The Casual Blog

Tag: David Graeber

Being with geese, The Dawn of Everything, and what to do about nukes

It’s been a busy travel year for me, which has been great, but wearing, so I’ve been enjoying not traveling in these last weeks of the year.  To keep up my photography skills, I’ve been dragging myself out of bed when it’s still dark and cold and taking my gear down to Shelley Lake.

I like sitting there with the Canada geese as they paddle about, honk, and eventually take off for their morning flying exercises.  I’ve been trying to capture the wildness of their take offs and landings, with only limited success.  The actual events are really exciting, but for photographic purposes the birds are usually too far away, heading in the wrong direction, or in suboptimal light.  Or I commit one of a thousand possible operator errors.  Anyhow, I’ve yet to get the perfect shot, but here are a few that I liked.  

We’ve had a happy holiday season with family gatherings, and I’m conscious of many things to be grateful for.  In the background, though, I’ve been struggling with how to think about our new political reality.  It feels like we’re entering into a dark period.

One of the gifts of reading history (or for me more recently, listening to history podcasts) is perspective: our species has made it through many dark periods. We know that the Romans had a good number of terrible rulers, as did medieval Europe. The same is almost certainly true of more ancient civilizations. In spite of everything, we’re here.

For more perspective, I heartily recommend The Dawn of Everything by David Graeber and David Wengrow, which I’ve been re-reading (actually, listening to). The main subject is the development of human civilizations beginning around 10,000 years ago.  The book draws on recent scholarship to challenge the standard narrative that there was a linear progression from hunter gatherers to early farmers to urban settlements to the modern world, with increasing levels of hierarchy and authority at each stage.

Instead, Graeber and Wengrow draw on specialist research to demonstrate that there were early societies that organized without relying mainly on farming and without settled hierarchies.  Other societies adopted authoritarian forms and later abandoned them.  They show that, at least until relatively recently (as in, say, the last three hundred years), the nation state was not the primary form of societal organization.  Rather, societies experimented with many different systems.  

This analysis has a hopeful aspect.  Although some of our prehistoric ancestors were cruel and violent, people continued to innovate.  Our food production system and other technologies do not necessarily dictate a certain type of political organization.  Fundamental change is possible.  

A plausible understanding of the election of Donald Trump is that there is deep dissatisfaction with our existing system and a hunger for change.  It seems unlikely to me that Trump will satisfy that hunger.  It may be that we will eventually find our way to a new era of social innovation, with better solutions to our serious challenges.

One of those pressing challenges is what to do about nuclear weapons.  I know this is not a pleasant topic, but it’s vitally important that we deal with it.  The possibility of accidental nuclear accidents and nuclear war is very real.  Indeed, as a recent article pointed out, a highly classified U.S. war game in the 1980s found that any nuclear war scenario inevitably led to escalation and finally  annihilation. 

On this score, I want to highlight a recent opinion piece in the NY Times by Beatrice Fihn, former executive director of the International Campaign to Abolish Nuclear Weapons.  She fully recognizes the strength of the common belief that nuclear weapons are, if not sensible, an inevitable fact of life, but she effectively challenges that belief.  

Fihn writes, 

Contrary to popular belief, nuclear weapons are remarkably inefficient tools of war. They are clumsy, expensive, and lack practical military utility. Their use would result in catastrophic destruction, potentially wiping out hundreds of thousands of innocent civilians and spreading radioactive contamination across borders and generations. It is hard to envisage a scenario in which a state would be better off choosing to use a nuclear weapon over a conventional weapon, given the significant harm it would cause both to that nation and to its allies. Even nuclear-armed nations openly acknowledge that these weapons should never be used.

Change is possible, as Fihn demonstrates.   The international order has largely reached consensus on banning chemical weapons, and nuclear stockpiles have been greatly reduced since the Cold War.  Most nations have chosen not to create nuclear weapons, and most have signed the United Nations’ Treaty on the Prohibition of Nuclear Weapons.  But we stand at a moment when the United States, Russia, and China seem to be committing to a new nuclear arms race.  

Fihn contends that we as individuals can meaningfully contribute to addressing this terrible situation.  She writes,

So how can individuals contribute? First, recognize your power. A key tool is to change the way we talk about nuclear weapons. Instead of thinking of them as magical tools, we should talk about them as being irrational and useless for any real life military situation. Instead of discussing nuclear weapons in terms of abstract theoretical concepts like strategic stability and mutually assured destruction, we should center conversations on the facts and scientific evidence of what happens when these weapons are used or tested. We can all start questioning common assumptions that these weapons are designed to keep us safe and expose the irrationality of a national security strategy based on threatening to commit collective global suicide.

If you’re a student, organize campus discussions. If you’re a professional, engage through your networks. If you are an artist, use your skills to address these issues.

Get in touch with your elected representatives but don’t forget to also engage with city councils, state representatives and community groups. Cities and local authorities are becoming more involved in statecraft and diplomacy. Getting your city or state on board with the growing number of local authorities that are taking action on this can help build a new generation of political leaders taking on this issue.

Fihn also proposes confronting the major corporations that are responsible for nuclear weapons, including Boeing, Lockheed Martin, and Northrop Grumman.  She cites the divestment campaigns against big tobacco and fossil fuel companies as possible models.  

For Fihn, the path off of the nuclear precipice requires a change of attitude, and that can only happen through “persistent, collaborative effort.”   We might as well give that a shot.

Happy Native American Heritage Day!

Happy Native American Heritage Day!  Here are a few more pictures from my recent visit to the Four Corners area.  Monument Valley (above) is a Navajo Tribal Park, and the people that live there are almost all Navajos.  One morning a Navajo guide drove us out on the red dirt to see more of the strange rocks.  He was a friendly guy, and he was happy to talk about his culture, including their food, festivals, and clan system.

As we passed by little camps of people who lived in that harsh climate without electricity or running water, I wondered how they managed.  But it occurred to me, of course, they help each other when they need help.  And our guide helped me understand, they don’t feel like they need a lot of things.  They like being there, in that land with their families.  

As a schoolchild I learned the story that Thanksgiving was a holiday that everyone liked and no one could criticize.  It is hard to take issue with conscious gratitude, or getting together with loved ones for a celebratory feast.  

But I’ve learned more recently that Native Americans have good reason to dislike the myth of the first Thanksgiving, which makes it hard to spot and understand the greed and violence of many of the Europeans who colonized North America.  I heard a good Post Reports podcast this week that included reflections from Wampanoag descendents of those who helped the Pilgrims grow food for the prototype Thanksgiving, and who ultimately became victims. 

A Wampanoag woman interviewed in the podcast said she always thought America’s having a single day for giving thanks was a bit strange.  In her tradition, people were taught to be thankful every day. 

For those brought up, as I was, to view Native Americans as interesting but backward, and the taking of their lands as divine manifest destiny, it’s not easy to hear  that many colonial Europeans were merciless pillagers.  But it’s definitely worth replacing the myth with actual history, since we get connections to real people, including living Native Americans and their ancestors, rather than fantasy superheroes and supervillains.

On the history front, I started reading The Dawn of Everything: A New History of Humanity, by David Graeber and David Wengrow.  The book is a new synthesis of current archeology, anthropology, evolutionary biology, and other research bearing on the development of humans and their institutions.  It’s long, but I’ve already encountered some exciting ideas.  

Graeber and Wengrow argue that the concepts of freedom and equality that we thought were developed by the intellectuals of the Enlightenment were actually first worked out and shared by Native Americans, who discussed them over a period of decades with the first European traders and missionaries.  Leading eighteenth-century European theorists described these ideas and practices as coming from America, but for later colonial generations, committed to extirpating Native cultures, dissonance made it impossible to entertain the notion of  those cultures as intellectual pioneers and leaders. 

If recent developments are any guide, it may be a while before these ideas make it into our childrens’ history textbooks.  I’m still trying to understand parents disrupting school board meetings around the country in protest against the teaching of what they call “critical race theory (CRT).”  I finally figured out that this crowd has redefined the term to have nothing to do with its original academic meaning.  For certain angry white parents, CRT now means “teaching history related to American slavery and its aftermath in a way that includes the physical horror and moral shame of it.”

Now Republican-dominated legislatures across the country are banning the teaching of CRT and other efforts to educate children regarding racism. This is disturbing, as are death threats against educators, but this is also educational, in a way.  We might have thought everyone understood at least the basics of the American slave system and agreed it was wrong.  We may have further thought that no one would feel threatened by a fuller understanding of how that system shaped our country.  But now we know that for some of our fellow citizens, this is definitely not the case.

Widespread ignorance about our racial history could be viewed as a failure of our educational system.  But to some extent, it has quietly been the status quo for many years.  New light is being shined on this shameful history, and for many, and probably most of us, that’s something to welcome and reflect on.  Deeper understanding may help us improve our institutions and our communities.

Ancient cliff dwellings at. Mesa Verde


At the same time, it’s definitely frightening when angry anti-CRT parents and Republican politicians start talking about burning books and attacking educators.  

This is a wake-up call.  Scholars are continuing to make new discoveries, and we’re getting new opportunities for exploration of fresh ideas.  But we also have new threats that we better treat seriously.  We cannot allow provocative ideas to be banned, books to be burned, and educators to be terrorized and silenced.  Our democracy is in trouble, and it needs us to lift our voices.