Worshiping Power. Peter Gelderloos
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is an important example; patriarchy, it turns out, is a system of oppression that precedes and can exist independently of the State. Anarchism, as the formulation of a desire to combat all domination, is best served by a broad definition based on opposition to any impediment to freedom rather than to a specific historical structure.
Social scientists offer us more precise definitions, though these are devoid of any commitment to take a stand against elitism or defend free communities. In fact, their more mechanical, detached analysis allows them to be useful to states. There are certainly more career opportunities in advising international agencies how to prop up failed states than there are in advising rebellious movements how to destroy their oppressors. Nonetheless, the extensive resources they command have allowed them to make precise distinctions and to shed light on evolutionary processes that were lost to popular memory. Some of the key factors of current definitions that may be useful to contemplate are:
a minimum of three levels of hierarchical organization (e.g. the capital, provincial capitals, and towns or local administrations) which allow for delegation and chains of command;13
unitary decision-making and an explicit chain of command, which ideally do not permit contradictions, even if contradictions are regularly produced in practice (i.e. the whole apparatus strives to avoid contradiction, and when different governing bodies arrive at different decisions, the conflict must be arbitrated to decide which body has jurisdiction or constitutes a superior authority);
the administration of a redistribution of resources, from the toilers to government functionaries, which can include symbolic rulers, bureaucrats, soldiers, priests, and others, or to government projects, such as the construction of infrastructure or monuments;
authority that can be delegated (i.e. it is institutional rather than pertaining exclusively to a charismatic individual) and that flows from a centralized point of legitimation, often abstract (the gods, the law, the people);
this centralized point of legitimation, though it may be operated upon by a variety of institutions and social groups, is collectively held to be singular, and in its ideal form harbors no inner contradictions, despite incessant struggles by elite factions to control it;
identity and authority are territorial rather than kinship-based (although new states are rarely powerful enough to fully suppress the kinship paradigm, and have to gradually undermine it while also making use of it, allowing territorial and kinship paradigms to coexist);
the execution of war-making, punishment, conflict resolution, and normative authorities, and the intent to monopolize these authorities.
The astute reader will notice a substantial gap between these two classes of definition. In fact there have been a great many societies that were not anarchic, that had hereditary or religious elites and did not place a high value on the rejection of authority, but had little or no coercive powers and no bureaucratic organization; perhaps the elites were not even able to parasitically exploit the labor of their subordinates and neighbors. The academic definition, focused on exact typologies, cannot include such polities as states. This reflects scientists’ colonial past and present; the implicit purpose of their definition is to spread the model and oversee the evolution of primitive societies into the club of statehood. Because the anarchists’ definition is ethical, and their goal is just the opposite—to destroy state organization and help societies free themselves from coercive authority—they cannot give a free pass to hierarchical societies that lack the degree of stratification and institutionalization that the anthropologists are looking for. The ambiguity created by relying on two different definitions with a vast grey space between them does not, however, present any real methodological problems for my investigation. On the contrary, the intermediate group that inhabits this grey space is of great theoretical importance. Sometimes, “grey” polities resisted transitioning to statehood, while in other cases they developed states at the first opportunity. Different case studies can help illustrate the role that economics, social structure, and culture played in this open-ended evolution.
Now we know what we are looking for when we investigate politogenesis, and we know the sorts of explanations that are inadequate or discredited. In broad strokes, then, how can we explain state formation? It is now undeniable that there are multiple pathways in the evolution of states. I will not offer a single cause nor a single evolutionary model. There are several models we could consider, building off the work of a great many specialists. However, within each model, I find more particularities than similarities. As such, throughout the following chapters, which are divided thematically, I highlight the basic models when they appear, but place the weight of the narrative on the particularities of each case. This may not be the best format for rapid summarizing, but its advantage is in avoiding potentially dogmatic simplifications.
1 Representing the conservative end of the academic spectrum, with narratives that are frequently Eurocentric and state-privileging, we have the collection edited by Grinin, Bondarenko, et al. They acknowledge that “nowadays postulates about the state as the only possible form of political and sociocultural organization of the post-primitive society, about a priori higher level of development of a state society in comparison with any non-state one do not seem so undeniable as a few years ago. It has become evident that the non-state societies are not necessarily less complex and less efficient” (Bondarenko, Grinin, and Korotayev, “Alternatives of Social Evolution” in The Early State, its Alternatives and Analogues, edited by Leonid E. Grinin, Robert L. Carneiro, Dmitri M. Bondarenko, Nikolay N. Kradin, and Andrey V. Korotayev [Volgograd, Russia: Uchitel Publishing House, 2004], 5). Note that while questioning the unilineal statist mythology, the idea that history comes down on a single track, called progress—thus the present social forms are the best yet—they still cleave to Eurocentric and ultimately statist concepts like “primitive,” linear complexity (as in, more or less complex, utilizing culturally specific criteria that favor Western civilization). They also frequently impose Western meanings that privilege a certain, cynical vision of power in human relations, on social structures, customs, and interactions in societies operating under a completely different paradigm, without showing the slightest courtesy of acknowledging the meanings and values as they are understood in those societies. On the parasitical nature of states, see James C. Scott, The Art of Not Being Governed: An Anarchist History of Upland Southeast Asia (New Haven: Yale University Press, 2009). For examples of stateless societies organizing complex infrastructure and technologies, see Peter Gelderloos, Anarchy Works (Berkeley: Ardent Press, 2010).
2 See, for example, the history of resistance under the British Empire, Antoinette Burton, The Trouble with Empire: Challenges to Modern British Imperialism (Oxford: Oxford University Press, 2015).
3 Though primitivism is usually the only one of these approaches accused of ideological cherry-picking, they all bring to their historical analysis the very vision they seek to prove; to primitivism, history is a lie covering the primary evil of civilization; to dialectical materialism it is an objective tension of productive forces; and to environmental determinism a mechanistic and humanistic belief that everyone, everywhere, is the same, moved only by the primacy of that physical environment which can be claimed to predate and thus determine human activity. See Frederich Engels, The Origin of the Family, Private Property, and the State (1884) for the materialist view; Jared Diamond, Guns, Germs, and Steel (New York: W.W. Norton, 1997) for environmental determinism; and on primitivism John Zerzan, Future Primitive and Other Essays (New York: Autonomedia, 1994).
4 Bakunin “Rousseau’s Theory of the State” (1873) and Statism and Anarchy (1873), Leonid E. Grinin, “The Early State and Its Analogues: A Comparative Analysis,” in The Early State, Its Alternatives and Analogues, edited by Grinin, Carneiro, Bondarenko, et al., 88–136; and Dmitri M. Bondarenko, “Kinship, Territoriality and the Early State Lower Limit,” in Social Evolution and History 7, No. 1, edited by Henri J.M. Claessen, Renée Hagesteijn, and Pieter van de Velde (Moscow: Uchitel Publishing House, 2008), 19–53.