13 December 2013

Origins of the World's Mythologies

Michael Witzel is one of the most prolific scholars in Indology of any period. His publications have set the standard in the field of the early history of India and the Indic languages. His 2012 book The Origins of the World's Mythologies, published by Oxford University Press, is extremely ambitious in scope and intriguing in its content. In a lesser scholar I'm sure that such a work would be dismissed, but Witzel has the stature and the background to carry it off. I've previously been strongly influenced by Witzel's work. His theory on the Iranian origins of the Śākya tribe led to my own article on that subject being published in the Journal of the Oxford Centre for Buddhist Studies (Vol. 3). 

I'm a long way from assimilating all of the ideas in the book, but want to begin to note what I find interesting about it. I won't be critiquing his methods because frankly I'm not qualified. They are explained in some detail and my layman's eye tells me only that he has at least set out how he proceeded. It seems a plausible enough way to proceed and I see every sign of his dealing well with complexity and exceptions. Witzel repeats several times that the project is heuristic a term he borrows from textual criticism to mean still gathering information, though he thinks his outline of the general features is likely to accommodate any new facts. Inevitably the result is a broad brush-stroke, rather speculative picture. There will be many who find this kind of speculation unwarranted, but I have always been fascinated by such an approach which crosses disciplines and fields. Books like this are pioneering efforts, providing a background against which more detailed investigations can proceed.

Witzel's method is primary comparative mythology, but he approaches this in a novel way. Instead of comparing individual myths or themes, he compares whole mythic systems. In this I believe Witzel has been strongly influenced by the field of comparative linguistics. The comparative method works best across whole languages rather than with isolated words or points of grammar (though these may be important signposts). So while it is neither here nor there that Latin pater becomes fader in Germanic, it is very significant that everywhere that Latin words begin with  /p/ the Germanic cognate will begin with /f/. This systematic shift in consonant sound is an aspect of Grimm's Law (after the elder of the Brothers Grimm, Jacob). As an example I have looked in detail at how the sounds in words for five and finger are related across various Indo-European languages in studying the Sanskrit word prapañca. Similarly here Witzel is looking for, and finds, systematic correspondences in the mythologies of far flung cultures.

What emerges is that mythic systems spanning Europe, the Middle East, Northern Africa, India, Asia, South East Asia, the Pacific and the Americas share important features. In particular they share a story arc. Individual myths are fitted into this same story arc in these regions. By contrast the myth of Subsaharan Africa, New Guinea and Australia follow an very different story arc. These two areas roughly correspond to the ancient landmasses of Laurasia and Gondwanaland and Witzel has chosen these names to represent them - though he is fully aware of the different chronologies of geology and human evolution.

The striking conclusion from the shared features of Laurasian myth that the mythology "...can be traced back to a single source, probably in Great Southwest Asia, from where it spread across Eurasia, long before the immigration of the Amerindian populations into North America and before the Austroasiatic colonisation of the Indonesian archipelago, Madagascar, and the Pacific." (19)

That is to say that Witzel claims that he can identify elements of an ancient mythology common to a group of people who lived at least ca. 20,000 years ago. This figure emerges because the first migrations from Siberia into America via the Beringa land bridge (which crossed the Bering Strait). Testing this thesis will be a monumental task as it involves a huge amount of evidence from across multiple disciplines (the book is about 660 pages). Along the way Witzel provides many examples of testable hypothesis and gaps in our knowledge. We get no sense that the theory is complete or unequivocal. Witzel is not making unwarranted claims to knowledge, but proposing a conjecture to be further tested.

Chapter One introduces the main ideas and situates his study in the history of such studies. Chapter two explores his comparative method and chapter three explores the Laurasian myth in greater detail, noting all the variations and contrary evidence. Witzel is not afraid to cite contradictions which is always a good sign. However he does try to show how or why such evidence might be understood in his framework. Chapter four explores evidence from other fields such as linguistics, physical anthropology. genetics, and archaeology which serve to bolster the thesis because they are largely in agreement with the results of comparing myths. It should be noted however that much of this evidence is disputed or ambiguous. Interpretations exist which flatly contradict Witzel. Thus here at least we need to be aware of confirmation bias. Chapter five looks at the Gondwana mythology as a study in contrast, giving both the main characteristics of these myths and discussing the similarities and differences. Clearly in some cases the two broad traditions intrude on each other. Chapter six speculates on the first myths that might underlie both Laurasian and Gondwana mythology, which Witzel refers to as Pan-Gaean Mythology. Certain myths, such as the story of a flood that nearly wipes out humanity, are more or less ubiquitous around the world. Chapter seven deals with changes in Laurasian Myth over time.

Witzel's provisional outline of the story arc of Laurasian Myth is as follows:
In the beginning there is nothing, chaos, non-being. Sometimes there are primordial waters. The universe is created from an egg or sometimes from a cosmic man. The earth is retrieved from the waters by a diver or fisherman. (Father) heaven and (mother) earth are in perpetual embrace and their children, the gods, are born in between them. They push their parents apart and often hold them apart with an enormous tree. The light of the sun is revealed for the first time. Several generations of gods are born and there is infighting. The younger generation defeat and kill the elder. One of the gods kills a dragon and this fertilises the earth. Slaying the dragon is often associated with an intoxicating drink. The sun fathers the human race (sometimes only the chieftains of humans). Humans flourish but begin to commit evil deeds. Humans also begin to die. A great flood nearly wipes out humanity which is re-seeded by the survivors. There is a period of heroic humans and particularly the brining of culture in the form of fire, food. The benefactor is a hero or sometimes a shaman. having survived and now equipped with culture, humans spread out. Local histories and local nobility begin to emerge and then dominate. Consistent with their being four ages of the world everything ends in the destruction of the world, humans and gods. In some stories this destruction is the prelude for cyclic renewal.
Cultures as far flung as Indigenous Americans, Polynesians, Japanese, Malaysians, Indians, Greeks and Celts have a system of mythology which draws on these themes (or mythemes as Witzel terms them) and in this order. Which is to say their system of myth is structured around this story or something very like it. Of course there are many variations and exceptions. Having grown up with Greek and Māori mythology and comparing it with the Indian myth I have subsequently studied, I am particularly struck by the parallels between Vedic and Māori myth both of which closely follow the general outline above. These are two populations that simply could not have come into contact for many thousands of years, suggesting that they must have shared these stories for the kinds of time periods Witzel is proposing. 

The origin of the Laurasian universe is mysterious. In the beginning there is darkness or chaos (from Greek khaos meaning "abyss") or non-being. Such images are found in myths from the Pacific, Greece, China, India and the Middle-East. The commonality spans geographical areas and language families (though language superfamilies are now being proposed, which I will discuss in a future essay). Sometimes this phase is characterised as primordial dark waters (water has no form) from which the earth (order) emerges. "The myth of primordial waters is very widely spread, especially in northern Europe, Siberia, and the Americas, the Near East, India, and Southeast Asia/Oceania" (113). One of the ways that the world is brought into being is through speech - a theme in Vedic, Icelandic, Maya, Maori and Biblical texts (111).

In his final chapter he sums up Laurasian myth:
"Viewed from the present vantage point... Laurasian 'ideology' seems to be based on a fairly simple idea, the correlation of the 'life' of humans and the universe. But someone, about 40,000 years ago, had to some up with it. As it is closely related to the concepts of the Paleolithic hunt, the rebirth of animals, and shamanism, it must have been a shaman who did so." (422)
Chapter three provides a detailed look at the sources and variations of what Witzel calls "Our First Novel", including lengthy quotes from published versions of world mythology. Witzel has given special place to old tellings of myth. "The earliest written codifications consist of the Mesopotamian Enuma Elish, the (four major) Egyptian cosmogonies, the oral but--due to extremely faithful oral transmission--virtually "tape recorded" Vedic corpus, the Greek Theogony of Hesiod, the Japanese Kojiki, the Quiché Mayan Popol Vuh, the Hawai'ian Kumulipo, and not to forget, the Torah, the Hebrew Bible." (65) The point here being that, just as with older written texts the connections between cultures are clearer than in more recent texts.

One of the interesting contrasts of Laurasian and Gondwana mythology is cosmogony. The Laurasian stress on the creation of the universe is entirely absent in Gondwana mythologies (105). For these people the world has always existed and always will exist. By contrast creation is a particular fascination for the majority of the world's people (given that the Laurasian area takes in China, India and Indonesia, who between them account for half the population of the world, in addition to Europe and the Americas). Gondwana myth is concerned with the origins of people however.

In addition there are some stories which are found to be ubiquitous. Chief amongst these is the flood. According to a widespread, more or global story (178ff and 348ff) at some point a flood nearly wiped all of humanity except for a few survivors. Witzel treats this myth as a survival of a much older Gondwana story since it is found in Africa, New Guinea, Melanesia and Australia as well. And it has been intelligently incorporated into the Laurasian story line. It is one piece of evidence pointing to what Witzel calls Pan-Gaean Mythology that must have existed when the migration out of Africa began ca 65,000 years ago.

All this is interesting from a Buddhist point of view because the Buddhist universe is beginningless and endless and has no creation story. In Buddhist stories there no primordial chaos and no bringing the world into being and no interest such things. Though many people cite the Agañña Sutta as a creation myth in fact it represents a Śākyan parody of a Vedic myth. There are elements of the Vedic cosmogony of a cyclic creation and destruction overlaid on this substrata, but its clear that it is part of a much larger process of assimilating elements of Vedic culture (for example virtually all the names of the members of the Buddha's family, including Siddhartha, have Vedic overtones. See my essay Siddhartha Gautama: What's in a Name?). According to Witzel this absence is characteristic of the mythologies of Sub-Saharan Africa, Australia and New Guinea. So this raises a question of how we relate Buddhism to Witzel's characterisation of world mythology. At first glance the basic Buddhist worldview would appear to be more like the Gondwana than the Laurasian. This is a subject that would require more study.

Witzel appears to have done something at once similar to, and yet vastly more far reaching than, Joseph Campbell's characterisation of the Hero's Journey. This overview can hardly do justice to the sweep of a 600+ page book that purports to describe 65,000 years of story telling and myth, though I hope that readers with an interest in myth and/or history will take up the challenge of reading it. It's clearly a book written by and for academics, but Witzel is a good writer who repays careful attention. I don't imagine the book would be beyond anyone who regularly reads this blog.

Witzel, E. J. Michael. (2012) Origins of the World's Mythologies. Oxford University Press. Pbk: 978-0-19-981285-1
See also the article (2008) 'Slaying the Dragon Across Eurasia.' in In Hot Pursuit of Language in Prehistory. Essays in the Four Fields of Anthropolog: In honor of Harold Crane Fleming. Ed. John D. Bengtson. John Benjamins Publishing Company.
See also Origins of Myth: The Other Evidence. 24 Jan 2014  

~~oOo~~ 

06 December 2013

The Ethics of Amazon UK

One of my friends posed an ethical question last week regarding the online retailer Amazon UK. Should we boycott them because of what's been in the news. This is the (very) long version of my answer.

Most people know the story of the world's largest online retailer. Amazon.com went line in 1995 selling books, and was able to undercut the prices of traditional bricks and mortar stores precisely because it did not have to pay rent, salaries etc associated with physical stores. All they needed was a warehouse and a bunch of minimum wage drones to fill orders. Part of the reason Amazon succeeded what excellent customer service. Amazon became the success story of online retailing. In fact it took a longish while for the company to start making profits, but it was obvious from the outset that they had a "killer app" and they went from strength to strength. 

I'm a long time customer of Amazon in several countries and have sent books to friends and family around the world using Amazon. On very few occasions have I had any trouble with items arriving and then I've had excellent customer service from them. I'd have no trouble recommending buying from them on that basis. But in recent times Amazon in the UK have been in the news for other reasons.


Bad News from Amazon

Earlier this year (May 16) the BBC reported that "Amazon's UK subsidiary paid £2.4m in corporate taxes last year, the online retailer's accounts show, despite making sales of £4.3bn." Now there's a big difference between sales and profits. And one of the major deficiencies of financial reporting throughout the UK media is making precisely this distinction between turnover and profit. The question we need to know the answer to is what was Amazon's profit margin. Figures on this are a bit confusing, but what I found was this.

In April this year Amazon worldwide  reported a 37% drop in profits. Amazon made a loss of $39m, for the year 2012, even as it had sales totalling $61bn. On paper Amazon UK is simply not very profitable despite turning over tens of billions of pounds. How can a company with such high turn-over, with low overheads built into the structure of the business model (i.e. no shops or shop staff) make such dismal profits?

The reduction in profits is put down to "aggressive expansion plans and investment in new products." Profit ploughed back into expanding the company is not taxable. However they are also losing a lot from selling at a loss. By cutting prices they gain market share and in tough economic times their competitors may well go to the wall, like Borders did in 2011 (2009 in the UK) and has many independent book retailers have done. I'm not sure about Amazon as such but we know that generally speaking senior managers of corporations are receiving salaries and benefits in the millions, with well above inflation rises right through the recession years.

We also know that these big companies use management accounting strategies to hide profits. Starbucks UK for example pays royalties on the brand to a Starbucks company based in Holland where they gets huge tax breaks from the Dutch government. Starbucks also buys all it's coffee from a subsidiary in Switzerland which adds a mark up of 20% on the wholesale price and pays much lower taxes than it would in the UK. Thus the amount of taxable profit in the UK, which has relatively high rates of corporation tax, is diminished by bogus overheads, but the amount of profit available to pay to Starbucks shareholders is augmented by avoiding UK taxes. And of course those shareholders no doubt also avoid taxes in a variety of ways.

In the case of Amazon they pretend to operate from Luxembourg to avoid paying UK taxes. They also used a base in the Channel Islands to distribute CDs and DVDs to avoid paying VAT on them. though this loophole was recently closed. Clearly Amazon's sales here are enormous, billions of pounds, but the tax laws of various countries allow them to funnel profits through tax havens in such a way as to avoid paying tax in the UK.

Keep in mind also that Amazon received £2.5m in government grants to help them do business in the UK, which is £100k more than they paid in corporation tax. And this is a twist of the knife for the public who see themselves are subsidising Amazon shareholders. 

However it gets worse. As one would expect from a company with squeezed profit margins Amazon are trying to minimise costs - the highest cost in any business is always labour. As I write the BBC are running with this headline: Amazon workers face 'increased risk of mental illness'. The story is based on observations by an undercover reporter and commentary provided by Prof Michael Marmot a "stress expert". The reporter worked for just over the minimum wage and his performance was closely monitored using electronic surveillance - his movements between picking jobs was timed for example. Statistics are collected and can be used as the basis of disciplinary action. Every moment is monitored and there is no time to relax. As with every unskilled job, there people lining up to replace you. To be fair Amazon have responded that: "official safety inspections had not raised any concerns and that an independent expert appointed by the company advised that the picking job is 'similar to jobs in many other industries and does not increase the risk of mental and physical illness'." This was followed up by another undercover reporter from the Guardian which covers a broad range of topics similar to this essay. One wonders just how many journalists are moonlighting as Amazon employees at present? (And if they keep the money they'd paid, and if they pay the proper tax on it?) If you search for news on Amazon and employee pay and conditions you'll see that this kind of thing is not just a UK problem. There are widespread complaints about the way Amazon treat their lower level staff.

So Amazon are pushing the boundaries of tax and employment law, possibly at the expense of the country and their employees, though they are not breaking it. Is there a moral issue here that would, for example, make us stop giving Amazon our business, like MP Margaret Hodge? (Leaving aside the issue of grandstanding MPs). As Frankie Boyle recently discovered. He was trying to recommend an ethical online retailer for the book he's flogging at the moment to his Twitter followers, and they kept coming up with objections to the alternatives. It seemed to boil down to this: big business is owned and run by big business and ethics are well down their agenda.


Not An Isolated Case

This problem of large, often multi-national, companies exploiting loopholes to dupe the UK out of the taxes they owe is not a small or localised problem. Most developed countries face something similar. It's partly a side-effect of the new Libertarian ideology, sometimes called Neoliberalism, though it seems highly illiberal to me. This ideology can be traced back to the late 1960s and early 1970s (see for example the Lewis Powell Memo), but has much deeper roots in British philosophers such as Jeremy Bentham and John Stuart Mill. Recently Andrew Simms, writing in the Guardian, placed the beginning of this movement in April 1947, at a conference in Mont-Pèlerin where:
"Philosophers, academics and historians gathered at the Hotel du Lac to discuss how to halt the spread of ideas that emphasised common purpose and governments acting directly in the public interest." 
Neolibertarianism, as it ought to be called, argued for no controls on the movement of capital in and out of nation states and for the reduction of all kinds of trade and financial restrictions. Within Europe we also have the free movement of "labour" (which means people). The rationale was that impersonal markets would function better (that is allow businesses free reign to make profits) when allowed to operate on a global scale without regulatory interventions by governments. The rhetoric was that free markets would deliver fair prices to consumers and more profit to shareholders. And part of the theory was that by allowing the rich and powerful to prosper it would, by so-called "trickle down effects" benefit the whole economy.

Of course the promise of a free market utopia has turned out to be a lie. Since the early 1970s a series of recessions in the developed world has been paralleled by a series of outright economic crises in Africa, then South America, then South East Asia and Japan, and now in Europe. Things came to a head in the developed world in 2007 with the collapse of so-called subprime mortgages. Not only had mortgages been sold to people who could not afford them, but such non-viable loans had been packaged as investment opportunities (rated as gilt by rating agencies when they ought to have been junk) and sold on by financial institutions across the globe. Some particularly malfeasant companies also hedged against the failure of the loans meaning they would make a profit either way - since the failure of gilt rated investments is very rare, betting against failure was very profitable when they did fail. And so the financial system itself began to topple, starting with Lehman Brothers' Bank. With the finance system in trouble the sheer scale of private sector debt (reaching 500% of GDP in the UK) became and remains a serious hindrance to economic activity. Though debt is largely ignored by mainstream economists. We're still in a situation of low investment, high (and rising) private debt which is likely to affect us the way it affected Japan from 1990 onwards - with overall stagnation for decades.

The pursuit of free market economics has enriched the 1% at the expense of everyone else. Free market ideology has left disaster in its wake across the globe. But because the 1% and government overlap considerably the possibility of getting substantial change - even in the face of a global economic crisis - is minimal. Even now UK politicians are claiming credit for having saved the day when they have simply plastered over the cracks and pretend that it's business as usual. The fact that almost no politician or economist saw the worse economic crisis in history coming has not given most of them pause to consider that they might be going about things the wrong way. A few heterodox economists now have a slightly higher profile: Steve Keen, Nouriel Roubini, Ann Pettifor and Ha-Joon Chang for example. A group of economics students in Manchester has demanded that their syllabus reflect the post-crash reality. But law makers rarely target their own activities, so any change is minimal and slow. 

Trickle down also turned out to be a lie. When workers are receiving pay increases less than inflation and senior bankers receive bonuses of four time their salary and pay increases of 1000% above inflation (in 2012) then we know that the Neolibertarian doctrines are not just operating at the national level. It is individuals with wealth and power who are changing the business environment in this way, and it is individuals who are willing participants in the implementation of such doctrines. In recent times the Occupy Movement coined the distinction between the 1% who are benefiting from free market economic and libertarian social policies and the 99% who are paying for it. Not only does wealth not trickle down, but it tends to flow upwards, enriching the wealthy at the expense of the middle and poor. And the policy result of hardship is to crack down on the needy and allow continuing free reign for the greedy.

To some extent we're still dealing with the outcomes of late Victorian thinking. Victorian thinkers were partly concerned with justifying British domination of the world through military power. The Empire asset stripped the colonies and massive enriched Britain, though then as now most of the wealth concentrated in the hands of the 1%. But ideas such as "survival of the fittest" became the guiding light. Britain dominated because it was better, fitter, stronger, and thus had an "evolutionary" advantage.  As theology was undermined by science, this kind of thinking replaced the divine-right thinking to some extent. The upper class intellectuals in Britain characterised human beings as they saw themselves in the mirror - individualistic, selfish, and greedy. But also, with no hint of irony, human beings were supposed rational. In other words they rationalised their own emotional responses and called their arguments 'reason'. Other responses were then irrational and/or unreasonable. And various philosophers developed these ideas until we get to the present where humans are still seen in this distorted lens by politicians and economists. In fact science has disproved the Victorians and shown that humans are social, empathetic and altruistic as well as hierarchical and competitive. However libertarians won the argument back in the 1970s and began to re-engineer society away from liberal values.

Another aspect of the social change of recent decades was the de-horning of the labour unions. Unions had been very powerful in Britain up to the 1970s and that power had clearly gone to their head. Unions were frequently greedy and deeply conservative - and here is an irony. The so-called Conservative Party is actually a vehicle for Neolibertarian doctrines and has been seeking to radically alter the structure of society for decades, and the socialist (even at times outright communist) labour unions were conservative in the true sense of resisting such changes and preserving more traditional social and business structures. When Thatcher was voted in on the Neolibertarian wave (along with Reagan in USA and the Lange Government in my home country, New Zealand), one of the first tasks was to drastically reduce the power of the unions who were blocking much of the Neolibertarian reform program. Unions were divided and conquered and now play a much smaller role in life in the UK. And as a result of changing legislation, managers are now able to place pressure on workers to accept progressively poorer pay and conditions as they do in companies like Amazon. Real wages have fallen consistently for many years now, and the number of people tied into contracts (so-called "zero hours contracts") that offer no guaranteed hours of work and no "extras" like holiday and sick pay are on the rise. Amazon are by no means unique in using changes in labour laws to get more from their workers while offering much less. In fact it's the norm these days.

It might be argued that the new Libertarianism was a predictable response from business people, politicians and classes with hereditary privilege (in the UK the three often overlap considerably) whose interests were threatened by changes happening in our society in the post war years. Certainly the conditions that apply now are not specific or localised. Across the developed world the same conditions have been set up by business people who want to own everything, rather like the feudal lords of the past. Except in the past a feudal lord had duties to their dependants and these days there are no duties except to share-holders.

Amazon are simply one of many large companies exploiting the business and legal environment set up by libertarians (from both the left and the right of the political spectrum) in order to allow them to do just that. Amazon have broken no laws in any country so far as I know. The argument is that the way they exploit tax and labour laws is immoral, not illegal.. We can prosecute illegal behaviour by large companies, though it is very expensive to do so. We cannot prosecute for legal but immoral behaviour. We can only change the law. But the present representative are reluctant to change the law because they benefit personally from the status quo in most cases.


Tall Poppies And Scapegoats

Amazon are high profile and successful. Founder Jeff Bezos has a net worth in the 10's of billions and his own space program! Part of the reason the outcry focusses on companies like Amazon here is the UK's deep misgiving about people who are successful. If you inherit money and have no talent at all you can be prime minister (the present PM for example), but if you start from nothing and work your way up you have broken the unspoken rules of class that still lurk in the British unconscious. The term we used in New Zealand for our own version of this is "Tall Poppy Syndrome" - i.e. it's the tall poppy, sticking up above the wheat, that get's eaten or beheaded first. At it's best this can lead to genuine humility and at its worst to hateful media campaigns aimed at bringing stars down to earth (as I write the media are gorging on the salacious details of the private life of a celebrity chef, for example). I'm not sure how the British did not manage to come up with a word for Schadenfreude because they savour the failure of the successful like no other people I know. 

On the other hand because Amazon is successful and Bezos is now a billionaire with his own space-ship, that draws a certain amount of respect from the 1%. At the heart of the British conservative ideology is the notion that wealth equates roughly with morality. If, through business enterprise, one has become fabulously wealthy then one must ipso facto be morally worthy. Of course effortlessly inheriting wealth is an even stronger sign of one's inherent worth, but becoming a billionaire is also a positive sign. This is a relatively new accommodation by the upper classes to "new money".

What all of the wealthy seem to have in common is a desire to protect their wealth from taxation. The narrative of taxation is that it is the government getting something for nothing (undeserving) and spending it unwisely. That the private sector has caused a global financial crisis on more than one occasion in living history does nothing to dent this view that the government can't be trusted with money. Government, the libertarians believe, is inefficient. Thus they sell off national assets and companies to the private sector (and often to foreign owners). The upshot is that the wealthy, who make up the majority of the cabinet as well as sitting on the boards of large companies, are not in a hurry to force tax avoiders into compliance. Ironically arch Tory, Boris Johnson, has recently said we ought to be thankful to the rich for contributing so much of the tax take. It is true, but it's also true that they only pay a fraction of the tax owed. And if they paid what was owed we'd have no problem affording our health system for example. Poor people end up paying a much larger share of their income because they have fewer ways of hiding it in tax havens. 

Thus government is not in a hurry to punish tax avoiders and companies like Amazon are free to exploit the many loopholes that tax legislation leaves them. In the case of Amazon this includes the on-paper fiction that in fact they don't do business in the UK, but from Luxembourg and the Channel Islands (both well known tax havens). This does not affect their ability to attract subsidies for doing business in the UK mind you - and this is how we know the government is complicit. 

So in many ways Amazon are just a convenient target for a whole range of misgivings about the wages of Neoliberalism and the crossing of class boundaries. Like hundreds of other companies they exploit the letter of the law to avoid paying companies tax, to erode wages and working conditions, and generally to funnel money away from the government and the public and into the pockets of shareholders who apparently live in the Cayman Islands (for tax purposes). Unable to strike at the system we make a scapegoat to bear the weight of our anger and frustration. And the Neolibertarians will happily let us scapegoat Amazon because it distracts people from the system. If crippling Amazon is the cost of business as usual, then their attitude will be "so be it", as long as the system itself survives. There is no "honour amongst thieves".


Manufactured Consent

There is no doubt that the whole system is corrupt. Politicians and business people have colluded over decades to set up the world's economies in this way. Conspiracy is too strong a word I think, though there has been a collective vision and will, and collusion in implementing it. I see this as the true legacy of the baby boomers. Some people have no doubt set out to make the world a better place, sincerely believing that the economic lies of Neoliberalism would achieve this. They believe because their school teachers and university professors taught them economics and politics with this slant and because our public schools are designed, as much as anything, to encourage obedience to the will of authority. 

There has always been a quid pro quo for the masses. The Romans used to call it bread and circuses. We now get exquisite forms of entertainment that tickle and caress our senses. As the Buddha said, we are intoxicated with the pleasures of the senses. Only now the stimulants are like a refined form of Crack. In the Buddha's day pleasures must have been fairly basic: food, clothes, gold, booze, gambling and sex. Maybe some bhang or opium. Back then opium probably was the opium of the people. Nowadays we have 100s of media channels catering to every taste. We can shop till we drop on cheap imported goods produced by children and slaves and never leave the comfort of our homes. Even the poor can participate in undreamt of ways in this circus. We're all eating so much high calorie food that fatness is an "epidemic". But it's especially the poor who are fat in the Neolibertarian world because cheap food is laden with sugar and fat (and salt). Never before in history has fatness been a disease of the poor. And this fact alone separates us from any other time in history.

For most people life is perhaps less meaningful than at any time in history. Many of us are more focussed on parasocial relationships with fictional characters portrayed by actors than we are on friends and family. Sexual relations are wildly skewed by ubiquitous consumption of pornography and the encroachment of porn inspired imagery into everyday life. We eat more for pleasure and comfort than for nutrition. We seldom spend any time in nature. Religion has, partly through its own inept stupidity, become a source of fear and loathing rather than "tidings of comfort and joy" (as the Christmas carol would have it). The very things that might give us a sense of meaning and purpose have been turned into demons.

Amazon provides us with cheap and easy consumer goods and entertainment. At the click of a mouse. In return we're expected to look the other way when they avoid taxes and exploit workers. That's the Faustian pact. And most people have long ago tacitly signed up to this deal. I'm as much a part of that as anyone. The unspoken threat is that if we start complaining about all the cheap stuff and the ease of acquisition, then the supply of entertainment and consumer goods will dry up. We'll have to face out lives without any distraction.

Amazon are not special except they were the first to succeed in a big way online. Targeting Amazon becomes part of the circus. It feeds the media demon that sets out to over-stimulate the basic emotions of fear, hatred, disgust and lust. These are the emotions that are controlled by the parts of the brain that even reptiles have. The emotions we share even with reptiles. The lowest common denominator and the most powerful motivations for action. And yet we're helpless to act on these media stimulated emotions because it's all virtual. The media companies, who all act in just the same way, are happy to scapegoat Amazon because it takes the heat off them. The BBC as a publicly funded organisation need not participate in this economy of reptilian stimulation, but keeping up with the neighbours is fundamental to the British middle classes, so they do.

Another aspect of the media which Noam Chomsky has highlighted throughout his career as a political commentator is the manipulation of the information presented via news media in order to, in his words, "manufacture consent". In his documentary of the same name he shows how the media manipulated public opinion on various issues but particularly America's various wars in South East Asia in order to bolster nationalism and public support for foreign wars. Arguably they did the same for more recent wars in the Middle East.

I've already commented on the way that government has put almost no effort into pursuing the avoidance of tax as an issue, and yet since day one in office they have systematically attacked people who benefit from or rely on social welfare payments. A 35% pay rise for bankers does not bother them, but that someone might receive £1 extra in welfare is a cause for grave concern. A government run by privately educated, hereditary millionaires, spends millions of pounds each year on PR departments which pour out propaganda against the poor. And the poor are criticised for getting something for nothing and a culture of entitlement - which is a stroke of genius in a way, because the message comes from people who inherited millions, titles in some cases (Osborne is fittingly a Baron), and used their family connections to get into positions of power.


Ethics.

Amazon's modus operandi is merely symptomatic. They're a successful company selling people stuff they want at the best price, but accompanied by good customer service, and a lot of added value in the form of reviews and suggestions for other stuff you might like. They're a pleasure to do business with and while they exploit the tax and labour laws to the fullest extent (in these difficult times) they don't seem to break the laws as they stand. They are keeping to their side of the Faustian pact. Targeting Amazon won't change the legal framework in which they operate. Perhaps we ought to join with others in organisations like 38Degrees to campaign for them to be more straightforward in their business dealings with the UK (i.e. to admit that they do sell stuff here and to drop the fiction that they're not based where all their massive warehouses are). We can hope that in making an example of larger companies we make a point to all the others. However there is no guarantee that his helps, as the case of Starbucks seems to show (there has been no change in the tax laws for example). We ought also to ask pointed questions of our politicians on how they personally benefit from laws they pass (very many stand to benefit from privatising healthcare for example) and why they have not acted to close loopholes that only benefit the rich. The present government have enacted radical changes in welfare and education, but not in tax or finance. It's pretty obvious why that is. But since the advent of Neolibertarianism this is the norm from governments left and right.

All of us are complicit to some extent. Being a member of this society means participating in the circus to some extent. We all rely on money for example which ties us into systems of production and consumption that embody greed and hatred. Even making conscious ethical choices doesn't extricate us from the circus. In fact the idea of "outside the circus" might be purely theoretical. I can't write this without being plugged into the system in a number of ways - physically and metaphorically.

If there is a Buddhist angle on this then it is the injunction to look at and work on the conditions. One may feel that not doing business with Amazon is the right thing under the circumstances. But given that the vast majority of the population are part of the Faustian pact I doubt it will make much difference. Collective actions have had some success in individual cases, but they have yet to make any inroads into the system. The problem is systemic.

Do we opt for disengagement and withdraw from the system as much as possible? This certainly has merit, but again the vast majority are plugged into the Matrix and don't want to be unplugged. Dropping out certainly did not help in the 1960s and 1970s, it just cleared the field and made it easier for the Neolibertarians. As such it seems that making common cause with those who critique and attack the system would make more sense. How far to take it though? Do we join Al Qaeda? I don't think the Great Satan will be brought down by acts of brutality and murder - empires tend to be much better at brutality and murder in any case and we've shown that we can out compete Al Qaeda on that front because we can mount all out wars on a national scale as we did in Afghanistan and Iraq (against the public will!).  Who might we make common cause with? In ones and twos we make no difference. Even 10 or 20 thousand wouldn't make much difference. We need hundreds of thousands of people willing to take action, to march, to argue, to propose credible alternatives, and to donate money to fund it all. I don't see any such grouping. I see isolated individuals and small, ineffectual groups. If you join a political party all you get are constant invitations to fund raising events and requests for money, which is frankly depressing.


We're Doomed

In fact I believe that the outlook is bleak. If the global economic crisis did not rock the world of politics and economics off its axis, and it seems not to have, then what will it take to change things? A year or two back James Lovelock published another iteration of the Gaia theory in which he said he thought we were beyond the point of no return on the environment. I believe we're also over a tipping point economically and politically. The signs are already showing of another economic crisis down the road. Some were predicting it this year, but this has shown to be overly pessimistic. Now, however, we're far more aware of the causes of recessions and collapses: asset and commodity price bubbles for example, and yet we are deliberately building a house price bubble; or too much private sector debt, and yet today it was announced that household debt had reached an all time high. And so on. It cannot end well. And frankly, in this context, Amazon are the least of our worries.

Of course everyone must follow their own conscience.


~~oOo~~

29 November 2013

The Earliest Buddhist Shrine?

Ira Block/National Geographic
In recent days, there has been quite a disturbance in the force following the publication, in the archaeological journal Antiquity, of an article reporting on an archaeological investigation in Lumbini, the legendary birthplace of the Buddha:
Coningham. R A E, et al. (2013) "The Earliest Buddhist Shrine: Excavating the Birthplace of the Buddha, Lumbini (Nepal)." Antiquity 87: 1104-1123
The title is clearly meant to entice the reader, and it certainly caught the attention of the media, and the article was widely reported around the world. Anyone interested in the history of Buddhism or indeed the history of ancient India cannot fail to be interested in this discovery. But just what was discovered? Some of the headlines are quite dramatic. Here is a selection:
  • Science Daily & Durham University News: Archaeological Discoveries Confirm Early Date of Buddha's Life
  • Mirror: British professor leads Indiana Jones-style expedition to uncover buried secrets of Buddha
  • USA TodayArchaeological evidence provides new insight into dates when the Buddha lived and died.
  • New York TimesNew Clues May Change Buddha’s Date of Birth
  • Financial ExpressBuddha 2 centuries older than previously thought.
The National Geographic Society provided some funding for the project and seems to have been closely involved in communicating the findings to the media. Of the various reports I read, only the USA Today and one of the National Geographic articles included any critical comment.

Let me say at the outset that none of the claims made in these headlines are true. They strip away considerable uncertainty expressed in the article itself and even more that emerges from a careful reading of it. And unfortunately, it is Professor Coningham himself who seems to be fostering this misconception if his interview on the National Geographic site is anything to go by. He claims that the results shed light on the "lifetime of the Buddha himself." One of the principles that was drummed into me as a student in the sciences was not to go beyond what the evidence showed. Speculation is fine, as long as it is presented as such and treated with caution. In suggesting that his results shed light on the lifetime of the Buddha, Coningham is going well beyond his evidence. 

This much was quite obvious from the mainstream reports and interviews, and I wanted to see for myself what the team had discovered.  So I called in at the Cambridge University Library and printed off a copy of the article.


Descriptions of the Field Work

The dig was led by Professor Robin Coningham, of the Department of Archaeology, University of Durham and Kosh Prasad Acharya of the Pashupati Area Development Trust. Coningham has a string of publications resulting from work associated with Buddhist sites in India and Sri Lanka and has also done field work in Iran and Bangladesh. Less information is available about Acharya on the web, but he has been involved in previous excavations at the site.

From Coningham et al, p.1109.
Post holes are shown in red in C5
and are visible in the enlarged image
(just click on it)
The team examined several small areas (C5, C7, C13, ENE) around the foundations of the Mayadevi Temple ruins (see left). Like many Asokan period ruins, the foundations are a grid of brick walls about 75 cm thick (they can be clearly seen in many of the photos in the news stories). These are assumed to have formed the base of a temple. A temple to Rūpadevī stood on the site when it was investigated in the late 19th century. The association with Māyādevī relates to a Gupta-period (300-600 CE) statue found on the site which was originally thought to be Rūpadevī but later reinterpreted as Māyādevī (the article does not give dates or sources for this identification, but presumably it was early 20th century).

Most important was a small area (C5) ca. 75 cm x 200 cm in a trench left by a previous examination of the site, and a further area within this of just 50cm x 50cm. So rather large claims seem to be made for a small hole. However, what they found is indeed interesting.

Previously, Indian archaeology related to Buddhism has tended to focus on the large brick structures erected by Asoka ca. mid-3rd century BC. Some of the reasons for this are obvious: bricks survive and big piles of them are easy to find. The centuries have frequently buried sites under meters of soil, and sometimes only these large mounds still stand out. Some of the earlier work on these monuments showed that they were built around pre-existing monuments. Existing stupas were frequently enlarged in stages, each one encapsulating the previous structure. But on the whole, we have no archaeological evidence that predates Asoka. Coningham has dubbed this the "Mauryan Horizon", and the exciting thing is that these new discoveries appear to penetrate beyond that horizon.

At the temple site, the earlier team had stopped digging in the central area when they discovered a pavement edged by two rows of bricks of a different size and shape to the traditional Asokan bricks (which are broader and flatter than modern bricks). This pavement clearly ran under the foundations of the Asokan structure and was partly incorporated into the foundations. Below this pavement, the present team identified two previous "phases". Below the kerb itself was a series of (irregular) post-holes suggesting that the kerb followed the line of a previous wooden fence. Samples from the fill in these post holes were radiocarbon dated to 799-546 BC and 801-548 BC. Note the broad range of values here: 253 years in both cases. Still, even the upper dates are much earlier than any previously associated with Buddhist archaeology, if indeed the structure is Buddhist. A problem here is that if the post-holes are Buddhist and the 801 or 799 BC date is accurate, then we have to rewrite history much more drastically. The press releases carefully ignore the more distant (and less credible) end of the date range. 

Curiously, the video on the National Geographic site shows a team of archaeologists working in a much larger and deeper pit than the one described in the article. And just as Coningham is mentioning the words "wooden structure", the worker in the pit is lifting out a poorly preserved piece of wood. We need to be clear that the article describes a different pit, and no such intact pieces of wood were found. Any talk of a "structure" in the article is predicated on the "post holes" from which the wood had long rotted away. The idea that it was a tree shrine is predicated not on finding a tree, but on evidence of tree root channels and a micro-analysis of the soil.

The earliest phase in this site has been identified as a cultivated flood plain (1112) dating to the end of the second millennium BC. The people cultivating the land ca. 1600 BCE were certainly not Buddhists! They were probably not even Indo-European or speakers of an Indo-European language at this early date either.

In about the 7th century BC, an artificial mound appears to have been created using alluvial sediments. From the presence of post holes and the roof tile shards elsewhere at the site (reported by a previous excavation), the group deduce a covered structure. The lack of roof tiles in the present dig, which is central to the temple, suggests an open centre (however, the centre of the Asokan structure and the probable centre of the tree shrine do not coincide - see below). Various features of the soil excavated at the centre also suggest exposure to the weather. Features of the present site are similar to tree shrines in Sri Lanka. (1113). One of the gateways at Sanchi depicts a roofed structure with a tree protruding through the roof.

Superimposed on these layers are the later brick structures. It's unclear from the article what date they assign to the pre-Asoka kerb and pavement.


Discussion.

So what we have here is a possible tree shrine that might have had a wooden fence. This was replaced by a brick kerb and stone paved walkway, possibly associated with a roofed structure, and then this whole thing was built over by a large brick monument or temple (of which only the foundations remain), probably sponsored by Asoka, since nearby we also find a pillar edict. It is based on the discovery of the pillar edict that Lumbini is considered to birthplace of the Buddha.

The very first question to ask about these findings is this. Is there any indication that the post-holes or paving are Buddhist? And the answer is no. Here Coningham et al. seem to be entirely unaware of the critical discourse surrounding Buddhist historical narratives. Most historians now doubt that the Buddhist texts give us much insight into Buddhist history because we cannot tell what was composed when, nor what was simply passed on and what was invented. My own investigation into the name of the Buddha makes it clear that his name was invented at a time when Brahmanism was ascendant in North India (i.e. after Asoka). The early history of Buddhism is obscured by the lack of reliable witnesses.

It's important to note that tree shrines are not exclusively Buddhist, as Coningham et al admit:
"... [tree shrines] have received little archaeological attention. Perhaps this is even more surprising when one considers that tree shrines are generally held to have been a well-established and ancient form of ritual focus in South Asia, some scholars suggesting an antiquity stretching back to Neolithic times." (1116). 
Given this and the extraordinary claims made for insight into the "lifetime of the Buddha", one might have expected Coningham et al to provide some evidence that the layers they examined were in any way associated with Buddhist activity. But they do not. All we know is that by the time of Asoka, Lumbini was associated with the birth of the Buddha and the so-called Māyādevī Temple was built on top of an existing tree shrine or, as the article is careful to say, "a potential tree shrine" (1117).

It's clear from Buddhist literature that Buddhism in the earliest forms that we meet it is already syncretised with various other religions. It incorporates Vedic gods, for example. It incorporates a variety of animistic deities such as yakṣas and nāgas that play an active role in daily life. We even have a word for tree-spirits (rukkhadevatā) who live in special trees and are propitiated. The earliest Buddhism is a synthetic construct incorporating many elements, just as Tantra does a millennium later. Assimilation of Vedic places of worship was not possible, because apart from the family hearth where the sacred fire was kept burning, they built no temples. Animists, on the other hand, who worshipped trees or the spirits who dwelt in them, seem to have built fences around special trees to protect them. And this aspect of animism was taken up by Buddhists in their stone architecture some centuries later.

In my article on the possible Iranian origins for the Śākyas, I proposed that the major climate change in 850 BC might have been the event which caused them to migrate to the area north of Kosala that is now associated with Lumbini. If this is correct, then the area had been populated for some centuries before Buddhism arose. Indeed, Coningham et al show that the earliest phases in their investigation are associated with agriculture, suggesting the area was occupied by farmers for almost a millennium earlier than this (1681-1521 BC). My theory would make these the Śākya people and would have predicted that signs of agriculture would be evident by at least 850 BC. Though this does not preclude occupation much earlier by other groups.

That the site at Lumbini was occupied before Asoka is not a surprise. That it might have been a shrine likewise. Various theories predict this, including my own. But where is the evidence for Buddhism at this early date? There is none.

Another series of questions concerning the tree remain unanswered. If there was a tree shrine at Lumbini, which was treated as a sacred spot, how did it come to be built over by Asoka? Coningham et al mention the legend of cuttings taken from sacred trees and being grown elsewhere, and particular care being taken of such trees. Compare the situation at Bodhgaya, where the temple was built to one side of the tree shrine. What happened to the tree at Lumbini? Did the tree die of some natural cause? Or was it destroyed? According to legend, the Śākyas were slaughtered by a Kosalan king. If this reflects history, did that king also destroy their sacred sites? What was there when Asoka's temple was built apart from a kerbed path?

Post holes
click for larger image
from Coningham, p.1115
If we accept the idea that the Asokan structure was built on the site of a pre-existing tree shrine, then there are still some oddities. The kerb and path, which the authors take to surround a tree as the focus of a shrine, in fact occur in the centre of the Mayadevi Temple. The post holes (left), taken to mark out a sacred spot, are found to the east of the central chamber in an east-west line. The holes are far from regular in diameter or placement, but appear to be in a roughly straight line going right through the middle of the Asokan structure. Something is askew with the geometry here. The chamber C5 is not the centre of the tree shrine, but its edge. Thus, a lack of roof tile shards in C5 is not evidence for an open centre of any putative tree shrine.

This in turn raises another question. Why would the Asokan temple be constructed off to one side of the original shrine and not directly over it? If the tree represented, as the authors suggest, an axis mundi (1117-9), why did Asoka not follow the plan? His other monuments are often expansions of existing monuments that concentrically incorporate them. I would have expected the expert archaeologists to address these questions and provide plausible answers, but they do not.

Railing at the Bodhgaya tree shrine
The post hole sizes vary from ca. 5cm to more than 10cm; they are unevenly spaced; and they have cross-sections far from symmetrical. All this suggests that if the posts that fit them represented a fence, then it would have been a rather wonky fence. This means it would be quite unlike the railings erected by Buddhists around sacred trees and copied by later stone masons at sites like Sanchi. And it is the Sanchi stupas and Bodhgaya tree shrine (image right) which provide the model for the authors to interpret a line of post holes, barely more than 50 cm in length, as supporting a fenced enclosure. What seems more likely from the post holes uncovered is a roughly constructed stockade rather than an ornamental railing.

Perhaps it is a naive question, but I would like to have read more about the significance of finding charcoal in the post holes (which provided material for radiocarbon dating).

More than anything, I'm puzzled at being unable to find a date for the kerb and layers of paving in the article. They say (1108) that there were three successive layers of paving. Why were these not dated? If any part of pre-Asokan layers of the site was likely to be Buddhist, it was this paving, but they are overlooked in favour of the post holes, which are entirely unlike known Buddhist styles. There might have been good reasons for this, but they don't seem to have been stated.


Conclusion

There is no doubt whatever that the find at Lumbini is significant and fascinating. But Coningham et al (and Coningham himself) have overstated the claims for what this find signifies. In particular, it tells us nothing whatever about the dates of the Buddha. What it tells us about is the dates of human occupation and use of the site at Lumbini. This is intrinsically interesting, but is only an outline that requires considerable filling in. Specifically, it tells us nothing about who the occupants were. The authors of the article seem to have been carried away by the minutiae of the discovery and the assumption that all archaeology on an Asokan site is ipso facto Buddhist.

We have no indication that the underlying layers were in fact Buddhist. Such evidence as is presented— e.g. that the site may have been a tree shrine—is ambiguous, and in most cases the language of the article, contra the press release, is carefully hedged and qualified as one would expect in a scientific paper. Such questions as the alignment of the different layers at the site; the unknown fate of the tree in the shrine; and the type of fence suggested by the post holes; all seem to point away from a strong connection to the Asokan layer or a relationship with other Buddhist structures. If anything, the evidence suggests a discontinuity. If the suggestion is that the layers under the Asokan structure represent the activity of Buddhists, some extraordinary evidence will be required. Something far more typical of Buddhists must be linked with the layers in question. Until then, there is no question of revisiting the dates of the Buddha. There seems to be false reasoning linking all activity on the site with Buddhism because Asoka thought that Lumbini was the birthplace of the Buddha. Even the Buddhist tradition allows that the Śākyas had lived in the area for some time, so why should the activity be pre-Buddhist? Were the Śākyas unlikely to build tree shrines or even temples? Though I have speculated that they might have had residual Zoroastrian beliefs, we in fact know nothing for certain about the tribe the Buddha was born into. But they must have had beliefs and acted them out since all humans do.

I imagine that a great deal remains to be done and some interesting discoveries lie in wait beyond the "Mauryan Horizon". But we have learned nothing definite about the origins of Buddhism from this research, let alone about the lifetime of the Buddha. Normally, when confronting a gap between the evidence and the media reports, I would lambaste science journalists for sloppy reporting and a poor understanding of the scientific process. It is all too common. But in this case, the study itself has some flaws, and Professor Coningham seems to have played up the connection with the lifetime of the Buddha despite having no real evidence. Media reports largely seemed to regurgitate an undigested press release that can only have come from the authors or publishers of the article. I think this is unfortunate.

In these days when funding for research is thin and obtaining grants competitive, I can understand wanting to create a media buzz around a project and its published findings. How exciting to discover something about the historical Buddha! However, in this case we learned nothing about the historical Buddha, or even about historical Buddhism. I'd love to have some solid evidence one way or the other. I'm a great fan of evidence. As sophisticated as their archaeological methods might have been, the authors of the article have been let down by their hermeneutics and have produced interpretations that seem doubtful at best. That said, I do look forward to seeing what else they come up with in the future. There is a lot of scope for continuing archaeological investigations at Buddhist sites. 

~~oOo~~


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