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Related: About this forumRichard Heinberg on Marvin Harris: "Want to Change the World? Read This First"
My introduction to Marvin Harris' work a few years ago (here on DU) had a profound influence on my worldview. It gave some substance to my previous intuition that the social changes necessary to prevent ecological collapse will be impossible to make (on a globally significant scale) until after that collapse has already begun. Now Heinberg weighs in on the subject.
Want to Change the World? Read This First
Marvin Harriss magnum opus was the rather difficult book Cultural Materialism: The Struggle for a Science of Culture (1979). While he was perfectly capable of writing for the general publicothers of his titles, like Cows, Pigs, Wars and Witches (1974), and Cannibals and Kings (1977) were best-sellersin Cultural Materialism, Harris was writing for fellow anthropologists. The book is full of technical jargon, and its author argues each point meticulously, presenting a surfeit of evidence. However, the kernel of Harriss theoretical contribution can be summarized rather briefly.
All human societies consist of three interrelated spheres: first, the infrastructure, which comprises a societys relations to its environment, including its modes of production and reproductionthink of this primarily as its ways of getting food, energy, and materials; second, the structure, which comprises a societys economic, political, and social relations; and third, the superstructure, which consists of a societys symbolic and ideational aspects, including its religions, arts, rituals, sports and games, and science. Inevitably, these three spheres overlap, but they are also distinct, and it is literally impossible to find a human society that does not feature all three in some permutation.
For social change advocates, its what comes next that should agitate the neurons. Harriss cultural materialism argues for the principle of what he calls probabilistic infrastructural determinism. That is to say, the structure and superstructure of societies are always contested to one degree or another. Battles over distribution of wealth and over ideas are perennial, and they can have important consequences: life in the former East Germany was very different from life in West Germany, even though both were industrial nations operating under (what started out to be) nearly identical ecological conditions. However, truly radical societal change tends to be associated with shifts of infrastructure. When the basic relationship between a society and its ecosystem alters, people must reconfigure their political systems, economies, and ideology accordingly, even if they were perfectly happy with the previous state of affairs.
Societies change their infrastructure out of necessity (for example, due to depletion of resources) or opportunity (usually the increased availability of resources, made available perhaps by migration to new territory or by the adoption of a new technology). The Agricultural Revolution 10,000 years ago represented a massive infrastructural shift, and the fossil-fueled Industrial Revolution 200 years ago had even greater and far more rapid impact. In both cases, population levels grew, political and economic relations evolved, and ideas about the world mutated profoundly.
Marvin Harriss magnum opus was the rather difficult book Cultural Materialism: The Struggle for a Science of Culture (1979). While he was perfectly capable of writing for the general publicothers of his titles, like Cows, Pigs, Wars and Witches (1974), and Cannibals and Kings (1977) were best-sellersin Cultural Materialism, Harris was writing for fellow anthropologists. The book is full of technical jargon, and its author argues each point meticulously, presenting a surfeit of evidence. However, the kernel of Harriss theoretical contribution can be summarized rather briefly.
All human societies consist of three interrelated spheres: first, the infrastructure, which comprises a societys relations to its environment, including its modes of production and reproductionthink of this primarily as its ways of getting food, energy, and materials; second, the structure, which comprises a societys economic, political, and social relations; and third, the superstructure, which consists of a societys symbolic and ideational aspects, including its religions, arts, rituals, sports and games, and science. Inevitably, these three spheres overlap, but they are also distinct, and it is literally impossible to find a human society that does not feature all three in some permutation.
For social change advocates, its what comes next that should agitate the neurons. Harriss cultural materialism argues for the principle of what he calls probabilistic infrastructural determinism. That is to say, the structure and superstructure of societies are always contested to one degree or another. Battles over distribution of wealth and over ideas are perennial, and they can have important consequences: life in the former East Germany was very different from life in West Germany, even though both were industrial nations operating under (what started out to be) nearly identical ecological conditions. However, truly radical societal change tends to be associated with shifts of infrastructure. When the basic relationship between a society and its ecosystem alters, people must reconfigure their political systems, economies, and ideology accordingly, even if they were perfectly happy with the previous state of affairs.
Societies change their infrastructure out of necessity (for example, due to depletion of resources) or opportunity (usually the increased availability of resources, made available perhaps by migration to new territory or by the adoption of a new technology). The Agricultural Revolution 10,000 years ago represented a massive infrastructural shift, and the fossil-fueled Industrial Revolution 200 years ago had even greater and far more rapid impact. In both cases, population levels grew, political and economic relations evolved, and ideas about the world mutated profoundly.
IMO, when it comes to answering the question, "Why aren't we responding effectively to the unfolding global crisis?" Harris' work is matched in significance only by the core insights of evolutionary psychology and some of the work around unconscious decision-making that is now coming out of neuropsychology.
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Richard Heinberg on Marvin Harris: "Want to Change the World? Read This First" (Original Post)
GliderGuider
Jun 2014
OP
postulater
(5,075 posts)1. Looks interesting. thx.
Mnemosyne
(21,363 posts)2. K&R nt