43:52,400 --> 00:43:58,040
Speaker 1: certainly as adults, we want a clearly defined social identity,

697
00:43:58,440 --> 00:44:03,240
Speaker 1: and identity doesn't is apart from a group. So acorn acorn.

698
00:44:03,800 --> 00:44:06,880
Speaker 1: This kind of topic is one more tool that people

699
00:44:07,120 --> 00:44:09,759
Speaker 1: use too so we use we use language in a

700
00:44:09,880 --> 00:44:13,360
Speaker 1: really strong way to define what social group we're a

701
00:44:13,400 --> 00:44:17,760
Speaker 1: part of. Constantly we invent language and culture continually changes,

702
00:44:17,960 --> 00:44:22,000
Speaker 1: and we invent new words and languages all the time.

703
00:44:22,560 --> 00:44:24,800
Speaker 1: And one of the main reasons we do so is

704
00:44:24,920 --> 00:44:31,160
Speaker 1: we're trying to create, maintain, and establish a secure identity. Yeah, so,

705
00:44:31,239 --> 00:44:33,240
Speaker 1: what does it tell you when somebody is really particular

706
00:44:33,280 --> 00:44:36,960
Speaker 1: about something, they're highly insecure? Well, I wasn't gonna bring

707
00:44:37,080 --> 00:44:40,400
Speaker 1: this up, but I do think you're very insecure. No, No,

708
00:44:40,760 --> 00:44:43,960
Speaker 1: I think I think a lot of times. I remember. So,

709
00:44:44,239 --> 00:44:46,879
Speaker 1: my wife, you know, is from Michigan, and so twenty

710
00:44:46,960 --> 00:44:48,840
Speaker 1: years ago we got married, I went up there to

711
00:44:48,960 --> 00:44:51,279
Speaker 1: visit her family. One of the first things her, my

712
00:44:51,440 --> 00:44:53,759
Speaker 1: father in law, did was literally take me next door

713
00:44:54,080 --> 00:44:58,080
Speaker 1: and introduced me to their neighbors and say, say something, Daniel,

714
00:44:58,719 --> 00:45:01,040
Speaker 1: because he just wanted them to hear my acts. The

715
00:45:01,080 --> 00:45:03,560
Speaker 1: way you spoke was a novelty too. Yeah. So, and

716
00:45:03,760 --> 00:45:06,120
Speaker 1: I think, in of course, it can be very negative,

717
00:45:06,400 --> 00:45:08,920
Speaker 1: but it can also just be very fun and very

718
00:45:09,480 --> 00:45:15,080
Speaker 1: innocent and really a fun way of doing an establishing

719
00:45:15,239 --> 00:45:20,160
Speaker 1: culture and language. But as we are establishing this cultural

720
00:45:20,280 --> 00:45:24,160
Speaker 1: identity and establishing the groups that were part of there's

721
00:45:24,200 --> 00:45:26,480
Speaker 1: got to be some advantage to that. I mean, like

722
00:45:26,600 --> 00:45:29,719
Speaker 1: going back deep into human history. If me and you

723
00:45:30,400 --> 00:45:33,960
Speaker 1: were the same and you knew I was the same

724
00:45:34,040 --> 00:45:36,120
Speaker 1: as you, and by same, I mean we just had

725
00:45:36,200 --> 00:45:39,799
Speaker 1: this background or some connection point, like there's a higher

726
00:45:39,880 --> 00:45:43,560
Speaker 1: probability that you would help me survive. I mean, that's

727
00:45:43,600 --> 00:45:46,400
Speaker 1: the whole point of social groups, is that? Is that about? Right?

728
00:45:46,440 --> 00:45:51,280
Speaker 1: So if you think about like people, and you know thousands, thousands, thousands,

729
00:45:51,320 --> 00:45:55,000
Speaker 1: thounds of years of people, they're pastoralists, they're semi nomadic,

730
00:45:55,200 --> 00:45:59,040
Speaker 1: they're agrarian, they're farming, and you have a close knit,

731
00:45:59,200 --> 00:46:02,480
Speaker 1: extended can ship groups of people who are doing the

732
00:46:02,640 --> 00:46:06,200
Speaker 1: same practical activities every day, day in and out, all

733
00:46:06,320 --> 00:46:09,520
Speaker 1: year long. But they are using literally the same lingo

734
00:46:10,160 --> 00:46:13,200
Speaker 1: to make sure they survive. So we're all talking the

735
00:46:13,280 --> 00:46:20,359
Speaker 1: same talk means safety and security provisions because you might

736
00:46:20,480 --> 00:46:23,799
Speaker 1: say a corn and I don't understand what you're saying.

737
00:46:24,120 --> 00:46:27,760
Speaker 1: And essentially, so this is where kind of the switch

738
00:46:28,120 --> 00:46:32,600
Speaker 1: flips when you start talking about fundamental needs and somebody

739
00:46:32,760 --> 00:46:36,279
Speaker 1: is different and uses different lingo. They look different, they

740
00:46:36,320 --> 00:46:38,560
Speaker 1: act different, they smell different, you know, whatever it is

741
00:46:39,080 --> 00:46:42,680
Speaker 1: the switch starts to flip and the question becomes, cannot

742
00:46:42,760 --> 00:46:46,800
Speaker 1: trust this person at a deep level. So the the

743
00:46:46,960 --> 00:46:50,120
Speaker 1: gentleman who really kind of is a seminal author on

744
00:46:50,400 --> 00:46:54,720
Speaker 1: on this topic of of group held identity of Polish

745
00:46:55,280 --> 00:47:00,600
Speaker 1: sociologists of the twentieth century, taj f Henry taj So.

746
00:47:00,719 --> 00:47:03,680
Speaker 1: He was a Jew in Poland obviously at a time

747
00:47:03,760 --> 00:47:07,000
Speaker 1: when he was in a group that was despised. So

748
00:47:07,160 --> 00:47:09,960
Speaker 1: he really looked at this and wrote about it. And

749
00:47:10,040 --> 00:47:14,360
Speaker 1: almost every author, anthropologist, sociologists who interacts with it is

750
00:47:14,400 --> 00:47:17,520
Speaker 1: going to talk about him. And so he certainly sees

751
00:47:17,560 --> 00:47:19,959
Speaker 1: it from a negative view, and a lot of times

752
00:47:20,040 --> 00:47:23,439
Speaker 1: humans really use it in a very broken, destructive way.

753
00:47:24,080 --> 00:47:28,760
Speaker 1: Um So, acorn acre not necessarily that loaded of a topic,

754
00:47:29,200 --> 00:47:32,479
Speaker 1: but it's still the same in distrust totally. It's totally

755
00:47:32,480 --> 00:47:35,040
Speaker 1: about trust. Do you recognize this inside of your life?

756
00:47:35,280 --> 00:47:39,040
Speaker 1: Do you do? You see? Because I deeply identify with

757
00:47:39,120 --> 00:47:42,120
Speaker 1: that now. I mean, if somebody says acorn like I

758
00:47:42,200 --> 00:47:44,560
Speaker 1: don't acorn, I can't. I can hardly even say it.

759
00:47:45,200 --> 00:47:49,799
Speaker 1: I don't inherently distrust, sir. But when I do hear

760
00:47:49,880 --> 00:47:55,160
Speaker 1: someone say acorn, it's it's really strange. Like if I

761
00:47:55,440 --> 00:47:57,480
Speaker 1: take a step back for myself and try to have

762
00:47:57,640 --> 00:48:00,920
Speaker 1: this unbiased look, it's like I feel a connection to

763
00:48:01,040 --> 00:48:04,200
Speaker 1: that person. Sure, Like yeah, when you say that it's

764
00:48:04,200 --> 00:48:06,040
Speaker 1: an issue of trust, Like I kind of get that.

765
00:48:06,200 --> 00:48:08,160
Speaker 1: Do you do you see any Do you recognize that

766
00:48:08,239 --> 00:48:10,799
Speaker 1: in your life? I think maybe not. I'm not as

767
00:48:10,840 --> 00:48:14,640
Speaker 1: insecure as you are, so I think maybe no. Definitely, definitely,

768
00:48:14,680 --> 00:48:18,399
Speaker 1: I think everybody does. Because socially, every day we are

769
00:48:18,520 --> 00:48:21,560
Speaker 1: operating on on what is called scripts, and so you

770
00:48:21,680 --> 00:48:25,239
Speaker 1: kind of have a script of expected ways for conversations

771
00:48:25,320 --> 00:48:28,319
Speaker 1: to go. And when you bump into somebody and they

772
00:48:28,480 --> 00:48:33,279
Speaker 1: follow in general your social script expectations, you take a

773
00:48:33,320 --> 00:48:37,000
Speaker 1: deep breath when they step out of bounds. But it

774
00:48:37,120 --> 00:48:39,600
Speaker 1: causes you to a little bit of a pause. And

775
00:48:39,680 --> 00:48:41,840
Speaker 1: no matter how small you you don't realize it, but

776
00:48:41,960 --> 00:48:47,680
Speaker 1: cognitively you're constantly checking social scripts. Do people fit my expectations?

777
00:48:47,760 --> 00:48:51,160
Speaker 1: Do they not? And almost all the time, difference is

778
00:48:51,280 --> 00:48:54,719
Speaker 1: not seen as a neutral thing, or maybe even an

779
00:48:54,840 --> 00:48:57,440
Speaker 1: interesting thing to be explored, but it's seen as a

780
00:48:57,520 --> 00:48:59,960
Speaker 1: negative thing. The other thing that I'm trying to under

781
00:49:00,080 --> 00:49:02,920
Speaker 1: stand is where is this healthy and where is it unhealthy?

782
00:49:03,320 --> 00:49:07,000
Speaker 1: Because you know, like in this playful in this playful

783
00:49:07,080 --> 00:49:10,360
Speaker 1: word that we're talking about here, acorn and a corn

784
00:49:11,480 --> 00:49:14,560
Speaker 1: describe to me in like to concrete blocks, when is

785
00:49:14,640 --> 00:49:17,400
Speaker 1: it positive and when is it negative? So we've already

786
00:49:17,440 --> 00:49:22,520
Speaker 1: described when it's positive. So we're using creative aspects of culture.

787
00:49:22,640 --> 00:49:26,040
Speaker 1: Things we wear, ways that we talk, behaviors that we

788
00:49:26,200 --> 00:49:29,720
Speaker 1: have that we do um and and as a group

789
00:49:29,840 --> 00:49:32,800
Speaker 1: with these certain people, I do these things together and

790
00:49:32,960 --> 00:49:35,879
Speaker 1: we form a healthy social identity so I don't feel

791
00:49:35,880 --> 00:49:38,279
Speaker 1: alone in the world. You know, that's that's healthy. That's good,

792
00:49:38,400 --> 00:49:41,840
Speaker 1: it's normal, it's natural, and creatures were social creatures. Inherently,

793
00:49:42,560 --> 00:49:46,440
Speaker 1: it becomes negative when in order for me to establish

794
00:49:46,560 --> 00:49:51,600
Speaker 1: and maintain salient or solid social identity with others, I

795
00:49:51,840 --> 00:49:57,560
Speaker 1: need to tear down or oppress the social identity of another.

796
00:49:57,960 --> 00:50:01,360
Speaker 1: If I make identity by saying acorn, great, and I

797
00:50:01,400 --> 00:50:03,120
Speaker 1: can say that all day long, and kind of the

798
00:50:03,160 --> 00:50:06,280
Speaker 1: behaviors and other linguistic patterns that go along with that, fantastic.

799
00:50:06,400 --> 00:50:10,520
Speaker 1: But if I need to like dually construct identity by

800
00:50:10,600 --> 00:50:13,560
Speaker 1: saying acorn and then saying that people that say a

801
00:50:13,719 --> 00:50:19,520
Speaker 1: corn are idiots, and you extrapolate that over behaviors nationalities,

802
00:50:19,600 --> 00:50:22,840
Speaker 1: you know, whatever it is places you're from, any number.

803
00:50:22,880 --> 00:50:25,640
Speaker 1: I mean, humans do this all the time. We make

804
00:50:25,760 --> 00:50:28,560
Speaker 1: identity in a in a healthy way, but also in

805
00:50:28,600 --> 00:50:34,120
Speaker 1: a broken way. So what is tribalism and how does

806
00:50:34,200 --> 00:50:38,000
Speaker 1: it fit into language? So tribalism would be groups of

807
00:50:38,160 --> 00:50:42,160
Speaker 1: people in a sense, they're bounded. There's a clear boundary

808
00:50:42,360 --> 00:50:47,160
Speaker 1: around this certain social group. And so every individual exists

809
00:50:47,200 --> 00:50:51,000
Speaker 1: in the center of concentric circles, and you keep going out.

810
00:50:51,120 --> 00:50:54,200
Speaker 1: It's like me and there's my immediately immediate kind of

811
00:50:54,280 --> 00:50:57,480
Speaker 1: nuclear family. There's maybe the people at my workplace, the

812
00:50:57,560 --> 00:50:59,600
Speaker 1: people in my hometown, my nation. It just kind of

813
00:50:59,680 --> 00:51:03,880
Speaker 1: keeps on out. A tribe or tribalism is somewhere I

814
00:51:04,040 --> 00:51:07,799
Speaker 1: decided to draw a hard boundary. One of those concentric

815
00:51:07,880 --> 00:51:12,560
Speaker 1: circles becomes my tribe, and we are out for us,

816
00:51:13,280 --> 00:51:16,040
Speaker 1: and everyone else is out for themselves or or or

817
00:51:16,160 --> 00:51:20,440
Speaker 1: potentially against us. And so tribalism becomes problematic because essential

818
00:51:20,440 --> 00:51:22,640
Speaker 1: it is tribalism always negative. No, no, no, no, no,

819
00:51:22,960 --> 00:51:26,080
Speaker 1: it's not. It is certainly not always negative, because it's

820
00:51:26,360 --> 00:51:29,120
Speaker 1: in today's society it's often used as a negative term.

821
00:51:29,200 --> 00:51:32,040
Speaker 1: It certainly has in the contemporary use of the word

822
00:51:32,120 --> 00:51:36,000
Speaker 1: tribalism or the idea of tribalism essentially is weaponized identity.

823
00:51:36,840 --> 00:51:39,680
Speaker 1: So some other group outside of me is going to

824
00:51:39,800 --> 00:51:42,799
Speaker 1: try to force their identity on me, or they're gonna

825
00:51:42,920 --> 00:51:46,080
Speaker 1: demean my our tribe's identity, or I'm going to do

826
00:51:46,239 --> 00:51:48,719
Speaker 1: the same to them. That would be like the contemporary

827
00:51:48,840 --> 00:51:52,279
Speaker 1: idea of the kind of the concept of tribalism would

828
00:51:52,280 --> 00:51:55,960
Speaker 1: be like very native to human nature. That's how we exist.

829
00:51:56,239 --> 00:51:59,640
Speaker 1: We all need a tribe. We can't exist by ourselves,

830
00:51:59,719 --> 00:52:02,240
Speaker 1: which we just can't do it. So COVID nineteen happens,

831
00:52:02,280 --> 00:52:06,279
Speaker 1: everybody's in lockdown, and like mental health plummets, suicide rates

832
00:52:06,360 --> 00:52:10,400
Speaker 1: quadruple because we're isolated from our tribes. Yeah, so I

833
00:52:10,480 --> 00:52:15,680
Speaker 1: guess I'm trying to understand where the boundaries are for

834
00:52:15,880 --> 00:52:19,560
Speaker 1: being positive and negative, because, for instance, then like excuse me,

835
00:52:19,680 --> 00:52:24,360
Speaker 1: Dr Roupe, thank thank you. You know, I enjoy living

836
00:52:24,600 --> 00:52:28,000
Speaker 1: in the Southern United States, like it's my home, it's

837
00:52:28,040 --> 00:52:31,120
Speaker 1: all I know. I like it. I feel like that's healthy.

838
00:52:31,480 --> 00:52:34,920
Speaker 1: But at the same time, I see examples from anywhere

839
00:52:35,239 --> 00:52:39,520
Speaker 1: anywhere where that becomes so much a part of someone's

840
00:52:39,560 --> 00:52:44,239
Speaker 1: identity that it becomes almost weaponized and that's not cool.

841
00:52:44,960 --> 00:52:48,560
Speaker 1: And I feel like I can be a Southerner, I

842
00:52:48,600 --> 00:52:52,200
Speaker 1: could be a Northerner, I could be from wherever, and

843
00:52:52,360 --> 00:52:55,040
Speaker 1: like have this love of the culture where you live,

844
00:52:56,000 --> 00:52:59,360
Speaker 1: and that be healthy because you and I feel like

845
00:52:59,480 --> 00:53:02,840
Speaker 1: it's dems in like respect for your own culture means

846
00:53:03,200 --> 00:53:06,400
Speaker 1: to me that you respect someone else's culture, because like

847
00:53:06,760 --> 00:53:09,960
Speaker 1: your wife from Michigan, like very different culture from Arkansas.

848
00:53:10,360 --> 00:53:12,839
Speaker 1: She loves it up there. Family loves it, they've been

849
00:53:12,920 --> 00:53:16,439
Speaker 1: there forever. They understand that they're really strange. They talk

850
00:53:16,520 --> 00:53:19,520
Speaker 1: through their noses, you know, they know. I think so

851
00:53:19,760 --> 00:53:22,440
Speaker 1: like you, there's a there's a place in a posture,

852
00:53:22,560 --> 00:53:25,680
Speaker 1: in a way of living in which I'm certainly comfortable

853
00:53:25,840 --> 00:53:30,399
Speaker 1: celebrating my own social identity, my tribe. But I don't

854
00:53:30,520 --> 00:53:34,440
Speaker 1: need to denigrate another group in order to make that happen.

855
00:53:35,800 --> 00:53:38,680
Speaker 1: If you, if you look at society and human history,

856
00:53:38,880 --> 00:53:42,960
Speaker 1: really only in the last century, which is a whisper

857
00:53:43,080 --> 00:53:47,120
Speaker 1: of time and the whole scope of humanity, have people

858
00:53:47,280 --> 00:53:51,880
Speaker 1: been readily exposed to other groups, other tribes, so to

859
00:53:51,960 --> 00:53:57,760
Speaker 1: speak constantly. I mean, we're just kid, we're more inner technology, technology, globalization.

860
00:53:57,920 --> 00:53:59,600
Speaker 1: But I mean even you don't even have to go

861
00:53:59,680 --> 00:54:03,040
Speaker 1: global aization technology. Think about the interstate system in the US.

862
00:54:03,640 --> 00:54:06,080
Speaker 1: I mean things that really just in a fraction of

863
00:54:06,120 --> 00:54:10,760
Speaker 1: a second human history have connected people unlike ever before.

864
00:54:11,360 --> 00:54:16,160
Speaker 1: Whereas for centuries before that, of years thousands of years

865
00:54:16,239 --> 00:54:19,439
Speaker 1: before that, sure you've had I'm thinking English in terms

866
00:54:19,480 --> 00:54:22,680
Speaker 1: of the English language, You've got centuries of the English

867
00:54:22,800 --> 00:54:28,360
Speaker 1: language and people existing in certain topographical regions and they

868
00:54:28,400 --> 00:54:32,719
Speaker 1: would almost never encounter somebody else unless they were tradesmen

869
00:54:33,040 --> 00:54:35,759
Speaker 1: or their at war, and that was really the only

870
00:54:35,840 --> 00:54:39,239
Speaker 1: other time. And in those times there was expected differences.

871
00:54:39,640 --> 00:54:41,920
Speaker 1: Of course, we're going to be different, but otherwise we

872
00:54:42,040 --> 00:54:44,960
Speaker 1: are in our own little world, in our own little tribe,

873
00:54:45,000 --> 00:54:49,000
Speaker 1: and every day we play with and create our language.

874
00:54:49,280 --> 00:54:50,759
Speaker 1: Like you've got it. Let's say you've got a real

875
00:54:50,800 --> 00:54:53,160
Speaker 1: good buddy and you hang out with this person a

876
00:54:53,280 --> 00:54:55,640
Speaker 1: whole lot, or even like in your marriage, you and

877
00:54:55,760 --> 00:54:58,560
Speaker 1: your wife, your your marriage starts to have its kind

878
00:54:58,600 --> 00:55:00,759
Speaker 1: of own culture and your own way of talking, and

879
00:55:00,840 --> 00:55:04,440
Speaker 1: your family has inside jokes. We do this all the time. Well,

880
00:55:04,480 --> 00:55:06,880
Speaker 1: then you do that on a social level for centuries

881
00:55:06,920 --> 00:55:10,960
Speaker 1: with the English language, and people are isolated from other groups,

882
00:55:11,120 --> 00:55:15,160
Speaker 1: and it becomes even more becomes more defined, and then

883
00:55:15,680 --> 00:55:19,960
Speaker 1: within like a few decades, you build interstates, trains, planes,

884
00:55:20,160 --> 00:55:22,560
Speaker 1: the Internet, and all of a sudden, we're talking to

885
00:55:22,640 --> 00:55:26,200
Speaker 1: people from all over all the time, and we're exposed

886
00:55:26,239 --> 00:55:29,080
Speaker 1: to differences on a level that we've never been before.

887
00:55:29,280 --> 00:55:32,480
Speaker 1: So we were the world is being mixed up way

888
00:55:32,560 --> 00:55:34,920
Speaker 1: more than it's ever been sure, and what happens to

889
00:55:35,160 --> 00:55:39,160
Speaker 1: insecure tribes is that makes them really uncomfortable, and so

890
00:55:39,440 --> 00:55:42,720
Speaker 1: we tend to shut that down in one of two ways.

891
00:55:42,840 --> 00:55:46,640
Speaker 1: We intrench ourselves or again we leave and kind of

892
00:55:46,800 --> 00:55:52,040
Speaker 1: deny our own familial, identificational group. How how can we

893
00:55:52,239 --> 00:55:55,680
Speaker 1: be balanced inside of this? That is one of the

894
00:55:55,800 --> 00:55:59,839
Speaker 1: many human problems. Yeah, I think it takes a whole

895
00:56:00,040 --> 00:56:02,799
Speaker 1: to self awareness, and I think it takes a whole

896
00:56:02,840 --> 00:56:06,320
Speaker 1: lot of being comfortable with your own insecurities and just

897
00:56:06,480 --> 00:56:09,120
Speaker 1: realizing that that mechanism is at work. So I guess

898
00:56:09,160 --> 00:56:11,160
Speaker 1: what you're saying is you're just kind of throwing in

899
00:56:11,200 --> 00:56:14,280
Speaker 1: the towel with saying acorn. You're just kind of okay

900
00:56:14,320 --> 00:56:17,200
Speaker 1: with that. Well, I mean it's not spelled a C.

901
00:56:19,040 --> 00:56:23,920
Speaker 1: There's an O in there. To me, this whole acorn,

902
00:56:24,280 --> 00:56:29,000
Speaker 1: acorn kind of debate is proof that we're not rugged individualists.

903
00:56:29,680 --> 00:56:32,600
Speaker 1: And that really is kind of an American myth that

904
00:56:32,719 --> 00:56:34,600
Speaker 1: we love, and there's lots of great things about it.

905
00:56:34,680 --> 00:56:36,960
Speaker 1: But we kind of like that we are self made man.

906
00:56:37,239 --> 00:56:39,640
Speaker 1: You know, I'm kind of pulled myself up by my bootstraps,

907
00:56:39,719 --> 00:56:42,719
Speaker 1: did it myself kind of a thing. But uh, the

908
00:56:42,880 --> 00:56:46,600
Speaker 1: fact that we would argue about things like this or

909
00:56:46,840 --> 00:56:51,360
Speaker 1: or use language different aspects of culture to find and

910
00:56:51,600 --> 00:56:56,680
Speaker 1: make a social identity a home proves that we're not

911
00:56:56,920 --> 00:57:01,360
Speaker 1: rugged individualists. Were really affected by we need community, we

912
00:57:01,480 --> 00:57:04,799
Speaker 1: need people, we need relationships, and and we need them

913
00:57:04,840 --> 00:57:09,399
Speaker 1: to be healthy. And the more unhealthy our social relationships are,

914
00:57:09,760 --> 00:57:13,719
Speaker 1: the more upset we're gonna get about things like acorns

915
00:57:13,760 --> 00:57:19,040
Speaker 1: and acorns. Even this idea of rugged individualism, which would

916
00:57:19,080 --> 00:57:22,280
Speaker 1: have the idea that it's like the solo person that

917
00:57:22,560 --> 00:57:25,240
Speaker 1: is a cultural group. I mean, like there's a whole

918
00:57:25,280 --> 00:57:29,720
Speaker 1: bunch of rugged individualists. When we say we are individualists

919
00:57:30,040 --> 00:57:33,320
Speaker 1: or we are self made men, I mean, you're always

920
00:57:33,480 --> 00:57:36,439
Speaker 1: locating yourself in a group. So there's just as many

921
00:57:36,840 --> 00:57:40,480
Speaker 1: self made men as there are the group that values

922
00:57:40,920 --> 00:57:45,800
Speaker 1: that overtly and purposefully values connection and community. So it's

923
00:57:45,840 --> 00:57:49,040
Speaker 1: kind of a It's kind of a semantics deal is

924
00:57:49,120 --> 00:57:53,640
Speaker 1: because the rugged mountain man needed the mountain man rendezvous.

925
00:57:56,200 --> 00:58:01,120
Speaker 1: He needed he needed more mountain men. And Dr Roupe,

926
00:58:01,480 --> 00:58:04,520
Speaker 1: the first white tail buck you ever killed? What was

927
00:58:04,560 --> 00:58:08,000
Speaker 1: he doing on that flat in the Ozark Mountains? He

928
00:58:08,160 --> 00:58:11,080
Speaker 1: walked up? He's about what was he eating? One of

929
00:58:11,160 --> 00:58:20,040
Speaker 1: these right here? Small acorn? The biggest mistake he ever made.

930
00:58:24,200 --> 00:58:26,880
Speaker 1: I'm being serious when I say that the exploration of

931
00:58:26,960 --> 00:58:30,240
Speaker 1: this topic was a genuine learning experience for me, and

932
00:58:30,360 --> 00:58:33,480
Speaker 1: I gained new insight into myself. That's a good thing

933
00:58:33,560 --> 00:58:37,040
Speaker 1: about being a hillbilly. I'm okay with not knowing, and

934
00:58:37,200 --> 00:58:40,360
Speaker 1: perhaps that's the key to really knowing anything at all.

935
00:58:41,040 --> 00:58:43,800
Speaker 1: I continue to be amazed at the things that drive us,

936
00:58:44,160 --> 00:58:48,320
Speaker 1: that are unperceived and not understood. I think what I

937
00:58:48,440 --> 00:58:51,840
Speaker 1: want to say is that culture is amazing. It's fun,

938
00:58:52,360 --> 00:58:55,320
Speaker 1: and it adds context to our lives, and we really

939
00:58:55,400 --> 00:58:58,800
Speaker 1: can't exist without the structure of culture around us in

940
00:58:59,000 --> 00:59:03,800
Speaker 1: some way. But it shouldn't be the most important definer

941
00:59:03,920 --> 00:59:07,160
Speaker 1: of our lives. I love being from the place that

942
00:59:07,320 --> 00:59:10,800
Speaker 1: I am. I have an unusually strong sense of place.

943
00:59:11,680 --> 00:59:15,880
Speaker 1: But if I say acorns or a corn that doesn't

944
00:59:15,960 --> 00:59:19,640
Speaker 1: fully define me. Human life is bigger and more profound

945
00:59:19,920 --> 00:59:24,560
Speaker 1: than the elementary definers of this planet. Perhaps there is

946
00:59:24,640 --> 00:59:28,520
Speaker 1: another podcast being built as we speak, exploring the culture

947
00:59:28,600 --> 00:59:34,440
Speaker 1: behind pronouncing the word as a corn. My goodness of

948
00:59:34,520 --> 00:59:38,080
Speaker 1: the country says it that way. Here's my take home.

949
00:59:38,600 --> 00:59:42,320
Speaker 1: An appreciation of our own culture allows us to appreciate

950
00:59:42,600 --> 00:59:46,440
Speaker 1: and value other cultures. And I think that's significant. But

951
00:59:46,600 --> 00:59:50,240
Speaker 1: I also believe there is great value in the preservation

952
00:59:50,360 --> 00:59:54,360
Speaker 1: of individual culture. I would imagine, as long as there

953
00:59:54,480 --> 00:59:58,520
Speaker 1: is spring and fall, and the oak's flower and acorns

954
00:59:58,600 --> 01:00:02,240
Speaker 1: grow and come to ma surety and fall to the ground,

955
01:00:03,080 --> 01:00:05,600
Speaker 1: and as long as we can hunt white tailed deer

956
01:00:06,040 --> 01:00:10,800
Speaker 1: with bows and arrows and guns, me and mine will

957
01:00:10,800 --> 01:00:18,439
Speaker 1: be searching for acorns. We're putting everything we've got into

958
01:00:18,520 --> 01:00:22,120
Speaker 1: these Burglaries podcast episodes. If you've enjoyed them, I ask

959
01:00:22,200 --> 01:00:25,760
Speaker 1: you to leave us a review and share this podcast

960
01:00:25,840 --> 01:00:28,600
Speaker 1: with a friend. I really appreciate the sport