HISTORY AND POLITICS AS IF WE STILL LIVED IN THE HOLOCENE

The Dawn of Everything: A New History of Humanity (2021), by David Graeber and David Wengrow, is a monumental, boldly revisionist study of the human past from the last ice age to the present. It is geared explicitly toward the present in political terms and seeks to explain how primordial forms of human freedom were lost in ways that resulted in our current structures of violence and domination. The authors explore a vast range of prehistoric, ancient, and non-Western peoples to undermine (neo)evolutionist, stadial theories of long-term human development, particularly any that imply determinism, inevitability, or teleology. If so many peoples in the past were so much freer than we are today, how is it that we got stuck? And are we really as stuck as we think? Graeber and Wengrow successfully undermine the social scientific template of stage-based human development from hunter-gatherers to modern capitalist nation-states, but their book suffers from two major omissions. First, they ignore almost entirely the Anthropocene epoch and show no grasp of its implications for their analysis of the present or prospects for the future. Second, their “new history of humanity” ignores the history that is most relevant to answering their own questions about how we have arrived globally in our current structures of violence and domination: the early modern and modern history of expansionist, colonialist, capitalist, belligerent, imperialist Western European nations and their extensions since the fifteenth century. These two omissions are connected: it is disproportionately the history of the (early) modern West before and after the Industrial Revolution that explains how the planet arrived in the Anthropocene with the “Great Acceleration” around the mid-twentieth century. But heeding this history and its consequences would have undermined the authors’ upbeat political vision about our prospects for the future—essentially, a recycled Enlightenment vision about human self-determination and individual freedom that depends on environmental exploitation as if we still lived in the Holocene. For all its undoubted achievement, The Dawn of Everything neglects the history that is most salient to answering the main questions its own authors pose. What matters most about that history is not that it was inevitable but that it was actual—and that its cumulative consequences remain with us.     

Remaking the architecture: the emerging powers,self‐insuring and regional insulation

This article examines the interaction between the emerging and traditional powers in global governance reform, and asks whether we are heading towards an international financial system that is more fragmented, where power is more diffused and national and regional arrangements play a more prominent role, at the expense of global multilateral institutions. It begins with a brief discussion of the global systemic and country‐specific factors that motivate Brazil, China and other emerging countries to accumulate large currency reserves. We find that national arrangements for managing financial and currency crises will continue to hold sway for emerging countries in the wake of the global crisis. However, the actual capacity of regional arrangements in managing future financial crises is uncertain, and the significance of regional alternatives in the emerging architecture should not be overstated. The real capacity of East Asian regional arrangements to manage financial crises, payments problems or currency attacks is still untested, and key thresholds in multilateralization still lie ahead. In South America, multilateral lender‐of‐last‐resort support inside the region is largely confined to the sub‐regional level and is limited by Brazil's reticence. Enduring reliance on bilateral measures for financial crisis management is noted. Where there has been progress in regional solutions, since the global crisis, has been in the role of regional development banks in providing financing for developing countries to enact counter‐cyclical policies. Such support also provides insulation for states in the region against the contagion effects of international financial crisis. We are in the midst of transitioning to a more diverse and multi‐tiered global financial and monetary system. A reformed IMF could have a role to play in addressing global imbalances and encouraging a shift from national reserves to collective insurance, however, it would be preconditioned by significant shifts in the policy, lending operations, and internal governance of the Fund, and willingness among the G20 to strike a new consensus on how to deal with imbalances, and new accommodation on acceptable reserve levels.     

2. NO ROOM FOR GOD? HISTORY,SCIENCE, METAPHYSICS,AND THE STUDY OF RELIGION

Despite widespread beliefs to the contrary within the secular intellectual culture of the modern academy, scientific findings are not necessarily incompatible with religious truth claims. The latter include claims about the reality of God as understood in traditional Christianity and the possibility of divinely worked miracles. Intellectual history, philosophy, and science's own self‐understanding undermine the claim that science entails or need even tend toward atheism. By definition a radically transcendent creator‐God is inaccessible to empirical investigation. Denials of the possibility or actual occurrence of miracles depend not on science itself, but on naturalist assumptions that derive originally from a univocal metaphysics with its historical roots in medieval nominalism, which in turn have deeply influenced philosophy and science since the seventeenth century. The metaphysical postulate of naturalism and its correlative empiricist epistemology constitute methodological self‐limitations of science—only an unjustified move from postulate to assertion permits ideological scientism and atheism. It is entirely possible that religious claims consistent with the empirical findings of the natural and social sciences might be true. Therefore historians of religion not only need not assume that atheism is true in their research, but they should not do so if they want to understand religious people on their own terms rather than to impose on them an undemonstrated and indemonstrable ideology. Exhortations to critical thinking apply not only to religious views, but also to uncritically examined secular ideas and assumptions, however widespread or institutionally embedded.     

Two Cheers for Kinship

Mencher, Joan P., ed. Social Anthropology of Peasantry. Atlantic Highlands, N.J.: Humanities Press, Inc. 1983. xii + 351 pp. $22.50.