Regarded as one of the few regions in the world that saw civilization, early Mesopotamia has been featuring heavy in discussions of the important 'firsts', the most significant of which would be the emergence of the primary state (Childe 1952; Trigger 2003; Wittfogel 1957). In our division of academic labour, the emergence of the primary state is mostly a topic for the archaeologists and anthropologists, while the traditional historian seldom gets his hands dirty in such theoretical issues. In light of recent rethinkings of fundamental assumptions in modern historiography (Smail 2005; Smail and Shryock 2013), however, it becomes urgent to look for an integrated view of history from its rightful beginning. The following is one attempt as such at the dynamic emergence and the characteristics of the earliest state societies in early Mesopotamia with special attention to the integration of theoretical discussions and insights from philological research (cf. Forest 2005; Postgate 1994a; Stein 2005). INTRODUCTORY NOTES In discussions of the earliest state societies in the ancient Near East early Mesopotamia is often spoken of without further temporal differentiation, though the focal time period is usually the Middle to Late Uruk Periods when the earliest primary state is supposed to have taken its place (Postgate 1994a; cf. Richardson 2012). In philological circles, when coming to the question of the earliest political for
The Zhoushu section of the Shangshu , reflecting on the dynastic changes from Xia to Shang and from Shang to Zhou, understands "heavenly mandate" as the common element that brings about all changes within a historical continuum. For Zhoushu, it is "heavenly mandate" that makes historical continuity possible. Furthermore, "heavenly mandate" is understood to manifest itself with the hopes of the common people and to be realized by the freewill of the king. Thus historical changes can be accommodated. The Chinese idea of historical identity continued to be enriched after the Chun QiuPeriod. But in terms of its characteristic understandings of history, it remained much the same as in the Zhoushu: Interpreting history with a common element recognized therein, with the stress always on continuity though historical changes are accommodated from a humanist perspective.
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