By John Zerzan
From Hesiod on via to the "primitivists" of at the present time, when it comes to Rousseau, William Morris, and Fourier, between others51 decisions in all. Here's a reader that throws gentle at the internal common sense of civilization and its devouring path. In those instances of desolation for person, society, and biosphere alike, this sort of assortment (including commentaries through Zerzan) is urgently wanted. Why does each tradition have its eager for a misplaced Golden Age? How have heritage and development introduced us such massive separation and vacancy, this sort of experience of no destiny? Is it civilization itself that has introduced us the following? Schiller, Paul Shepard, Kirkpatrick Sale, Fourier, Perlman, Sahlins, Bahro, Zerzan, the Unabomber, and so forth. etc.visionaries and theorists exposing the principles of today's hindrance.
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Additional info for Against Civilization: Readings and Reflections
Samuel Kirkland’s encouragement of the Oneidas to a life of farming, for example, was met with precious little success and the entreaties of his impoverished villagers for food, requests that he could not in conscience deny. ” By sharing what they had with those in need, the Indians seemed to most Englishmen to have “no care for the future,” to be squandering the wealth of the earth upon the lazy and shiftless. ” It was this double obstacle - the ingrained communalism of the natives and the inconsistent philosophies of the missionaries - that in the end prevented farming from becoming the economic salvation of the Indians in the colonial period.
A party under the command of the doughty Miles Standish broke in upon the mongrels, arrested Morton, and subsequently deported him, hoping that this would be the end of it. But the man would come back again and again to the scene of his transgression and his triumph. And again and again the English authorities would hound and persecute him. Throughout the New England winter of 164445 they kept the old man in a drafty jail, in irons and without charges, and when at last they let him loose he was broken.
In farming, the land itself becomes a tool, an instrument of production, a possession that is at once the object and implement of vocation as well as a definer of the self. As farming shifts from subsistence to monoculture, village specialists who do not themselves cultivate the soil appear. Their roles are psychologically and mythically reintegrated into society as a whole. Smith, potter, clerk, and priest become constituents of the new reality. That reality is for them all like the pot to the potter: (1) the wild world has reduced significance in his own conscious identity and may therefore be perceived (along with some part of himself) as chaotic; (2) he himself, like his pot, is a static made object, and, by inference, so is the rest of society and the world; (3) there is a central core of nonlivingness in himself; (4) the ultimate refinements in his unique self are to be achieved by acts of will or creativity; (5) daily labor routine, repetitive motions for long hours at a time is at the heart of his being; (6) his relationship to others is based on an exchange of possessions, and the accumulation of them is a measure of his personal achievement; and (7) the nonhuman world is primarily a source of substance to be shaped or made by man, as it was mythically by God.