David Graeber and David Wengrow – ‘The Dawn of Everything: A New History of Humanity’. This new book from Graeber and Wengrow seeks to challenge assumptions about human social evolution and narratives of a linear development from primitive brutes to civilised people. Instead, the authors draw attention to the diversity of earlier human societies, arguing that humans had lived in large, complex, and decentralized societies for thousands of years. In doing so, Graeber and Wengrow fundamentally transform both our understanding of the past, and our vision for new ways of organising society in the future.
Schedule
- Thursday 23rd December - Foreword, Chapters 1 & 2
- Sunday 2nd January - Chapters 3 & 4
- Sunday 9th January - Chapters 5 & 6
- Sunday 16th January - Chapters 7 & 8
- Sunday 23rd January - Chapters 9 & 10
- Sunday 30th January - Chapter 11 & Conclusion
Outline
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Chapter 1: Farewell to Humanity’s Childhood
- SOME BRIEF EXAMPLES OF WHY RECEIVED UNDERSTANDINGS OF THE BROAD SWEEP OF HUMAN HISTORY ARE MOSTLY WRONG (OR, THE ETERNAL RETURN OF JEAN-JACQUES ROUSSEAU)
- ON THE PURSUIT OF HAPPINESS
- HOW THE CONVENTIONAL NARRATIVE OF HUMAN HISTORY IS NOT ONLY WRONG, BUT QUITE NEEDLESSLY DULL
- ON WHAT'S TO FOLLOW
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Chapter 2: Wicked Liberty
- IN WHICH WE SHOW HOW CRITIQUES OF EUROCENTRISM CAN BACKFIRE, AND END UP TURNING ABORIGINAL THINKERS INTO ‘SOCK-PUPPETS’
- IN WHICH WE CONSIDER WHAT THE INHABITANTS OF NEW FRANCE MADE OF THEIR EUROPEAN INVADERS, ESPECIALLY IN MATTERS OF GENEROSITY, SOCIABILITY, MATERIAL WEALTH, CRIME, PUNISHMENT AND LIBERTY
- IN WHICH WE SHOW HOW EUROPEANS LEARNED FROM (NATIVE) AMERICANS ABOUT THE CONNECTION BETWEEN REASONED DEBATE, PERSONAL FREEDOMS AND THE REFUSAL OF ARBITRARY POWER
- IN WHICH WE INTRODUCE THE WENDAT PHILOSOPHER-STATESMAN KANDIARONK, AND EXPLAIN HOW HIS VIEWS ON HUMAN NATURE AND SOCIETY TOOK ON NEW LIFE IN THE SALONS OF ENLIGHTENMENT EUROPE (INCLUDING AN ASIDE ON THE CONCEPT OF ‘SCHISMOGENESIS’)
- IN WHICH WE EXPLAIN THE DEMIURGIC POWERS OF A. R. J. TURGOT, AND HOW HE TURNED THE INDIGENOUS CRITIQUE OF EUROPEAN CIVILIZATION ON ITS HEAD, LAYING THE BASIS FOR MOST MODERN VIEWS OF SOCIAL EVOLUTION (OR: HOW AN ARGUMENT ABOUT ‘FREEDOM’ BECAME ONE ABOUT ‘EQUALITY’)
- HOW JEAN-JACQUES ROUSSEAU, HAVING WON ONE PRESTIGIOUS ESSAY COMPETITION, THEN LOST ANOTHER (COMING IN OVER THE PERMITTED WORD LENGTH), BUT FINALLY WENT ON TO CONQUER THE WHOLE OF HUMAN HISTORY
- IN WHICH WE CONSIDER RELATIONSHIPS BETWEEN THE INDIGENOUS CRITIQUE, THE MYTH OF PROGRESS AND THE BIRTH OF THE LEFT
- BEYOND THE ‘MYTH OF THE STUPID SAVAGE’ (WHY ALL THESE THINGS MATTER SO MUCH FOR OUR PROJECT IN THIS BOOK)
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I think you're both thinking about things the wrong way. Its not that a revolution is historically determined and that in the meantime we could just use our agency and ideas to do some good in the world or to prepare ourselves for said revolution. A revolution born out of material conditions, and the actions and ideas of individual agents are not independent of one another, they are one and the same - the revolution will only happen precisely because those agents involved have chosen to take the necessary steps to make it happen in the first place, and those agents will have chosen to take those steps because of the material reality of which they are a product. The development of history both produces the thoughts and actions of these agents and is then itself advanced by those thoughts and actions. In other words, even if historical materialism shows us that the revolution is an inevitability, it will still not fall from heaven, it will still need to be constructed by revolutionaries, there will still have to be people to carry it out and bring it to fruition.
I think that suggestions that revolutions are an inevitability that our agency has no or little involvement in not only misunderstands materialism but also kinda implies that we are external observers of this phenomenon, waiting for it to unfold in front of us rather than us being subsumed and acting within it. I feel that this kind of thinking can too often cause people to downplay the importance of their own actions and struggles and what they themselves can do to contribute towards building the revolutionary movement when really I think a proper understanding of materialism should encourage us to get involved in struggles and do what we can to contribute to building the revolution.
Materialism understood in this way, I don't think this work by Graeber and Wengrow can be considered idealist. Challenging capitalist myths and enabling people to grasp a different conception of history and of what the future might be - as this book seeks to do - is an important step in opening people up to more revolutionary ideas. This is particularly important in those who are not currently on the left, as expanding the number of people who share our views is quite obviously beneficial to the movement. I think drawing in people with different political views is something Graeber was particularly good at, especially with Bullshit Jobs, Debt, and now hopefully this book too. If none of us ever sought to change people's minds and left it entirely up to "material conditions" to do it for us, we'd never achieve anything.
"It is far more difficult —and far more precious— to be a revolutionary when the conditions for direct, open, really mass and really revolutionary struggle do not yet exist, to be able to champion the interests of the revolution (by propaganda, agitation and organisation) in non-revolutionary bodies, and quite often in downright reactionary bodies, in a non-revolutionary situation, among the masses who are incapable of immediately appreciating the need for revolutionary methods of action." - Lenin, 'Left Wing Communism'.
I think you may have latched onto a phrase I was trying to throw out as a preliminary defense against a crude kind of materialism that I think is rampant. Most of your comment is basically the very thing I was trying to get across, especially with this:
Ah, sorry, in that case it seems I've misunderstood your first comment.