The Lost Pyramids of Caral

Have all civilisations been born out of conflict, blood and war? Historians have long believed that this is the common factor in the rise of all known civilisations across the globe. Could the discovery of a 5,000 year old city of pyramids in the Peruvian desert change all that?

This fascinating film is well worth a view and under an hour in length.

"Caral dates from 2,600 BC making it one of the earliest known civilisations on Earth The magnificent ancient city of pyramids at Caral in Peru hit the headlines in 2001. The site is a thousand years older than the earliest known civilisation in the Americas and, at 2,627 BC, is as old as the pyramids of Egypt. Many now believe it is the fabled missing link of archaeology - a 'mother city'. If so, then these extraordinary findings could finally answer one of the great questions of archaeology: why did humans become civilised?

The mother of all cities

For over a century, archaeologists have been searching for what they call a mother city. Civilisation began in only six areas of the world: Egypt, Mesopotamia, India, China, Peru and Central America. In each of these regions people moved from small family units to build cities of thousands of people. They crossed the historic divide, one of the great moments in human history. Why? To find the answer archaeologists needed to find a mother city - the first stage of city-building.

Civilisation through conflict

They couldn't find one anywhere. Everywhere this first stage seemed destroyed or built over. And so, instead, scientists developed a number of theories. Some said it was because of the development of trade, others that it was irrigation. Some even today believe it was all because of aliens. Gradually an uneasy consensus emerged. The key force common to all civilisations was warfare.

The theory was that only the fear of war could motivate people to give up the simple life and form complex societies. To prove it, archaeologists still had to find a city from that very first stage of civilisation. If it showed signs of warfare, then the theory had to be true.

Peruvian archaeologist, Ruth Shady

When archaeologist Ruth Shady discovered her 5,000 year old city of pyramids in the Peruvian desert, all eyes were on the New World. Ruth's extraordinary city, known as Caral, is so much older than anything else in South America that it is a clear candidate to be the mother city. It also is in pristine condition. Nothing has been built on it at all. Instead laid out before the world is an elaborate complex of pyramids, temples, an amphitheatre and ordinary houses.

Make love not war

Crucially, there is not the faintest trace of warfare at Caral; no battlements, no weapons, no mutilated bodies. Instead, Ruth's findings suggest it was a gentle society, built on commerce and pleasure. In one of the pyramids they uncovered beautiful flutes made from condor and pelican bones. They have also found evidence of a culture that took drugs and perhaps aphrodisiacs. Most stunning of all, they have found the remains of a baby, lovingly wrapped and buried with a precious necklace made of stone beads."

Thanks to arminius at Spaces of Hope for the links.

The Black Jacobins, by C.L.R. James

An interesting historical account, The Black Jacobins, by C.L.R. James, examines the Haitian (San Domingo) Revolution of 1791-1803. Throughout the book, James takes an original look at revolution by analyzing revolutionary potential and progress according to economic and class distinctions, rather than racial distinctions.

James intriguingly interweaves the goings on of the French Revolution with the Haitian Revolution, and relates the events and influences of each to one another. San Domingo is the ultimate French colony, and also the focal point of the African slave trade for the French empire. Because of this, France's struggles with the United States, Britain, and within its own varying social classes, invariably affect the progress of the revolution in San Domingo. Because, for James, class distinctions are stressed over those of race, he sees the French Revolution as not only a background, but a heavy influence on the Haitian Revolution as well. Events such as the proletariat uprisings and the taking of the Bastille have heavy impacts on the Slaves of San Domingo.

For the full review and dialogue see here:
http://www.wmich.edu/dialogues/texts/blackjacobins.html

See also wiki:
http://en.wikipedia.org/wiki/The_Black_Jacobins

My thanks to Marcos at world socialist movement forum for the links

CLR James

The London Hanged by Peter Linebaugh. (Verso, Second Edition, 2006.)

This is a detailed history of the rise of capitalism in eighteenth-century London. During this period you really could be hanged for stealing a loaf of bread. But public hangings were not simply a punishment for a crime committed; they were a form of state terror used by the ruling class to force the poor of London to accept the criminalization of their customary rights and accept new forms of private property under the wages system.

In the resulting class war thousands of London poor met their fate on the gallows at Tyburn. Jack Sheppard and Dick Turpin were famous at this time as heroes of the London poor, as men who would “rob from the rich to give to the poor”. Even today the exploits of the highway robber Dick Turpin are well-known in Britain. But Sheppard, thief and gaol-breaker, became notorious around the world. Over a century later the Australian press were making comparisons between Ned Kelly and Sheppard. In America, Frank and Jesse James wrote letters to newspapers signed “Jack Sheppard”. Sheppard, Turpin and many others were eventually caught and hanged. However, their legacy remained a problem for the ruling class. For as Linebaugh writes, their exploits became “an essential part of the oppositional culture of working class London, a serious obstacle to the formation of a tractable, obedient labour force. Therefore, it was not enough to hang them – the values they espoused or represented had to be challenged”

But the working class fought back, culminating in the little-known Gordon Riots of June 1780. In this insurrection, Parliament and the Bank of England were attacked, the houses of judges and major employers destroyed. Newgate prison was attacked, its prisoners released and the building completely destroyed (this was only nine years before the storming of the Bastille in revolutionary France). Between 400 and 500 people were killed. Yet by the end of the eighteenth-century the social relations of wage labour and capital were predominant. To avoid confrontation, public hangings ceased but they continued within the relative safety (for the hangman!) of prison walls. There is however one remaining vestige of this violent period: the Punch and Judy show. Brought to London's Drury Lane in 1790 by the Italian puppeteer Giovanni Piccinni, the show expresses “the emotions of a class riven with unresolvable contradictions”. In the murderous rage of Punch we see the frustrations of a class at war. Punch is arrested and sent to the gallows but refuses to comply. The hangman “puts his own head in the noose to teach Punch how to do it, and Punch hangs the hangman”. A magnificent and important book.

LEW

Thanks to Lew for reminding me about this review of The London Hanged in the Socialist Standard (May 2007 issue).

"All For One and One For All!" Some Principles of the Commons by Peter Linebaugh

Don't give up on this one. Keep reading. It's worth it. Trust me.

Human solidarity as expressed in the slogan “all for one and one for all” is the foundation of commoning. In capitalist society this principle is permitted in childhood games or in military combat. Otherwise, when it is not honored in hypocrisy, it appears in the struggle contra capitalism or, as Rebecca Solnit shows, in the disasters of fire, flood, or earthquake.

The activity of commoning is conducted through labor with other resources; it does not make a division between “labor” and “natural resources.” On the contrary, it is labor which creates something as a resource, and it is by resources that the collectivity of labor comes to pass. As an action it is thus best understood as a verb rather than as a “common pool resource.” Both Lovelock’s ‘Gaia Hypothesis’ and the environmentalism of Rachel Carson were attempts to restore this perspective.

Commoning is primary to human life. Scholars used to write of ‘primitive communism’. ‘The primary commons’ renders the experience more clearly. Scarcely a society has existed on the face of the earth which has not had at its heart the commons; the commodity with its individualism and privatization was strictly confined to the margins of the community where severe regulations punished violators.

Commoning begins in the family. The kitchen where production and reproduction meet, and the energies of the day between genders and between generations are negotiated. The momentous decisions in the sharing of tasks, in the distribution of product, in the creation of desire, and in sustaining health are first made here.

Commoning is historic. The ‘village commons’ of English heritage or the ‘French commune’ of the revolutionary past are remnants from this history, reminding us that despite stages of destruction parts have survived, though often in distorted fashion as in welfare systems, or even as their opposite as in the realtor’s gated community or the retailer’s mall.

Commoning has always had a spiritual significance expressed as sharing a meal or a drink, in archaic uses derived from monastic practices, in recognition of the sacred habitus. Theophany, or the appearance of the divine principle, is apprehended in the physical world and its creatures. In north America (“turtle island”) this principle is maintained by indigenous people.

Commons is antithetical to capital. Commmoners are quarrelsome (no doubt), yet the commons is without class struggle. To be sure, capital can arise from the commons, as part is sequestrated off and used against the rest. This begins with inegalitarian relations, among the Have Lesses and the Have Mores. The means of production become the way of destruction, and expropriation leads to exploitation, the Haves and Have Nots. Capital derides commoning by ideological uses of philosophy, logic, and economics which say the commons is impossible or tragic. The figures of speech in these arguments depend on fantasies of destruction – the desert, the life-boat, the prison. They always assume as axiomatic that concept expressive of capital’s bid for eternity, the a-historical ‘Human Nature.’

Communal values must be taught, and renewed, continuously. The ancient court leet resolved quarrels of over-use; the panchayat in India did – and sometimes still does -- the same, like the way a factory grievance committee is supposed to be; the jury of peers is a vestigial remnant which determines what a crime is as well as who’s a criminal. The “neighbor” must be put back into the “hood,” as they say in Detroit, like the people’s assemblies in Oaxaca.

Commoning has always been local. It depends on custom, memory, and oral transmission for the maintenance of its norms rather than law, police, and media. Closely associated with this is the independence of the commons from government or state authority. The centralized state was built upon it. It is, as it were, ‘the pre-existing condition.’ Therefore, commoning is not the same as the communism of the USSR.

The commons is invisible until it is lost. Water, air, earth, fire – these were the historic substances of subsistence. They were the archaic physics upon which metaphysics was built. Even after land began to be commodified during English Middle Ages it was written,

But to buy water or wind or wit or fire the fourth, These four the Father of Heaven formed for this earth in common;
These are Truth’s treasures to help true folk

We distinguish ‘the common’ from ‘the public’. We understand the public in contrast to the private, and we understand common solidarity in contrast to individual egotism. The commons has always been an element in human production even when capitalism acquired the hoard or laid down the law. The boss might ‘mean business’ but nothing gets done without respect. Otherwise, sabotage and the shoddy result.

Commoning is exclusive inasmuch as it requires participation. It must be entered into. Whether on the high pastures for the flock or the light of the computer screen for the data, the wealth of knowledge, or the real good of hand and brain, requires the posture and attitude of working alongside, shoulder to shoulder. This is why we speak neither of rights nor obligations separately.

Human thought cannot flourish without the intercourse of the commons. Hence, the first amendment linking the rights of speech, assembly, and petition. A moment’s thought reveals the interaction among these three activities which proceed from lonely muttering to poetic eloquence to world changing, or

Bing! Bing! the light bulb of an idea
Buzz! Buzz! talking it over with neighbors or co-workers
Pow! Pow! telling truth to power.

Peter Linebaugh teaches history at the University of Toledo. The London Hanged and (with Marcus Rediker) The Many-Headed Hydra: the Hidden History of the Revolutionary Atlantic. His essay on the history of May Day is included in Serpents in the Garden. His latest book is the Magna Carta Manifesto. He can be reached at: plineba@yahoo.com

Orinally published here

Thanks to Jools for posting this on worldincommon forum