Eurocentrism — the Road so Far
I guess three episodes means this is actually becoming a “thing”. I thank everyone for their patience while I continue to figure out how to share my thoughts.
Transcript
Today, we're diving into a summary episode that aims to tie together some of the key points we've discussed in previous episodes about Homo Naledi and Ancient Alien Theory (AAT). I want to make it clear from the get-go that I have significant issues with how both academia and AAT approach the fields of human (pre)history. Both paradigms often manipulate scant data to fit their narratives, sidelining or outright ignoring indigenous wisdom and perspectives. So, let's get into it.
Both academia and AAT rely on a very artificial and arbitrary delineation of what an "advanced" society is. They share similar criteria: evidence of written language, organized town sites in a shift from agrarian lifestyles, hierarchical social structures, specialized technology, and a shift from animistic to anthropomorphic spiritual beliefs. These criteria create a circular argument: for instance, "advanced" is proven by "tools," which is proven by "advanced." It's a self-fulfilling prophecy that leaves no room for indigenous wisdom or alternative lifestyles.
Sumeria is often cited as one of the earliest examples of a civilization with a written language, used to bolster the argument that written language is a hallmark of "advanced" societies. But here's the catch: the absence of evidence is not evidence of absence. Just because we haven't found written records in other ancient civilizations doesn't mean they didn't exist or that these societies were any less advanced.
Take, for example, the shifting narrative around Homo Neanderthalis. Once considered the "idiot cousins" (their words) of Homo sapiens by mainstream academia, they were suddenly rebranded as advanced beings when it was discovered that non-African humans share 1-3% of their DNA. This shift in perspective allowed for a reevaluation of cave art, advanced tools, and other cultural markers that were previously attributed solely to Homo sapiens. It's a clear example of how academia can change its tune when new evidence comes to light, but also how it can stubbornly cling to outdated ideas when it suits them.
Let's not forget our discussion on Homo Naledi, a species that challenges both academic and AAT perspectives. With its mix of primitive and advanced traits, Homo Naledi serves as a poignant reminder that our understanding of human evolution is far from complete. Just like with Neanderthals, the discovery of Homo Naledi forced us to reconsider what we thought we knew about human history, opening up new avenues for exploration and questioning.
Now, let's talk about Göbekli Tepe, a site in modern Turkey that's been dated to around 9600 BCE (11.600 years ago). This site throws a wrench into both academic and AAT timelines. It's too old to fit neatly into the academic timeline of agricultural societies and too complex to be easily explained by hunter-gatherers. AAT proponents also struggle with it because it doesn't fit their narrative of extraterrestrial intervention. Yet, it exists, challenging both camps to reconsider their rigid frameworks.
When it comes to ignoring indigenous wisdom, the treatment of Aboriginal Australians serves as an interesting counterpoint. For years, Aboriginal Australians have been saying that they've been on their continent for tens of thousands of years, a claim that was often dismissed or minimized by Western academics. However, recent archaeological findings, such as the discovery of 65,000-year-old artifacts, have forced a reevaluation. This is in stark contrast to how similar artifacts in Europe and Africa have been treated, often dismissed or attributed to "more advanced" civilizations, without direct evidence that such civilizations existed at that time.
What's fascinating is that indigenous wisdom could offer alternative perspectives on these sites, filling in gaps in our understanding. But because these voices are often sidelined, we miss out on potentially groundbreaking insights. It's a glaring example of how our selective approach to history and archaeology can lead to incomplete or skewed narratives.
When we talk about the shift towards agrarian lifestyles, it's impossible to ignore the example of Sumeria. Both academic and AAT circles often point to Sumeria as the epitome of a civilization that successfully transitioned from an agrarian society to a more complex, urban one. However, this narrative is problematic because it assumes that the Sumerian way is the only or best way to achieve "civilization". The resurgence of agrarian lifestyles today, particularly among those who can afford it, challenges our traditional notions of what constitutes an "advanced" society. These modern agrarians are not rejecting technology; rather, they are selectively incorporating it into their lives to foster sustainability and community. This shift challenges our traditional notions of what an "advanced" society looks like and opens the door for a more nuanced understanding of human progress.
The Zensunni Bardo Path (ZBP) offers a framework for rethinking our approach to civilization and progress. By adopting principles like "Answer precedes Question," we can begin to look for solutions that are already around us, waiting to be discovered. If we can shift our focus from technology to values that promote integrity, honesty, and community health, we might just find a way out of the mess we're in.
Let’s not forget the hallmarks of Civilization that we’ve embraced over the past two centuries: leaps in technology; a “global society” that relies on that technology, often ignoring objectively simpler methods, or considering them “rustic”; the constant struggle between power-brokers that seek to maintain their power and status, at the expense of those not-in-power; and a global return to the vast chasm that separates those with resources and those without. These hallmarks have also directly contributed to worsening Climate Change, the rise in extreme poverty on every continent, and reversal of hard-fought freedoms for many disenfranchised persons.
In closing, it's crucial to challenge the narratives and definitions that both academia and AAT offer us. By doing so, we can pave the way for a more inclusive, nuanced understanding of human history and perhaps find better solutions to the challenges we face today.
Coming Next
In our next episode, we'll return to Africa and begin a discussion about explicitly sidelining the input of African voices in exploration of their own continent. As always, I intend to present specific examples of the Eurocentric “flavor” of our Western society, how it silences non-European contributions to these discussions, and its implications for the wider Zensunni Bardo Path philosophy. Stay tuned!
