The Myth Of The Savage

A classic study of early contact between European explorers and North American natives. When the two cultures met in the fifteenth century, it meant great upheavals for the Amerindians, but strengthened the Europeans' move toward nation-states and capitalism.

"In this study, the myth of the Noble Savage is a different myth from the one defended or debunked by others over the years. That the concept of the Noble Savage was first invented by Rousseau in the mid-eighteenth century in order to glorify the "natural" life is easily refuted ..."

The myth of the peace-loving "noble savage" is persistent and pernicious. Indeed, for the last fifty years, most popular and scholarly works have agreed that prehistoric warfare was rare, harmless, unimportant, and, like smallpox, a disease of civilized societies alone. Prehistoric warfare, according to this view, was little more than a ritualized game, where casualties were limited and the effects of aggression relatively mild. Lawrence Keeley's groundbreaking War Before Civilization offers a devastating rebuttal to such comfortable myths and debunks the notion that warfare was introduced to primitive societies through contact with civilization (an idea he denounces as "the pacification of the past"). Building on much fascinating archeological and historical research and offering an astute comparison of warfare in civilized and prehistoric societies, from modern European states to the Plains Indians of North America, War Before Civilization convincingly demonstrates that prehistoric warfare was in fact more deadly, more frequent, and more ruthless than modern war. To support this point, Keeley provides a wide-ranging look at warfare and brutality in the prehistoric world. He reveals, for instance, that prehistorical tactics favoring raids and ambushes, as opposed to formal battles, often yielded a high death-rate; that adult males falling into the hands of their enemies were almost universally killed; and that surprise raids seldom spared even women and children. Keeley cites evidence of ancient massacres in many areas of the world, including the discovery in South Dakota of a prehistoric mass grave containing the remains of over 500 scalped and mutilated men, women, and children (a slaughter that took place a century and a half before the arrival of Columbus). In addition, Keeley surveys the prevalence of looting, destruction, and trophy-taking in all kinds of warfare and again finds little moral distinction between ancient warriors and civilized armies. Finally, and perhaps most controversially, he examines the evidence of cannibalism among some preliterate peoples. Keeley is a seasoned writer and his book is packed with vivid, eye-opening details (for instance, that the homicide rate of prehistoric Illinois villagers may have exceeded that of the modern United States by some 70 times). But he also goes beyond grisly facts to address the larger moral and philosophical issues raised by his work. What are the causes of war? Are human beings inherently violent? How can we ensure peace in our own time? Challenging some of our most dearly held beliefs, Keeley's conclusions are bound to stir controversy.

We often think of classical Greek society as a model of rationality and order. Yet as Walter Burkert demonstrates in these influential essays on the history of Greek religion, there were archaic, savage forces surging beneath the outwardly calm face of classical Greece, whose potentially violent and destructive energies, Burkert argues, were harnessed to constructive ends through the interlinked uses of myth and ritual. For example, in a much-cited essay on the Athenian religious festival of the Arrephoria, Burkert uncovers deep connections between this strange nocturnal ritual, in which two virgin girls carried sacred offerings into a cave and later returned with something given to them there, and tribal puberty initiations by linking the festival with the myth of the daughters of Kekrops. Other chapters explore the origins of tragedy in blood sacrifice; the role of myth in the ritual of the new fire on Lemnos; the ties between violence, the Athenian courts, and the annual purification of the divine image; and how failed political propaganda entered the realm of myth at the time of the Persian Wars.

Savage Constructions composes a critical examination of the popular assumption that violence is an essential quality of certain ethnic or racial populations. Wendy Hamblet challenges the supposition, all too common in the West, that darker-skinned peoples are inherently violent. To challenge this myth, Savage Constructions offers a theory of subjectivity transformed by historical violence. It rethinks how African peoples, once living in simple neighborly communities more democratic and egalitarian than modern states, have come to the condition of abjection, misery, and fierce aggression, in which we find them today. This rethinking she argues that Western affluence is built upon slaughter, slavery, and colonial oppression, and suggests that prosperous nations of the West owe a great debt to the societies they trampled en route to their prosperity. This work is important because Nnewly independent nations of Africa are a primary example of a much vaster phenomenon. Western powers continue to sack poorer, weaker countries through covert intrigue, outright war, crippling debts, and unfair global labor and trade policies. The violences continue because many Westerners still harbor metaphysical assumptions about the supremacy of white Christians over less 'civilized,' darker-skinned peoples. These assumptions depress the possibilities of ethnic minorities within the West, continue to influence foreign policy and frustrate global relations, and ensure that the overwhelming collateral damage of modern wars is color conscious. Savage Constructions will appeal to all levels of scholars and students.

"Seven Myths of Native American History will provide undergraduates and general readers with a very useful introduction to Native America past and present. Jentz identifies the origins and remarkable staying power of these myths at the same time he exposes and dismantles them." —Colin G. Calloway, Dartmouth College