The Better Angels of Our Nature: Why Violence Has Declined (15 page)
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Authors: Steven Pinker
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BOOK: The Better Angels of Our Nature: Why Violence Has Declined
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The low rates of death in warfare in selected small-scale societies can be misleading in another way. Though they may avoid war, they do commit the occasional murder, and their homicide rates can be compared to those of modern state societies. I’ve plotted them in figure 2–4 on a scale that is fifteen times larger than that of figure 2–3. Let’s begin with the right-most gray bar in the nonstate cluster. The Semai are a hunting and horticulturalist tribe who were described in a book called
The Semai: A Nonviolent People of Malaya
and who go out of their way to avoid the use of force. While there aren’t many Semai homicides, there aren’t many Semai. When the anthropologist Bruce Knauft did the arithmetic, he found that their homicide rate was 30 per 100,000 per year, which puts it in the range of the infamously dangerous American cities in their most violent years and at three times the rate of the United States as a whole in its most violent decade.
71
The same kind of long division has deflated the peaceful reputation of the !Kung, the subject of a book called
The Harmless People
, and of the Central Arctic Inuit (Eskimos), who inspired a book called
Never in Anger
.
72
Not only do these harmless, nonviolent, anger-free people murder each other at rates far greater than Americans or Europeans do, but the murder rate among the !Kung went down by a third after their territory had been brought under the control of the Botswana government, as the Leviathan theory would predict.
73
The Semai: A Nonviolent People of Malaya
and who go out of their way to avoid the use of force. While there aren’t many Semai homicides, there aren’t many Semai. When the anthropologist Bruce Knauft did the arithmetic, he found that their homicide rate was 30 per 100,000 per year, which puts it in the range of the infamously dangerous American cities in their most violent years and at three times the rate of the United States as a whole in its most violent decade.
71
The same kind of long division has deflated the peaceful reputation of the !Kung, the subject of a book called
The Harmless People
, and of the Central Arctic Inuit (Eskimos), who inspired a book called
Never in Anger
.
72
Not only do these harmless, nonviolent, anger-free people murder each other at rates far greater than Americans or Europeans do, but the murder rate among the !Kung went down by a third after their territory had been brought under the control of the Botswana government, as the Leviathan theory would predict.
73
The reduction of homicide by government control is so obvious to anthropologists that they seldom document it with numbers. The various “paxes” that one reads about in history books—the Pax Romana, Islamica, Mongolica, Hispanica, Ottomana, Sinica, Britannica, Australiana (in New Guinea), Canadiana (in the Pacific Northwest), and Praetoriana (in South Africa)—refer to the reduction in raiding, feuding, and warfare in the territories brought under the control of an effective government.
74
Though imperial conquest and rule can themselves be brutal, they do reduce endemic violence among the conquered. The Pacification Process is so pervasive that anthropologists often treat it as a methodological nuisance. It goes without saying that peoples that have been brought under the jurisdiction of a government will not fight as much, so they are simply excluded from studies of violence in indigenous societies. The effect is also noticeable to the people themselves. As an Auyana man living in New Guinea under the Pax Australiana put it, “Life was better since the government came” because “a man could now eat without looking over his shoulder and could leave his house in the morning to urinate without fear of being shot.”
75
74
Though imperial conquest and rule can themselves be brutal, they do reduce endemic violence among the conquered. The Pacification Process is so pervasive that anthropologists often treat it as a methodological nuisance. It goes without saying that peoples that have been brought under the jurisdiction of a government will not fight as much, so they are simply excluded from studies of violence in indigenous societies. The effect is also noticeable to the people themselves. As an Auyana man living in New Guinea under the Pax Australiana put it, “Life was better since the government came” because “a man could now eat without looking over his shoulder and could leave his house in the morning to urinate without fear of being shot.”
75
FIGURE 2–4.
Homicide rates in the least violent nonstate societies compared to state societies
Homicide rates in the least violent nonstate societies compared to state societies
Sources:
!Kung and Central Arctic Inuit: Gat, 2006; Lee, 1982. Semai: Knauft, 1987. Ten largest U.S. cities: Zimring, 2007, p. 140. United States: FBI Uniform Crime Reports; see note 73. Western Europe (approximation): World Health Organization; see note 66 to chap. 3, p. 701.
!Kung and Central Arctic Inuit: Gat, 2006; Lee, 1982. Semai: Knauft, 1987. Ten largest U.S. cities: Zimring, 2007, p. 140. United States: FBI Uniform Crime Reports; see note 73. Western Europe (approximation): World Health Organization; see note 66 to chap. 3, p. 701.
The anthropologists Karen Ericksen and Heather Horton have quantified the way that the presence of government can move a society away from lethal vengeance. In a survey of 192 traditional studies, they found that one-on-one revenge was common in foraging societies, and kin-against-kin blood feuds were common in tribal societies that had not been pacified by a colonial or national government, particularly if they had an exaggerated culture of manly honor.
76
Adjudication by tribunals and courts, in contrast, was common in societies that had fallen under the control of a centralized government, or that had resource bases and inheritance patterns that gave people more of a stake in social stability.
76
Adjudication by tribunals and courts, in contrast, was common in societies that had fallen under the control of a centralized government, or that had resource bases and inheritance patterns that gave people more of a stake in social stability.
One of the tragic ironies of the second half of the 20th century is that when colonies in the developing world freed themselves from European rule, they often slid back into warfare, this time intensified by modern weaponry, organized militias, and the freedom of young men to defy tribal elders.
77
As we shall see in the next chapter, this development is a countercurrent to the historical decline of violence, but it is also a demonstration of the role of Leviathans in propelling the decline.
CIVILIZATION AND ITS DISCONTENTS77
As we shall see in the next chapter, this development is a countercurrent to the historical decline of violence, but it is also a demonstration of the role of Leviathans in propelling the decline.
So did Hobbes get it right? In part, he did. In the nature of man we find three principal causes of quarrel: gain (predatory raids), safety (preemptive raids), and reputation (retaliatory raids). And the numbers confirm that relatively speaking, “during the time men live without a common power to keep them all in awe, they are in that condition which is called war,” and that in such condition they live in “continual fear, and danger of violent death.”
But from his armchair in 17th-century England, Hobbes could not help but get a lot of it wrong. People in nonstate societies cooperate extensively with their kin and allies, so life for them is far from “solitary,” and only intermittently is it nasty and brutish. Even if they are drawn into raids and battles every few years, that leaves a lot of time for foraging, feasting, singing, storytelling, childrearing, tending to the sick, and the other necessities and pleasures of life. In a draft of a previous book, I casually referred to the Yanomamö as “the fierce people,” alluding to the title of the famous book by the anthropologist Napoleon Chagnon. An anthropologist colleague wrote in the margin: “Are the babies fierce? Are the old women fierce? Do they eat fiercely?”
As for their lives being “poor,” the story is mixed. Certainly societies without an organized state enjoy “no commodious building; no instruments of moving and removing such things as require much force; no knowledge of the face of the earth; no account of time, [and] no letters,” since it’s hard to develop these things if the warriors from the next village keep waking you up with poisoned arrows, abducting the women, and burning your huts. But the first peoples who gave up hunting and gathering for settled agriculture struck a hard bargain for themselves. Spending your days behind a plow, subsisting on starchy cereal grains, and living cheek by jowl with livestock and thousands of other people can be hazardous to your health. Studies of skeletons by Steckel and his colleagues show that compared to hunter-gatherers, the first city dwellers were anemic, infected, tooth-decayed, and almost two and a half inches shorter.
78
Some biblical scholars believe that the story of the fall from the Garden of Eden was a cultural memory of the transition from foraging to agriculture: “In the sweat of thy face shalt thou eat bread.”
79
78
Some biblical scholars believe that the story of the fall from the Garden of Eden was a cultural memory of the transition from foraging to agriculture: “In the sweat of thy face shalt thou eat bread.”
79
So why did our foraging ancestors leave Eden? For many, it was never an explicit choice: they had multiplied themselves into a Malthusian trap in which the fat of the land could no longer support them, and they had to grow their food themselves. The states emerged only later, and the foragers who lived at their frontiers could either be absorbed into them or hold out in their old way of life. For those who had the choice, Eden may have been just too dangerous. A few cavities, the odd abscess, and a couple of inches in height were a small price to pay for a fivefold better chance of not getting speared.
80
80
The improved odds of a natural death came with another price, captured by the Roman historian Tacitus: “Formerly we suffered from crimes; now we suffer from laws.” The Bible stories we examined in chapter 1 suggest that the first kings kept their subjects in awe with totalistic ideologies and brutal punishments. Just think of the wrathful deity watching people’s every move, the regulation of daily life by arbitrary laws, the stonings for blasphemy and nonconformity, the kings with the power to expropriate a woman into their harem or cut a baby in half, the crucifixions of thieves and cult leaders. In these respects the Bible was accurate. Social scientists who study the emergence of states have noted that they began as stratified theocracies in which elites secured their economic privileges by enforcing a brutal peace on their underlings.
81
81
Three scholars have analyzed large samples of cultures to quantify the correlation between the political complexity of early societies and their reliance on absolutism and cruelty.
82
The archaeologist Keith Otterbein has shown that societies with more centralized leadership were more likely to kill women in battles (as opposed to abducting them), to keep slaves, and to engage in human sacrifice. The sociologist Steven Spitzer has shown that complex societies are more likely to criminalize victimless activities like sacrilege, sexual deviance, disloyalty, and witchcraft, and to punish offenders by torture, mutilation, enslavement, and execution. And the historian and anthropologist Laura Betzig has shown that complex societies tend to fall under the control of despots: leaders who are guaranteed to get their way in conflicts, who can kill with impunity, and who have large harems of women at their disposal. She found that despotism in this sense emerged among the Babylonians, Israelites, Romans, Samoans, Fijians, Khmer, Aztecs, Incas, Natchez (of the lower Mississippi), Ashanti, and other kingdoms throughout Africa.
82
The archaeologist Keith Otterbein has shown that societies with more centralized leadership were more likely to kill women in battles (as opposed to abducting them), to keep slaves, and to engage in human sacrifice. The sociologist Steven Spitzer has shown that complex societies are more likely to criminalize victimless activities like sacrilege, sexual deviance, disloyalty, and witchcraft, and to punish offenders by torture, mutilation, enslavement, and execution. And the historian and anthropologist Laura Betzig has shown that complex societies tend to fall under the control of despots: leaders who are guaranteed to get their way in conflicts, who can kill with impunity, and who have large harems of women at their disposal. She found that despotism in this sense emerged among the Babylonians, Israelites, Romans, Samoans, Fijians, Khmer, Aztecs, Incas, Natchez (of the lower Mississippi), Ashanti, and other kingdoms throughout Africa.
When it came to violence, then, the first Leviathans solved one problem but created another. People were less likely to become victims of homicide or casualties of war, but they were now under the thumbs of tyrants, clerics, and kleptocrats. This gives us the more sinister sense of the word
pacification:
not just the bringing about of peace but the imposition of absolute control by a coercive government. Solving this second problem would have to wait another few millennia, and in much of the world it remains unsolved to this day.
pacification:
not just the bringing about of peace but the imposition of absolute control by a coercive government. Solving this second problem would have to wait another few millennia, and in much of the world it remains unsolved to this day.
3
THE CIVILIZING PROCESS
It is impossible to overlook the extent to which civilization is built upon a renunciation of instinct.
—Sigmund Freud
F
or as long as I have known how to eat with utensils, I have struggled with the rule of table manners that says that you may not guide food onto your fork with your knife. To be sure, I have the dexterity to capture chunks of food that have enough mass to stay put as I scoot my fork under them. But my feeble cerebellum is no match for finely diced cubes or slippery little spheres that ricochet and roll at the touch of the tines. I chase them around the plate, desperately seeking a ridge or a slope that will give me the needed purchase, hoping they will not reach escape velocity and come to rest on the tablecloth. On occasion I have seized the moment when my dining companion glances away and have placed my knife to block their getaway before she turns back to catch me in this faux pas. Anything to avoid the ignominy, the boorishness, the intolerable uncouthness of using a knife for some purpose other than cutting. Give me a lever long enough, said Archimedes, and a fulcrum on which to place it, and I shall move the world. But if he knew his table manners,
he could not have moved some peas onto his fork with his knife!
or as long as I have known how to eat with utensils, I have struggled with the rule of table manners that says that you may not guide food onto your fork with your knife. To be sure, I have the dexterity to capture chunks of food that have enough mass to stay put as I scoot my fork under them. But my feeble cerebellum is no match for finely diced cubes or slippery little spheres that ricochet and roll at the touch of the tines. I chase them around the plate, desperately seeking a ridge or a slope that will give me the needed purchase, hoping they will not reach escape velocity and come to rest on the tablecloth. On occasion I have seized the moment when my dining companion glances away and have placed my knife to block their getaway before she turns back to catch me in this faux pas. Anything to avoid the ignominy, the boorishness, the intolerable uncouthness of using a knife for some purpose other than cutting. Give me a lever long enough, said Archimedes, and a fulcrum on which to place it, and I shall move the world. But if he knew his table manners,
he could not have moved some peas onto his fork with his knife!
I remember, as a child, questioning this pointless prohibition. What is so terrible, I asked, about using your silverware in an efficient and perfectly sanitary way? It’s not as if I were asking to eat mashed potatoes with my hands. I lost the argument, as all children do, when faced with the rejoinder “Because I said so,” and for decades I silently grumbled about the unintelligibility of the rules of etiquette. Then one day, while doing research for this book, the scales fell from my eyes, the enigma evaporated, and I forever put aside my resentment of the no-knife rule. I owe this epiphany to the most important thinker you have never heard of, Norbert Elias (1897–1990).
Elias was born in Breslau, Germany (now Wroctaw, Poland), and studied sociology and the history of science.
1
He fled Germany in 1933 because he was Jewish, was detained in a British camp in 1940 because he was German, and lost both parents to the Holocaust. On top of these tragedies, Nazism brought one more into his life: his magnum opus,
The Civilizing Process
, was published in Germany in 1939, a time when the very idea seemed like a bad joke. Elias vagabonded from one university to another, mostly teaching night school, and retrained as a psychotherapist before settling down at the University of Leicester, where he taught until his retirement in 1962. He emerged from obscurity in 1969 when
The Civilizing Process
was published in English translation, and he was recognized as a major figure only in the last decade of his life, when an astonishing fact came to light. The discovery was not about the rationale behind table manners but about the history of homicide.
1
He fled Germany in 1933 because he was Jewish, was detained in a British camp in 1940 because he was German, and lost both parents to the Holocaust. On top of these tragedies, Nazism brought one more into his life: his magnum opus,
The Civilizing Process
, was published in Germany in 1939, a time when the very idea seemed like a bad joke. Elias vagabonded from one university to another, mostly teaching night school, and retrained as a psychotherapist before settling down at the University of Leicester, where he taught until his retirement in 1962. He emerged from obscurity in 1969 when
The Civilizing Process
was published in English translation, and he was recognized as a major figure only in the last decade of his life, when an astonishing fact came to light. The discovery was not about the rationale behind table manners but about the history of homicide.
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