کتاب* جدید رفیق ,مردم شناس, آنارشیستمان دیوید گریبر:
Radical heritage … David Graeber. Photograph: Frantzesco Kangaris for the Guardian
Occupy Wall Street protests in New York in 2011. Photograph: KeystoneUSA-ZUMA / Rex Features/KeystoneUSA-ZUMA / Rex Features
اتوپى قوانین: در مورد فن آوری/تکنولوژی، حماقت و شادی مخفیانه بوروکراسی
*"The Utopia of Rules: On Technology, Stupidity and the Secret Joys of Bureaucracy."
The anarchist author, coiner of the phrase ‘We are the 99%’, talks to Stuart Jeffries about ‘bullshit jobs’, our rule-bound lives and the importance of play.
At one point, the application was held up because someone at the Department of Motor Vehicles had put down his given name as “Daid”; at another, because someone at Verizon had spelled his surname “Grueber”. Graeber made matters worse by printing his name on the line clearly marked “signature” on one of the forms. Steeped in Kafka, Catch-22 and David Foster Wallace’s The Pale King, Graeber was alive to all the hellish ironies of the situation but that didn’t make it any easier to bear. “We spend so much of our time filling in forms,” he says. “The average American waits six months of her life waiting for the lights to change. If so, how many years of our life do we spend doing paperwork?”
“I like to think I’m actually a smart person. Most people seem to agree with that,” Graeber says, in a restaurant near his London School of Economics office. “OK, I was emotionally distraught, but I was doing things that were really dumb. How did I not notice that the signature was on the wrong line? There’s something about being in that bureaucratic situation that encourages you to behave foolishly.”
But Graeber’s book doesn’t just present human idiocy in its bureaucratic form. Its main purpose is to free us from a rightwing misconception about bureaucracy. Ever since Ronald Reagan said: “The most terrifying words in the English language are: I’m from the government and I’m here to help”, it has been commonplace to assume that bureaucracy means government. Wrong, Graeber argues. “If you go to the Mac store and somebody says: ‘I’m sorry, it’s obvious that what needs to happen here is you need a new screen, but you’re still going to have to wait a week to speak to the expert’, you don’t say ‘Oh damn bureaucrats’, even though that’s what it is – classic bureaucratic procedure. We’ve been propagandised into believing that bureaucracy means civil servants. Capitalism isn’t supposed to create meaningless positions. The last thing a profit-seeking firm is going to do is shell out money to workers they don’t really need to employ. Still, somehow, it happens.”
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Graeber’s argument is similar to one he made in a 2013 article called “On the Phenomenon of Bullshit Jobs”, in which he argued that, in 1930, economist John Maynard Keynes predicted that by the end of the century technology would have advanced sufficiently that in countries such as the UK and the US we’d be on 15-hour weeks. “In technological terms, we are quite capable of this. And yet it didn’t happen. Instead, technology has been marshalled, if anything, to figure out ways to make us all work more. Huge swaths of people, in Europe and North America in particular, spend their entire working lives performing tasks they believe to be unnecessary. The moral and spiritual damage that comes from this situation is profound. It is a scar across our collective soul. Yet virtually no one talks about it.”
But what happened between the Apollo moon landing and now? Graeber’s theory is that in the late 1960s and early 1970s there was mounting fear about a society of hippie proles with too much time on their hands. “The ruling class had a freak out about robots replacing all the workers. There was a general feeling that ‘My God, if it’s bad now with the hippies, imagine what it’ll be like if the entire working class becomes unemployed.’ You never know how conscious it was but decisions were made about research priorities.” Consider, he suggests, medicine and the life sciences since the late 1960s. “Cancer? No, that’s still here.” Instead, the most dramatic breakthroughs have been with drugs such as Ritalin, Zoloft and Prozac – all of which, Graeber writes, are “tailor-made, one might say, so that these new professional demands don’t drive us completely, dysfunctionally, crazy”.
His bullshit jobs argument could be taken as a counterblast to the hyper-capitalist dystopia argument wherein the robots take over and humans are busted down to an eternity of playing Minecraft. Summarising predictions in recent futurological literature, John Lanchester has written: “There’s capital, doing better than ever; the robots, doing all the work; and the great mass of humanity, doing not much but having fun playing with its gadgets.” Lanchester drew attention to a league table drawn up by two Oxford economists of 702 jobs that might be better done by robots: at number one (most safe) were recreational therapists; at 702 (least safe) were telemarketers.
Anthropologists, Graeber might be pleased to know, came in at 39, so he needn’t start burnishing his resume just yet – he’s much safer than writers (123) and editors (140).
In 2011, at New York’s Zuccotti Park, he became involved in Occupy Wall Street, which he describes as an “experiment in a post-bureaucratic society”. He was responsible for the slogan “We are the 99%”. “We wanted to demonstrate we could do all the services that social service providers do without endless bureaucracy. In fact at one point at Zuccotti Park there was a giant plastic garbage bag that had $800,000 in it. People kept giving us money but we weren’t going to put it in the bank. You have all these rules and regulations. And Occupy Wall Street can’t have a bank account. I always say the principle of direct action is the defiant insistence on acting as if one is already free.”
He quotes with approval the anarchist collective Crimethinc: “Putting yourself in new situations constantly is the only way to ensure that you make your decisions unencumbered by the nature of habit, law, custom or prejudice – and it’s up to you to create the situations.” Academia was, he muses, once a haven for oddballs – it was one of the reasons he went into it. “It was a place of refuge. Not any more. Now, if you can’t act a little like a professional executive, you can kiss goodbye to the idea of an academic career.”
Their son was calling himself an anarchist at the age of 16, but only got heavily involved in politics in 1999 when he became part of the protests against the World Trade Organisation meeting in Seattle. Later, while teaching at Yale, he joined the activists, artists and pranksters of the Direct Action Network in New York. Would he have got further at Yale if he hadn’t been an anarchist? “Maybe. I guess I had two strikes against me. One, I seemed to be enjoying my work too much. Plus I’m from the wrong class: I come from a working-class background.” The US’s loss is the UK’s gain: Graeber became a reader in anthropology at Goldsmiths, University of London, in 2008 and professor at the LSE two years ago.
His publications include Fragments of an Anarchist Anthropology (2004), in which he laid out his vision of how society might be organised on less alienating lines, and Direct Action: An Ethnography (2009), a study of the global justice movement. In 2013, he wrote his most popularly political book yet, The Democracy Project. “I wanted it to be called ‘As if We Were Already Free’,” he tells me. “And the publishers laughed at me – a subjunctive in the title!” But it was Debt: The First 5,000 Years, published in 2011, that made him famous and has drawn praise from the likes of Thomas Piketty and Russell Brand. Financial Times journalist and fellow anthropologist Gillian Tett argued that the book was “not just thought-provoking but exceedingly timely”, not least, no doubt, because in it Graeber called for a biblical-style “jubilee”, meaning a wiping out of sovereign and consumer debts.
Just before he finishes his dinner, Graeber tells me about the new idea he’s toying with. “It’s about the play principle in nature. Usually, he argues, we project agency to nature insofar as there is some kind of economic interest. Hence, for instance, Richard Dawkins’s The Selfish Gene. I begin to understand the idea better– it’s an anarchist theory of organisation starting with insects and animals and proceeding to humans. He is suggesting that, instead of being rule-following economic drones of capitalism, we are essentially playful. The most basic level of being is play rather than economics, fun rather than rules, goofing around rather than filling in forms. Graeber himself certainly seems to be having more fun than seems proper for a respected professor.
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