por John Zerzan
Division of labor, which has had so much to do with bringing us to the present global crisis, works daily to prevent our understanding the origins of this horrendous present. Mary Lecron Foster (1990) surely errs on the side of understatement in allowing that anthropology is today "in danger of serious and damaging fragmentation." Shanks and Tilley (1987b) voice a rare, related challenge: "The point of archaeology is not merely to interpret the past but to change the manner in which the past is interpreted in the service of social reconstruction in the present." Of course, the social sciences themselves work against the breadth and depth of vision necessary to such a reconstruction. In terms of human origins and development, the array of splintered fields and sub-fields- anthropology, archaeology, paleontology, ethnology, paleobotany, ethnoanthropology, etc., etc. - mirrors the narrowing, crippling effect that civilization has embodied from its very beginning.
Nonetheless, the literature can provide highly useful assistance, if approached with an appropriate method and awareness and the desire to proceed past its limitations. In fact, the weakness of more or less orthodox modes of thinking can and does yield to the demands of an increasingly dissatisfied society. Unhappiness with contemporary life becomes distrust with the official lies that are told to legitimate that life, and a truer picture of human develop- ment emerges. Renunciation and subjugation in modern life have long been explained as necessary concomitants of "human nature." After all, our pre-civilized existence of deprivation, brutality, and ignorance made authority a benevolent gift that rescued us from savagery. "Cave man" and `Neanderthal' are still invoked to remind us where we would be without religion, government, and toil.
This ideological view of our past has been radically overturned in recent decades, through the work of academics like Richard Lee and Marshall Sahlins. A nearly complete reversal in anthropological orthodoxy has come about, with important implications. Now we can see that life before domestication/agriculture was in fact largely one of leisure, intimacy with nature, sensual wisdom, sexual equality, and health. This was our human nature, for a couple of million years, prior to enslavement by priests, kings, and bosses.
And lately another stunning revelation has appeared, a related one that deepens the first and may be telling us something equally important about who we were and what we might again become. The main line of attack against new descriptions of gatherer-hunter life has been, though often indirect or not explicitly stated, to characterize that life, condescendingly, as the most an evolving species could achieve at an early stage. Thus, the argument allows that there was a long period of apparent grace and pacific existence, but says that humans simply didn't have the mental capacity to leave simple ways behind in favor of complex social and technological achievement.
In another fundamental blow to civilization, we now learn that not only was human life once, and for so long, a state that did not know alienation or domination, but as the investigations since the '80s by archaeologists John Fowlett, Thomas Wynn, and others have shown, those humans possessed an intelligence at least equal to our own. At a stroke, as it were, the `ignorance' thesis is disposed of, and we contemplate where we came from in a new light.
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