Early farming embodied what Graeber and Wengrow call “the ecology of freedom”: the freedom to move in and out of farming, to avoid getting trapped by its demands or endangered by the ecological fragility that it entails.

The authors write their chapters on cities against the idea that large populations need layers of bureaucracy to govern them—that scale leads inevitably to political inequality. Many early cities, places with thousands of people, show no sign of centralized administration: no palaces, no communal storage facilities, no evident distinctions of rank or wealth. This is the case with what may be the earliest cities of all, Ukrainian sites like Taljanky, which were discovered only in the 1970s and which date from as early as roughly 4100 B.C., hundreds of years before Uruk, the oldest known city in Mesopotamia. Even in that “land of kings,” urbanism antedated monarchy by centuries. And even after kings arose, “popular councils and citizen assemblies,” Graeber and Wengrow write, “were stable features of government,” with real power and autonomy. Despite what we like to believe, democratic institutions did not begin just once, millennia later, in Athens.

In the locations where it first developed, about 10,000 years ago, agriculture did not take over all at once, uniformly and inexorably. (It also didn’t start in only a handful of centers—Mesopotamia, Egypt, China, Mesoamerica, Peru, the same places where empires would first appear—but more like 15 or 20.)

What is the state? the authors ask. Not a single stable package that’s persisted all the way from pharaonic Egypt to today, but a shifting combination of, as they enumerate them, the three elementary forms of domination: control of violence (sovereignty), control of information (bureaucracy), and personal charisma (manifested, for example, in electoral politics). Some states have displayed just two, some only one—which means the union of all three, as in the modern state, is not inevitable (and may indeed, with the rise of planetary bureaucracies like the World Trade Organization, be already decomposing). More to the point, the state itself may not be inevitable. For most of the past 5,000 years, the authors write, kingdoms and empires were “exceptional islands of political hierarchy, surrounded by much larger territories whose inhabitants … systematically avoided fixed, overarching systems of authority.”

does civilization rather mean “mutual aid, social co-operation, civic activism, hospitality [and] simply caring for others”?

The Dawn of Everything is framed by an account of what the authors call the “indigenous critique.” In a remarkable chapter, they describe the encounter between early French arrivals in North America, primarily Jesuit missionaries, and a series of Native intellectuals—individuals who had inherited a long tradition of political conflict and debate and who had thought deeply and spoke incisively on such matters as “generosity, sociability, material wealth, crime, punishment and liberty.”The Indigenous critique, as articulated by these figures in conversation with their French interlocutors, amounted to a wholesale condemnation of French—and, by extension, European—society: its incessant competition, its paucity of kindness and mutual care, its religious dogmatism and irrationalism, and most of all, its horrific inequality and lack of freedom.

making the case that the conventional account of human history as a saga of material progress was developed in reaction to the Indigenous critique in order to salvage the honor of the West. We’re richer, went the logic, so we’re better. The authors ask us to rethink what better might actually mean.

“How did we get stuck?” the authors ask—stuck, that is, in a world of “war, greed, exploitation [and] systematic indifference to others’ suffering”? It’s a pretty good question. “If something did go terribly wrong in human history,” they write, “then perhaps it began to go wrong precisely when people started losing that freedom to imagine and enact other forms of social existence.” It isn’t clear to me how many possibilities are left us now, in a world of polities whose populations number in the tens or hundreds of millions. But stuck we certainly are.

In every country surveyed, those on the right are more likely than those on the left to prioritize sticking to traditions, to say people today are too easily offended by what others say, and to say the bigger societal problem is seeing discrimination where it does not exist.

while those on the left and right are equally likely to say they are proud most of the time in both France and Germany, in the U.S. and UK, those on the right are more than three times as likely to say they are proud most of the time than those on the left

issues of pride for some were often sources of shame for others. In the UK, one such issue was the concept of empire. Those on the ideological right praised the historic empire for its role in spreading English and Western culture overseas, while those on the ideological left discussed how the UK had disrupted local cultures and often left chaos in its wake in its former colonies.

whereas groups composed of Republicans discussed American history through the lens of opportunity, groups composed of Democrats stressed the inadequacy of how American history is taught – and how it often glosses over racism and inequitable treatment of minority groups. Republican participants, for their part, even brought up how political correctness itself makes them embarrassed to be American – while Democratic participants cited increased diversity as a point of pride

While Britons are as ideologically divided as Americans on issues of pride, when it comes to every other cultural issue asked about in this report, Americans stand out for being more ideologically divided than those in the Western European countries surveyed.

Younger people – those under 30 – are less likely to place requirements on Christianity, language, birth or adopting the country’s traditions to be part of their country than older age groups. They are also more likely to say their country will be better off if it is open to changes. The notable exception to this pattern is Germany, where opinion differs little by age.

“It’s this lack of social mobility, all this grievance, that feeds into populism and it becomes a national security crisis over time, as we saw, because all of this can be exploited”.

the prospect of taking out a student loan would make her think twice about pursuing her studies in today’s Britain. “It’s a very bad political moment for kids and with climate change and all the other issues. They’re also unlucky because the financial assistance has disappeared,”

So many people are discouraged from going on to higher education. This is the new marker of class, both in the US and in the UK. People say it’s culture or values – it’s education

“The correlation between influenza mortality and the vote share won by right-wing extremists is stronger in regions that had historically blamed minorities, particularly Jews, for Medieval plagues,”

authoritarian regimes, such as those in Hungary, Turkmenistan and Rwanda, have used the pandemic to crack down on opposition voices and critics

In Lebanon, a combination of constitutional documents and unwritten conventions guide the power-sharing arrangement. The confessional model that grants power along sectarian lines was introduced by the National Pact in 1943 and was resurrected again by the Taif Accord in 1989. The Taif Accord brokered the end of the civil war and granted the Muslim community a greater share of political power. In 2008, the Doha Agreement was negotiated to prevent another sectarian war. Power was rebalanced to reflect the growing influence of the Shiite Muslim community in Lebanon, represented politically by the Amal Movement and Hezbollah.

Political parties, with their entrenched positions, are not keen to open the Pandora’s box of an official census any time soon.

Legislative seats are divided equally between Muslim and Christian groups, despite Christians estimated to represent only about a third of the population now. By convention, the office of the prime minister is held by a Sunni Muslim, the office of the president is held by a Christian Maronite, and the office of speaker of the parliament is held by a Shiite Muslim. This is a more rigid allocation of power than in Northern Ireland where, for example, the leader of any party, whether nationalist or unionist, that achieved the highest share of the vote could become the first minister (i.e. the prime minister).

Lebanon is in the midst of one of the worst economic crises seen globally since the 1850s. Three decades of consociationalism power-sharing and yet many communities remain religiously segregated, with town officials seemingly unafraid and unashamed to introduce express bans on renting property to members of other religions.Political dynasties maintain a hold on power and, according to international watchdogs, corruption levels in Lebanon have significantly increased in recent years. The “wasta” system of personal connections continues to pervade the delivery of public services, and there is little accountability and oversight in government. No one in the government has been held responsible for the port blast that killed over 200 people and destroyed the homes and livelihoods of more than 300,000.

Unlike Northern Ireland, Lebanon is — at least technically — a sovereign state; there is no outside power that can formally step in when parties refuse to form a government. Instead, the previous technocratic government led by Hassan Diab has remained in place as a caretaker but lacks the power to enact the reforms required to unlock international aid

The term “power sharing” inaccurately implies an egalitarian arrangement. In reality, what is at play in Lebanon and Northern Ireland is power distribution. The political groups come together to decide how power will be divided under the agreed rules before retreating to rule their respective fiefdoms.

control of the prized ministries of economy, finance and education have almost entirely swung between the DUP and Sinn Féin since the first government was formed under the Good Friday Agreement. It’s no accident that less than 10% of children in Northern Ireland attend integrated schools when control of the Department of Education swings between the two parties who benefit the most from polarized communities.

The way power is distributed in Northern Ireland and Lebanon makes it relatively easy for one political party or group to bring down or stall a government or policy for their own benefit, but it’s nearly impossible for the public to achieve the same.

When al-Hariri resigned as prime minister in 2019, protesters knew that his resignation alone would never be enough to disrupt the system of power while the rest of the political establishment remained in place. “All of them means all of them” was a common refrain at marches.

In Northern Ireland and Lebanon, anyone who thinks change might come when a politician leaves office often finds that a son or a spouse appears in his place instead (and it is almost always his). The names Robinson, Poots and Dodds have frequently appeared on the ballot in Northern Ireland while al-Hariri, Jumblatt and Frangieh similarly repeat in Lebanon. The situation brings to mind Greek mythology’s Hydra, a snakelike monster with nine heads. When one head is cut off, two more emerge.

The fact that voters in Lebanon are registered in their family town rather than where they live entrenches the power of political dynasties

Former militia members also inevitably form part of the political establishment after a conflict. Why else would they give up their arms? But the continued presence of paramilitary groups long after a conflict reinforces distrust and puts peace out of reach.

Conflict-era divisions have become entrenched in the political systems of Northern Ireland and Lebanon and are now protecting political parties more than they’re promoting peace

The democratic trade-off in power-sharing arrangements is always explained by the lives saved from conflicts ending. But lives are lost to poverty, corruption and negligence too, as viscerally seen with the port explosion in Beirut last August

In the early hours of Monday, Ghannouchi arrived at the parliament where he said he would call a session in defiance of Saied, but the army stationed outside the building stopped the 80-year-old former political exile from entering.

Dozens of Ennahda supporters faced off against Saied supporters near the parliament building, exchanging insults as the police held them apart

He said his actions were based on Article 80 of the constitution and framed them as a popular response to the economic and political paralysis that have mired Tunisia for years.However, a special court required by the 2014 constitution to adjudicate such disputes between Tunisia's branches of state has never been established after years of wrangling over which judges to include, allowing rival interpretations of law

Two of the other main parties in parliament, Heart of Tunisia and Karama, joined Ennahda in accusing Saied of a coup. Former president Moncef Marzouki who helped oversee the transition to democracy after the revolution said it could represent the start of a slope "into an even worse situation".

also suspended the legal immunity of parliament members and that he was taking control of the general prosecutor's office

the parliamentary election delivered a fragmented chamber in which no party held more than a quarter of seats

Under the constitution, the president has direct responsibility only for foreign affairs and the military, but after a government debacle with walk-in vaccination centres last week, he told the army to take charge of the pandemic response.Tunisia's soaring infection and death rates have added to public anger at the government as the country's political parties bickered

Mechichi was attempting to negotiate a new loan with the International Monetary Fund (IMF) that was seen as crucial to averting a looming fiscal crisis as Tunisia struggles to finance its budget deficit and coming debt repayments.Disputes over the economic reforms, seen as needed to secure the loan but which could hurt ordinary Tunisians by ending subsidies or cutting public sector jobs, had already brought the government close to collapse

Meloni now faces a dilemma. She could double down on the nationalistic, far-right ethos of her party, galvanizing her loyal base, or she could broaden her political horizon, slowly turning Brothers of Italy into a big-tent party hosting conservatives of different persuasions.

She even wrote an open-hearted memoir titled I Am Giorgia, designed to reach out to people beyond her base by sharing her personal story. The book sold more than 100,000 copies, a remarkable figure for a book written by a politician

an unmet demand for a center-right coalition that could host both moderates and proponents of what Brothers of Italy’s most traditional supporters refer to as destra sociale, or “social right.”

“I don’t see what elements may support the definition of Brothers of Italy as a far-right party,” Meloni told Foreign Policy, “we are a member of the European Conservatives and Reformists Party, which I am currently president of, which is the family of the European and Western conservatives, joined by more than 40 parties in several countries, spanning from the Likud in Israel to the Tories in the U.K. and the GOP in the U.S.”

“Unfortunately, the mainstream culture is oversimplifying, depicting anyone who talks about fatherland, family, sanctity of life, Christian and classical civilization as a dangerous extremist in order to deny his or her free speech rights. We’ve seen this in the U.S., with the demonization of Trump, who’s been canceled on social media, and we are increasingly seeing the same attitude toward conservative movements in Europe,” Meloni told Foreign Policy.

“We’ve been presented as the new face of the old post-fascist forces, but when we founded the party in 2012 the whole idea was to break with the past and build a new, post-ideological force predicated on the defense of the national interest. It’s safe to say we’re now a Gaullist party more than a far-right one,”

Brothers of Italy has been careful to distance itself from neofascist organizations and extremist groups, but sometimes the two dimensions touch each other. Last January, for instance, Meloni observed, as she does every year, the anniversary of the killings of three members of the Italian Social Movement in Rome in 1978, an event that was also commemorated by hundreds of militants making the fascist salute in the area where the massacre took place. The rally was not organized nor supported by Brothers of Italy, but the neofascist activists and the party share a common heritage that may blur the line between the suit-and-tie heirs of the social right and outright fascist apologists

In 2019, some local leaders of Brothers of Italy in the Marche region organized a dinner party to celebrate the anniversary of Benito Mussolini’s March on Rome in 1922, and the symbol of the party appeared next to the portrait of Italy’s dictator and other fascist memorabilia. The party formally disavowed the event

Dog whistles are also common in Brothers of Italy’s communication style. The party promoted a campaign against the billionaire philanthropist George Soros, who had allegedly funded a center-left party in Italy. The claim was, “Keep the money of the usurers,” a reference to one of the most indelible antisemitic tropes. The term “usurer” is still used in the party’s rhetoric to describe international bankers, Eurocrats, and foreign powers of all sorts attempting to erode Italy’s sovereignty

“The problem is that Italy never went through a serious process of elaboration of its fascist past. Many Italians still believe fascism wasn’t altogether evil and the country never really developed a culture of rights and political pluralism,”

Unlike Germany, which got into a process known as “Vergangenheitsbewältigung,” or “overcoming the past,” involving culture, education, and public debates grappling with the idea of collective culpability during the Nazi regime, Italy never had such a debate

“We strongly believe in the project of the European Conservatives and Reformists Party,” said Carlo Fidanza, a member of the European Parliament who’s in charge of Brothers of Italy’s foreign affairs portfolio. “Our goal is to enlarge the house of the European conservatives, not to tear it down and rebuild it from scratch.” When Fidanza says enlargement, what he really means is Hungarian Prime Minister Viktor Orban

At the European level, Meloni is confronted with a dilemma similar to the one she’s facing in Rome; she would need to decide whether to move to the center, sticking to the more moderate conservatives, or to join the broad far-right coalition that is tempting her traditional allies

Now that the Republican Party is embroiled in a fight between Trump loyalists and traditional party members, Meloni is keeping an eye on the situation, secretly hoping that what will come out when the dust settles is a “Trumpist GOP, without Trump,” as one Brothers of Italy official put it.

The social wealth of a society is better measured by the quality of its common lived environment than by a consolidated statistical approximation like GDP, or even an attempt at weighted comparisons like so-called purchasing power parity. There is a reason why our great American cities, for all of our supposed wealth, often feel and look so shabby. The money goes elsewhere.

New York City and state, mired in graft and corruption, cannot build a single mile of subway for less than $2 billion

The United States spends perhaps a trillion dollars every year on its military and wars

Poverty—both individual and social—is a policy, not an accident, and not some kind of natural law. These are deliberate choices about the allocation of resources.

if the state- and city-level Democratic leaders of New York and northern Virginia are the national mold, then our nominally left-wing party is utterly, hopelessly beholden to the upward transfer of social wealth to an extremely narrow cadre of already extremely rich men and women