Interest in Polynesia is not much in fashion nowadays, except for using the islands as an exemplar of the claimed, always imminent yet never arriving, effects of global warming. Still, ever since the Spanish accidentally ran into the Marquesas, on the east side of the giant triangle that forms Polynesia, anchored on the southwest by New Zealand, the north by Hawaii, and the southeast by Easter Island, the islands have had an intermittent fascination for Europeans. In part this is the usual fascination with lands far away; in part a specific fascination with Polynesian culture, accomplishments, and, often, origins. It is this last Christina Thompson covers in this narrowly focused, but excellent, book.
I am fascinated by what is to come. For someone who came of age imbibing the narrow, facile, weak, always-second-place conservative pieties of the late 1980s and the 1990s, the chaotic fluidity of today’s Right is something entirely new. There are no straight lines of sight; all is a jumble of splintered mirrors. In this chaos, of which Trump is only one manifestation, it is a sign of something, or rather of many things, that this self-published book by an pseudonymous author, calling for adoption of a supposed ethics of the Bronze Age, is receiving a lot of attention. And as much as I hate to admit it, or think I hate to admit it, the philosophy that runs through this book is likely to drive a lot of discourse, and action, in coming years.
Hans-Hermann Hoppe!, they cried. Hans-Hermann Hoppe! They told me that if I read his books, it would change my life. This is not the first time I have heard that promise; it has been made to me of many books, from Frédéric Bastiat’s The Law to Ayn Rand’s Atlas Shrugged. The promise has always failed me, but each fresh tomorrow brings the possibility that next time, it will not. Thus, I read this book, which aspires to give the history of man in one hundred and fifty pages, as an introduction to Hoppe’s thought. It was interesting enough, but I have gone away sad, for that looked-for tomorrow is not today.
Sapiens is a book of history, but its main thrust is philosophical. It explores, or tries to explore, the conundrum that if man is built to seek meaning, but under modernity there is no meaning to be had, what is man to do? Since the author, Yuval Noah Harari, rejects all meaning as myth, yet makes meaning the focus of his book, his book has a split personality. But if you take Sapiens simply as longitudinal history, ignoring Harari’s sophomoric musings, and if you don’t mind the superficial nature of much of his history, you’ll have a reasonably good time.
We have all heard of the fad for DNA ancestry testing. Being a paranoid, I haven’t joined the crowd, because all testing companies are happy to hand over the results to the police, and what if I need to keep quiet some heinous crime I commit where I leave my DNA behind? Not to mention, what those tests claim to reveal about you is limited, in many cases, by inadequate comparison data, which the companies fill in with lies. But that lack of comparison data is swiftly being remedied, both in the present, and in the past, which is the topic of this book.
Koh-i-Noor is not about the diamond, to my disappointment. Oh, sure, it makes an appearance here and there in this book. But very little is actually said here about the diamond itself, probably because the Queen of England hasn’t made it available for analysis and study, and prior generations didn’t record much about its specifics. Rather, this is a book of cultural history revolving around people who have owned the diamond. That’s interesting, in its own way, but not what I was promised.
In the middle part of the twentieth century, before The Walking Dead, the historiography of civilizational collapse was dominated by Arnold Toynbee’s multi-volume A Study of History, with his “challenge and response” dynamic. Before that, stretching back into the nineteenth century, other analyses analogized the lives of civilizations to the lives of humans, most notably in Oswald Spengler’s enormously influential The Decline of the West, published in 1918. And many other writers over many centuries have, in different ways, examined why civilizations fail, the classic early modern example being Edward Gibbon’s analysis of Rome. Joseph Tainter arrived in 1988, with this book, to offer an alternative—namely, total economic determinism filtered through a framework of his own devising. Not a very successful framework, to be sure, but at least one that provides some food for thought.
Americans have always liked fighting stories: autobiographical and third person, fictional and non-fictional. From dime novels about outlaws and Indians to, more recently, war movies, Americans have vicariously enjoyed American combat, and American successes in combat. There are even meta fighting stories: an organizing frame of Clint Eastwood’s movie Unforgiven is a biographer trailing Eastwood’s character to write a dime novel. As far as the recent Afghanistan and Iraq wars, early movies (i.e., under Bush) were mostly high-profile flops attacking America (Rendition; Lions for Lambs). Later movies (i.e., under Obama, where it was no longer regarded as necessary by those controlling the film industry to attack Bush rather than make profits) included some such, but moved toward depicting American heroism (Lone Survivor; American Sniper). Not incidentally, those two latter movies were based on autobiographical books, rather than the fever dreams of Hollywood leftists, and this book, Clinton Romesha’s Red Platoon, falls squarely into that genre.
The Earth Is Weeping offers an almost painfully even-handed look at the conflicts between the United States and American Indian tribes after the Civil War. Of course, given the historiography of the past fifty years, an even-handed look necessarily inverts the traditional narrative. Here, Team Indian does good and bad, and Team White does good and bad, each according to its own internal dictates of morality and external dictates of practicality and need. The Sioux are expelled from their land—which they conquered only ten years before by slaughtering the previous inhabitants with extreme brutality. The white man (and the Mexican, and the white man’s numerous Indian allies) usually breaks treaties and sometimes kills women and children. Here is no morality tale, but the old and inevitable tale of nomad vs. nomad vs. state—new, perhaps, in Sumer, but not new in 1870.
This outstanding book, by the anarchist-tending academic James C. Scott, might be (but isn’t) subtitled “Barbarians Are Happier, Fatter and Better Looking.” The author does not believe the myth of the noble savage—but he thinks the savage is, on average, a lot better off than the peasant. Scott’s project is to remold our view of the early days of civilization, erasing the sharp lines usually drawn to separate the first states from the social groups which preceded them, and dismissing the judgment that more organized is always better.