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Conclusion To Series On The Dawn Of Everything

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The Dawn Of Everything by David Graeber and David Wengrow has 525 pages of text. I’ve discussed 10 of the 12 chapters in the last 14 months, and it’s time to move on. I’ll conclude this series with a few ideas triggered by the book.

1. The authors show that human societies didn’t follow any particular pattern of change. We didn’t move from foraging to agriculture to industrialization along a single track. We didn’t grow from bands to tribes to clans to small hamlets to towns to cities to nation-states. We didn’t move from one form of social organization to another in any particular order. Instead, the crucial factor is human agency. Agency is the antithesis of the mindlessness of Darwin-style evolution. People make choices. Genes don’t.

2. Greaber and Wengrow are clear about their biases. Among other things they think the current state of society is based on social inequality, and that this is bad. One of the principle themes of the book is laid out as a section heading at p. 111: Why The Real Question Is Not “What Are The Origins Of Social Inequality’ But ‘How Did We Get Stuck?’ They don’t answer the question directly, but it’s likely they think one of the central problems is domination.

In Chapter 10 they say that societies are held together by domination, which can take three forms, sovereignty (control of violence), control of knowledge, and charisma, which operates through virtues approved by the group, such as strength or rhetoric. Each of these can be used to achieve and perpetuate social inequality.

3. The authors think that societies have a shared mental component that links members and separates them from other groups. In ancient societies people shared creation myths or other cosmogonies, rituals, cultic practices, totems, and social practices. We moderns do too. In this post I suggested that

… we Americans share a sort of secular religion based on the founding myths of our country and a weak allegiance to what Jefferson called “Laws of Nature and Nature’s God” in the Declaration of Independence. The latter is a formulation that originally meant Natural Law but I think now includes a science-based mental stance and values based on a vaguely Christian moral sense. The founding myths include our commitment to freedom, as “all men are created equal”; a government of laws, not of men; a form of capitalism; and representative democracy.

By “vaguely Christian moral sense”, I meant something like the Golden Rule, and that this Rule was given to us from something greater than our mortal selves. Each of us has many more beliefs, some fully supported by fact and reason, many less so, and some perfectly arbitrary, such as a preference between forks and chopsticks, or certainty that the end times are upon us.

One important mental component that holds citizens of the US together is a shared commitment to the idea that this is a nation of laws, not of men. We had a general agreement that we would select our leaders, and adhere to the laws and rules they enacted. There’s still some truth there even in these days of Republican treachery.

4. Control of knowledge is a powerful tool. In Chapter 10 the authors describe an ongoing problem in pre-dynastic Egypt, around 3500 BCE: whether the dead require food and drink, and if so, what. The answer turns out to be they need leavened bread and wheat beer. There is no known explanation for this. Skeptics might suggest the priests who gave this answer really liked leavened bread and wheat beer. In any event, this answer required a vast increase in the amount of wheat to satisfy the needs of all of the dead people. That led to vast increases in agriculture, away from the fertile floodplains of the Nile, increased need for irrigation, additional labor, accounting bureaucracies, and debt peonage. The baseless idea of feeding the dead changed the course of human history.

Many of the societies described in the book believed that their gods demand sacrifices of animals, food, or even human beings. We see this among the Aztecs, and in Gen. 4:3 and Gen. 22:2, for example. These ideas don’t ever really disappear. For example, the idea of helping one’s dead ancestors shows up in Chinese use of joss paper.

These ideas seem strange to me, even for the ancients. That’s because they are perfectly abstract. There is no way to verify them, or to justify them other than stories. And yet human beings have always acted on stories, and those actions shape whole societies.

5. At present, it seems to me that our mutual commitment to the rule of law is threatened by a drive to dominate and control knowledge. In most advanced societies knowledge was largely generated and vetted in and through an academic culture. Because of this commitment, no one cared that I read existentialist and surreal texts in college in the 60s, and no one cared that my history class was heavy on criticism of Gilded Age capitalism. Everyone assumed that it was important that as we got older we replace our child’s version of philosophy and of our history with a more adult ideas. Universities were thought to be the training grounds for leadership. Why would you want ignorant leaders, trained on a bunch of Young Adult stories?

But now intellectual pursuits, such fields of study as Critical Race Theory, deconstruction, the history of Reconstruction in the US, and gender studies are the subject of political hostility. For at least the last 50 years private interests have been trying to take control of information. Think of tobacco companies and their scientists lying about their cancer-causing products. Exxon and its scientists concealed the dangers of climate breakdown while fighting changes in energy policy. Someone found a bunch of doctors to attack vaccines. The right-wing media dumps lies into the minds of its audience. Now politicians are reaching directly into the intellectual formation of college students, hoping to hide people and histories they don’t like and that don’t fit the Potemkin World they’ve created.

That Potemkin World is the endpoint sought by the reactionaries who have dumped billions into the project of knowledge control. They’re motivated by their desire to protect and extend their wealth, and defuse any opposition to their control. I see an obvious analogy to the priests of Egypt who divined that the dead needed wheat beer.

Graeber and Wengrow say “As soon as we were human we started doing human things.” P. 82. And apparently we keep doing them even when they make as little sense as feeding the dead with expensive wheat products or risking the future of the earth to make a few bucks.

The Search For The Origins Of The State

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In Chapter 10 of The Dawn Of Everything the authors, David Graeber and David Wengrow, take up the search for the origins of the state. They discuss current theories of the nature of the state. They provide a different framework for understanding the term in ancient times, and even suggest that the earliest versions of these organizational structures were part-time, just as agriculture was part-time. Then they give examples of how their theory works.

Theories of the State

Today almost everyone lives under the governance of a nation-state. The generally accepted definition was suggested by Rudolph von Ihering in the late 1800s and is now associated with Max Weber: “… any institution that claims a monopoly on the legitimate use of coercive force within a given territory….” P. 359. But that’s not the way things worked in the earliest large groups.

Marxists suggested that states emerged to protect the power of an emerging ruling class, but the authors reject this theory.

A third theory is quite common: as the population in any area increases, you need top-down authority to coordinate and plan. But, as we’ve seen, this isn’t right, because a large number of ancient polities operated quite well without an autocratic leader endowed with the power of violence.

The authors suggest that at least for ancient societies we should consider three factors:

  • Sovereignty, meaning the control of violence directed at members of the group and the right to authorize other to inflict violence;
  • Administration, meaning control over information. This can be of two kinds. Frequently it means factual information necessary to keep things operating, for example taxes due and collected, or corvée obligations. Particularly in early societies it means esoteric or cultic knowledge, for example, explanations of the cosmos and the roles of people in it.
  • Charisma, meaning a personal power of persuasion that enables one to dominate others.

Each of these factors is a form of dominance, which the authors see as the basis of the state. The authors rephrase the search for the origins of the state from their perspective:

How did large-scale forms of domination first emerge, and what did they actually look like? What, if anything, do they have to do with arrangements that endure to this day? P. 370.

Dominance in early societies

This material takes up most of the chapter. The authors give examples of societies organized under one form of dominance, which they call First-Order Societies, then societies with two of the forms of dominance, Second-Order Societies. The material is fascinating, and the examples support the use of their categories. I’m only going to discuss one illustration, the Chavin Culture, a pre-Inca group located on the western slopes of the Andes down to the sea near what is now Lima Peru.

This culture seems to have arisen around 3000 BCE, and flowered around 1200 BCE. It lasted another 800 years before disappearing. The authors say there is little evidence of the use of violence, no evidence of a formal bureaucracy, and no evidence of a monarch with sovereign or political power.

The archaeological record is dominated by imagery, primarily carved stone. Here’s a description.

Crested eagles curl in on themselves, vanishing into a maze of ornament; human faces grow snake-like fangs, or contort into a feline grimace. No doubt other figures escape our attention altogether. Only after some study do even the most elementary forms reveal themselves to the untrained eye. With due attention, we can eventually begin to tease out recurrent images of tropical forest animals – jaguars, snakes, caimans – but just as the eye attunes to them they slip back from our field of vision, winding in and out of each other’s bodies or merging into complex patterns. P. 388.

The authors characterize these as “shamanic journeys to the world of chthonic spirits and animal familiars.” The society was held together by rituals and cultic knowledge. The people seem to have enjoyed rituals oriented to hallucinogenic substances made from local plants.

This is an example of a First-Order Society.

Discussion

1. I do like the idea of a stoner kingdom.

2. The authors possibly think that societies are held together through domination. Like power, this is a term they don’t discuss. I did a digression on power, link above. I’ve discussed Pierre Bourdieu’s work on domination, link above. And I’ve discussed some current ideas about freedom, which is the complement to the idea of both, link above.

But they give plenty of examples where that isn’t so. In fact, they seem to think we’d be better off if we lived without domination, or at least in a society where decisions are made in a more democratic system. That contradiction is confusing.

3.

Very large social units are always, in a sense, imaginary. Or, to put it in a slightly different way: there is always a fundamental distinction between the way one relates to friends, family, neighbourhood, people and places that we actually know directly, and the way one relates to empires, nations and metropolises, phenomena that exist largely, or at least most of the time, in our heads. P. 276.

Large social units may exist in the imagination, but they have roots in reality. I live in the Gold Coast neighborhood of Chicago. I only know a few of my neighbors, but we are bound together by a number of links. We care about local schools, local traffic, local businesses and our parks in a particular way. If these are threatened, say by a local developer trying to replace a park or increase the traffic burden, we cooperate to deal with it.

I’m bound to other Chicagoans by crucial ties: they staff my doctor’s office, my dry cleaner, and my grocery store, and everything else I need. My life is smooth and pleasant because of them. I care that they are safe and healthy. I care that they have paved streets so they can get to work, and so I care about the people who pave those streets, clear off the snow, fill the potholes, and replace the bulbs in the stoplights. I want everybody’s kids to have good schools, just like I want good schools for my grandkids.

We have other ties. We like brats and argue about pizza. We ride public transport and we talk about the best way to get around in our miserable traffic. We go to movies, theater, concerts, and restaurants together. We can always talk about something here that affects us all, the latest corruption story, property taxes, who the Bears should draft, and the weather.

As I read it, the authors think those ties are strong enough to pull us together as a group without a dominating force.

4. Each of the societies described in the book has a mental component that goes deeper than just being neighbors. They share rituals, cosmologies, stories about themselves as a people, cultic practices, and there’s a shared understanding of themselves as a group. These are taught to children and reinforced by ritual and practice throughout the lives of members. They are at least as important to the maintenance of the group as any of the forms of dominance.

The Founders rejected the idea of a state religion, and we’ve mostly abandoned cultic practices. I think we Americans share a sort of secular religion based on the founding myths of our country and a weak allegiance to what Jefferson called “Laws of Nature and Nature’s God” in the Declaration of Independence. The latter is a formulation that originally meant Natural Law but I think now includes a science-based mental stance and values based on a vaguely Christian moral sense. The founding myths include our commitment to freedom, as “all men are created equal”; a government of laws, not of men; a form of capitalism; and representative democracy.

This, roughly, is the mental component that up til now has bound us into a nation. I think the authors miss this point.
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Photo credit: Cbrescia.

Egalitarian Cities In Early Central America

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Befor I read Chapter 9 of The Dawn Of Everything I thought all the Pre-Columbian Central American societies were monarchies, and that they all practiced violent rituals, including lethal ball games and ritual human sacrifices. David Graeber and David Wengrow describe a city, Teotihuacan, and a city-state,Tlaxcala, that were not.

Teotihuacan

Teotihuacan was founded around 100 BCE in the Valley of Mexico, where Mexico City is today. It grew into a city aided by an influx of people fleeing an earthquake and a volcanic eruption. It seems to have started with a traditional top-down authoritarian regime. There were huge constructions including the Pyramids of the Sun and Moon and the Temple of the Feathered Serpent and other public buidings. Around 250-350 CE there was a dramatic change in the organization of the city.

A key piece of evidence is the desecration of the Temple of the Feathered Serpent and the construction of a new center of organization along the Avenue of the Dead. At the same time, they built stone apartment complexes to house the population, which is estimated at 125,000. The authors cite the work of an early excavator who thought these apartments were a form of social housing, designed to bring order to the growing population. The authors paint an idyllic picture of a communal commercial life.

We don’t know exactly how the city was organized or governed in the later period, but the authors say we an probably rule out a top-down form of government. The city lasted for about 250 years in this form, and then it collapsed, perhaps under the strain of rising class inequalities, perhaps exacerbated by a long period of drought.

By around AD 550, the social fabric of the city had begun to come apart at the seams. There is no compelling evidence of foreign invasion. Things seems to have disintegrated from within. Almost as suddenly as it had once coalesced some five centuries previously, the city’s population dispersed again.… P. 345.

This history is broadly similar to that in Wikipedia.

Tlaxcala

Tlaxcala was an independent group of four small kingdoms formed in the 14th Century to stand against their Aztec neighbors, the Triple Alliance. The authors say it was a democratic entity that governed itself by consensus. The primary evidence for this is records of their decision to ally with the army of Hernan Cortés in 1519. The description of the decision-making process given by the authors sounds a lot like that of the Native Americans of the Great Lakes region discussed in earlier chapters. Of course, once the Spanish destroyed the Aztecs, they subjugated and evangelized the peoples of Tlaxcala.

Here’s the relevant part of a brief Wiki entry, which gives a somewhat different history, and ignores the organization issue. Both accounts discus the Flower Wars. The Wiki entry says the Flower Wars were ritual combat intended to demonstrate the machismo of the participants, and were less lethal than the wars of conquest. The authors say these were real wars, and that the Aztecs made up this story about the Flower Wars to cover up their inability to conquer the Tlaxcall people; “But this was braggadocio.” P. 348.

Discussion

1. Mesoamerican art of this era is remarkable, as the authors note. Here’s an article describing some of it. There’s a Nova episode on the archaeology of the Maya people. This and other material got me to thinking about the role of religious beliefs in the ancient cultures described by the authors. One of the central factors is the role of religion in the power structure of cultures like the Aztecs and Maya, and many others, including our own.

2. The book does not discuss of the origins of religion in ancient societies. Instead of religion, we are told that our ancestors participated in rituals, in the case of Teotihuacan, “calendrical rituals”. All of the cultures discussed in The Dawn of Everything had rituals, fertility rituals for humans and agriculture, rituals for the beginning of the new year, rituals for rain, and so on. We might think of them as precursors of organized religion.

Decades ago I read Mircea Eliade’s book, The Myth Of The Eternal Return, which I stole from my mother’s bookshelves. Eliade offers a framework for understanding the mindset that adheres to ritual. It starts with the differentiation of the sacred and the profane. This is from Wikipedia:

According to Eliade, traditional man distinguishes two levels of existence: (1) the Sacred, and (2) the profane world. (Here “the Sacred” can be God, gods, mythical ancestors, or any other beings who established the world’s structure.) To traditional man, things “acquire their reality, their identity, only to the extent of their participation in a transcendent reality”. Something in our world is only “real” to the extent that it conforms to the Sacred or the patterns established by the Sacred. Fn. omitted.

The entire Wiki entry is worth reading, and for those interested the book is full of valuable material and fascinating speculation. Fun fact: I first heard of the Epic Of Gilgamesh from this book, and I recall spending a long afternoon at the library of the University of North Carolina reading it in 1970.

I can’t find my copy of the book so I don’t know if Eliade discusses Mesoamerican beliefs. But we can find hints that these people believed that they were participating in the divine through human and animal sacrifice and human bloodletting. See this and this.

3. In many ancient societies the monarch, ostensibly an earthly power, became a deity. In Eliade’s terms, this is a melding the Sacred and profane. We see this in some of the Mesoamerican societies, and in Egypt, for example. A weak version of the idea continues into the 17th Century under the concept of the Divine Right of Kings, one of the ideas rejected by Jefferson in the Declaration of Independence (“All men are created equal”.) We can see echoes of it today in the legal doctrine of sovereign immunity, which arises from the idea that the king holds power under the aegis of the Almighty. Therefore the king can do no wrong and cannot be sued. This bizarre notion was imported from English Common Law into US law without much thought, and despite Jefferson’s principle. Now there’s a zombie idea.

4. The effort to link religion and political power exists today in the US and other nations. You might get the impression that some religious leaders see their religion as a stepping-stone to earthly power.

The Rise Of Cities In Eurasia

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Chapter 7 of The Dawn Of Everything shows that the rise of agriculture around the world shows a pattern similar to that of the Fertile Crescent, discussed here. To be sure, the mechanisms vary, the staple foods vary and the mix of foraging and farming vary, but in each case, people slowly domesticate plants and farm animals, and switch between hunting and gathering and agriculture, and work out methods for sharing resources. There is not a single linear story, just a general increase in the amount of farming and a reduction in foraging over a span of several thousand years.

Chapter 8 takes up the rise of cities. The standard story is that when people live in large groups they need a hierarchical organization, like monarchy. One of the main points Graeber and Wengrow make is that merely living together in large numbers doesn’t imply any particular form of political organization, or that there is anything we would recognize as political organization. In Chapters 8 and 9, we get a look at the various ways people lived together in the earliest large groups we have uncovered so far.

The earliest large settlements, tens of thousands of people, seem to date back about six or seven thousand years. These early settlements have some things in common. They seem to be laid out in an orderly way, in grids or circles, and smaller subdivisions. Where we have written records, there are grand statements of civic unity, and often the residents refer to themselves in terms like The Sons And Daughters Of the City. We see evidence of infrastructure, like roads, market places, meeting spaces, and ritual spaces. We also see some cities with more advanced infrastructure, storage facilities, drainage and sewer systems, and open spaces.

There is evidence that people came from all over to live in these cities. The standard story says for most of human history people lived in groups based on kinship, so members lived mostly with an extended family. Gradually these groups accreted into cities. The authors have a different theory.

There is an obvious objection to evolutionary models which assume that our strongest social ties are based on close biological kinship: many humans just don’t like their families very much. And this appears to be just as true of present-day hunter-gatherers as anybody else. Many seem to find the prospect of living their entire lives surrounded by close relatives so unpleasant that they will travel very long distances just to get away from them. P. 279-80

These escapees would naturally look for pleasant places to live, places with abundant foraging and hunting, and most important, other people.

Rather than replicate the authors’ description of these early cities, I will give links to sites describing them. These have good descriptions, with maps and photographs of the sites and objects found there. Here I give only limited discussion focused on political arrangements as described by the authors.

Megasites

The earliest large settlements we know about now are in Ukraine, founded 6-7,000 years ago and occupied for hundreds of years. Here’s a description of one called Nebelivka.

This article agrees with Graber and Wengrow that there is no evidence of a central authority, or rulers or large wealth or class disparities. The settlement seems to have some form of self-government, possibly through communal meetings at the assembly houses. The article also notes that other excavators think the sites were not occupied year round. Instead they think it was used part of the year, or regularly by groups of pilgrims.

Uruk

Uruk is thought to be the first large city in Mesopotamia. There are settlements there dating back to at least 5000 BCE, and the city emerges around 3500 BCE. The city and the kingdoms associated with it, Assyria and Babylonia, are mentioned in the Bible, a fact that led 19th Century archaeologists to search for them. Here’s a long Wikipedia entry on Uruk, worth reviewing just for the pictures.

Graeber and Wengrow claim that the earliest incarnations of Uruk were not monarchies. They base that assertion on the lack of the visible signs of monarchies: “palaces, aristocratic burials and royal inscriptions, along with defensive walls for cities and organized militia to guard them.” P. 298. These do begin to appear later, around 2800 BCE. This seems to conflict with the Wiki entry, which is based on a Sumerian document dated around 2800, the Sumerian King List. It may be that a lot of the early history of this area mixes myth and fact. Some of it reminds me of The Epic of Gilgamesh, and it may be that the early histories are attempts to justify the monarchy.

We know a lot about Uruk because they developed cuneiform script around 3500 BCE. Excavators have found vast amounts of written material, enough to form a good idea of the social organization of the city. It appears that there were local councils and councils of elders and other groups, so that everyone had some kind of representation. These councils continued in different forms long after kings took over the primary role of rulers.

Mohenjo-daro

Mohenjo-daro is a city on the Indus River in Pakistan. It dates back to about 2600 BCE, and was abandoned about 800 years later. There are pictures and description in this Wikipedia entry. There are two levels in the city. The most striking building here is a gigantic pool located on raised brick structure in the upper part of the city. You can see it in this short National Geograpphic video.

There isn’t much evidence of wealth inequality in the early part of the city’s history. Graeber and Wengrow tell us that there is no evidence of wealth or power in the upper city. In the lower city we find jewelry and other signs of wealth everywhere, and not concentrated in a few sites. There are also tools and craft equipment all over the lower town, but not in the upper town.

The upper town seems to be focused on the baths and other public buildings. The authors speculate that the people who lived the residents sought purity rather than wealth or power. They suggest that residents of the upper town constituted a proto-caste, a precursor to the Brahmin caste, and that the residents of the lower town were grouped into other castes. They say there is no evidence for kings or other charismatic leaders in this town or in the other towns in the area. They speculate that these cities had some form of communal governance.

Eventually the townspeople moved to the higher level. Apparently a few people began to accumulate great wealth, as the later residences on the upper level are grander, and have craft spaces attached. And then the city was abandoned.

Taosi

The first three cities seem to have begun without kings or powerful figures like priests. The fourth city, Taosi, in northern China, seems to have been formed under a hierarchical system. Taosi dates back to about 2200 BCE, a millennium before the first named dynasty, the Shang. Here’s a fascinating report from Chinese authorities, tying Taosi to the Emperor Yao, previously thought to be fictional.

Here’s the Wikipedia entry. The article says that Chinese archaeologists believe that the city collapsed after a rebellion against the ruling class. Graeber and Wengrow acknowledge this possibility. They agree that there was a rebellion, as evidenced by pits with human remains showing torture and murder. But then the city walls were razed, and the city expanded and remained for another 200 years. They suggest that the overthrow of the elites was followed by a prosperous and more egalitarian period.

Next we look at some Mesoamerican cities.

Women Led The Move To Farming

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In Chapter 6 of The Dawn Of Everything, David Graeber and David Wengrow describe the gradual move of Neolithic people to farming, and explore its relation to egalitarianism. The usual story is that our ancestors were roughly egalitarian from the beginning to the Neolithic era 10 to 12,000 years ago. Then we discovered farming, took it up wholesale in what is called the Agricultural Revolution, and almost immediately men took over and excluded women from significant participation in governance. The story has a ring of the Garden of Eden story, in which the sudden possession of knowledge is the end of a golden age.

This story is wrong in almost every detail. Obviously it’s wrong because we have practically no information about social organization among people before the Neolithic. The authors think it’s likely that there were many different forms of social organization, including those which operated differently in different seasons and for specific purposes.

Another issue lies in the definition of farming. We have a single word for this, but all the evidence is that there are gradations of cultivation of plants and animals for human purposes. Foragers certainly observed the plants that kept them alive. It’s easy to imagine that they protected plants that produced fruits and vegetables they liked, and took steps to help them grow. They may have cleared out space for them, pruned them back, and maybe even carried water to them in dry periods. Simple observation and a bit of work would improve the yield and made their lives easier.

In the early Neolithic, beginning perhaps 10-12000 years ago a more organized way of farming developed in the Fertile Crescent. Here’s a useful map identifying some of the sites mentioned by the authors. The authors divide this area into the lowlands towards the South and the uplands and high steppes towards the North and East.

By GFDL, CC BY-SA 3.0, https://commons.wikimedia.org

The Lowlands

The Lowlands include a lot of marshy muddy areas near rivers and lakes and artesian springs. Lowlands People used mud and clay for building. This created a use for straw, which comes from the stalks of various wild grasses, including wheat, barley and rye. These grew wild in the Uplands. The Lowlands peoples traded shells and other goods from the South for the wild grasses. This gave them both straw and a new source of food, from the seeds.

Lowlands people foraged and hunted, and kept domesticated sheep and goats. They were adept at flood retreat farming. In the spring the rivers, lakes and marshes overflow, and lay down layers of fertile and wet alluvial soil. People just threw seeds on the new soils and crops would grow quickly with minimal labor. There’s no need to till, weed, or water.

Flood retreat farming doesn’t rely on ownership of property, because the fertile areas change from year to year. It also doesn’t require a lot of centralized organization, merely some rules for sharing the crops. Then, over time, people gradually figured out how to domesticate the grasses to produce more of the edible seeds.

The authors point out the gendered assumptions behind the standard story: the idea that it was men who led the move to farming, because farming is hard work, too hard for the ladies. There are other weird reasons based on Genesis and endemic patriarchy.

Consciously or not, it is the contributions of women that get written out of such accounts. Harvesting wild plants and turning them into food, medicine and complex structures like baskets or clothing is almost everywhere a female activity, and may be gendered female even when practised by men. This is not quite an anthropological universal, but it’s about as close to one as you are ever likely to get. P. 237.

In the Lowlands, women were deeply involved with flood retreat farming and other aspects of economic life, and these contributions were recognized in the artifiacts discovered in recent escavation. One example is Çatalhöyük, a town on the above map. It was founded around 7400 BCE and was occupied for about 1500 years, with a population of about 5000. There are no monumental structures or other buildings typical of hierarchical societies. There are a whole lot of small clay figurines of women. These used to be interpreted as goddesses, but that was mostly because of weird projections of Victorian scientists. The authors think they honor the role of women, including old women, in the society.

The authors think that Lowlands men hunted wild beasts particularly in the colder months, and the women ran the forager/planting economy which ran most of the year. This is similar to other societies in which seasonal changes brought social change. The visual arts support the idea that women played a central, if separate, role in economic matters as well as leadership. The authors call it as ‘gynarchy’, or ‘gynaecocracy’. P. 218.

The Uplands

The people of the Uplands, mostly in what is now Central and Southeastern Turkey, relied on foraging and some management of wild crops, and the same domesticated animals as the Lowlands people. But the overall culture was very different. They used stone, not mud and clay, and built monumental structures with violent images carved in relief. Here is a description of the imagery at Göbekli Tepe, which is on the map.

Carved on these stone pillars is an imagery dominated by wild and venomous animals; scavengers and predators, almost exclusively sexed male. On a limestone pillar a lion rears up in high relief, teeth gnashing, claws outstretched, penis and scrotum on show. Elsewhere lurks a malevolent boar, its male sex also displayed. The most often repeated images depict raptors taking human heads. One remarkable sculpture, resembling a totem pole, comprises superimposed pairings of victims and predators: disembodied skulls and sharp-eyed birds of prey. Elsewhere, flesh-eating birds and other carnivores are shown grasping, tossing about or otherwise playing with their catch of human crania …. P. 242.

There is a lengthy discussion of the treatment of human skulls, a practice followed in the Lowlands as well, but very differently. This site shows some of the materials excavated in this region, including the characteristic T-shaped carved megaliths. Wikipedia has several interesting pics here.

There is no reason to think Uplands women did any less work, including foraging, farming, textile-weaving and basketry, than Lowlands women. But the visual culture ignores them almost completely, and the authors seem to think Uplands women were excluded from governance entirely.

Schismatogenesis

The people of these two regions, Uplands and Lowlands, were trading partners, so they knew about each other’s cultures. They had roughly the same kinds of foraging, cultivation, and herding techniques. But their visual culture shows vast difference. The Uplands were as the authors put it “predatory male” and the Lowlands were roughly egalitarian, treating women’s concerns equivalent to men’s. The authors think these cultural differences are the result of schismatogenesis, discussed in the previous post.

The differences between Uplands and Lowlands cultures show that the rise of farming didn’t lead to creation of gender differences, or hierarchical structures. This is another way the the traditional story is wrong.

Marija Gimbutas

This brings us to the work of Marija Gimbutas, an expert on the pre-history of Eastern Europe starting in the 1960s.

Gimbutas was largely concerned with trying to understand the broad contours of a cultural tradition she referred to as ‘Old Europe’, a world of settled Neolithic villages centring on the Balkans and eastern Mediterranean (but also extending further north), in which, as Gimbutas saw it, men and women were equally valued, and differences of wealth and status were sharply circumscribed. Old Europe, by her estimation, endured from roughly 7000 BC to 3500 BC – which is, again, quite a respectable period of time. She believed these societies to be essentially peaceful, and argued that they shared a common pantheon under the tutelage of a supreme goddess, whose cult is attested in many hundreds of female figurines – some depicted with masks – found in Neolithic settlements, from the Middle East to the Balkans. P. 216, fn omitted.

Old Europe was destroyed by cattle-herding invaders from the East. By the 1990s Gimbutas’ ideas had fallen into disrepute because they were adopted by Wiccans, pagans and other disfavored groups. The criticism came from men, not from women anthropologists or feminist scholars. Recent studies in population genetic supports Gimbutas’ theory. The treatment of Gimbutas parallels the erasure of the work done by Neolithic farming women.

A Slight Change of Subject

I’ll be taking up a side reading for this series, an essay by Michel Foucault, The Subject and Power, Critical Inquiry, Vol. 8, No. 4. (Summer, 1982), pp. 777-795. It’s 20 pages long, not too difficult, but it will help flesh out some of Graeber and Wengrow’s ideas about group decision-making by our ancestors. There’s a discussion of the key ideas in a series of short podcasts by Greg Sadler on Apple Podcasts .

The Sophistication Of Forager Societies

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Chapter 4 of The Dawn Of Everything by David Graeber and David Wengrow dispels myths about hunter-gatherer societies, the normal state for humans until the last few thousand years. The standard image is that these were small bands who roamed about looking for nuts and berries and killing small game. They were egalitarian in the sense that wealth and power were shared among all the mature members of the group. Then they discovered farming and began to develop civilization, hierarchies and bureaucracies.

Evidence of Sophistication

The authors have a more interesting story. For most of human history humans were foragers, hunter-gatherers. But they weren’t all roaming around. They lived in coastal plains, along rivers, and in fertile woodlands, mostly settled, but moving about from time to time. We don’t have any direct evidence of their lives or social structures, but we can speculate based on tools and other archaeological evidence.

We do know that they were travelers. There is evidence that some of them covered great distances at least once in a while to gather stones, shells, different foods. We also know they gathered together in relatively large numbers once or twice a year to build immense structures for unknown reasons. They transported huge stones over great distances,and moved enormous amounts of dirt in what had to be a coordinated effort That implies a lot more organization and planning than the simple-minded myth suggests.

One example I’ve actually seen is the Carnac Alignments, near Carnac in Brittany. Large stones were transported from far away and arranged in neat lines in increasing heights over about two kilometers from North to South. At the South end there is a circle of stones about 50 feet in diameter, each about 20 feet high, close together. Here’s a blog post by my fellow traveler with lots of pictures and description. There are similar sites all across Europe. No one has a clue why our ancestors thought doing this was a good idea.

Forager societies built enormous earthworks at sites around the world. One of the largest is at Poverty Point, Louisiana. There are a number of very large mounds, the significance of which is unclear. The authors think the construction relied on sophisticated geometrical knowledge. There are somewhat similar mound sites in Ohio.

Hunter-Gatherer Egalitarianism

The authors think we can gain insight into these early cultures by looking at ethnographic studies dating back to the earliest European newcomers, as well as studies of African, Australian and other forager societies that persisted into the 20th C.

The usual story about forager societies is that they are egalitarian in most respects. One theory is the simple idea that there is no property so everyone is equal. This ties neatly into the rest of the standard story of the evolution that Brought human beings to the present. Before farming was invented, it was very difficult to create the kinds of surpluses of material goods and food considered necessary for a complex society.

That doesn’t explain how our ancestors journeyed across the US Southeast to build those enormous mounds at Poverty Point. They must have been able to feed themselves, even without organized farming. Similarly, how did the Carnac culture get the food and shelter needed for the transport and construction of their site? Obviously there was enough food and material for shelter during travel and construction and return travel.

There was also some kind of organization sufficient to keep the construction going. It may not have been run by authoritarians. Perhaps it was consensual, or short-term hierarchies were created. We don’t know. But it’s a lot more than we attribute to forager societies in the usual telling.

Another idea about egalitarianism is that people insisted on personal autonomy.

What matters to Montagnais-Naskapi women, for instance, is not so much whether men and women are seen to be of equal status but whether women are, individually or collectively, able to live their lives and make their own decisions without male interference. P. 130.

This is egalitarian in the sense of personal liberty, personal freedom. It begins with the freedom from other people bossing one around.

Most people today also believe they live in free societies (indeed, they often insist that, politically at least, this is what is most important about their societies), but the freedoms which form the moral basis of a nation like the United States are, largely, formal freedoms. American citizens have the right to travel wherever they like – provided, of course, they have the money for transport and accommodation. They are from ever having to obey the arbitrary orders of superiors – unless, of course, they have to get a job. In this sense, it is almost possible to say the Wendat had play chiefs and real freedoms, while most of us today have to make do with real chiefs and play freedoms. P. 130-1; fn omitted.

The Origin Of Property Rights

At the end of Chapter 4, the authors offer a theory to explain the origin of private property. They say that our ancestors as far back as we know had only one type of property not shared in common: sacred objects and knowledge. These things are set apart from all others. In European culture private property is held against the whole world. No one is allowed to interfere with one’s ownership of private property. In that sense, the authors see a connection to the sacred.

…[W]e take this absolute, sacred quality in private property as a paradigm for all human rights and freedoms. ,,, Just as every man’s home is his castle, so your right not to be killed, tortured or arbitrarily imprisoned rests on the idea that you own your own body, just as you own your chattels and possessions, and legally have the right to exclude others from your land, or house, or car, and so on. P. 159; fn omitted.

Discussion

1. I shortened the discussion of the sacred on the ground that ethnographic data won’t translate back to our distant ancestors. The fact is that I don’t think much of the connection between the sacred and private property.

2. The idea of autonomy seems fairly close to Elizabeth Anderson’s ideas of freedom, which I have discussed in several posts in this series; see also links above.

3. The authors are looking for an explanation of how we got stuck in the present set of hierarchical arrangements dominated by a small number of people.

Ruling classes are simply those who have organized society in such a way that they can extract the lion’s share of that surplus for themselves, whether through tribute, slavery, feudal dues or manipulating ostensibly free-market arrangements. P. 128.

They also observe that a strong sense of personal freedom, of personal autonomy, seems to be the dominant trait of most hunter-gatherer societies. So, another way of defining the “stuck” problem might be ask how we acquiesced to our loss of personal freedom.

I don’t think we can find an answer to the author’s question in their book. I think we need a broader look. I wrote several posts at FireDogLake about Michel Foucault’s Discipline and Punish: here and here. I think these help us get at the problem.

Maybe we’re stuck beause the ruling classes benefit are focused on preventing change that might inconvenience them and have arranged social structures that make that easy for them.

Social Change For Human Purposes

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The previous three posts on The Dawn Of Everything explore the Indigenous Critique. We saw how the Indigenous Americans perceived the French invaders and how they viewed their own societies, all based on contemporaneous reports by French missionaries, soldiers and merchants. At the end of Chapter 2 David Graeber and David Wengrow argue that these criticisms had a big impact on French readers in the first half of the 18th Century. A number of French writers turned out books like Lahontan’s explicating the Indigenous Critique and expanding on them. That led to a backlash from defenders of French society.

One of those defenders was Turgot, a leading French economist and theorist. In 1750, Trugot published A Philosophical Review of the Successive Advances of the Human Mind, which laid out an evolutionary theory of human progress, from hunters, to pastoralists, to farmers, to the then current apex of commercial civilization. I read a bit of it; it’s a fascinating account of human progress from the standpoint of French cultural and intellectual superiority. See Chapters 13 and 14.

It’s easy to see how a sense of French superiority could make Turgot’s evolutionary theory the dominant theory of the development of human society. The French and other Europeans were thrilled with the progress of early scientific investigations and a host of new ideas about liberty and government. Turgot’s theory justified French belligerence towards the Indigenous Americans. It put the savages in their place, below the French. It justified the rancid inequalities of the French social structure as unpleasant and regrettable, but necessary if the human race is to achieve its full greatness. Freedom and equality are traded for social progress. And thus we are back to Rousseau’s stages of social development.

The nub of the Indigenous Critique is that the French were not free because they were controlled by their desperate need for money and property, to survive, or to achieve status or something else. The authors say that for Europeans the concept of freedom is tied to private property. It’s oriented towards the freedom to do as one wills with one’s possessions. That kind of freedom necessarily means that people without property are less free. That’s the price of progress.

The authors assert that the earliest humans had other ideas about how to organize their societies. As we will see in future chapters, over the millennia, they set up different social structures, with varying degrees of freedom and equality. They weren’t bound by any artificial principles. They changed back and forth between different social arrangements with the changes of the seasons or for no apparent reason. Research shows that history don’t support the theories of Turgot/Rousseau.

The point of this book is explain how our ancestors actually lived, based on the latest research. How did we get from a varied set of experimental social arrangements the apparently rigid and permanent structurews of today? Why can’t we imagine any future that isn’t more of the same? Graeber and Wengrow want to know how we got stuck in this place where “… [a] very small percentage of [the] population do control the fates of almost everyone else, and they are doing it in an increasingly disastrous fashion.” P. 76.

Discussion

Turgot and Rousseau propose that there are three or four stages of development that culminate with the apogee of human perfection, French society of their day. Both give credence to the Bible. Turgot’s account begins with Noah’s Flood. Rousseau says that we know from Holy Scripture that the first human received the commandments and his understanding directly from God, raising the question as to whether any human ever lived in a state of nature. Both promptly leave the Bible behind, and move to a discussion of speculative ideas about social and individual human development. For both there is progress over time. Both accounts are basically evolutionary. They describe various successive stages, but with only minimal efforts to explain the transitions. The descriptions don’t relate to different groups of humans. The assume that it’s the same progression everywhere.

This idea of progress took hold as the Industrial Revolution began to change societies. We see it in Hegel’s theory of history, driven by Providence which may or may not mean the Almighty. We see it again in Marxist historiography which teaches that there is an end state of human development, a classless society. We see it again in totalitarianism, at least according to Hannah Arendt. The Origins Of Totalitarianism, p. 461 ff. She writes:

Totalitarian lawfulness, defying legality and pretending to establish the direct reign of justice on earth, executes the law of History or of Nature without translating it into standards of right and wrong for individual behavior. It applies the law directly to mankind without bothering with the behavior of men. The law of Nature or the law of History, if properly executed, is expected to produce mankind as its end product; and this expectation lies behind the claim to global rule of all totalitarian governments. P. 462.

The idea that there is a single law applicable to everyone is present in US Christian Nationalism, sometimes called Christian Dominionism. This is from Wikipedia:

An example of dominionism in reformed theology is Christian reconstructionism, which originated with the teachings of R. J. Rushdoony in the 1960s and 1970s. Rushdoony’s theology focuses on theonomy (the rule of the Law of God), a belief that all of society should be ordered according to the laws that governed the Israelites in the Old Testament. His system is strongly Calvinistic, emphasizing the sovereignty of God over human freedom and action, and denying the operation of charismatic gifts in the present day (cessationism); both of these aspects are in direct opposition to Kingdom Now theology (see below). Fn omitted.

The idea that there is one ineluctable Law governing the human future has a long history, much longer than this short description. We’ve seen the horrifying results of that belief. Graeber and Wengrow give us a history that has no place for that misbegotten idea. That is a huge contribution.

Attitudes Toward Freedom And Equality

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My last post on The Dawn Of Everything ends with a pair of quotes describing the judgement of the Americans of the invading French; they make a nice introduction to this post. Next David Graeber and David Wengrow describe the reaction of the French missionaries to the way the Americans lived and thought.

The authors rely on The Jesuit Relations and Allied Documents: Travels and Explorations of the Jesuit Missionaries in New France, 1610–1791. 73 vols., Reuben Gold Thwaites, editor, 1901. This appears to be a collection of reports of a large number of missionaries, and perhaps others, of their interactions with the Americans living in New France, the area colonized by the French. It extends roughly from Newfoundland across Canada to the lands north of the Great Lakes, and south from the Great Lakes to Louisiana.

The authors focus on the Northeastern Woodland areas, the area inhabited by the Iroquois and the Wendat. The Wendat (or Huron or Wyandotte) lived north of Lake Huron, and the Iroquois were their neighbors to the South and East, as best I can tell. The two groups were mortal enemies. There were frequent wars with enslavement, torture, and human sacrifice. This aspect of their lives is not discussed. Link, link.

The Wendat were sedentary, living in longhouses, 20 to 30 families in each, behind high palisades. According to the authors, they made decisions in council meetings open to everyone. They had leaders, but their power arose from their persuasiveness, not from material possessions or skill in battle. All the men and women regarded themselves as free.

The very idea of freedom was contrary to the social structure of the French of that day. They lived under rigid hierarchies. Everyone was subservient to someone. The soldiers had a chain of command that went all the way to the King of France. The missionaries lived in a similarly hierarchy of clerics all the way to the Pope, with a side order of subservience to the King. Everyone, including the King was subservient to the Almighty through the Catholic Faith.

The Americans aggressively rejected the idea that anyone could make them do anything they didn’t want to do. As one Jesuit missionary, Le Jeune, put it in 1642, referring to the Montagnais-Naskapi who lived in Newfoundlad,

They imagine that they ought by right of birth, to enjoy the liberty of wild ass colts, rendering no homage to any one whomsoever, except when they like. They have reproached me a hundred times because we fear our Captains, while they laugh at and make sport of theirs. All the authority of their chief is in his tongue’s end; for he is powerful in so far as he is eloquent; and, even if he kills himself talking and haranguing, he will not be obeyed unless he pleases the Savages. P. 41, fn omitted.

In the same vein, the French Missionary Father Lallemant described the Wendat as the most free people on earth because they didn’t feel any compulsion to give allegiance or homage to anyone except as each chose. For example, women were assumed to control their own bodies in all respects. They had specific and important roles in community life, gendered, but apparently roughly equal, including participation in group decisions. That kind of freedom upset the missionaries. One observed:

This, without doubt, is a disposition quite contrary to the spirit of the Faith, which requires us to submit not only our wills, but our minds, our judgments, and all the sentiments of man to a power unknown to our senses, to a Law that is not of earth, and that is entirely opposed to the laws and sentiments of corrupt nature. Add to this that the laws of the Country, which to them seem most just, attack the purity of the Christian life in a thousand ways, especially as regards their marriages … . P. 43.

Besides vastly different ideas about freedom and purity, the American and French people had wildly different attitudes toward material possessions. The authors point out that the Wendat didn’t have money for exchange. The women held a form of ownership of land, and were responsible for food production. The food was distributed by women’s collectives. I assume that clothing, tools and weapons were manufactured and distributed in ways that didn’t involve money.

The Wendat did have wampum, strings of worked beads and shells, that were considered valuable, but were ceremonial, not for exchange.

Wealthy Wendat men hoarded such precious things [like wampum’] largely to be able to give them away on dramatic occasions .… Neither in the case of land and agricultural products, nor that of wampum and similar valuables, was there any way to transform access to material resources into power – at least, not the kind of power that might allow one to make others work for you, or compel them to do anything they did not wish to do. P. 43.

This too must have seemed alien to the French, for whom the desperate search for possessions was a driving force, and for whom sexual freedom was a “wicked liberty”.

Discussion

1.It looks like these Americans had generated a completely different social organization than we have today, and certainly different from the French of their day. I’ve come to think of them as apex hunter-gatherer societies.I wonder how they might have continued to evolve after contact with the Europeans under different circumstances.

2. In my series on the ideas of the philosopher Elizabeth Anderson, I describe her view of the terms freedom and equality. Index here. Here’s a quick overview taken from this paper.

There are at least three conceptions of freedom — negative, positive, and republican — and three conceptions of equality — of standing, esteem, and authority. …

…
… Sarah has negative freedom if no one interferes with her actions. She has positive freedom if she has a rich set of opportunities effectively accessible to her. She has republican freedom if she is not dominated by another person — not subject to another’s arbitrary and unaccountable will.

…

… There are at least three conceptions of freedom — negative, positive, and republican — and three conceptions of equality — of standing, esteem, and authority. …

…
… Sarah has negative freedom if no one interferes with her actions. She has positive freedom if she has a rich set of opportunities effectively accessible to her. She has republican freedom if she is not dominated by another person — not subject to another’s arbitrary and unaccountable will.

…

… In hierarchies of standing, agents (including the state) count the interests of superiors highly, and the interests of inferiors for little or nothing. In hierarchies of esteem, some groups monopolize esteem and stigmatize their inferiors. In hierarchies of authority, dominant agents issue arbitrary and unaccountable commands to subordinates, who must obey on pain of sanctions. . Citation omitted.

I’d say that the Americans were free from interference and domination compared to the French. I’d say that they had fewer interesting opportunities for personal projects than at least a fair number of French. The Americans seem to be more equal in standing, more equal in esteem, and free from authority compared to the French.

3. The authors make the point that among the Wendat material wealth could not be converted to political power. Pierre Bourdieu says that various forms of capital, social, economic and cultural among others, can be converted into other forms of capital, and thus into power. in our current version of capitalism rich people can use their wealth to secure political power that cements their position. Of course, we are unequal and unfree on the other forms of freedom and equality.

The Origins Of European Thought On Inequality

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In Chapter 2 of The Dawn Of Everything David Graeber and David Wengrow describe the context in which the standard history of societal development was developed. The story is usually traced to a 1754 essay by Jean-Jacques Rousseau, Discourse on the Origin and the Foundation of Inequality Among Mankind. The essay was entered into “… a national essay competition on the question: ‘what is the origin of inequality among men, and is it authorized by natural law?’” P. 28. How did we get to this question in France, a country where the very idea of inequality threatened the entire social order?

The authors give a short intellectual history of Europe. In the Dark Ages the continent was cut off from global trade and global intellectual discourse. In the Middle Ages, Arab scholars re-introduced Aristotle to Europe. Gradually other Greek and Roman writers were recovered and studied. European scholars, mostly clerics, began to construct an intellectual tradition.

As an aside, the Europeans don’t seem to have gotten the full benefit of the scholarship of Arab and other thinkers, which was quite advanced by that time. They weren’t bound to those traditions as dogma, but were able to read and study them fairly neutrally. European clerical scholars mostly tried to adapt the ancients into a more principled Christianity. It’s not even slightly surprising that their early thinking reinforced existing social structures. As an example, consider the divine right of kings. See the correction at the end of this post.

Back to the text. There is nothing about equality in the entire pre-Renaissance system of thought.

Ranks and hierarchies were assumed to have existed from the very beginning. Even in the Garden of Eden, as the thirteenth-century philosopher Thomas Aquinas observed, Adam clearly outranked Eve. ‘Social equality’ – and therefore, its opposite, inequality – simply did not exist as a concept. A recent survey of medieval literature by two Italian scholars in fact finds no evidence that the Latin terms aequalitas or inaequalitas or their English, French, Spanish, German and Italian cognates were used to describe social relations at all before the time of Columbus. P. 32.

The first discussions of equality arose in the development of the theory of Natural Rights. This theory evolved to justify the European domination of the people they found when they invaded the Americas and other lands beginning in 1492. Natural Right theory tries to identify the rights which inhere in people just because they are human beings, and even though they are living in a state of nature, completely unaware of Christianity. They concluded that you could invade as long as you didn’t treat them too badly, whatever that means.

Natural Rights discourse moves early societies away from the Garden of Eden story, opening the way to secular theories. European thinkers proposed ideas about what the original people might have been like. One common conception was that societies in the state of nature were free and equal. In contrast, we get Thomas Hobbes who argued that in the state of nature there was a war of all against all, only salvaged by the arrival of the powerful state.* The authors then describe some aspects of the term equality. For example, the Christian religion teaches a form of equality. All of us are equal in relationship to the Almighty. There is nothing much about freedom in the discourse of that time.

What we’re going to suggest is that American intellectuals – we are using the term ‘American’ as it was used at the time, to refer to indigenous inhabitants of the Western Hemisphere; and ‘intellectual’ to refer to anyone in the habit of arguing about abstract ideas – actually played a role in this conceptual revolution. P. 35.

From the beginning of the French invasion of North America, missionaries, soldiers, and travelers lived among the Americans. They learned eaah other’s languages, and talked about everything humans talk about. Of course that didn’t stop the rape, torture and murder. Many of these Europeans wrote reports and books, and gave lectures, on what they heard. As a result we have first-hand knowledge of the way the Americans perceived the French as well as the way the French perceived the Americans. That story fills out the Chapter. I’ll take up some of these fascinating dialogs in my next post. In the meantime, here are a pair of quotes that give a good taste of the Indigenous Critique of the invaders.

1.

Father Pierre Biard, for example, was a former theology professor assigned in 1608 to evangelize the Algonkian-speaking Mi’kmaq in Nova Scotia, who had lived for some time next to a French fort. Biard did not think much of the Mi’kmaq, but reported that the feeling was mutual: ‘They consider themselves better than the French: “For,” they say, “you are always fighting and quarrelling among yourselves; we live peaceably. You are envious and are all the time slandering each other; you are thieves and deceivers; you are covetous, and are neither generous nor kind; as for us, if we have a morsel of bread we share it with our neighbour.” They are saying these and like things continually.’ What seemed to irritate Biard the most was that the Mi’kmaq would constantly assert that they were, as a result, ‘richer’ than the French. The French had more material possessions, the Mi’kmaq conceded; but they had other, greater assets: ease, comfort and time. P. 38-9, fn omitted.

2.

[One writer] was surprised and impressed by his hosts’ eloquence and powers of reasoned argument, skills honed by near-daily public discussions of communal affairs; his hosts, in contrast, when they did get to see a group of Frenchmen gathered together, often remarked on the way they seemed to be constantly scrambling over each other and cutting each other off in conversation, employing weak arguments, and overall (or so the subtext seemed to be) not showing themselves to be particularly bright. People who tried to grab the stage, denying others the means to present their arguments, were acting in much the same way as those who grabbed the material means of subsistence and refused to share it; it is hard to avoid the impression that Americans saw the French as existing in a kind of Hobbesian state of ‘war of all against all’. P. 39.

Discussion

1. Why have I never heard about these fascinating discussions between the Americans and the European invaders? I had a pretty good education and I’m reasonably well read, and I never knew about it, did not know there were contemporaneous records, and didn’t realize that those records were commonly discussed among French bourgeoise.

2. What did the other peoples of the Americas, Africa, India, and China think of the invader? Are there similar records? These people have been muted, turned into something less than humans to use Arendt’s phrase. They spoke for themselves, but we of today don’t know them, their thinking, their understanding of their lives and the world. We are weakened by this loss.

3. This disappearance of whole cultures is genuine violence towards the people and cultures wrecked by the invading Europeans. But it’s also symbolic violence towards broader publics. Our discourse, our ability to understand the way things are or could be, is robbed of a deeply needed range of alternatives. We are herded into channels of thought chosen by those who know what others thought and who for reasons of their own bury not just the bodies but the thinking of our fellow human beings.

History may be written by the victors, but the victors haven’t destroyed all the contemporaneous records. I hope there are scholars and volunteers looking for it.

=====
* Hobbes wrote Leviathan during the bloody and shocking English Civil War, which must have influenced his theory that

//… during the time men live without a common Power to keep them all in awe, they are in that condition which is called Warre; and such a warre, as is of every man, against every man. …

…

… In such condition, there is no place for Industry; because the fruit thereof is uncertain; and consequently no Culture of the Earth; no Navigation, nor use of the commodities that may be imported by Sea; no commodious Building; no Instruments of moving, and removing such things as require much force; no Knowledge of the face of the Earth; no account of Time; no Arts; no Letters; no Society; and which is worst of all, continuall feare, and danger of violent death; And the life of man, solitary, poore, nasty, brutish, and short.//

Leviathan, Ch. XIII. I looked this up to see for myself; I haven’t read Leviathan and won’t.
—————-
Correction. I wrote that it seemed that European scholars did not get the full benefit of global thought when Aristotle was re-introduced by Arab scholars. I should have checked. Of course my education didn’t include anything about the influence of Arab thought on the thinking of Medieval scholars. According to The Internet Encyclopedia Of Philosophy, the brilliant Arab polymath Ibn Sina, known to us as Avicenna, influenced such scholars as Albertus Magnus and Thomas Aquinas. Ibn Sina’s work on Metaphysics was banned in Paris in 1210. This is just another example of the Euro-centrism of my education, and one more thing I have to relearn.