"Typically, infants become accustomed to trusting and relying on others or else they learn not to. As the evolutionary psychiatrist Randy Nesse once told me, ‘As soon as we become convinced love
is not possible, love becomes impossible.’ The same is true of trust. Bowlby conceptualized this process as acquiring an ‘internal working model’ for how the world and the people inhabiting that world are likely to work. What is striking about the worldviews of foragers (among people as widely dispersed as the Mbuti of Central Africa, Nayaka foragers of South India, the Batek of Malaysia, Australian Aborigines, and the North American Cree) is that they tend to share a view of their physical environment as a ‘giving’ place occupied by others who are also liable to be well-disposed and generous. They view their physical world as being in line with benevolent social relationships. Thus, the Mbuti refer to the forest as a place that gives ‘food, shelter and clothing just like their parents.’ The Nayaka simply say, ‘The forest is as a parent.’….
This endowed them with a personal confidence notably different from that of many modern people who grow up in environments with more available resources but less caring. People with French and German agricultural ancestors like my own are more likely to have been reared to beware of strangers. Many of us were put to bed with folktales about the world ‘outside over there,’ a scary place peopled by impoverished widows, cruel stepmothers, hungry orphans, and unwanted children who lived surrounded by a dangerous forest where malign creatures—wolves and
witches—lurked. To an Mbuti child, the foreat is not so much dangerous as nurturing—it is a benignly encompassing mother-figure. Such a
child is taught to be at least initially (until encountering information to the contrary) curious rather than fearful of outsiders.”
—Hrdy, “Mothers and Others”