The Dawn of Everything: A New History of Humanity

by David Graeber

Many who found themselves embroiled in such contests of civilization, if we may call them that, were able to offer clear reasons for their decisions to stay with their erstwhile captors. Some emphasized the virtues of freedom they found in Native American societies, including sexual freedom, but also freedom from the expectation of constant toil in pursuit of land and wealth.31 Others noted the ‘Indian’s’ reluctance ever to let anyone fall into a condition of poverty, hunger or destitution. It was not so much that they feared poverty themselves, but rather that they found life infinitely more pleasant in a society where no one else was in a position of abject misery (perhaps much as Oscar Wilde declared he was an advocate of socialism because he didn’t like having to look at poor people or listen to their stories).

The key problem was that – unlike non-Christians of the Old World, who could be assumed to have had the opportunity to learn the teachings of Jesus, and therefore to have actively rejected them – it was fairly obvious that the inhabitants of the New World simply never had any exposure to Christian ideas. So they couldn’t be classed as infidels. The conquistadors generally finessed this question by reading a declaration in Latin calling on all the Indians to convert before attacking them. Legal scholars in universities like Salamanca in Spain were not impressed by this expedient.

That indigenous Americans lived in generally free societies, and that Europeans did not, was never really a matter of debate in these exchanges: both sides agreed this was the case. What they differed on was whether or not individual liberty was desirable.

Kandiaronk (his name literally meant ‘the muskrat’ and the French often referred to him simply as ‘Le Rat’)

Lahontan: This is why the wicked need to be punished, and the good need to be rewarded. Otherwise, murder, robbery and defamation would spread everywhere, and, in a word, we would become the most miserable people upon the face of the earth. Kandiaronk: For my own part, I find it hard to see how you could be much more miserable than you already are.

Letters of a Peruvian Woman by the prominent saloniste Madame de Graffigny, which viewed French society through the eyes of an imaginary kidnapped Inca princess. The book is considered a feminist landmark, in that it may well be the first European novel about a woman which does not end with the protagonist either marrying or dying.

American citizens have the right to travel wherever they like – provided, of course, they have the money for transport and accommodation. They are free 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 chiefs11 and real freedoms, while most of us today have to make do with real chiefs and play freedoms.

if we want to understand the origins of violent domination in human societies, this is precisely where we need to look. Mere acts of violence are passing; acts of violence transformed into caring relations have a tendency to endure.

Finally, if a particular group of foragers should happen to possess any such features in common with farmers, the dominant narrative demands that these can only be ‘incipient’, ‘emergent’ or ‘deviant’ in nature, so that the destiny of foragers is either to ‘evolve’ into farmers, or eventually to wither and die. It will by now be increasingly obvious to any reader that almost nothing about this established narrative matches the available evidence. In the Fertile Crescent of the Middle East, long regarded as the cradle of the ‘Agricultural Revolution’, there was in fact no ‘switch’ from Palaeolithic forager to Neolithic farmer.

And while agriculture allowed for the possibility of more unequal concentrations of wealth, in most cases this only began to happen millennia after its inception.

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.

this is me

It’s hardly surprising, perhaps, that most people feel a spontaneous affinity with the tragic version of the story, and not just because of its scriptural roots. The more rosy, optimistic narrative – whereby the progress of Western civilization inevitably makes everyone happier, wealthier and more secure – has at least one obvious disadvantage. It fails to explain why that civilization did not simply spread of its own accord; that is, why European powers should have been obliged to spend the last 500 or so years aiming guns at people’s heads in order to force them to adopt it. (Also, if being in a ‘savage’ state was so inherently miserable, why so many of those same Westerners, given an informed choice, were so eager to defect to it at the earliest opportunity.)