Eric linked to an article, which I read and posted an enthusiastic comment about, and I have preordered the new book by the authors of the article, which is due to be published in early November. I found the article fascinating, provocative, and informative but also intensely irritating. I thought I would spend some time today explaining something of the background to the article, why I think it is important and also why I found it irritating. Obviously the best thing you can do is read the article and/or the book when it appears, but anybody who is interested could hunt up lectures four through seven of my 10 lecture series on the subject of Ideological Critique available on YouTube.
This will take me a little while so settle down (or drift
off to WhatsApp.)
The available paleontological evidence indicates that Homo
Sapiens has been around for about 200,000 years, plus or minus. Until the last
6000 years or so of that period, just about all the evidence we have of the
doings of human beings was what could be dug up out of the ground and
inspected. Since mostly what lasts is bones and stones, scientists have had to
make do with whatever they could figure out from that hard stuff about what
human beings were up to. Hominids more generally appear to have developed in
East Africa maybe as much as several million years ago and one way and another
they migrated across the land bridge that then existed between Africa and the
Middle East and from there to Europe, to central and eastern Asia, Southeast
Asia, and even, maybe 15,000 years ago or maybe longer, to North, Central, and
South America.
There is a good deal of evidence that hominids, including
human beings, have had tools of various sorts for a million years or more. There is artwork in
caves and elsewhere dating back 40 or 50,000 years. At some point, Homo STheapiens
(and other hominids? Who knows) developed language.
How did human beings live? Well, from their teeth and other
evidences we can infer that they were from the beginning omnivores, eating both
meat and such plant materials as fruits, nuts, and the like.
And that is pretty much it, as far as the evidence goes,
until maybe 10,000 years ago or thereabouts. At some point, in the late 19th
century, more as a reflection of their own social norms than on the basis of
much in the way of evidence, anthropologists decided that for the first 190,000
years or so men hunted and women gathered, so the anthropologists started
calling early human beings “hunter gatherers.”
Then, rather late in the history of the human race, some big
things happened. The standard story is this:
roughly 10,000 years ago in an especially fertile area located between
two Middle Eastern rivers (or, as they say in Greek, in Mesopotamia) people
learned how to tame wild animals and they learned how to cultivate, grow, and
selectively develop plants. People became farmers and shepherds. More or less
at the same time, which is to say over several thousand years, people started
building permanent dwellings from clay, wood, stone, and animal hides and to
live in cities. We know this happened because we can dig up the remains of the
cities, sometimes only the foundations of the buildings but sometimes entire
dwellings.
This much is not disputed by Graeber and Wengrow, at least
as I understand them from the article Eric linked to. But agriculture,
domestication of animals, and city building were of course just the beginning.
Then, in the relatively brief span of 10,000 years or so, which is scarcely the
blink of an eye in the history of the human species, we get kings, queens,
armies, generals, slaves, plutocrats, and even – God forgive us – philosophers.
The standard argument goes something like this. For the
first 190,000 years or so, people had all they could do just to chase down game
and scrounge up nuts and berries and stay alive. Even if we assume a functional
differentiation between what women did and what men did (and that, recall, is
pure speculation), there was not enough extra food to support people to spend
their time practicing various crafts rather than gathering food. But with the
extra food from herds of animals and fields of grain, it was possible to
support people whose sole function it was to build, to spin, to weave, to carry
weapons and compel people to do the bidding of those who had gotten their hands
on extra food and could parcel it out. By the time human beings got around to
inventing writing, maybe 6000 years ago or so, all of this was so well-established
that it seemed a law of nature.
Now apparently (I have not been keeping up, for which I
apologize) ideological defenders of the current god-awful state of affairs have
been arguing that there is an inseparable link between the domestication of
animals and the development of agriculture and the building of cities on the
one hand and full-scale economic inequality and oppressive state authority on
the other, so that you cannot have New York or Rome or Beijing or Podunk or TV
or cell phones or 7 ½ billion people without Jeff Bezos and the Democratic
Party.
Well, lately, which is to say in the last 40 years or so, all manner of interesting anthropological evidence has cropped up about people who seem to have managed in one way or another to have avoided this Hobson’s choice. Graeber and Wengrow cite a whole lot of examples of people who manage functional differentiatio in their productive activities without authoritarian social organization. They also cite a lot of interesting recent archaeological research suggesting that there must have been differences of wealth and power back in the good old hunting and gathering days. So the standard story, they suggest, is wrong. Human beings did not hunt and gather in small socially undifferentiated groups until the explosion of the Neolithic Revolution.
All of this, as I say, is fascinating and I look forward to
reading their book. But I wish they would get rid of the geewhiz snarky tone.
Edwin Wilmsen did a much better job of this in his work LAND WITHOUT FLIES,
which I discussed at great length in my YouTube lectures.
Somewhat relevant? The work of james C. Scott, of which one review:
ReplyDeletehttps://www.researchgate.net/profile/Vernon-Scarborough/publication/327380907_James_C_Scott_Against_the_Grain_a_Deep_History_of_the_Earliest_States_New_Haven_London_Yale_University_Press_2017_ISBN_9780300182910_Price_2600_hardback_x312_pages_index/links/5b8d3e0e4585151fd1454138/James-C-Scott-Against-the-Grain-a-Deep-History-of-the-Earliest-States-New-Haven-London-Yale-University-Press-2017-ISBN-9780300182910-Price-2600-hardback-x-312-pages-index.pdf
Also to be noted, Graeber died in 2020.
The 'standard story' that is recited was influentially presented by the archeologist V. Gordon Childe in his book Man Makes Himself in the mid-1930's. As I recall it had pretty much the status of gospel when I was an undergraduate in the 1980s. It began to break down with the publication of Jacques Cauvin's Naissance des divinités, naissance de l'agriculture in 1994; very shortly thereafter the archeologist Karl Schmidt excavated the site of Göbekli Tepe in Turkey, and realized that some of the monumental stone architecture there (large, walled stone circles with T-shaped humanoid pillars, some displayed wild and dangerous animals in relief) preceded agriculture. So there must have been some sort of large-scale social organization, with the ability to command the many thousands of hours of labor required for monumental constructions, existing prior to agriculture. So Göbekli Tepe definitely destroyed Childe's sequence: agriculture, then irrigation and storage, then the development of specialists in violence to defend one's stores and/or rob others' stores, then religion to sanctify the specialists in violence, then temples and priests to control and display access to the rituals of sanctification.--Graeber's and Wengrow's synthesis seems to me likely to replace the ruined one of Childe. They basically combine Pierre Clastres's work from the Amazon on the way small-scale societies fight to block the development of permanent hierarchies, with Marcel Mauss's and Robert Lowie's work in North America on seasonal oscillations of social order. The publication of their book next month is a major event for sure. I've been counting the days since late last year.--Alas, unless he listening from Heaven, it's too late to give David Graeber advice on his writing style and tone.
ReplyDeleteThere us an unstated premise in all of these anthropologic theories that the sequence in which these events occurred was uniform throughout the world. What is the evidence for this premise? Why couldn't the order in which various stages occurred have one pattern in Asia Minor, another in the Indian sub-continent, another in Egypt and another in Sumeria?
ReplyDeleteGraeber's and Wengrow's work reviewed in today's The Guardian. The review is not entirely favorable, although not entirely negative either.
ReplyDeletehttps://www.theguardian.com/books/2021/oct/18/the-dawn-of-everything-a-new-history-of-humanity-by-david-graeber-and-david-wengrow-review-have-we-got-our-ancestors-wrong
It's in The Observer, not The Guardian, but they come together in internet.
ReplyDeleteEdwin Wilmsen, Land Filled With Flies: A Political Economy of the Kalahari
ReplyDeleteSome hypothesize that homo sapiens once lived in idyllic peace and harmony, with not inequality among us, a state of nature which was destroyed by the introduction of agriculture and the concept of property ownership.
ReplyDeleteOthers hypothesize that homo sapiens has always existed in a state of war of all against all, which resulted in the evolution of hierarchies of power and, in turn, inequality.
Authors Wengrow and Graeber (deceased) maintain that neither version is 100% correct and that variations of both versions have existed over time in different locations.
It seems to me that neither version is particularly important in determining how contemporary inequality among different social classes developed. That such inequality exits in vary degrees throughout the world in undeniable. But just as one cannot derive a prescriptive should from “is,” one cannot derive a prescriptive should from “was.” The past may be prologue, but the contents of the prologue may not be inevitable and may be subject to editing. Prof. Wolff’s focus as a philosopher is to determine whether there are mechanisms which can reduce inequality among social classes, regardless which version of the past is correct.
Some anthropologists and naturalists point out that our genetic ancestors, the apes, have social organization that can be quite ruthless, and hence our tendency to rivalry and competition for power may be written our DNA. Studies of chimpanzees in the wild, for example, have revealed that they are strictly hierarchical and that the alpha male dominates his subordinates with an iron fist and violent tantrums.
On the other hand, there are the lovable bonobos, also members of the ape genus. Studies of this extraordinary primate show that they bonobo social groups they display acts of altruism, compassion, empathy and kindness. Their primary pastime is sexual intercourse. They are lovers, not warriors. These conclusions have been disputed by some primatologists. However, “[b]onobos are unique among nonhumans apes for a lack of male dominance and relatively high social status of females, due to the latter forming long-lasting, powerful alliances among each other.” https://en.wikipedia.org/wiki/Bonobo#Social_behavior
So, perhaps those of us who are descended from chimpanzees are condemned to lives of perpetual competition and inequality, while those of us who are descended from bonobos are content to stay in bed and make love, and to hell with competition and its by-product of inequality.
Another,
ReplyDeleteI agree with much that you say. However, let me point out that the fact that we are descended from competitive chimps does not rule out socialism, although it does seem to rule out anarchism.
If by socialism we mean that the economy is owned by a democratically elected government and that its profits are used for social goods, education, healthcare, housing, etc., that workers are shareowners in the companies they work for and that salaries of labor and management are roughly equal, maybe with some incentives for those who work harder, then there's nothing inconsistent between a socialist economy and the fact that human nature is somewhat Hobbesian.
But just as one cannot derive a prescriptive should from “is,” one cannot derive a prescriptive should from “was.” The past may be prologue, but the contents of the prologue may not be inevitable and may be subject to editing.
ReplyDeleteBookmarking this for future reference.
AA, I assume you kid as Pan separated from us several million years ago - way before Homo was a thing.
ReplyDeleteI'm not sure how much can be generalized from the indigenous peoples of North America as their societies had been disrupted (positively e.g. horses, tools and negatively e.g. disease and genocide) by European contact centuries before late 19th century anthropologists began to study them. I recall a paper from awhile back theorizing that the apparent excesses of the potlatch reflected societies in stress as well as inflation from the introduction of trade goods. Anyway, the Pacific Northwest is naturally rich in resources, so social stratification without agriculture might be expected.
Ditto Hawaii where the average commoner arguably had a higher standard of living at the time of Cook sailing in as the average European of the same status.
Thought experiment: It's the European Middle Ages and you can be a peasant/serf (gruel, etc.) in Europe or you can be a hunter-gatherer (lobster, clams, mussels, venison, pine nuts, acorns, etc.) living on the Malibu in Southern California. Which do you choose?
Of course folks would have developed agriculture over centuries while also hunting and gathering. It would have taken awhile to actually develop cultivatable crops and the technology to exploit them. Also different areas have different potentialities. North America didn't have much in the way of wildlife that could be domesticated and one isn't going to charge over the Andes or through the Amazon on llamas or alpacas.
We are still digging our way out of the effects of the late Neolithic y-chromosome bottleneck and the late Bronze Age collapse when there were less humans on the planet then there are now in the New York Metro area. Hunters and gatherers in areas capable of generating a surplus that allowed for monumental structures and individual/family accumulation did so. I don't get the point so far from the video, article, and reviews as much of this has been long known..
Eric,
ReplyDeleteIs your bookmarking of that excerpt intended as a compliment to my writing skill?
If so, thank you.
I just had a random thought about what is fueling the refusal of so many Americans to be vaccinated. I was surfing on Netflix for a new series to keep my interest and I came across the series Squid Game, a dystopian narrative about people who are in debt competing in a lethal game for the possibility of winning a fortune which will relieve their debt. Then it hit me. Are movies like this and the Hunger Games the source of this distrust in government? Some of the anti-vaxxers believe that the Covid vaccines contain digital tracking devices that will allow the government to monitor and control the recipients’ movements. This isn’t true, is it?
ReplyDeleteLearning about what the government is doing to attorney Steven Donziger, maybe the anti-vaxxers have a point. Who watches the guardians?
Another Anonymous,
ReplyDeleteYou're not going to get out of it that easily.
You wrote: those of us who are descended from chimpanzees ... those of us who are descended from bonobos ...
Human beings are not descendants of either chimpanzees or bonobos.
https://humanorigins.si.edu/sites/default/files/styles/full_width/public/primate-family-tree-780x520_0_0.gif?itok=kDlbMdxl
s. wallerstein,
ReplyDeleteWhat definition of anarchism are you using?
And why do you feel competition is incompatible with anarchism?
Eric,
ReplyDeleteOkay, so the diagram indicates that gorillas, chimpanzees, bonobos and humans all descend from a common ancestor - which explains why we share approximately 98.8% of our DNA with chimpanzees and bonobos. My point remains – that by virtue of this shared DNA, to the extent that the DNA may determine certain social behaviors, that we may in turn share certain social behaviors with chimpanzees and bonobos depending on what segments of the DNA determine these social behaviors, assuming they determine any or none. Moreover, this does not rule out that some humans may share more of their DNA with chimpanzees, while other humans share more of their DNA with bonobos, and therefore manifest the social behaviors of the segments of DNA which determine or influence the social behaviors of the respective species.
Hans Sluga’s discussion of “chimpanzee politics” (in his book “Politics and the Search for the Common Good” pp. 59-66) should be noted. Especially his conclusion: “[What the] ethologists . . . say about the evolutionary basis of human politics is indispensable for any comprehensive view of human politics, but they tend to neglect the later phases of the process by which human politics has come to acquire its distinctive character. Having traced part of the history of this process, i.e., the biological, pre-human part, they believe themselves to have discovered all of it. But they neglect in this way the most distinctive features of the historical development of human politics to its present state. . . . “
ReplyDeleteAnd for those still interested in the Wengrow and Graeber book, the following fulsome review may be of interest:
https://tribunemag.co.uk/2021/10/david-graebers-final-challenge
From Occupy Wall Street to Occupy the Imagination it seems
AA, I didn't assert that. The line that wound up with us parted with that which wound up as chimps and bonobos millions of years (and several species) ago. If you want to argue that we have behaviors in common I'll agree but it's probably safe to assume that the sundry Hominina that preceded us but were post the split from what evolved into Pan also possessed that potential. What is interesting is that we also share a common ancestor with gorillas (earlier split) who seem far nicer then chimps and us.
ReplyDeleteRe: Your comment to Eric. We still have the philosophy and religion that developed following the unpleasantness of the few millennia preceding their development. Then there's the seemingly inevitable blow-back to chimp-like behavior as the Aztecs, Comanches, and Germans discovered. I guess sometimes even for the bonobo in some of us enough becomes too much.