Familiarity may indeed, as the saying goes, breed contempt, but it also breeds a sort of somnolence. People who have never known anything other than a certain state of affairs—even an extraordinarily problematic state of affairs—have a tendency not to notice it at all, to relate it, so to speak, as if they were sleepwalking through it. Such is the situation of modern people in relation to the state. They have always known it, and they take it completely for granted, regarding it as one might regard the weather: whether it brings rain or sunshine, lightning bolts or soothing spring breezes, it is always there, an aspect of nature itself. Even when it proves destructive, its destruction still qualifies as something akin to “acts of God.”
We relate to the state in this sleepwalking fashion, however, not because doing so is hardwired in our genes, but because our conditions of life and our long historical accommodation to living under the state’s domination predispose us to react to it in this oblivious manner. People who have lived in other circumstances, however, have reacted quite differently. Only when human populations adopted settled agriculture did they prove amenable to state domination. During the vastly longer epoch of human existence in small hunting and gathering bands, the state was impossible: people had few if any nonperishable stores of wealth to be plundered, and if someone attempted to impose state-like domination on a band, its members simply ran away, putting as much distance between themselves and the exploiters as necessary to escape the would-be state’s predation. (See, for example, James C. Scott’s recent analysis in The Art of Not Being Governed: An Anarchist History of Upland Southeast Asia.)
For the past 5,000 to 10,000 years, however, ultimately for nearly all of the world’s people, the state has existed as an ever-present predator and all-around abuser of human rights, its power to dominate and plunder propped up by its adroit exploitation of people’s fears, many of which have been of the state itself, others of external threats to life and limb from which the state purported to protect its subjects. In any event, nearly everyone eventually became incapable of even imagining social life without a state.
For the few who have succeeded in wrenching themselves out of this dreamlike condition in relation to the state, however, two main questions come rushing to mind:
Read the entire article(1) Who do these people—that is, the state’s kingpins, Praetorian guards, bootlickers, and key private-sector supporters—think they are to treat us as they do?(2) Why do nearly all of us put up with the state’s outrageous treatment?
