#david graeber

In "The Dawn of Everything, A New History for Humanity" David Graeber gives what I think might be the best piece of advice I've ever heard for understanding deep human history, and that is to get your mind out of the Garden of Eden.

People speculating about prehistory before modern archeology were quick to frame early humanity as existing in a "state of nature", either with pure innocent tribal communism, or being brutish barbarous cavemen, then something happened to bring us from the state of nature into "society". Did we make a Faustian bargain by domesticating plants and animals? Why is evidence of intergroup violence in prehistory so rare? How did we fall from the innocent state of nature? This, of course, smacks of the biblical creation story, so even if people don't believe it literally, they seem to have a hard time letting go of it spiritually even in a secular context.

This is pretty much nonsense, of course. Humans have existed for over 2 million years. Anatomically modern humans have existed for at least 300 thousand years. Behaviourally modern humans (with symbolism, art, long distance trade, political awareness) have existed for at least 50 thousand years, from our best evidence, but possibly a lot longer. The time between the Sumerians inventing writing and urban living 5,000 years ago and now is only a narrow slice of human history.

If we want to understand human history properly, we shouldn't understand people of the past as fundamentally different from us. They were intelligent, politically aware people doing their best in the world they found themselves in, just like we are today. We didn't fall from innocence with the development of behavioral modernity, religion, farming, war, money, capitalism, computers, or anything else. The world has changed a lot, but people have been experimenting with different ways to live for as long as there have been people, like this example I've posted before about disabled people's role in late pleistocene Eurasian society.

Again, sometimes, in Palestine, one feels one is in an entire country that’s being treated this way. Obviously, there is also outright torture, people who are actually being shot, beaten, tortured, or violently abused. But I’m speaking here even of the ones that aren’t. For most, it’s as if the very texture of everyday life has been designed to be intolerable—only, in a way that you can never quite say is exactly a human rights violation. There’s never enough water. Showering requires almost military discipline. You can’t get a permit. You’re always standing in line. If something breaks it’s impossible to get permission to fix it. Or else you can’t get spare parts. There are four different bodies of law that might apply to any legal situation (Ottoman, British, Jordanian, Israeli), it’s anyone’s guess which court will say what applies where, or what document is required, or acceptable. Most rules are not even supposed to make sense. It can take eight hours to drive 20 kilometers to see your girlfriend, and doing so will almost certainly mean having machine guns waved in your faces and being shouted at in a language you half understand by people who think you’re subhuman. So you do most of your dalliance by phone. When you can afford the minutes. There are endless traffic jams before and after checkpoints and drivers bicker and curse and try not to take it out on one another. Everyone lives no more than 12 or 15 miles from the Mediterranean but even on the hottest day, it’s absolutely impossible to get to the beach. Unless you climb the wall, there are places you can do that; but then you can expect to be hunted every moment by security patrols. Of course teenagers do it anyway. But it means swimming is always accompanied by the fear of being shot. If you’re a trader, or a laborer, or a driver, or a tobacco farmer, or clerk, the very process of subsistence is continual stream of minor humiliations. Your tomatoes are held and left two days to rot while someone grins at you. You have to beg to get your child out of detention. And if you do go to beseech the guards, those same guards might arbitrarily decide to hold you to pressure him to confess to rock-throwing, and suddenly you are in a concrete cell without cigarettes. Your toilet backs up. And you realize: you’re going to have to live like this forever. There is no “political process.” It will never end. Barring some kind of divine intervention, you can expect to be facing exactly this sort of terror and absurdity for the rest of your natural life."

https://davidgraeber.org/articles/hostile-intelligence-reflections-from-a-visit-to-the-west-bank/

Here you go. He believes north korea tortured us airmen into admiting to commiting attrocities they "didnt actually commit".

direct action is the insistence when faced with structures of unjust authority on acting as if one is already free

This logic extended outward, to neighbours, to the village, to the wider community, for most of human history. The commons wasn’t a formal institution imposed from above, it was the natural shape that cooperation takes when people live closely together and depend on the same land.

Scholars used to assume, following Adam Smith, that before money there was barter, that people traded wheat for shoes and meat for pots in a primitive version of the marketplace. The anthropologist David Graeber spent years looking for ancient evidence of this barter economy and couldn’t find any. No society has ever been documented that organised itself primarily through the exchange of goods between individuals. What actually existed, everywhere, were systems of mutual obligation, gift, and reciprocal support. The shoemaker didn’t trade shoes for wheat, the community fed the shoemaker, and the shoemaker kept everyone’s feet dry. Debts were social rather than financial. Memory and relationship did the work that money later claimed to do.

This matters because the standard story, that markets are natural and ownership is instinctive and competition is the default, is not history. It’s a story told backwards, projecting the assumptions of the present onto a past that worked very differently."