A “bad teacher” named William Johnson talks about the problems we’re having from the other side of the desk.

my job can be extremely difficult. Beyond the challenges posed by my students, budget cuts and changes to special-education policy have increased my workload drastically even over just the past 18 months. While my class sizes have grown, support staff members have been laid off. Students with increasingly severe disabilities are being pushed into more mainstream classrooms like mine, where they receive less individual attention and struggle to adapt to a curriculum driven by state-designed high-stakes tests. [click to continue…]

Fortunately I didn’t contract with Chris in advance to contribute to the Graeber seminar, so I’m not in debt on this score, paying late and therefore a bad person.

Right. I’m only about halfway through the book – on audiobook: must have something to do on the bus – and quite enjoying it. Some skepticism about Graeber’s scholarship has been expressed in the wake of revelation of that embarrassing bit about Apple computers that he got totally wrong. I am not an expert on all the ancient and exotic anthropological and etc. evidence Graeber cites, but I’m not an absolute beginner. I started studying the history of ideas of debt, and related subjects, a few years back. See here and here. I started because it occurred to me the Plato I was teaching was, to a surprising extent, about debt, reciprocity and, generally, the convertability of moral into monetary categories, and vice versa. Euthyphro on piety. It’s ‘care of the gods’, which – this is his final suggestion – turns out to be the capacity to enter into healthy exchange relations. Meno on whether being good boils down to getting your hands on the goods. Cephalus, the old man, launches the mighty ship, Republic, with the thought that justice is ‘speaking truth and paying debts’, which morphs into the lex talionis thought that justice is payback – doing good to friends and harm to enemies. Plato, like Graeber, is really really concerned to shred this stuff, if he can. So I find Graeber interesting. I haven’t gotten to the bits where Graeber discusses Plato, but I see he does discuss him. And I haven’t found any flagrant inconsistencies between what he says about other ancient stuff and what I have read in other authors about ancient stuff. So I’m inclined to think the Apple slip was a one-off accident, not indicative of larger problems. As to the tribute system stuff. It sounds like Henry is right about that and Graeber is wrong. I haven’t gotten to that part of the book yet.

Right. Getting down to business. Here’s what seems to me a fundamental tension in the book. On the one hand, Graeber wants to emphasize that debt is a very specific relation. Everything isn’t debt, human relations-wise. More generally, everything isn’t exchange. For him, this is the larger significance of defeating the myth of barter and the double-coincidence and all that (go read the other posts if you don’t know what I’m talking about.) Money emerges as a way of accounting for debt, but not everything is debt. So money isn’t a way of accounting for everything. I’m simplifying, but this is the gist. (One of many gists, but enough for one post.) [click to continue…]

_Red Plenty_, which I’ve written about several times, is now available (Powells, Amazon) in a US paperback edition. It’s a fabulous book which should apply to a wide variety of CT readers – a mosaic novel that simultaneously speaks intelligently to the Soviet calculation debate, _and_ has engaging characters. It’s beautifully written to boot – this bit, which I’ve quoted before, will give you some sense of how its more cerebral passages flow.

bq. But Marx had drawn a nightmare picture of what happened to human life under capitalism, when everything was produced only in order to be exchanged; when true qualities and uses dropped away, and the human power of making and doing itself became only an object to be traded. Then the makers and the things made turned alike into commodities, and the motion of society turned into a kind of zombie dance, a grim cavorting whirl in which objects and people blurred together till the objects were half alive and the people were half dead. Stock-market prices acted back upon the world as if they were independent powers, requiring factories to be opened or closed, real human beings to work or rest, hurry or dawdle; and they, having given the transfusion that made the stock prices come alive, felt their flesh go cold and impersonal on them, mere mechanisms for chunking out the man-hours. Living money and dying humans, metal as tender as skin and skin as hard as metal, taking hands, and dancing round, and round, and round, with no way ever of stopping; the quickened and the deadened, whirling on. That was Marx’s description, anyway. And what would be the alternative? The consciously arranged alternative? A dance of another nature, Emil presumed. A dance to the music of use, where every step fulfilled some real need, did some tangible good, and no matter how fast the dancers spun, they moved easily, because they moved to a human measure, intelligible to all, chosen by all.

Finally, we’re going to do a Crooked Timber seminar on it in a few months. This should give plenty of opportunity to those of you who want to join the discussion to get your hands on a copy and read it.

So. That post I wrote about charter schools? Where I argued that liberal, educated, reasonably affluent parents (like me!) should keep our kids in public schools, advocate for public schools, not buy our way out of problems in the public schools, and so on? Dana Goldstein made a similar argument against homeschooling recently.

Only some things have happened since I wrote that post, and as it turns out, I’m homeschooling Pseudonymous Kid right now. [click to continue…]

A month or so ago, in a pub in town, the chat was about Philip Pullman’s His Dark Materials. We were talking about books that transport you. Reading them seems like your real life, and everyday things just a rude irruption into it. It suddenly occurred to me that Lyra’s reading of her alethiometer is like many people’s relationship with fiction. Early in the story, Lyra intuitively interprets the tarot-like symbols of the truth-telling device, but as she matures she loses the gift and must re-learn it the hard way as an adult.

As a child, you can completely disappear into the world of the story and experience an emotional and imaginative totality. Many readers continue with that intense immersion through their teens, often through genre fiction (though all fiction is genre, if you ask me). But the high gets harder and harder to find and is nearly always attenuated in some way, not least by the cares of an adult life.

I got to thinking about how books can re-create that lost paradise for me. There are a couple of ways it can still happen; identifying strongly with the main character, being brought into another world, imaginative or historical, that is just strange and convincing enough to make me wistful for it (the Avatar phenomenon), or simply immersion in a ripping good yarn. Some books that have recently made me feel like that rarest thing, a happy teenager, are Tim Winton’s Cloud Street, Geraldine Brooks’ People of the Book and Glen David Gold’s Sunnyside (which we did a seminar on last year).

I’m curious about what others think. Can you ever go back? What sort of books do it, and how?

We’ve now received and published all the contributions in our online seminar on David Graeber’s _Debt: The First 5000 Years_ . For those wanting a handy index the posts are:

Chris Bertram, Introduction
John Quiggin, The unmourned death of the double coincidence
Henry Farrell: The world economy is not a tribute system
Barry Finger Debt jubilee or global deleveraging
John Quiggin (slight return): The end of debt
Neville Morley: The return of grand narrative in the human sciences
Malcolm Harris: The dangers of pricing the infinite
Daniel Davies Too big to fail: the first 5000 years
Lou Brown: Good to think with
Richard Ashcroft: Money out of place: 'debt' and incentives
Rob Horning: Debt on the 12th planet

Stay tuned, as we’re hoping that David Graeber will be able to write a response to some of this soon, but that won’t happen for at least a week or so.

In his 1976 book The Twelfth Planet, independent scholar Zecharia Sitchin drew on his heterodox studies of archeology, biology, anthropology, and ancient Sumerian to put forward the thesis that an alien race from the planet Nibiru came to earth thousands of years ago and enslaved the human species and forced them to mine precious metals, instilling in our ancestors a religious respect for metallurgy and an insatiable love for gold. As I remember it from Sitchin’s appearances on the Art Bell show in the 1990s, the original political hierarchies in ancient times derived from the appointed intermediaries to the Nibiru people (known in various human mythologies as the Nephilim or the Annunaki); these became the earliest human kings, with access to supernatural power that justified their rule, the purpose of which was essentially to expedite the greatest amount of precious metal extraction possible.
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My interest in David Graeber’s extraordinary book “Debt: The First 5, 000 Years” stems from my work on incentives in healthcare. I don’t have much to say about debt and political economy. On these matters I am an ordinary citizen-punter and the most sophistication I can muster is to parrot John Lanchester’s better lines. But I know a little bit about incentives, and here I want to say a few things about the connections.

The current debate about incentives in healthcare can be split in half. One half concerns the use of incentives to motivate professionals and institutions to provide better, or different, care and services to patients and clients, citizens and customers. This is a very important debate, with roots in Adam Smith’s suspicion of professions as conspiracies against the public, the public choice theorists’ suspicion of regulation by rule-making, and the management consultant’s belief that people’s behaviour at work is driven principally by the available rewards.
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On a recent edition of the public radio show “The Story” (air date February 21, 2012), the interviewee, Kenan Trebincevic, a Bosnian Muslim, describes the relationship his family had with a neighbor woman, Petra, a Bosnian Serb. Muslims were being rounded up and placed in concentration camps, and Trebincevic’s family lived in fear. Petra would stop by for a visit, commenting to Trebincevic’s mother, “I like your rug,” or “That’s a pretty dress.” She would then invite the mother over for coffee, all the while talking about how nice the rug would look in her apartment or how good the dress would look on her. Within a context where Petra was known to have betrayed other Muslim residents to patrolling soldiers, Trebincevic says Petra’s message was very clear: “Either agree with what I’m asking you to do, or I’m going to turn you in.” His mother would dutifully fold up her rug or her dress or whatever other possession Petra had tacitly demanded, and give it to her neighbor when she went for coffee. This is an example of a type of relationship David Graeber describes as constitutive of a human economy, an economy “concerned not with the accumulation of wealth, but with the creation, destruction, and rearranging of human beings” (p. 130). In this case, Petra is demonstrating that Trebincevic’s mother owes her a debt that can never really be repaid. The mother must continue to make payments, with both parties fully aware that no payment will ever be enough to match the value of the original “gift”, the lives of Trebincevic’s father and older brother. This story also resonates with another of Graeber’s key points, the role of violence in the creation of a system in which human lives can be thought of as objects of exchange. [click to continue…]

This isn’t funny at all – the Republican state legislature in Michigan is trying to forestall a vote on RA unionization at the University of Michigan by passing legislation declaring that RAs are not public employees, and hence have no right to organize. A Senate bill was introduced on February 17 and swiftly passed. It is now before the Michigan House.

bq. Introduced by state Senate Majority Leader Randy Richardville (R–Monroe), the legislation will restrict graduate students from achieving status as public employees, thereby preventing them from claiming collective bargaining rights and obtaining representation from a union. Yesterday’s vote comes just one day after it had passed through the Senate Government Operations Committee, and the bill will now move on to the state House of Representatives. The vote also comes on the heels of an emergency meeting by the University’s Board of Regents to pass a resolution in opposition to the bill. The regents voted 6-2, along party lines, to approve the resolution and instructed Cynthia Wilbanks, the University’s vice president of governmental affairs, to garner support among state legislators to vote against the bill. Bob McCann, communications director for Senate Minority Leader Gretchen Whitmer (D–East Lansing), said Senate Republicans approved the bill so quickly — it was introduced last week — to avoid interference from negative public feedback.

The negative public feedback bit is where you come in. I don’t know how many CT readers are Michigan residents – I strongly encourage those who are to contact their state level representatives, whether Democratic or Republican, politely but firmly telling them what a horrible idea this is. I’d also be grateful if those who have useful information (i.e. relevant email addresses of political figures) or other helpful suggestions could leave them in comments. Time is of the essence; I also get the impression, perhaps mistaken, that graduate student union have only very limited resources to fight this kind of fight (they don’t have the direct political connections to local policy makers that other collective actors have. So please do what you can, and spread the word.

Update – Patrick O’Mahen supplies some useful phone numbers in comments.

Mark Ouimet District 52 (517) 373-0828
Rick Olsen District 55 (888) 345-2849
Pat Somerville District 23 (517) 373-0855
Nancy Jenkins District 55 (855) 292-0002
Kevin Cotter District 99 (517) 373-1789

Jase Bolger is the Speaker of the House and is always useful to bother on these issues (as he’s a veto point and all): (517) 373-1787

Finally, governor Rick Snyder can be reached at (517) 373-3400.

One of the many fascinating pieces of information that David Graeber tosses off like shrapnel in Debt is that the first recorded appearance of the word “freedom” in a political document is in a Sumerian proclamation of a debt amnesty or jubilee.

What interested me, however, from the point of view of a professional banker, is that the document in question provided only for the discharge of personal debts of the Sumerians; commercial debts of merchants were not discharged. Clearly (and I suppose there is an interesting anthropological history to be written of the extent to which the appropriate level of cynicism about these things as changed from pre-Christian Mesopotamia to modern London), anyone who could have convinced the Babylonian legal system that his liabilities were all personal debts covered by the jubilee, while his assets were all mercantile trade credits, would have made out like a bandit. The point I am trying to make here is that as well as being the first mention of the word “freedom”, this proclamation marks the first recorded instance of a regulator-sanctioned selective default. Then a lot of things happened including the Fall of Rome and the Beatles, and then we had the FDIC’s decision in 2009 to transfer the assets and deposits of Washington Mutual to JP Morgan Chase over a weekend, leaving holding company creditors exposed to an extravagantly bankrupt shell. So from the start to the beginning of the story of debt, it has always mattered whether or not you were on the right side of what the relevant regulator wanted to accomplish.
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I’m rereading Nozick’s Anarchy, State and Utopia because I got to thinking: what’s wrong with good old fashioned ‘force and fraud’ anyway? Isn’t the Night Watchman state just creeping Soft Tyranny, in Tocqueville’s sense? Plus it’s obviously a moral hazard and generally destructive to private virtue.

So Nozick seemed like relevant reading. Some unsystematic liveblogging:

First, Nozick is amusingly harsh, in passing, to fellow libertarians.

Since many of the people who take a similar position are narrow and rigid, and filled, paradoxically, with resentment at other freer ways of being, my now having natural responses which fit the theory puts me in some bad company.

The next time someone tells you that Corey Robin is paranoid, just explain to them that actually you are an orthodox Nozickian about these things.

Next, this classic bit:

One form of philosophical activity feels like pushing and shoving things to fit into some fixed perimeter of specified shape. All those things are lying out there, and they must be fit in. You push and shove the material into the rigid area getting it into the boundary on one side, and it bulges out on another. You run around and press in the protruding bulge, producing yet another in another place. So you push and shove and clip off corners from the things so they’ll fit and you press in until finally almost everything sits unstably more or less in there; what doesn’t gets heaved far away so that it won’t be noticed.

This is true!

Next, he spends a great deal of time answering my question. 150 pages. Why have even a minimal state that secures everyone against force and fraud? I know now that his answer is … really quite complicated and ultimately not altogether clear, despite the fact that Nozick is generally a clear writer. I’m not convinced Nozick really has any right, by his lights, to a full-fledged Night Watchman state. Something more minimal would be more respectful of the individual rights that we are, supposedly, respecting at all costs, seems to me.

But that’s more than I can put in a post, so let’s consider a different issue: [click to continue…]

From David Marsh’s book on the origins of the euro, some indication that the last few years of gold standard lunacy were baked into the cake from quite early on.

bq. The two leaders [Giscard d’Estaing and Helmut Schmidt] professed the common aim, at a wider European level that superseded national borders, to regain monetary stability forfeited through a century of war and disruption. According to Giscard, the road to a European money was part of a journey that had been abandoned when the Gold Standard ended:’During the second half of the nineteenth century, up to the 1914 war, France enjoyed continuously successful economic growth, and a steady build-up of its engineering industry, with a currency that was totally stable. With their roots in a rural economy and their cultural leaning towards the fundamental values of savings and thrift, the French as a nation cannot cope with an inflationary economy and a weak currency. They thrive on stable money.’ Schmidt, too, affirmed a link between the goal of EMU and the Gold Standard:’We had a currency union up to 1914 in Western Europe – the Gold Standard. From a historical point of view, I would draw a direct parallel.’ (p.69)