I’ve encountered something mind-blowing recently, both in the writing of Hugh Brody (The Other Side of Eden, 2000) and Daniel Bates (Human Adaptive Strategies, 2005). Basically, it’s a flipping-over of some of our society’s biggest assumptions about human life on Earth.
Assumption #1. Nomadic people, or hunter-gatherers, are “primitive” and simply haven’t yet developed or evolved into a “civilized” state.
Assumption #2. Our current model of sedentary, agriculture- and industry-based, consumer-driven, and (mostly) urban living is the pinnacle of human adaptation.
In reality, the people we’ve often referred to as “primitive” or ”nomadic” are the people who are most truly connected to the land. They move around, following the seasons, or animal herds, etc., but they never leave. They believe they have always been there, and always will be. Their lifestyle, since it has to be managed and maintained in that one area for an indeterminate length of time, is sustainable: if they overfish, overhunt, or deplete the soil, they will die. This type of adaptation involves both a social and a spiritual connectedness to the land and its resources, and to one another, that we in the “civilized” world can’t even comprehend.
In reality, we are the true nomads. We are the ones who are deeply disconnected from the land, and from one another. We don’t know where our food comes from; we don’t make our own clothing. We don’t stay in one place for long, and so sustainability doesn’t even enter the equation. Our ecological footprints are tremendous. And when we do move, it’s often for arbitrary reasons, such as employment.
This isn’t new. Our Old World peasant (or New World pioneer) ancestors, by displacing “primitive” people and living as farmers, perpetuated this restlessness. They deliberately had large families, so that everyone could work the land – but all of their children couldn’t inherit one farm – ultimately, at least some of them had to move. And we’ve been moving ever since.
Paul Shepard also discusses these things at length in ”A Post-Historic Primitivism” (The Wilderness Condition: Essays on Environment and Civilization, 1992), and ”On the Significance of Being Shaped by the Past” (The Only World We’ve Got, 1996).







