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The Dawn of Everything, The Pop-Tarts Bowl Mascot, Joseph Campbell, and the Importance of Play
The Pop Tarts Bowl was played between North Carolina State and Kansas State. From my limited understanding, it is a second or third tier bowl game, well below stuff like the Orange Bowl and Rose Bowl, on the fringes of something that makes national TV. The colleges are relatively unimportant schools. But it took over my Twitter for a while, because of the edible mascot. And dammit, they delivered didn’t they Canonically (I have been informed) within the advertising universe personified Pop-Tarts want desperately to be eaten, it is their favorite thing. Tweets exploded at the sheer absurdity of the spectacle. It produced absurd quantities of earned media and was the most watched bowl game to that point. Other Mascots got in on it. There were infinite comparisons to Christ and the birth of Christianity: "This my body, that is being given up for you, and for many." And I can’t find the tweet anymore because I rarely save them, but I saw one in the midst of this onslaught of content that went something like “Archaeologists will unearth this and say that Americans engaged in mass sacrifice in college football stadiums. What if the Aztec temples and the Roman Coliseum weren’t sites of brutal slaughter, but intense silliness and play acting?” I don’t endorse those interpretations of Roman and Aztec history, and certainly not of Christianity…but let’s consider another possibility.
The Dawn of Everything (hereafter DoE) is a magisterial work. It endeavors to cover a great deal of ground, from meta-critique of European historiography and ethnography to straight historical storytelling, from absurd theorizing about Rousseau secretly plagiarizing indigenous authors to interesting interpretations of obscure cultural and historical forms.
((A brief aside on that Rousseau bit: ACX featured an extensive review of the book. The reviewer criticizes the idea of indigenous thought influencing European political thought as absurd then compares the Dawn of Everything view of power to the film Mean Girls…without realizing that he is himself participating in exactly the dynamic that the authors of DoE are talking about. Mean Girls quite explicitly compares the tribalism of High School cliques to a silly view of African wildlife and native life. The main character of the film is explicitly created as an outsider to American middle class norms, by way of making her the child of researching professors raised abroad in darkest Africa. The entire plot is, at some level, deeply influenced by and in conversation with the Western view of indigenous African cultures. To turn around and offer it as a pure and naive example of what hunter-gatherer tribal culture would have looked like is precisely what the Daves are talking about in DoE.))
But the real focus of DoE is in my view twofold. The first goal is recapturing the idea of humans as universally self-aware political actors, even in primitive societies. The second is an examination of how political forms radically different than our own interact with human freedom, and the authors view of the “Three Fundamental Freedoms” and how to measure them. I have no interest in going over the many examples offered in DoE to support the first point. They offer numerous examples of humans engaging in political thought, debate, and reorganization. They make what I find to be persuasive arguments that rather than a straight line from a pure state of nature, through intermediate steps growing progressively more complex and controlled, to the modern capitalist surveillance state, itself an intermediate step leading towards the singularity/the Federation of Planets/True Communism/Whatever. DoE makes a compelling argument that in many places over time, peoples have gotten something resembling early civilization and soundly and consciously rejected it. That through the resulting institutions and traditions primitive successor nations specifically built strategies to prevent the formation of tyrannies. This is obvious, if only by evolutionary means: only societies that have formed strong traditions against the formation of more strictly organized control and tyranny will remain free. We can examine societies that built cities and monuments in Cahokia, then abandoned them, to see how a society can be built to resist such further authoritarianism.
DoE frames this view of anti-authoritarianism in the Three Freedoms. The freedom to move away, the freedom to disobey, and the freedom to reorganize social relationships along new lines. The first is the most fundamental, underlying such post-modern futurist visions of freedom as the Archipelago and the Patchwork. As long as people are free to flee, building a new tyranny is impossible, people will simply leave. What if they had a pogrom and nobody showed up? The second is obvious, can people disobey orders given to them? What are the consequences of doing so? Interacting with the first freedom, can you just leave town if you don’t want to listen to orders, or will you be restrained? The third is more subtle: how can people change the organization of their social relationships? Are the hierarchies handed down to me, or can I build my own? Are we allowed to form our own religion, our own secret society, our own fan club, freedom of association? Can I marry who I choose, and structure that marriage how I choose? While the other freedoms are purely the freedom to assert oneself (to move under one’s own will, to act as one chooses) this freedom also involves a strange freedom: the freedom to submit. Am I free to bind myself to religious doctrines? Am I free to structure a covenant marriage? Am I free to run my family how I choose? Am I free to sign contracts to work as I see fit? By the very act of granting rights to parties that are irrevocable, modern governments impinge on the right to transform social relations: I have the freedom of association, but not to bind myself or others to promises beyond what the government chooses to recognize. Beyond that limit, all can escape.
Much of the work is devoted to examination of different bases of power, and how they interact in primitive societies. But one of the interesting insights is how, looking at societies that are seemingly on-the-verge of developing into more complex polities, there seem to be play-powers, carnival-kings whose power is temporary or farcical, and are obeyed with a giggle but have no real power. DoE compares this to play-farming, typical of hunter-gatherer cultures, who will often cultivate a plot for fun but not as a primary means of subsistence. The authors theorize that play-kings develop into real kings over time. But they also assert the importance of play-relations as a way to model, to experiment, to grow into new forms of real relations, an assertion of the third freedom. Play can be an important means of building civil society, of creating new forms.
In talking about the first freedom, DoE talks about the Clan system of Amerindian tribes. Each tribe contained a cross cutting system of Clans, within the Algonquin there were Bear, Wolf, Hawk clans and then among the Haudenausee there would equally be Bear, Wolf, Hawk clans, and so on in tribes across the plains to the canyons. The clan members were putatively all relatives of each, clan descent was matrilineal, and clan members must marry someone from another clan. Clan members owe each other hospitality, travel was facilitated across long distances. The authors note that much of the long distance travel and trade seems to be for fairly frivolous purposes, minor luxuries or curiosities rather than necessities. Much of the long distance trade and travel was itself play, a frivolous means of achieving status. But at the same time, the preservation of these networks of trade and travel enabled the freedom to move. It was impossible to tyrannize citizens when they have the option to move from place to place easily and freely. So while the networks may be frivolous in application, they have a serious impact. It's these kinds of cross-cutting identities that can offer freedom against the polity. The combination of all identities into a single coinciding nation-state is the opposite of this, a totalizing identity: an ethnic identity that coincides with a political monopoly on violence which coincides (often) with religious identities which coincides with linguistic identities. Maybe we need to disentangle the identities from each-other.
Think of all the ways that frivolous things can become serious. Everything I learned about leadership, I learned from either youth sports or the Boy Scouts. My wife and I use joking ironic pet names for each other, that slowly become the only names we refer to each other by, the sappy irony becomes sappy reality. We have seen “meme-magic” turn an ironic joke into a president, and then into a number of people who may or may not have been in on the jokes going to prison. On this very forum, I learned about the Doge system, and I really would consider implementing it in other organizations I am a part of in the future. The Nika riots are a great example of play civil society coming to the fore, albeit to a tragic conclusion. Much of the glue of civil society is in ball leagues, in reading clubs, in sewing circles.
This all reminded me of a quote from a Joseph Campbell lecture that has stuck with me for a long time:
The field of play can encompass everything in life, all the world’s a stage and whatnot, but it is also important to create fields of play to experiment, to create spaces of mastery in which to learn.
Which brings us back to the Pop Tarts Bowl. It’s comical, it is silly, it is a corporate goofball advertisement. But it can also be the start of a tradition. Maybe this is how traditions start, with something so ridiculously stupid that it captures the imagination. These kinds of imaginary games, ceremonies, meanings, can be used to start to build to cross-cutting identities that will help us imagine and reproduce a new universe of freedom, outside the modern totalizing worldview.
It’s important not to take things so seriously. Treat life as a game, and you’ll build something real.
Note: DoE dislikes the use of terms like “primitive.” For all the typical reasons of judgment etc. I still find it a useful conceptual anchor, and for lack of a better term that isn’t dripping with euphemistic political correctness I will use it here. I do not indicate, in general, that these are not sophisticated societies, or that they are not organized. The whole point of this is that they have political thought! But they don’t have the maxim gun, as it were.
There's no chance now but I wish college football could have adopted the European soccer system with conferences that were explicitly tiered and a major bowl playoff with all the minor bowls being promotion relegation games. Imagine the national interest of the Liberty Bowl rather than being a meaningless exhibition between two 6 win teams was Florida St. playing Vanderbilt winner goes to the SEC loser to the ACC.
3 conferences, each with 20 teams split in half. You play 9 games against your conference half plus any creampuff games you wish to schedule.
The top teams from each half go to a 2 game playoff championship. The 4 second place teams go to two rivalry games with each with a travelling trophy that grows like the Stanley cup with the entries color coded based on the half that wins (Big10 vs SEC could be blue and grey or red and blue). All the other bowls are promotion/relegation games between the top middle and bottom conferences' winners and losers.
Probably plays hell with in state rivalries and travel plans but no worse than super conferences are doing now, and it makes many bowl games meaningful to non alumni/diehards.
Why make the rules so complex? NCAA has three divisions already, make them pro-rel. Imagine losing so hard you're relegated to Division III and your athletic scholarship is voided. If that's not enough levels, Power Five and Group of Five can be their own subdivisions.
There's literally hundreds of colleges in each division. Plus each team is completely replacing its roster every 4-5 years
I think this can be helped with a larger pro-rel margin.
As an example:
Then the system looks something like this:
With 14 teams in every conference, it's 26 weeks of regular championship and then a month of cups and pro-rel games. Depending on what NCAA wants, they can stretch out the cup season.
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