1 00:00:04,760 --> 00:00:07,680 Speaker 1: Hello and welcome. So it could happen here with me 2 00:00:07,920 --> 00:00:11,640 Speaker 1: Andrew of the YouTube channel andrewism and today I'm joined 3 00:00:11,680 --> 00:00:17,760 Speaker 1: by Garrison is here greetings, and Mia also here. Hello. 4 00:00:18,239 --> 00:00:21,599 Speaker 1: And I wanted to talk about the idea of the 5 00:00:21,680 --> 00:00:26,080 Speaker 1: noble savage. It's something that people have occasionally brought up 6 00:00:26,239 --> 00:00:30,920 Speaker 1: in my common section when I discuss really anything related 7 00:00:30,960 --> 00:00:37,320 Speaker 1: to hmm, maybe there's something to learn, something to be 8 00:00:37,400 --> 00:00:44,000 Speaker 1: learned from the Indigenous people of pre colonial period. There's 9 00:00:44,040 --> 00:00:51,960 Speaker 1: often this accusation levied against any sort of positive representation 10 00:00:52,280 --> 00:00:56,520 Speaker 1: of their society, any sort of generous reading of their 11 00:00:56,520 --> 00:01:01,040 Speaker 1: society as something to be off that, as something to 12 00:01:01,080 --> 00:01:05,120 Speaker 1: be ridiculed, as something to be you know, seen as perpetuates, 13 00:01:05,120 --> 00:01:11,800 Speaker 1: and this troope of the noble savage. And so I 14 00:01:11,880 --> 00:01:13,640 Speaker 1: was in some sort of I feels I was in 15 00:01:13,760 --> 00:01:17,280 Speaker 1: sort of am I got into a sort of defense mood, 16 00:01:17,360 --> 00:01:19,880 Speaker 1: and I was like, well, I really don't want to 17 00:01:19,880 --> 00:01:22,520 Speaker 1: do that, right, I don't want to want to create 18 00:01:22,560 --> 00:01:28,160 Speaker 1: this caricature of Indigenous people in my videos that you know, 19 00:01:28,280 --> 00:01:32,600 Speaker 1: falstly represents all their complexities and stuff. Obviously, every group 20 00:01:32,640 --> 00:01:36,280 Speaker 1: throughout history has had many layers to them. And then 21 00:01:36,520 --> 00:01:40,040 Speaker 1: in reading to one of Everything by m David Grieber 22 00:01:40,080 --> 00:01:44,800 Speaker 1: and David Wengrew ended up stumbling upon even further information 23 00:01:44,920 --> 00:01:46,679 Speaker 1: on the subject. And so that's something that I want 24 00:01:46,680 --> 00:01:49,720 Speaker 1: to talk about. You know, this idea where the idea 25 00:01:49,840 --> 00:01:53,600 Speaker 1: of noble savage came from, how it's used, and I 26 00:01:53,640 --> 00:01:58,720 Speaker 1: think how we should be approaching it today. But before 27 00:01:58,960 --> 00:02:02,520 Speaker 1: I even get into all of that, are all familiar 28 00:02:02,600 --> 00:02:07,600 Speaker 1: with this term and how it's used. Yeah, I mean 29 00:02:07,680 --> 00:02:11,040 Speaker 1: I think, I don't know. It is interesting in the 30 00:02:11,080 --> 00:02:14,320 Speaker 1: way that it kind of like, I don't know, there 31 00:02:14,400 --> 00:02:18,040 Speaker 1: was kind of this shift of it being used a 32 00:02:18,120 --> 00:02:21,880 Speaker 1: term to critique, sort of like racist white fantasy, to 33 00:02:22,200 --> 00:02:24,400 Speaker 1: being a term that's used to sort of bludge at 34 00:02:24,400 --> 00:02:28,360 Speaker 1: anytime anyone like has the temerity to suggest anything in 35 00:02:28,400 --> 00:02:31,160 Speaker 1: another society than this one could have possibly have been better, 36 00:02:32,160 --> 00:02:34,400 Speaker 1: which is a kind of grim shift, I think in 37 00:02:34,440 --> 00:02:37,040 Speaker 1: a lot of ways, and I think has done a 38 00:02:37,040 --> 00:02:39,720 Speaker 1: lot of political damage by people who sort of don't 39 00:02:40,720 --> 00:02:46,120 Speaker 1: quite understand what was going on. Yeah, and that is 40 00:02:46,160 --> 00:02:49,480 Speaker 1: a shift that I noticed as well, and for a 41 00:02:49,520 --> 00:02:54,239 Speaker 1: while I thought that was really how the team was 42 00:02:54,280 --> 00:02:57,760 Speaker 1: originally meant to be applied. I mean, we see it 43 00:02:58,080 --> 00:03:02,840 Speaker 1: all over this guys of anthropology and philosophy and literature, 44 00:03:03,120 --> 00:03:06,120 Speaker 1: which it could be extended to media as a whole. Right, 45 00:03:06,200 --> 00:03:08,680 Speaker 1: you have this sort of stock character of the noble 46 00:03:08,760 --> 00:03:15,480 Speaker 1: savage person. It's uncorrupted by civilization. Something that's a person 47 00:03:15,480 --> 00:03:20,040 Speaker 1: that symbolizes this sort of innate goodness and moral superiority, 48 00:03:20,240 --> 00:03:23,840 Speaker 1: living in harmony with nature that we don't have access 49 00:03:23,880 --> 00:03:28,320 Speaker 1: to because we've been corrupted by the influences of civilization. Right, 50 00:03:28,360 --> 00:03:32,280 Speaker 1: it's this idealized concept of an uncivilized or sort of 51 00:03:33,520 --> 00:03:41,040 Speaker 1: base man, right or rather person, And I mean we 52 00:03:41,160 --> 00:03:43,960 Speaker 1: see it a lot in writers discourse being used as 53 00:03:43,960 --> 00:03:47,400 Speaker 1: a tomb of derision. For example, a right being Australian 54 00:03:47,400 --> 00:03:52,800 Speaker 1: politician named Dennis Jensen once told Parliament that the Australian 55 00:03:52,840 --> 00:03:56,120 Speaker 1: government should not be funding people to live a noble 56 00:03:56,240 --> 00:04:06,200 Speaker 1: savage lifestyle in remote indigenous communities. Yeah, chrisis, and it's 57 00:04:06,320 --> 00:04:09,960 Speaker 1: used to mock the so called backwards lifestyles of Indigenous 58 00:04:10,040 --> 00:04:17,320 Speaker 1: people and really try to reinforce this white supremacist idea 59 00:04:17,560 --> 00:04:22,200 Speaker 1: of their inferiority or their backwardness, their regressiveness, whatever the 60 00:04:22,200 --> 00:04:25,200 Speaker 1: case may be. And then on the other side, in 61 00:04:25,360 --> 00:04:28,440 Speaker 1: leftist political discourse, you also see it being used as 62 00:04:28,440 --> 00:04:31,880 Speaker 1: a tomb of derision. So in both cases it's being 63 00:04:32,000 --> 00:04:36,160 Speaker 1: used as a term of derision without really a good 64 00:04:36,200 --> 00:04:39,320 Speaker 1: grasp of what the term is, where it came from. 65 00:04:40,680 --> 00:04:44,920 Speaker 1: For example, anarcho primitivists are criticized for upholding this troope, 66 00:04:45,200 --> 00:04:48,680 Speaker 1: and of course leftists criticize a leftists when fallen for 67 00:04:48,720 --> 00:04:53,400 Speaker 1: the troope for fallen for the troope. When describing indigenous histories, spiritualities, 68 00:04:53,400 --> 00:04:57,799 Speaker 1: and social ecologies, it seems like you can't even bring 69 00:04:57,920 --> 00:05:05,160 Speaker 1: up any sort of reciprocal gift economy based relationship the 70 00:05:05,240 --> 00:05:08,839 Speaker 1: land that indigenous group might have had without somebody saying, oh, well, 71 00:05:08,880 --> 00:05:12,720 Speaker 1: did you know that indigenous people also perpetuated extinctions and 72 00:05:12,920 --> 00:05:18,720 Speaker 1: genocides and this than the other. So I really don't 73 00:05:18,760 --> 00:05:20,760 Speaker 1: think that any time you learn from a society that 74 00:05:20,880 --> 00:05:23,360 Speaker 1: predates your own and may still persist, that you're doing 75 00:05:23,400 --> 00:05:30,480 Speaker 1: a noble savage. But it is something that I had 76 00:05:30,480 --> 00:05:34,120 Speaker 1: become very conscious of in my approach to any sort 77 00:05:34,160 --> 00:05:36,880 Speaker 1: of discussion. I feel like it sort of haunts the 78 00:05:36,920 --> 00:05:41,400 Speaker 1: discourse among other sort of stock characters and troops that 79 00:05:42,080 --> 00:05:50,000 Speaker 1: permeate inn or political conversation within media. The Troope has, 80 00:05:50,080 --> 00:05:55,440 Speaker 1: you know, come in and out of fashion. But the 81 00:05:55,560 --> 00:05:59,560 Speaker 1: two main forms that it appears in is one that 82 00:05:59,640 --> 00:06:04,320 Speaker 1: it life is strenuous, The life of a quote unquote 83 00:06:04,320 --> 00:06:09,440 Speaker 1: primitive is strenuous, and therefore this savage is nobly brave, 84 00:06:09,560 --> 00:06:12,400 Speaker 1: hard work and an honorable And then you have this 85 00:06:12,560 --> 00:06:16,239 Speaker 1: other depiction, which is that the savage and I can 86 00:06:17,839 --> 00:06:20,359 Speaker 1: it pains me to use the term every time, but 87 00:06:20,800 --> 00:06:24,040 Speaker 1: the savage is not greedy and just as now a 88 00:06:24,080 --> 00:06:28,200 Speaker 1: taste for luxury. So might you see it in instant media. 89 00:06:28,480 --> 00:06:31,320 Speaker 1: It's been a long time since I've watched The Road 90 00:06:31,360 --> 00:06:36,680 Speaker 1: to Eldorado, but if I recall, there is this sort 91 00:06:36,720 --> 00:06:41,000 Speaker 1: of idea within the movie that they're so used to 92 00:06:41,080 --> 00:06:44,479 Speaker 1: this the decadence and stuff of gold and whatnot, that 93 00:06:44,480 --> 00:06:48,080 Speaker 1: they don't consider it as valuable, they considered wruthless. So 94 00:06:48,120 --> 00:06:51,400 Speaker 1: there's this aspect of the Troope that treats materials traditionally 95 00:06:51,440 --> 00:06:55,839 Speaker 1: considered valuable to be something to be sort of shrugged 96 00:06:55,839 --> 00:07:03,840 Speaker 1: off or flaunted. And then, of course, because what is philosophy, 97 00:07:03,880 --> 00:07:12,920 Speaker 1: what is really our ontology without some sort of reference 98 00:07:13,040 --> 00:07:19,800 Speaker 1: to the story is embedded within the Christian cannon, right, 99 00:07:20,400 --> 00:07:23,560 Speaker 1: there is this sort of interpretation of the story of 100 00:07:23,560 --> 00:07:27,400 Speaker 1: the Garden of Eden as this as Adam and evep 101 00:07:27,560 --> 00:07:31,840 Speaker 1: and these noble savages that live in this uncorrupted innocence 102 00:07:31,880 --> 00:07:35,160 Speaker 1: and harmony with nature, and then they have to they 103 00:07:35,280 --> 00:07:38,640 Speaker 1: partaken this fruit from the tree of knowledge or you know, 104 00:07:38,640 --> 00:07:42,880 Speaker 1: they become quote unquote civilized, and then they're punished by 105 00:07:42,920 --> 00:07:48,840 Speaker 1: having to engage in agriculture and have to labor over 106 00:07:48,880 --> 00:07:51,240 Speaker 1: the land instead of living in harmony with it. Just 107 00:07:52,360 --> 00:07:57,200 Speaker 1: one interpretation of that story is that it's a metaphor 108 00:07:57,280 --> 00:08:01,200 Speaker 1: for the dawn of agriculture and the god have eaten 109 00:08:01,200 --> 00:08:05,640 Speaker 1: as a sort of nostalgic take. Even later on, when 110 00:08:05,720 --> 00:08:11,080 Speaker 1: Europeans first encountered hunter gatherer communities in the Americas, they 111 00:08:11,200 --> 00:08:13,440 Speaker 1: compared them to being living and they're sort of eaton. 112 00:08:14,400 --> 00:08:19,240 Speaker 1: And today, um, you still find comparisons to eat on 113 00:08:20,800 --> 00:08:26,720 Speaker 1: used to describe certain hunter gather societies. And of course, 114 00:08:27,000 --> 00:08:31,880 Speaker 1: as this is quite topical, you often see this criticism 115 00:08:32,040 --> 00:08:36,240 Speaker 1: of noble savage and whatever being lefted against Avatar, as 116 00:08:36,280 --> 00:08:39,760 Speaker 1: in the Blue People, not the not the Last Day 117 00:08:39,760 --> 00:08:43,600 Speaker 1: of benderum, because they have this sort of oh, we 118 00:08:43,679 --> 00:08:47,640 Speaker 1: are these utterly perfect you know, peace loving space hippies 119 00:08:48,280 --> 00:08:53,400 Speaker 1: all in harmony with nature, chilling vibing, we literally have 120 00:08:53,640 --> 00:08:58,600 Speaker 1: sex with trees kind of vibe. Um. And I haven't 121 00:08:58,600 --> 00:09:01,760 Speaker 1: seen the movie in the series. I only saw the first, 122 00:09:02,480 --> 00:09:07,280 Speaker 1: but I wouldn't be surprised if that trend continues. I 123 00:09:07,320 --> 00:09:10,280 Speaker 1: don't know, have you all seen either both of them. 124 00:09:10,480 --> 00:09:12,760 Speaker 1: I saw the first one and I was like, I, no, 125 00:09:13,200 --> 00:09:15,360 Speaker 1: nothing on earth can can call me to see the 126 00:09:15,400 --> 00:09:21,640 Speaker 1: second one. I have no idea how you or not. Yeah, 127 00:09:21,720 --> 00:09:25,199 Speaker 1: And I mean the concept of noble savage, it has 128 00:09:25,200 --> 00:09:28,840 Speaker 1: its roots a lot further back than European encounters with 129 00:09:28,920 --> 00:09:33,920 Speaker 1: Native Americans, Right, that's sort of the intellectual lineage of 130 00:09:33,960 --> 00:09:36,840 Speaker 1: the concept could actually be traced back to ancient Greece. 131 00:09:37,960 --> 00:09:39,680 Speaker 1: So if you really want to reach you could say 132 00:09:39,720 --> 00:09:43,640 Speaker 1: that even back in the Acadia and epic of Gilgamesh, 133 00:09:43,760 --> 00:09:48,840 Speaker 1: that kid as a sort of bushman was a kind 134 00:09:48,880 --> 00:09:54,040 Speaker 1: of a depiction of that contrast between hunter gatherer societies 135 00:09:54,080 --> 00:09:59,040 Speaker 1: and agricultural societies that kill damash, representing, of course, you know, civilization. 136 00:10:00,240 --> 00:10:05,240 Speaker 1: But if we started from ancient Greece, we could say 137 00:10:05,440 --> 00:10:10,800 Speaker 1: we're seeing Homer and Pliny and Xenophon all idealizing the 138 00:10:11,000 --> 00:10:14,839 Speaker 1: Arcadians and other groups, whether they were real or not. 139 00:10:15,520 --> 00:10:21,160 Speaker 1: And then later on in Rome you find Tacitus, for example, 140 00:10:21,559 --> 00:10:25,520 Speaker 1: writing of the noble Germanic and Caledonian tribes in contrast 141 00:10:25,559 --> 00:10:28,600 Speaker 1: with his view of Roman society as this sort of 142 00:10:28,600 --> 00:10:35,360 Speaker 1: corrupt and decadent place. He even wrote speeches like he 143 00:10:35,480 --> 00:10:40,400 Speaker 1: practically wrote fan fiction about liberty and honor for his 144 00:10:40,520 --> 00:10:46,160 Speaker 1: sort of caricatures of these people. Other writers would also 145 00:10:47,200 --> 00:10:51,640 Speaker 1: treat the Scythians comparably you've seen in the works of 146 00:10:51,640 --> 00:10:57,600 Speaker 1: Horace and Fugil and Ovid. And then further on, you know, 147 00:10:57,640 --> 00:11:04,120 Speaker 1: in the twelfth century, the polymath even Fatigue to Fail 148 00:11:04,960 --> 00:11:08,800 Speaker 1: wrote in his novel The Living Son of the Vigilant 149 00:11:10,880 --> 00:11:15,760 Speaker 1: this idea of this sort of stripped down back to 150 00:11:15,800 --> 00:11:22,200 Speaker 1: the roots earthy wild man who is isolated from society 151 00:11:22,679 --> 00:11:26,319 Speaker 1: and has a series of trials and tribulations that lead 152 00:11:26,400 --> 00:11:30,360 Speaker 1: him to knowledge of Allah by living this life and 153 00:11:30,400 --> 00:11:37,960 Speaker 1: harmony with Mother Nature. Basically theorizing this idea that people 154 00:11:38,040 --> 00:11:41,960 Speaker 1: can find can find their way to to God just 155 00:11:42,200 --> 00:11:47,160 Speaker 1: by being exposed to nature, finding a sort of a 156 00:11:47,200 --> 00:12:01,240 Speaker 1: theological understanding by understanding the natural world. All of this 157 00:12:01,320 --> 00:12:04,600 Speaker 1: is sort of a preamble to really what most people 158 00:12:04,640 --> 00:12:08,040 Speaker 1: point to as the origins of the concepts the modern 159 00:12:08,120 --> 00:12:12,520 Speaker 1: myth of the noble savage. It's most usually attributed to 160 00:12:12,679 --> 00:12:17,640 Speaker 1: eighteenth century Enlightenment philosopher Jean Jacques Rousseau, and he believed 161 00:12:17,679 --> 00:12:21,040 Speaker 1: the original man was somebody that was free from sin, 162 00:12:21,240 --> 00:12:24,640 Speaker 1: appetite or the concept of right and wrong, and those 163 00:12:24,960 --> 00:12:29,199 Speaker 1: deemed savages were not brutal, but noble, or at least 164 00:12:29,200 --> 00:12:32,800 Speaker 1: this is how the story goes. The idea can also 165 00:12:32,840 --> 00:12:36,559 Speaker 1: be found in theology the founder of the Methodist Church, 166 00:12:36,640 --> 00:12:43,040 Speaker 1: for example, John Wesley. Again, just like the Andalusian novel writer, 167 00:12:44,320 --> 00:12:48,920 Speaker 1: believe that, you know, there's this idea of man in 168 00:12:48,960 --> 00:12:53,360 Speaker 1: the beginning at the roots connected with nature, is not 169 00:12:54,360 --> 00:12:58,559 Speaker 1: as corrupted, is more connected with nature and with God. 170 00:13:00,120 --> 00:13:03,840 Speaker 1: Paid to the so called degenerously found in eighteenth century 171 00:13:03,920 --> 00:13:10,840 Speaker 1: society compared to the disease and materialism seeing throughout the world. 172 00:13:11,880 --> 00:13:17,320 Speaker 1: David Grieber in one of his recent posthumous works, Pirate Enlightenment, 173 00:13:18,920 --> 00:13:20,559 Speaker 1: I don't know. In a lot of his other works 174 00:13:20,559 --> 00:13:23,400 Speaker 1: as well, he sort of grapples with this idea of 175 00:13:23,440 --> 00:13:30,200 Speaker 1: the Enlightenment right and how flowed our understanding of the 176 00:13:30,320 --> 00:13:34,360 Speaker 1: Enlictenment is how our approach the Enlightenment as a sort 177 00:13:34,400 --> 00:13:39,480 Speaker 1: of era unique to Europe, or this era centered upon 178 00:13:39,559 --> 00:13:45,440 Speaker 1: Europe is flawed in its approach because it leaves out 179 00:13:45,520 --> 00:13:50,480 Speaker 1: the realities of the Enlictenment occurred as a result of 180 00:13:50,559 --> 00:13:54,400 Speaker 1: European's interactions and exposure to the rest of the world. 181 00:13:55,600 --> 00:14:02,760 Speaker 1: You had these European explorers and colonizers and scientists venturing outs, 182 00:14:02,760 --> 00:14:06,920 Speaker 1: trading and interacting with these different groups of people, hearing 183 00:14:07,040 --> 00:14:10,720 Speaker 1: their ideas about things, and then going back and writing 184 00:14:10,200 --> 00:14:16,000 Speaker 1: best selling books about these societies and how they believe 185 00:14:16,080 --> 00:14:19,840 Speaker 1: and what they think, and how they organize their society. 186 00:14:21,680 --> 00:14:27,840 Speaker 1: One chronicler, for example, noted that among the Indians or 187 00:14:28,040 --> 00:14:31,440 Speaker 1: Native Americans, that land belonged to all, just like the 188 00:14:31,520 --> 00:14:34,720 Speaker 1: sun and water, mine and thine. The seeds of all 189 00:14:34,800 --> 00:14:38,040 Speaker 1: evils do not exist for those people. They live in 190 00:14:38,040 --> 00:14:40,920 Speaker 1: a golden age and open gardens, thought laws or books, 191 00:14:40,920 --> 00:14:46,600 Speaker 1: thought judges, and they naturally follow goodness. Rousseau, Thomas Moore 192 00:14:46,720 --> 00:14:53,120 Speaker 1: and others also idealized the naked savages as innocent of sin. 193 00:14:53,880 --> 00:14:57,280 Speaker 1: Another one wrote about how they are equal in every 194 00:14:57,320 --> 00:15:00,160 Speaker 1: respect and so in how many of their surroundings. They 195 00:15:00,200 --> 00:15:04,920 Speaker 1: all live justly and in conformity with the laws of nature. Basically, 196 00:15:06,160 --> 00:15:08,320 Speaker 1: we have we just found a whole continent of people 197 00:15:08,400 --> 00:15:11,880 Speaker 1: basically lived in a garden of vida. But then this 198 00:15:12,160 --> 00:15:19,040 Speaker 1: concept of ecological nobility that is perpetuated is of course flawed. 199 00:15:19,120 --> 00:15:22,880 Speaker 1: I mean, like I mentioned earlier, there were cases of 200 00:15:23,040 --> 00:15:29,480 Speaker 1: overexploitation and damage done to the environment. And yet we 201 00:15:29,560 --> 00:15:36,280 Speaker 1: also find a lot of indigenous groups living in compatibility 202 00:15:36,320 --> 00:15:39,520 Speaker 1: of the ecological limitations of their home area, getting familiar 203 00:15:39,600 --> 00:15:42,480 Speaker 1: with the lands that they live on and what it 204 00:15:42,560 --> 00:15:48,080 Speaker 1: takes to preserve them for the next generations. A lot 205 00:15:48,120 --> 00:15:51,400 Speaker 1: of what is seen as the sort of virgin landscape 206 00:15:52,200 --> 00:15:56,320 Speaker 1: was profoundly shaped by the controlled burns, the horticulture, the 207 00:15:56,400 --> 00:16:05,760 Speaker 1: hourden and other activity is done by indigenous groups throughout 208 00:16:05,840 --> 00:16:09,200 Speaker 1: the Americas, for example in the case of the Amazon rainforest, 209 00:16:09,600 --> 00:16:13,360 Speaker 1: and in Australia as another case where the control boons 210 00:16:13,480 --> 00:16:19,200 Speaker 1: really shaped that landscape over thousands and thousands of years. 211 00:16:20,720 --> 00:16:22,960 Speaker 1: To this day, you know, the methods used by indigenous 212 00:16:22,960 --> 00:16:26,520 Speaker 1: peoples have been found to be you know, superior to 213 00:16:26,640 --> 00:16:28,520 Speaker 1: that was used by non indigenous peoples living in the 214 00:16:28,560 --> 00:16:33,920 Speaker 1: same habitat methods like poly cropping techniques and hand soil fertility, 215 00:16:34,560 --> 00:16:40,359 Speaker 1: sustainable harvesting, and of course they are these culturally encoded 216 00:16:40,440 --> 00:16:45,000 Speaker 1: moreas that are you know, placed in these communities that 217 00:16:45,120 --> 00:16:51,240 Speaker 1: helped result in the preservation of these resources. Then he 218 00:16:51,320 --> 00:16:55,359 Speaker 1: also had account for the fact that no culture has stagnant. 219 00:16:55,440 --> 00:17:00,280 Speaker 1: Every culture changes over time, and as a result of 220 00:17:01,640 --> 00:17:07,399 Speaker 1: the capitalist market economy, there is this pressure to overexploit 221 00:17:07,440 --> 00:17:10,639 Speaker 1: the land for the sake of profit. You know, a 222 00:17:10,680 --> 00:17:17,320 Speaker 1: lot of way are these documented patterns of land cultivation 223 00:17:17,520 --> 00:17:24,240 Speaker 1: and land preservation are found is usually in the outskirts 224 00:17:24,920 --> 00:17:30,119 Speaker 1: and the margins of the capitalist market economy. Such practices 225 00:17:30,200 --> 00:17:35,440 Speaker 1: can be more difficult to find right in the belly 226 00:17:35,480 --> 00:17:43,280 Speaker 1: of the beast. For example, the rappapa in western Venezuela, 227 00:17:43,440 --> 00:17:48,119 Speaker 1: they were traditionally mobile over an extensive area plants and food, 228 00:17:48,200 --> 00:17:51,320 Speaker 1: surgeon game, and now they are stationary. Now they are settled, 229 00:17:51,320 --> 00:17:55,320 Speaker 1: and now they sort of are forced to adopt a 230 00:17:55,600 --> 00:18:01,080 Speaker 1: different lifestyle in response to their new material conditions. When 231 00:18:01,080 --> 00:18:06,400 Speaker 1: you had that lesser population density and greater freedom to roam, 232 00:18:07,280 --> 00:18:12,560 Speaker 1: it was easier to both satisfy subsistence needs and also 233 00:18:12,920 --> 00:18:20,679 Speaker 1: maintain the health and vitality of the ecosystem over an 234 00:18:20,680 --> 00:18:25,520 Speaker 1: extended period of time. But now that sill pluses are needed, 235 00:18:25,720 --> 00:18:31,240 Speaker 1: now that agriculture has been reduced to a very small 236 00:18:31,320 --> 00:18:34,840 Speaker 1: portion of the population, and that those techniques are now 237 00:18:35,600 --> 00:18:37,840 Speaker 1: expected to be more intensive in order to keep up 238 00:18:37,880 --> 00:18:42,560 Speaker 1: with the demands, those lifestyles and those cultural moras and 239 00:18:43,920 --> 00:18:49,280 Speaker 1: those practices have had to change. But back to the 240 00:18:49,320 --> 00:18:53,520 Speaker 1: idea of the noble savage, right, and particularly drilling into 241 00:18:53,560 --> 00:18:57,240 Speaker 1: this idea of the noble aspect of it right, because 242 00:18:57,280 --> 00:19:00,840 Speaker 1: there's some confusion, as GROUPA points out between these two 243 00:19:00,920 --> 00:19:05,879 Speaker 1: meanings associated with the word nobility. Could say, someone is 244 00:19:05,960 --> 00:19:11,800 Speaker 1: noble in the sense that they are you know, moral good, 245 00:19:13,080 --> 00:19:19,840 Speaker 1: exemplary in their behavior and their exequette in their ethical standards. 246 00:19:22,040 --> 00:19:23,720 Speaker 1: But you could say if somebody is noble in the 247 00:19:23,800 --> 00:19:28,359 Speaker 1: sense they have this position in a sort of a 248 00:19:28,400 --> 00:19:33,240 Speaker 1: class system, a hereditary position in a class system, and 249 00:19:33,359 --> 00:19:38,720 Speaker 1: elevated economic status. Rousseau didn't come up with the phrase, 250 00:19:39,160 --> 00:19:43,320 Speaker 1: and in fact he never used in his writings. What 251 00:19:43,640 --> 00:19:50,880 Speaker 1: Terre Ellingson historian discovered, or rather explored in his book 252 00:19:50,880 --> 00:19:53,880 Speaker 1: The Myth of the Noble Savage, is that the term 253 00:19:54,000 --> 00:19:57,600 Speaker 1: was coined over a century before Russo's birth by a 254 00:19:57,640 --> 00:20:01,480 Speaker 1: guy named by a French lawyers not grapher named Mark 255 00:20:01,560 --> 00:20:07,560 Speaker 1: Lescarboo and Escarboo described indigenous peoples as truly noble, not 256 00:20:07,600 --> 00:20:10,639 Speaker 1: having any action, but it's generous, whether we consider their 257 00:20:10,680 --> 00:20:15,560 Speaker 1: hunting or their employment in the wars. The nobility was 258 00:20:15,640 --> 00:20:26,040 Speaker 1: more so associated not with just moral qualities like generosity 259 00:20:26,040 --> 00:20:33,120 Speaker 1: and good behavior, but also nobility from a legal standpoint. 260 00:20:34,640 --> 00:20:38,159 Speaker 1: The lives of freedom, the privileges, and the responsibilities that 261 00:20:38,240 --> 00:20:44,520 Speaker 1: the indigenous people enjoyed were also found, according to less Carboo, 262 00:20:44,680 --> 00:20:51,840 Speaker 1: within the European nobility in Cannibals and kings nance prot 263 00:20:51,960 --> 00:20:56,400 Speaker 1: just the name of Marvin. Harris went on to explain 264 00:20:56,480 --> 00:21:00,960 Speaker 1: why less Carboo had recognized nobility among the Indienous people 265 00:21:00,960 --> 00:21:03,040 Speaker 1: that he visited. You know, a lot of the band 266 00:21:03,119 --> 00:21:06,600 Speaker 1: and village societies. There was a level of economic and 267 00:21:06,680 --> 00:21:10,879 Speaker 1: political freedom that very few enjoyed in his day and 268 00:21:10,960 --> 00:21:14,520 Speaker 1: even today. You know, people decided for themselves how long 269 00:21:14,560 --> 00:21:17,160 Speaker 1: they wanted to work on a particular day, what they 270 00:21:17,160 --> 00:21:19,360 Speaker 1: would do, or if they would even work at all. 271 00:21:19,760 --> 00:21:21,560 Speaker 1: You know, they didn't have to deal with the taxes 272 00:21:21,600 --> 00:21:25,800 Speaker 1: and rents and tribute payments that and one I could 273 00:21:25,800 --> 00:21:28,800 Speaker 1: even extend to say, debts that keep people today and 274 00:21:28,920 --> 00:21:32,840 Speaker 1: in the past so confined and restricted in their limited 275 00:21:32,960 --> 00:21:36,199 Speaker 1: life on this earth. What should have been, you know, 276 00:21:36,280 --> 00:21:40,960 Speaker 1: the sort of normal standard you know of human freedom 277 00:21:42,119 --> 00:21:48,120 Speaker 1: is in contrast with European society. Just like mind blow in. Yeah, 278 00:21:48,440 --> 00:21:51,359 Speaker 1: there's another David Graeber. Actually, I've been talking about There 279 00:21:51,400 --> 00:21:54,480 Speaker 1: Never Was at West a lot recently, and one of 280 00:21:54,520 --> 00:21:57,560 Speaker 1: the things that he talks about in that in The 281 00:21:57,640 --> 00:22:01,240 Speaker 1: Never Was a West is this like trick that European 282 00:22:01,280 --> 00:22:03,879 Speaker 1: writers use when they're looking at another society, which is 283 00:22:03,880 --> 00:22:08,359 Speaker 1: like they they present themselves as like people whose behaviors 284 00:22:08,359 --> 00:22:10,439 Speaker 1: are sort of are entirely rational, and they're solving a 285 00:22:10,480 --> 00:22:15,040 Speaker 1: logic puzzle, and then they go find, like, I don't know, 286 00:22:15,080 --> 00:22:16,879 Speaker 1: what they consider to be the weirdest thing, and so 287 00:22:17,400 --> 00:22:21,720 Speaker 1: like sorry, they go find what they consider to be 288 00:22:21,760 --> 00:22:26,200 Speaker 1: the weirdest thing that like another culture does and look 289 00:22:26,200 --> 00:22:28,560 Speaker 1: at it through this you know, this lens which it 290 00:22:28,640 --> 00:22:31,040 Speaker 1: draws in the reader to be doing this sort of 291 00:22:31,080 --> 00:22:32,840 Speaker 1: logic puzzle and trying to figure out, oh, how could 292 00:22:32,840 --> 00:22:35,159 Speaker 1: these people do this thing? And then you know, if 293 00:22:35,200 --> 00:22:36,800 Speaker 1: you if you pull back the lens a little bit. 294 00:22:36,840 --> 00:22:41,000 Speaker 1: Look at like what these supposedly objective European like theorists 295 00:22:41,040 --> 00:22:42,560 Speaker 1: of doing. It's like, well, okay, these guys all have 296 00:22:42,560 --> 00:22:46,200 Speaker 1: these really weird ceremonies and like they eat they they 297 00:22:46,240 --> 00:22:49,800 Speaker 1: eat the flesh of their God every weekend and stuff 298 00:22:49,800 --> 00:22:52,080 Speaker 1: like that, and so you get this really interesting. But 299 00:22:52,080 --> 00:22:54,640 Speaker 1: but the when when you read it through their their 300 00:22:54,680 --> 00:23:03,040 Speaker 1: sort of colonial ethnography, you get this image of both 301 00:23:03,119 --> 00:23:05,840 Speaker 1: societies that's very weird that that lets you sort of 302 00:23:05,840 --> 00:23:08,000 Speaker 1: that conceals the fact that, yeah, like when when these 303 00:23:08,040 --> 00:23:12,080 Speaker 1: European writers are talking about meeting indigenous people like you, 304 00:23:12,200 --> 00:23:15,360 Speaker 1: kind of the way that it's written makes it very 305 00:23:15,400 --> 00:23:19,320 Speaker 1: easy to sort of like do this colonial thing where 306 00:23:19,359 --> 00:23:21,720 Speaker 1: you forget that every single French writer who is writing 307 00:23:21,720 --> 00:23:23,960 Speaker 1: about this lives in like the most hierarchical society of 308 00:23:23,960 --> 00:23:28,399 Speaker 1: the world has ever seen. Yeah, yeah, that's so true. 309 00:23:28,680 --> 00:23:30,680 Speaker 1: And it's like, well, yeah, of course, like they they 310 00:23:30,720 --> 00:23:32,679 Speaker 1: went to literally any other place on Earth and talk 311 00:23:32,720 --> 00:23:34,200 Speaker 1: to people and we are like, oh my god, these 312 00:23:34,240 --> 00:23:36,960 Speaker 1: people are like are really freed. It's like, well, yeah, 313 00:23:36,960 --> 00:23:39,760 Speaker 1: it's because these guys live under the French Like they're 314 00:23:39,800 --> 00:23:43,280 Speaker 1: like French absolutism. This is like, I think Graber's line 315 00:23:43,320 --> 00:23:45,119 Speaker 1: was like that, this is a society where every single 316 00:23:45,160 --> 00:23:47,800 Speaker 1: person when they when they walk into a dining room 317 00:23:47,800 --> 00:23:50,960 Speaker 1: immediately knows the class of every single other person sitting 318 00:23:51,000 --> 00:23:53,920 Speaker 1: around the table by like how they hold their silverware. Yeah, 319 00:23:54,240 --> 00:23:57,040 Speaker 1: it's absurd, you know, when a lot of the rest 320 00:23:57,040 --> 00:24:00,639 Speaker 1: of the world is like, you know, living on the 321 00:24:00,680 --> 00:24:05,080 Speaker 1: generosity of the people around them, being reliable in you know, 322 00:24:06,640 --> 00:24:13,600 Speaker 1: the foundations of you know, community, not even necessarily because 323 00:24:13,680 --> 00:24:16,240 Speaker 1: I mean, obviously they were hierarchies to be found within 324 00:24:17,080 --> 00:24:20,480 Speaker 1: a lot of these cultures and communities, but not to 325 00:24:20,520 --> 00:24:23,639 Speaker 1: the extent that you would have you found in and 326 00:24:23,760 --> 00:24:28,720 Speaker 1: some of these European societies not even close. Yeah, these 327 00:24:28,720 --> 00:24:32,600 Speaker 1: are the European like I don't know, like Europe has 328 00:24:32,640 --> 00:24:34,399 Speaker 1: been really really I mean, you know, this is the 329 00:24:34,760 --> 00:24:37,520 Speaker 1: sort of organizational trend of European society for like the 330 00:24:37,600 --> 00:24:41,000 Speaker 1: last like four or five hundred years has been just 331 00:24:41,400 --> 00:24:45,239 Speaker 1: an incredible, unfathomable centralization on the level that was just 332 00:24:45,359 --> 00:24:48,320 Speaker 1: it's just sort of incomprehensible to most of the people 333 00:24:48,320 --> 00:24:51,080 Speaker 1: who've ever lived. But we treat as sort of normal 334 00:24:51,160 --> 00:24:54,160 Speaker 1: now because it's a society that we've grown up under. Yes, 335 00:24:54,359 --> 00:25:00,520 Speaker 1: it's a I'm trying to draw a comparison between Europeans 336 00:25:00,560 --> 00:25:05,600 Speaker 1: encountering this level of freedom and other societies and sort 337 00:25:05,640 --> 00:25:10,160 Speaker 1: of like I can't think of any specific example right now, 338 00:25:10,200 --> 00:25:13,639 Speaker 1: but you know how you know, grown up as a 339 00:25:13,760 --> 00:25:17,719 Speaker 1: child in a particular household, your house would have certain 340 00:25:18,040 --> 00:25:21,359 Speaker 1: norms that you think is just like universal, you know, 341 00:25:21,400 --> 00:25:24,119 Speaker 1: like everybody does this. Obviously this is just a fact 342 00:25:24,160 --> 00:25:26,840 Speaker 1: of life in the universe. But in reality, it's just 343 00:25:26,920 --> 00:25:29,520 Speaker 1: like some way a quick when any appearance had that 344 00:25:30,000 --> 00:25:33,560 Speaker 1: you just had to grow up with. Yeah, yeah, like like, 345 00:25:33,680 --> 00:25:37,120 Speaker 1: for example, this is a really weird example. But let's say, 346 00:25:37,160 --> 00:25:44,320 Speaker 1: for example, you had like ceramic dishes. Would not allow 347 00:25:44,320 --> 00:25:48,040 Speaker 1: it to be used ever, right, they were purely for 348 00:25:48,119 --> 00:25:54,439 Speaker 1: decoration and appearance. Tooled you that it's some grave moral 349 00:25:54,640 --> 00:25:58,960 Speaker 1: sin eat off of ceramic dishes. And then you go 350 00:25:59,080 --> 00:26:01,560 Speaker 1: to somebody's house and they have all their plates laid out, 351 00:26:01,560 --> 00:26:06,000 Speaker 1: turning and like the utterly baffled by how they're able 352 00:26:06,000 --> 00:26:08,800 Speaker 1: to eat off a ceramic dishes. If I could think 353 00:26:08,840 --> 00:26:12,159 Speaker 1: of a better example, but for now, yeah, that's what 354 00:26:12,240 --> 00:26:26,800 Speaker 1: I'm row with anyway, despite recognizing all of this freedom 355 00:26:26,840 --> 00:26:30,639 Speaker 1: and stuff. They were kind of like disgusted by it, 356 00:26:30,720 --> 00:26:33,520 Speaker 1: at least some of them, you know, some of them, 357 00:26:33,560 --> 00:26:38,200 Speaker 1: when publishing their texts in Europe, would put their own 358 00:26:38,280 --> 00:26:42,000 Speaker 1: liberal ideas into the mouths of indigenous people to say, oh, 359 00:26:42,080 --> 00:26:45,200 Speaker 1: I'm not saying this. This is obviously like trees in 360 00:26:45,320 --> 00:26:48,720 Speaker 1: US and I would never say this, but this indigenous 361 00:26:48,760 --> 00:26:51,119 Speaker 1: guy who I spoke to the other day, he said it, 362 00:26:51,400 --> 00:26:55,639 Speaker 1: and so I'm just publishing what he said. So that 363 00:26:55,760 --> 00:26:59,120 Speaker 1: took place sometimes. And then they're also those who would 364 00:26:59,160 --> 00:27:06,240 Speaker 1: like actually discussed by the liberty exhibited in so only societies. 365 00:27:07,080 --> 00:27:10,040 Speaker 1: But whether they saw that freedom as a positive or 366 00:27:10,080 --> 00:27:16,000 Speaker 1: as a negative despite all their fluffy words about intitious liberties, 367 00:27:16,960 --> 00:27:19,000 Speaker 1: that doesn't really matter for indigenous people at the end 368 00:27:19,000 --> 00:27:22,320 Speaker 1: of the day, because you know, through the centuries, empires 369 00:27:22,359 --> 00:27:27,840 Speaker 1: continued to swallow indigenous lands, and the phrase basically disappeared 370 00:27:27,840 --> 00:27:29,920 Speaker 1: for about two hundred and fifty years because the idea 371 00:27:29,920 --> 00:27:34,359 Speaker 1: of the noble savage was reversed by this stereotype of 372 00:27:34,400 --> 00:27:38,320 Speaker 1: the dangerous, brutal savage. Like whole day they defend their 373 00:27:38,400 --> 00:27:41,280 Speaker 1: land and way of life, right. It was until eighteen 374 00:27:41,400 --> 00:27:44,480 Speaker 1: fifty nine that the term was resurrected by a guy 375 00:27:44,560 --> 00:27:49,840 Speaker 1: named John Crawford, a white supremacist. He wanted to become president, 376 00:27:49,960 --> 00:27:53,359 Speaker 1: or rather right, he was attempted to become president of 377 00:27:53,400 --> 00:27:58,560 Speaker 1: the Ethnological Society of London, and he was very disdainful 378 00:27:58,880 --> 00:28:07,280 Speaker 1: of the idea emerging and anthropology and philosophy of universal 379 00:28:07,440 --> 00:28:11,280 Speaker 1: human rights, like how dare you you know? So he 380 00:28:11,280 --> 00:28:15,719 Speaker 1: introduced the phrase resurrecting after two hundred and fifty years 381 00:28:16,400 --> 00:28:19,320 Speaker 1: to make a speech to the society, and by the way, 382 00:28:19,359 --> 00:28:22,159 Speaker 1: he missed. He's the one who first misattributed this speech 383 00:28:22,600 --> 00:28:28,399 Speaker 1: the phrase to Rousseau, basically ridiculing using the noble savage 384 00:28:28,400 --> 00:28:32,280 Speaker 1: as a term to ridicule those who sympathized with such 385 00:28:32,720 --> 00:28:37,280 Speaker 1: quote less advanced cultures. And so that sort of fabrication 386 00:28:37,640 --> 00:28:40,719 Speaker 1: where he attributed it to Rousseau, and he built up 387 00:28:40,760 --> 00:28:44,800 Speaker 1: this straw man to blew it down. You know, it's 388 00:28:45,720 --> 00:28:49,440 Speaker 1: basically this myth of the myth of the noble savage. 389 00:28:50,560 --> 00:28:54,680 Speaker 1: He creates a straw band of the noble savage as 390 00:28:54,720 --> 00:29:00,480 Speaker 1: a myth, and then that's what's perpetuated. But his myth 391 00:29:00,560 --> 00:29:02,640 Speaker 1: of the noble savage was the one that was a 392 00:29:02,680 --> 00:29:05,040 Speaker 1: myth so it's, you know, the myth of the myth 393 00:29:05,040 --> 00:29:07,480 Speaker 1: and noble savage, and so as the British Empire was 394 00:29:07,520 --> 00:29:10,800 Speaker 1: reaching the height of its power and he was trying 395 00:29:10,800 --> 00:29:12,600 Speaker 1: to ridicule anybody who had anything nice to say about 396 00:29:12,600 --> 00:29:16,920 Speaker 1: indienous people, that straband was used to continue to advocate 397 00:29:17,000 --> 00:29:21,600 Speaker 1: for the extermination. Crawford's version of noble Savage became the 398 00:29:21,640 --> 00:29:25,840 Speaker 1: source for every citation of the myth by anthropologists from Lubbock, 399 00:29:25,960 --> 00:29:30,480 Speaker 1: Tyler or Boas through the scholars of the late twentieth century. 400 00:29:31,040 --> 00:29:34,480 Speaker 1: So even one hundred years later, people were still using 401 00:29:34,520 --> 00:29:39,600 Speaker 1: the term that he came up with, this rhetorical cheap 402 00:29:39,680 --> 00:29:43,760 Speaker 1: shots that he used, and to this day it continues 403 00:29:43,800 --> 00:29:47,960 Speaker 1: to polarize our discussions and obstruct any sort of nuanced 404 00:29:47,960 --> 00:29:53,120 Speaker 1: approach to hunt to gather life. And having discovered all 405 00:29:53,160 --> 00:29:56,520 Speaker 1: of this, I have to say, it really made me 406 00:29:56,560 --> 00:30:02,640 Speaker 1: feel like a part of history. There never was a 407 00:30:02,720 --> 00:30:06,920 Speaker 1: noble savage myth, at least on the sense of this 408 00:30:07,120 --> 00:30:12,160 Speaker 1: straw man of simple societies living in happy inner sons. 409 00:30:13,640 --> 00:30:23,680 Speaker 1: Travelers usually accounted for both virtues and vices. They spoke 410 00:30:23,720 --> 00:30:26,280 Speaker 1: of the positives of these societies and also things that 411 00:30:26,280 --> 00:30:33,040 Speaker 1: they weren't too fond of both the concept of the 412 00:30:33,080 --> 00:30:37,040 Speaker 1: noble savage and the concept of the brutal savage, a 413 00:30:37,200 --> 00:30:43,680 Speaker 1: fantasies constructions of a European mind that was intent on 414 00:30:44,080 --> 00:30:48,160 Speaker 1: boxing Indigenous people in this sort of suspended state of 415 00:30:48,240 --> 00:30:52,240 Speaker 1: either purity or evil going forward. I think it's really 416 00:30:52,800 --> 00:30:55,440 Speaker 1: silly to continue to perpetuate the term. I think it 417 00:30:55,480 --> 00:31:00,320 Speaker 1: really keeps us from engaging with history properly. And I mean, 418 00:31:00,360 --> 00:31:05,320 Speaker 1: even if somebody is exaggerating or expungent certain aspects of 419 00:31:05,360 --> 00:31:10,080 Speaker 1: a particular society or culture that should be engaged with directly, 420 00:31:10,880 --> 00:31:12,960 Speaker 1: you know, I don't think you should fall back on 421 00:31:13,840 --> 00:31:19,240 Speaker 1: a lazy troop popularized by a white supremacist. I mean, 422 00:31:19,240 --> 00:31:22,240 Speaker 1: we live under states now, we live on the capitalism now, 423 00:31:22,400 --> 00:31:27,240 Speaker 1: and I don't think I don't fail to people for 424 00:31:28,040 --> 00:31:31,080 Speaker 1: trying to imagine what life must have been like before then, 425 00:31:31,760 --> 00:31:37,960 Speaker 1: before these institutions became so all in compassing. What becomes 426 00:31:37,960 --> 00:31:40,880 Speaker 1: an issue is when we take these past societies and 427 00:31:40,960 --> 00:31:43,720 Speaker 1: we use them as the speakers of virtue, instead of 428 00:31:43,760 --> 00:31:46,400 Speaker 1: going back and trying to take their lessons and their 429 00:31:46,440 --> 00:31:50,080 Speaker 1: practices and adopting them and inspreting them to move forward. 430 00:31:51,480 --> 00:31:55,120 Speaker 1: There was a lot of freedom, and there still is 431 00:31:55,120 --> 00:31:58,720 Speaker 1: a lot of freedom left to be uncovered in our history. 432 00:31:58,800 --> 00:32:02,040 Speaker 1: It is obscured in our history classes. It isn't taught. Instead, 433 00:32:02,080 --> 00:32:08,360 Speaker 1: we're taught facts and figures and wars and notable, notable individuals. 434 00:32:09,440 --> 00:32:13,000 Speaker 1: We're taught of kings and dictators and high priests and 435 00:32:13,080 --> 00:32:17,440 Speaker 1: emperors and prime ministers and presidents and chiefs and judges 436 00:32:17,480 --> 00:32:25,200 Speaker 1: and jailers and dungeons, penitentiaries and concentration camps. This is 437 00:32:25,200 --> 00:32:28,560 Speaker 1: always a stance now, but it doesn't have to be. 438 00:32:29,960 --> 00:32:33,440 Speaker 1: And if we go into have an honest exploration of 439 00:32:33,480 --> 00:32:38,479 Speaker 1: our history in order to inform our future, we have 440 00:32:38,600 --> 00:32:43,320 Speaker 1: to free our imaginations of this lazy troop of the 441 00:32:43,360 --> 00:32:49,400 Speaker 1: noble savage. That's it for me for this episode. Can 442 00:32:49,520 --> 00:32:53,480 Speaker 1: check me out on YouTube dot com slash Andrewism and 443 00:32:53,720 --> 00:32:57,160 Speaker 1: also on Twitter at underscore Saint Drew, as well as 444 00:32:57,160 --> 00:33:00,840 Speaker 1: when Patreon dot com slash Saint Drew. This is it 445 00:33:00,840 --> 00:33:02,840 Speaker 1: could happen here. Yeah, you can find us in the 446 00:33:02,960 --> 00:33:10,280 Speaker 1: usual places on Twitter, Instagram, and Yeah, go be free. 447 00:33:11,840 --> 00:33:14,280 Speaker 1: It could happen here as a production of cool Zone Media. 448 00:33:14,480 --> 00:33:17,160 Speaker 1: For more podcasts from cool Zone Media, visit our website 449 00:33:17,200 --> 00:33:19,440 Speaker 1: cool zonemedia dot com, or check us out on the 450 00:33:19,480 --> 00:33:22,920 Speaker 1: iHeartRadio app, Apple podcasts, or wherever you listen to podcasts, 451 00:33:23,480 --> 00:33:25,600 Speaker 1: you can find sources for It could happen here, Updated 452 00:33:25,680 --> 00:33:29,720 Speaker 1: monthly at coolzonemedia dot com slash sources. Thanks for listening.