A big part of this false lesson is the fantasized history that serves as its foundation; the stories we've been told and the assumptions we've been conditioned with.

To introduce us to "A new understanding of human history and the roots of inequality" here is the TED talk by archaeologist David Wengrow (link includes transcript):

https://www.ted.com/talks/david_wengrow_a_new_understanding_of_human_history_and_the_roots_of_inequality/transcript?language=en

2/30

To explore this new understanding further here is a more detailed look at the stories we've been told and who has been telling them (this one is a longish read, dive in if you find it interesting, otherwise don't get bogged down here, move on to the next post!):

"How to change the course of human history (at least, the part that’s already happened)"
by anthropologist David Graeber and David Wengrow:

https://www.eurozine.com/change-course-human-history/

3/30

Understanding the state of things requires us to understand The State. Here's a crash course:

What Is The State? A helpful thread from @HeavenlyPossum
https://kolektiva.social/@HeavenlyPossum/113034394722266469

The State, Our Ancient Enemy
https://www.thecommoner.org.uk/the-state-our-ancient-enemy/

The State as Sole Capitalist
https://archive.ph/7uRGy

Here is another aspect of state, and another example of accepted narratives that need to be questioned in light of actual evidence. It turns out we can probably thank state for #patriarchy:

How did patriarchy actually begin?
https://www.bbc.com/future/article/20230525-how-did-patriarchy-actually-begin

More info about roles of men and women in past societies:

Shattering the myth of men as hunters and women as gatherers
https://phys.org/news/2023-06-shattering-myth-men-hunters-women.html

Worldwide survey kills the myth of ‘Man the Hunter’
https://www.science.org/content/article/worldwide-survey-kills-myth-man-hunter

Iron Age DNA Reveals Women Dominated Pre-Roman Britain
https://www.sciencealert.com/iron-age-dna-reveals-women-dominated-pre-roman-britain

4/30

Next we're going to meet a monster and do our best to kill it. This monster is the ghost of the man John Locke, a philosopher known as "the father of liberalism". We're going to spend some time dragging Locke through the mud because his ideas became a linchpin in our whole system of property, justifying atrocities that continue even as we read this together now. It's not that Locke was single-handedly responsible for our plight, but he does serve as an example of the kind of men who used high-sounding words and "moral" arguments to draw us all into a nightmare that enables *them* to "live the dream".

We'll start with this excerpt from an article by political economist @blair_fix "Can the World Get Along Without Natural Resources?" (by all means read the entire excellent article, but for now this excerpt serves our purposes):

"The original sin

From its outset, the field of political economy was not designed, in any meaningful sense, to understand resource flows. Instead, it was designed to explain *class relations*. The goal of early political economists was to justify the income of different classes (workers, landowners and capitalists). They chose to do so by rooting this income in the ‘production of wealth’. What followed from this original sin was centuries of conflating income with ‘production’. This conflation is what allowed Robert Solow to proclaim that the world could “get along without natural resources”.

Let’s retrace this flawed thinking. It starts with a failure to understand property rights. Political economists largely understand property as a productive asset — a way of thinking that dates to the 17th-century work of John Locke (or perhaps earlier). Locke proclaimed that property rights stemmed from ‘natural law’. A man, Locke argued, has a natural right to own what he ‘produces’:
_____

...every Man has a Property in his own Person. This no Body has any Right to but himself. The Labour of his Body, and the Work of his Hands, we may say, are properly his. Whatsoever then he removes out of the State that Nature hath provided, and left it in, he hath mixed his Labour with, and joyned to it something that is his own, and thereby makes it his Property. It being by him removed from the common state Nature placed it in, hath by this labour something annexed to it, that excludes the common right of other Men. For this Labour being the unquestionable Property of the Labourer, no man but he can have a right to what that is once joyned to, at least where there is enough, and as good left in common for others.
_____

Locke’s thinking became known as the ‘labor theory of property’. This theory (and its derivatives) is why political economists misunderstand the role of natural resources. Here’s what happens. If we accept Locke’s argument that you have a right to own what you produce, it follows that your wealth should stem from your output.

Most political economists after Locke accepted this reasoning (at least in part). That meant that the debate was not about whether wealth was ‘produced’, but rather, about *which* ‘factors of production’ were ‘productive’. The physiocrats thought land alone was productive. Marx insisted that only labor was productive. Neoclassical economists proclaimed that, alongside labor, capital too was productive. The debate between these schools played out over centuries. The problem, though, is that it’s based on a flawed premise. The debate assumes that value is ‘produced’. (It’s not.)

To see the flaw, let’s go back to Locke’s theory of property rights. Notice that it’s not really a ‘theory’ in the scientific sense. It doesn’t explain *why* property rights exist. It explains why they *ought* to exist. Locke proclaimed that a man ought to own what he produces. That is his ‘natural right’.

This change from ‘is’ to ‘ought’ is important. It means that we’re not dealing with a scientific theory. We’re dealing with a system of *morality*. The philosopher David Hume was perhaps the first to understand this moral sleight of hand. He noticed that moral philosophers made their arguments more convincing by framing what ‘ought’ to be in terms of what ‘is’. Here’s Hume reflecting on this trick:
_____

In every system of morality, which I have hitherto met with, I have always remarked, that the author proceeds for some time in the ordinary way of reasoning, and establishes the being of a God, or makes observations concerning human affairs; when of a sudden I am surprised to find, that instead of the usual copulations of propositions, is, and is not, I meet with no proposition that is not connected with an ought, or an ought not. This change is imperceptible; but is, however, of the last consequence.
_____

With David Hume’s observation in mind, let’s return to Locke’s ‘theory’ of property. It’s not a ‘theory’ at all — it’s a moral treatise. According to Locke, we *ought* to own what we produce. But that doesn’t mean that we *do*.

To see the consequences of this mistake, we need an actual scientific theory of property rights — a theory that explains why property exists, not why it ‘ought’ to exist. The most convincing theory of private property, in my opinion, comes from the work of Jonathan Nitzan and Shimshon Bichler. To understand property, Nitzan and Bichler argue that we should turn Locke’s idea on its head. Property isn’t a ‘natural right’. It’s an act of *power*.

Property, Nitzan and Bichler observe, is an act of exclusion. If I own something, that means that I have the right to exclude others from using it. It’s this exclusionary power that defines private property. Here are Nitzan and Bichler describing this act:
_____

The most important feature of private ownership is not that it enables those who own, but that it disables those who do not. Technically, anyone can get into someone else’s car and drive away, or give an order to sell all of Warren Buffet’s shares in Berkshire Hathaway. The sole purpose of private ownership is to prevent us from doing so. In this sense, private ownership is wholly and only an institution of exclusion, and institutional exclusion is a matter of organized power.
_____

When we think like Nitzan and Bichler, we get a very different view of income. Recall that most political economists see property in terms of the ‘things’ that are owned. They then argue that income stems from these ‘things’. Nitzan and Bichler upend this logic. Property, they argue, is about the *act* of ownership — the institutional act of exclusion. Income stems from this exclusionary act. We earn income from the *fence* of property rights, not from what’s inside the fence. In other words, if you can’t restrict access to your property, you can’t earn income from it."

https://economicsfromthetopdown.com/2020/06/18/can-the-world-get-along-without-natural-resources/

5/30

Here are two short threads from @HeavenlyPossum on the Labor Theory of Property and John Locke:

https://kolektiva.social/@HeavenlyPossum/110164109548612913

https://kolektiva.social/@HeavenlyPossum/109465708774475922

6/30

More on Locke and others like him from "The Prehistory of Private Property":

"Locke could hardly have been unaware that his theory provided a justification for an ongoing process disappropriating European commoners and indigenous peoples alike or that that process amounted to redistribution without compensation from poor to rich. This observation raises serious doubts that the principles contemporary propertarians have inherited from him reflect some deeper commitment to nonaggression or noninterference.

Lockeanism eventually revolutionized the world’s conception of what property was by portraying full liberal ownership as if it were something natural that had always existed, even though it was only then being established by enclosure and colonialization. Lockean and propertarian *stories* might have been more important than their *theories* in that effort. The “original appropriator” in Locke’s story resembles European colonialists rather than prehistoric indigenous North Americans who first farmed the continent. Locke’s appropriator establishes the fee-simple rights that colonial governments (building a global cash economy) tend to establish rather than the complex, overlapping rights indigenous farmers in stateless societies tend to establish."

"The intent of Blackstone, Locke, Grotius, and other early modern property theorists was not to describe what property actually was or even what kind of institutions most people wanted at the time. Instead, it was “a common strategy of claiming the ground of property so as to preempt serious consideration of alternatives like common property” [Olsen,E. J. 2019, “The Early Modern ‘Creation’ of Property and its Enduring influence,” European Journal of Political Theory, Online Early, 1–23]. In that way, private property theory furnished propaganda for the enclosure and colonial movements that forcibly established that institution around the world."

https://widerquist.com/books-3/#2b

7/30

Let's spend some time looking at Enclosure both historically and as a continuing reality. We'll start with a quick look at one small example of how people organized life on their own just before having it turned upside down by Enclosure:

@HeavenlyPossum on the Irish rundale system of common property:

https://kolektiva.social/@HeavenlyPossum/110219111305684330

8/30

Looking further back we see that humans all over the globe have been actively managing our environment successfully and sustainably for many millennia, which reveals falsehoods embedded in the Lockean (white, European, patriarchal) view of humanity, history and land use. From the research article "People have shaped most of terrestrial nature for at least 12,000 years":

"The current biodiversity crisis is often depicted as a struggle to preserve untouched habitats. Here, we combine global maps of human populations and land use over the past 12,000 y with current biodiversity data to show that nearly three quarters of terrestrial nature has long been shaped by diverse histories of human habitation and use by Indigenous and traditional peoples. With rare exceptions, current biodiversity losses are caused not by human conversion or degradation of untouched ecosystems, but rather by the appropriation, colonization, and intensification of use in lands inhabited and used by prior societies. Global land use history confirms that empowering the environmental stewardship of Indigenous peoples and local communities will be critical to conserving biodiversity across the planet.

"Archaeological and paleoecological evidence shows that by 10,000 BCE, all human societies employed varying degrees of ecologically transformative land use practices, including burning, hunting, species propagation, domestication, cultivation, and others that have left long-term legacies across the terrestrial biosphere. Yet, a lingering paradigm among natural scientists, conservationists, and policymakers is that human transformation of terrestrial nature is mostly recent and inherently destructive. Here, we use the most up-to-date, spatially explicit global reconstruction of historical human populations and land use to show that this paradigm is likely wrong. Even 12,000 y ago, nearly three quarters of Earth’s land was inhabited and therefore shaped by human societies, including more than 95% of temperate and 90% of tropical woodlands. Lands now characterized as “natural,” “intact,” and “wild” generally exhibit long histories of use, as do protected areas and Indigenous lands, and current global patterns of vertebrate species richness and key biodiversity areas are more strongly associated with past patterns of land use than with present ones in regional landscapes now characterized as natural. The current biodiversity crisis can seldom be explained by the loss of uninhabited wildlands, resulting instead from the appropriation, colonization, and intensifying use of the biodiverse cultural landscapes long shaped and sustained by prior societies. Recognizing this deep cultural connection with biodiversity will therefore be essential to resolve the crisis."
https://www.pnas.org/doi/10.1073/pnas.2023483118

Those in power have been telling us that *we* (people in general or "human nature") are the problem. Popular narratives insist that humans and agriculture of any kind are intrinsically and inevitably destructive to the biosphere.

The actual evidence tells us otherwise:

@HeavenlyPossum on "Tells" (archeology):
"And here these farmers sat, year after year, millennia after millennia, in one place. These were people working with the same Neolithic agricultural package, growing the same sorts of wheat and raising the same sorts of sheep, in the fields around their tells.
They did not die out. They did not exhaust their soils to extinction. Many of them — especially the tells in the Danube Basin that constitute “Old Europe” — developed no states, as some people believe is inevitable from wheat cultivation. If they did leave, they left for reasons unrelated to the success of their way of life. But, as I noted, some of these tells are still inhabited, like the central citadel of Aleppo in Syria."
https://kolektiva.social/@HeavenlyPossum/113367947919067023

The great abandonment: what happens to the natural world when people disappear?
-Across the globe, vast swathes of land are being left to be reclaimed by nature. To see what could be coming, look to Bulgaria-
Many of the landscapes people now tend to think of as untouched, from the savanna lands of equatorial Africa to the deep Amazon rainforest, have already been deeply transformed by human presence. “The essential role that people play in ecology is the critical thing, and it’s been ignored,” Ellis says. “The most biodiverse places left on Earth – this is almost universally true – have Indigenous people in them. Why? Well, they conserve a lot of that biodiversity and actually produce it. They maintain that heterogeneous landscape.”
https://www.theguardian.com/news/2024/nov/28/great-abandonment-what-happens-natural-world-people-disappear-bulgaria

On Navajo Lands, Ancient Ways Are Restoring the Parched Earth
https://e360.yale.edu/features/navajo-natural-infrastructure-dryland-streams

Milpas
Based on the agronomy of the Maya and of other Mesoamerican peoples, the milpa system is used to produce crops of maize, beans, and squash without employing artificial pesticides and artificial fertilizers...
A milpa is a field, usually but not always recently cleared, in which farmers plant a dozen crops at once including maize, avocados, multiple varieties of squash and bean, melon, tomatoes, chilis, sweet potato, jícama, amaranth, and mucuna ... Milpa crops are nutritionally and environmentally complementary...
The milpa, in the estimation of H. Garrison Wilkes, a maize researcher at the University of Massachusetts in Boston, "is one of the most successful human inventions ever created."
The concept of milpa is a sociocultural construct rather than simply a system of agriculture. It involves complex interactions and relationships between farmers, as well as distinct personal relationships with both the crops and land. For example, it has been noted that "the making of milpa is the central, most sacred act, one which binds together the family, the community, the universe ... [it] forms the core institution of Indian society in Mesoamerica and its religious and social importance often appear to exceed its nutritional and economic importance."
https://en.wikipedia.org/wiki/Milpa

Evidence confirms an anthropic origin of Amazonian Dark Earths
First described over 120 years ago in Brazil, Amazonian Dark Earths (ADEs) are expanses of dark soil that are exceptionally fertile and contain large quantities of archaeological artifacts... Archaeological research provides clear evidence that their widespread formation in lowland South America was concentrated in the Late Holocene, an outcome of sharp human population growth that peaked towards 1000 BP
https://www.nature.com/articles/s41467-022-31064-2

The Supposedly Pristine, Untouched Amazon Rainforest Was Actually Shaped By Humans
"Perhaps [...] the very biodiversity we want to preserve is not only due to thousands of years of natural evolution but also the result of the human footprint on them," Iriarte says. "The more we learn, the more the evidence point to the latter."
https://www.smithsonianmag.com/science-nature/pristine-untouched-amazonian-rainforest-was-actually-shaped-humans-180962378/

Lost Cities of the Amazon Discovered From the Air
https://www.smithsonianmag.com/science-nature/lost-cities-of-the-amazon-discovered-from-the-air-180980142/

Genetic Evidence Overrules Ecocide Theory of Easter Island Once And For All
https://www.sciencealert.com/genetic-evidence-overrules-ecocide-theory-of-easter-island-once-and-for-all

Easter Island study casts doubt on theory of ‘ecocide’ by early population
https://www.theguardian.com/science/article/2024/jun/21/easter-island-study-casts-doubt-on-theory-of-ecocide-by-early-population

The truth about Easter Island: a sustainable society has been falsely blamed for its own demise
https://theconversation.com/the-truth-about-easter-island-a-sustainable-society-has-been-falsely-blamed-for-its-own-demise-85563

Debunking the “Ecocide” Myth: The Real Story of Easter Island
https://scitechdaily.com/debunking-the-ecocide-myth-the-real-story-of-easter-island/

Climate change, not human population growth, correlates with Late Quaternary megafauna declines in North America
https://www.nature.com/articles/s41467-021-21201-8

New research upends theory that Indigenous Australians hunted large animals to extinction
https://archive.ph/XuewE
https://royalsocietypublishing.org/doi/10.1098/rsos.250078

Study finds Indigenous people cultivated hazelnuts 7,000 years ago, challenging modern assumptions
Researcher says evidence challenges narratives of wild, untouched landscapes in what is now British Columbia
"What this is saying is ... intentional agricultural-type food production is part of our heritage for longer than ancient Egypt."
https://www.cbc.ca/news/canada/british-columbia/bc-hazelnut-research-1.7392860

All these examples just scratch the surface. Here is an absolutely mammoth thread from @pvonhellermannn with many more examples from around the world showing "that the history of our relationship to nature has not been one of unilinear destruction; and that destruction is not 'human nature'":
Posts 1-21: https://mastodon.green/@pvonhellermannn/109410840331192595
Thread continues here (posts 22-42): https://mastodon.green/@pvonhellermannn/109508169070569262
Thread continues here (posts 43-52): https://mastodon.green/@pvonhellermannn/109535265169676919

Note: some of the links in Pauline's thread are no longer working, but I was able to find alternatives. If you are seriously diving into her thread, you can check this post for alternate links:
https://kolektiva.social/@RD4Anarchy/114032517680702524

Rather than human nature, agriculture, or over-population, the cause of our current nightmare of environmental destruction originated with a specific group of people who had the power to enforce their exploitation and pillaging over the entire globe eventually. We'll look more later at the disastrous results of colonialism and capitalism.

9/30

With all the above context in mind let us examine the process of Enclosure.

Here is an introduction to "The Tragedy of the Commons" from @HeavenlyPossum:

https://kolektiva.social/@HeavenlyPossum/109449321659418326

10/30

@RD4Anarchy

The term #tupambae from the #Guarani language kinda means #commons.
It's told that the #Jesuits in the Paraguayan region when they created their "christian reign" had difficulties to get the indigenous people to work on their specific #abambae, the personal family yard the Jesuits invented and tried to impose onto the local tribes.
At the same time the indigenous people joyfully engaged when ever it was time to go to the Tupambae, the region further away from the village to hunt and gather together.

The Jesuits managed to translate the term Tupambae into "tierra de dios", "land of good" to the point that now a days if you ask people in this region for the meaning, you get this translation as an answer. "The everything", the space of everything, of every one, became "the all", "the all embracing", "the one and only".

Actually, to unveil this "wrong translation" it's ultimately quite simple as the only thing you have to do is ask if the Guarani where a monotheistic culture. As the answer is obviously no, Tupambae can't be "the land of the good of all" but "the space of all".

> https://es.wikipedia.org/wiki/Tupamba%C3%A9
Toponimia guaraníTupambaé, proviene del vocablo guaraní formado por Tupá = "trueno, Ser Supremo" y mbaé = "perteneciente a", se traduce como “cosa que pertenece a Dios”, "propiedad de Dios" o en un sentido más amplio ”lugar donde habita Dios”.6

> https://www.territoriodigital.com/herencia/indice.asp?herencia3/paginas/cap08
El azote aplicado como castigo a los indígenas, fueran hombres, mujeres o niños, era un método común para sujetar a indio a un régimen de trabajo que muy poco se relacionaba con su cultura. El trabajo en los lotes del abambaé se iniciaba muy temprano, luego de escuchar misa.
..
Luego, con sus herramientas, entonando canciones alegres en guaraní, acompañadas con los sones de cajas, flautas y chirimías, partían rumbo a las labores. El aire festivo continuaba durante el día de trabajo, ya que la música y las canciones eran constantes en los ámbitos de trabajo. Se trabajaba con la convicción de que se lo hacía para Dios y para la comunidad.

@HeavenlyPossum