#the utopia of rules

[maaarine]

The Utopia of Rules: On Technology, Stupidity, and the Secret Joys of Bureaucracy (David Graeber, 2015)

"If two parties are engaged in a relatively equal contest of violence—say, generals commanding opposing armies—they have good reason to try to get inside each other’s heads.

It is only when one side has an overwhelming advantage in their capacity to cause physical harm that they no longer need to do so. (…)

For this reason, situations of structural violence invariably produce extreme lopsided structures of imaginative identification.

These effects are often most visible when the structures of inequality take the most deeply internalized forms.

Gender is again a classic case in point.

For example, in American situation comedies of the 1950s, there was a constant staple: jokes about the impossibility of understanding women.

The jokes (told, of course, by men) always represented women’s logic as fundamentally alien and incomprehensible.

“You have to love them,” the message always seemed to run, “but who can really understand how these creatures think?”

One never had the impression the women in question had any trouble understanding men.

The reason is obvious. Women had no choice but to understand men.

In America, the fifties were the heyday of a certain ideal of the one-income patriarchal family, and among the more affluent, the ideal was often achieved.

Women with no access to their own income or resources obviously had no choice but to spend a great deal of time and energy understanding what their menfolk thought was going on.

This kind of rhetoric about the mysteries of womankind appears to be a perennial feature of such patriarchal arrangements.

It is usually paired with a sense that, though illogical and inexplicable, women still have access to mysterious, almost mystical wisdom (“women’s intuition”) unavailable to men.

And of course something like this happens in any relation of extreme inequality: peasants, for example, are always represented as being both oafishly simple, but somehow, also, mystically wise. (…)

Those on the bottom of the heap have to spend a great deal of imaginative energy trying to understand the social dynamics that surround them — including having to imagine the perspectives of those on top — while the latter can wander about largely oblivious to much of what is going on around them.

That is, the powerless not only end up doing most of the actual, physical labor required to keep society running, they also do most of the interpretive labor as well."

[wellconstructedsentences]

The ultimate, hidden truth of the world, is that it is something that we make, and could just as easily make differently.

The Utopia of Rules by David Graeber

[toastyslayingbutter]

Just finished up!

4.5/5 book

[sinceileftyoublog]

Jolie Holland Interview: Refractive & Layered

Photo by Chris Doody

BY JORDAN MAINZER

When I called Jolie Holland last summer to talk about her then-upcoming new album Haunted Mountain (Cinquefoil), the LP had just arrived. Lying in her house was, in her words, "a mountain of Haunted Mountain." She had just finished boxing up a limited edition vinyl of her debut album Catalpa, sent to her supporters on Patreon, and a friend was coming over later in the day to help box up some more vinyl. The DIY and direct-to-consumer approach suits Holland and is certainly consistent with the themes of Haunted Mountain, an album that at times looks back at Holland's earliest years and contextualizes them within society's current fights against capitalism and the patriarchy.

On Haunted Mountain, you can hear battles in every aspect of Holland's experiments. Take the spacious electronica of "Feet On The Ground", its deep bass groove and panning, skittering beat tangling with Holland's soulful vocal and whistling, and buzz-saw guitars that cut in and out. On the surface, its lyrics recall protest, but to Holland, it's her first "anti-patriarchal dance" song, using bodily movement as a means to a more just end. Piano ballad "Orange Blossoms" lays side-by-side natural imagery and soundscapes to chide human effect on climate change while being careful not to delve into the world of self-righteousness or eco fascism. "Every single soul on this spinning globe / Is captive to this dick measuring contest," she quips with her trademark smoky, jazzy vocal. The galloping Buck Meek duet "Highway 72" references Holland's experience as a homeless teenager, piercing violin rubbing against gentle acoustic guitar, pedal steel, and Mellotron, the sonic manifestation of the daily struggle to live on the streets. The song uses the Nyabinghi rhythm, named after an anti-colonial Rwandan freedom fighter, Holland's subtle way of connecting the fights against colonialism and austerity.

It's no coincidence that Holland's first album in years came as her creative relationship with Meek flourished. She first met him at the Park Slope Food Coop, where they both worked. "The stairs to the office are lined with cheesy personal advertisements of people offering different services," Holland said of the Coop. "It feels like a college campus in the 90's." She decided to advertise songwriting coaching and music lessons, and Meek saw it and decided to get in touch, as he was a fan of her music. The rest, as they say, is history: Holland bared witness to Meek's burgeoning relationship with Adrianne Lenker, the formation of Big Thief, and both his and his brother Dylan's resulting success.

Yes, it was a coincidence that in 2023, both Holland and Meek released albums named Haunted Mountain. Holland co-wrote five of the songs on Meek's album, including its title track, a tribute to active volcano Mount Shasta. Guitarist Adam Brisbin, whom Holland introduced to Meek, plays on both records. Yet, that both albums deal with "reciprocity with nature"--a phrase Holland said that Meek used to contextualize his title track--and a sort of cosmic telepathy is a tribute to Holland and Meek's intertwined creative partnership. Right now, Holland is getting ready to tour the UK and EU in March and April. Read our conversation below, edited for length and clarity, about Haunted Mountain, working with Meek, nature, protest music, and conversational songwriting.

Photo by Chris Doody

Since I Left You: This cosmic collaboration between you and Buck is years in the making.

Jolie Holland: I was super charmed. We've known each other for over 10 years. I love writing songs with him. We've never done it in person--it was just literally texting and videos that we sent each other.

SILY: On "Mood Ring" from his album, he sings about telepathy. Even if he's singing about it from a romantic standpoint, that he titled the album the same thing is even further coincidence.

JH: He didn't know I was naming my next record Haunted Mountain. I always was. I never questioned it. It was this very simple vision for me. It's such a straightforward thing to name a record after a song and clearly, it's a very evocative title. Who knows what it means? I don't exactly know what it means. It has this nice refractive multi-faceted character. It's also a soft rhyme that has a nice rhythm to it. It was unquestioned to me that was gonna be the title.

There was a similar thing going on in Buck's circle. He kept coming up with different names for his record, but everyone in his circle was calling it Haunted Mountain. They assumed that was the name. He thought, "This isn't moving. Everybody is into this." He sent me this extremely thoughtful email that explained the process. He said, "Can I name my record after your song, [but] only if you're not going to name your record the same [thing]?" I said, "Yeah, well I am [naming it Haunted Mountain]." It only took us a few hours to come around to the fact that [the coincidence] was awesome. [laughs]

SILY: He sings about the idea of "reciprocity with nature" on his title track, a humbled relationship with it, and so do you, especially on "Orange Blossoms". Can you talk about your personal relationship with nature and singing about it?

JH: I said that phrase, "reciprocity with nature," and then I completely forgot having said it. Buck was texting me, "What was that you said? Something about something with nature? What was it?" We finally both remembered my having said it.

Are you an Indigenous person?

SILY: No.

JH: Me neither. My grandmother had a Choctaw last name but wasn't tribally affiliated. She had a family background of being Indigenous. They lived in New Orleans. She was Black and French, and the spelling of her last name is typically only Choctaw. When I was a kid, she told me in a very strong New Orleans accent, "I'm half Black, half French, and half Indian. That makes me Cajun." It's some ridiculous shit. Did you read Braiding Sweetgrass?

SILY: No, but I'm familiar with it.

JH: It's so beautiful. It's written by an Indigenous botanist named Robin Wall Kimmerer. The audio book is so...gorgeous, hearing the cadence and the weight of meaning in her voice. I haven't even finished the book. It's very, very long, 15 hours or more. I've just dipped my toes in. But she tells this incredible story of being a young botanist student. She had this hypothesis that traditional harvesting methods were positive for propagating certain plant species. Her professor, who was not Indigenous, was not into the idea of her doing this experiment. He said, "That's clearly wrong. How could human behavior be good for these plants?" She did the experiment and proved that traditional harvesting practices were positive overall for the plant. There are these intensely unanalyzed perspectives in European and settler culture that humans are a curse on nature. It has so many deep repercussions.

I reference that Malthusian perspective on the record. There's a voice of nature on "Orange Blossoms" that says, "We throw this party every year whether or not you motherfuckers are around." [The line is, "We throw this party every year / Whether or not you humans are here."] [laughs] It's talking about spring. But that's a real settler colonial European attitude, that humans are not part of nature. It's obviously ridiculous. It's just a philosophical conceit.

SILY: Your references to fascism in that song are interesting. It reminded me of the very online debate during COVID about people staying inside and "nature healing" being an ecologically fascist point of view.

JH: I heard the line, "Every superhero is a fascist," through leftist comedians, Francesca Fiorentini and Nato Green. I found many examples of that analysis. There's a great couple chapters in the book The Utopia of Rules by David Graeber where he gets into that idea. He was friends with a lot of my friends, but I never met him. He died of COVID complications. His biggest macro-cultural hit was the book Bullshit Jobs, and before he passed away, he wrote The Dawn of Everything, which is extremely wonderful. He's an anthropologist, and the person he cowrote the book with, David Wengrow, is an archaeologist. They did an enormous global analysis of the systems of democracy and social organization that are not authoritarian. It's brilliant. I think it's going to be really important tool moving forward. It resets the picture on a lot of things.

Photo by Chris Doody

SILY: Do your views on colonialism and nature jive with the anti-colonial bend of "Highway 72" as well?

JH: Why do you say it's anti-colonial?

SILY: I thought the juxtaposition of imagery in the line, "Great-horned owl slipping by the overpass / I feel like every year might be my last," was referential to systems of oppression constantly threatening to kill us. Is that song auto-biographical?

JH: [laughs] Yeah, I was a homeless teenager, and there's a lot of imagery of that time in my life in that song. My friend called it an anti-colonial hymn because the rhythm, Nyabinghi rhythm, is an anti-colonial rhythm. It's named after the Rwandan female military leader. I've loved that rhythm for a long time. There's this movie Land of Look Behind made by Alan Greenberg, who was a cinematographer who worked with Werner Herzog. He was friends with Bob Marley and happened to be visiting him when he died. There's all this beautiful footage of Marley's funeral and footage of backwoods Rastafarians hanging out and playing music. There's a band Keith Richards produced called Wingless Angels, and it's some of my favorite gospel music. It's so moving to me. It's been an important part of my musical vocabulary for 20 years. I forget how deeply embedded it is in my way of thinking about music. One of my best friends, one of the first people to hear the record, said something so beautiful about the rhythm: "It's slower than my grief." I said, "Wow, I don't know what you're talking about, but I love it!" [laughs] I think he was trying to say it helped him move through a certain healing process.

I looked up the beat because I wanted more concrete information about it. I forget anything I've learned about it because I've been into it for so long. Keith Richards said something so amazing about it: "It's purposefully slower than your heartbeat." [I thought,] "Is [my friend's] experience of the song related to Richards was saying about it?

SILY: It requires an active participation or listening.

JH: What do you mean by that?

SILY: When something is that slow, it can't be experienced passively. To stay engaged, you have to commit to it.

JH: That's interesting. It's like Bob Dylan getting really really quiet when the audience is loud.

SILY: Definitely similar. I was intrigued, though, when you were just talking about the relationships between humans and nature, because the song is about you living outside.

JH: More and more of us experience that as capitalism fucks us up. [The song isn't about homelessness, but] about [my] experience of homelessness. A lot of people look at me, clearly a fucking intellectual, and they think I went to college and had a family. I'm a white lady, so there are assumptions about my socioeconomic background. They're wrong! [laughs] I didn't want to be taken as a ghoul, bloodlessly discussing so-called social problems, looking at it from an external viewpoint.

SILY: "Feet On The Ground" seems to be describing the relationship between protesting and activism and our emotions.

JH: That's interesting. It's not. But I like your analysis.

SILY: The line I highlight is, "When you've taken all that you can handle / Every act of tenderness is a frightful gamble." What does that mean to you?

JH: I've been working on this project of trying to make anti-patriarchal dance music, and this is the first [song]. It's more about interpersonal relationships. It's very inside-out. It's from deep inside of relationships with men.

SILY: Which is a political statement in and of itself, inherently.

JH: Totally. I love that you saw it that way.

SILY: Have other people heard the song without knowing what it refers to and interpreted it other ways?

JH: My friends who have heard it have been overwhelmed by the production. I was really excited to talk with people about what it means, but everybody I've played it for, Buck included, have thought it's such a crazy soundscape.

SILY: Somewhat of an anomaly for you.

JH: It's my first dance track...It's listed as a different genre.

SILY: What's your relationship with The Painted Bird, and why did you frame "One Of You" around that book?

JH: Have you read that book?

SILY: No.

JH: Don't read it! It sucks! [laughs] It's so fucking intense.

SILY: It's one of those books where I haven't read it, but I'm very familiar with the discourse around it.

JH: I read The Painted Bird when I was 13. I didn't know what it was. How could I have? I don't even know where I found it. Probably in the library, or I borrowed it from one of my mom's friends. It's the story of a little blond-haired Jewish boy walking out of rural Poland in the aftermath of WWII, who encounters repeated creepy atrocities. There's a lot of sexual violence in the book, which I really wish I hadn't been exposed to as a child. The central image in the book is when the kid sees these country boys that capture a bird and paint it in these bright colors and release it back, and the flock kills it.

SILY: Because they think it's an intruder.

JH: It's this extremely visceral metaphor for genocide and the process of othering. "Feet On The Ground" and "One Of You" were kind of the same idea for a minute. It was really hard to write "Feet On The Ground" because in one sense, it's protest music, but I'm not interested in writing protest music that's accusatory. I want to write music that actually gives people an ability to consider things from a more basic level than just an oppositional state. That's always been my criticism of oppositional protest music. If it's just accusatory, the person being accused is not listening to the music. I totally value a lot of music that is accusatory and is that kind of typical punk rock anthem-type stuff, but I've [long] been interested in how to write in a different way. Daniel Johnston was a big influence in moving in that direction. He's somebody I think a lot of people wouldn't naturally identify with, somebody with mental illness. But he presents himself in a way where it's impossible not to identify with him.

"Feet On The Ground" is based to a degree on that William Onyeabor song "Better Change Your Mind". Another discursive protest song I found amazing is, "Can't Blame The Youth" by Peter Tosh.

SILY: Accusatory protest songs, in my experience, exist more as cathartic than wanting to make actual change. They serve that purpose, even if delivered to an echo chamber. However, I was listening to the latest Bully album, and the final song, a punk song called "All This Noise", is what you think of when someone says, "protest music," but the song before that, "Ms. America", is much quieter and has a basic premise of, "I want to have a kid, but I don't want to teach a kid how to fight." It turns protest feelings inward. I found it to be a more effective protest song due to it eliciting more empathy than what you would think of as typical protest music. Is empathy a part of what you're trying to achieve?

JH: What do you mean by empathy?

SILY: When you look inward a bit more in your protest songs, essentially, you're trying to uncover some more universal truth that other people can identify with, as a means of making change, rather than being accusatory.

JH: Do you mean empathy with the people you're trying to change?

SILY: With anyone listening.

JH: Probably. I'm definitely not interested in preaching at people, so it's about talking with the people listening and trying to be part of a bigger conversation with anybody who might be on board, as opposed to something intended to be strictly cathartic and outwardly directed.

SILY: "Me and My Dream" references some legendary songwriters. Can you talk about the weight that carries?

JH: I always loved the songs of Lou Reed's where he's referencing his friends. We don't even know who these people are. "'Margarita told Tom,' 'Kennedy says.'" Those aren't famous people. Those were his friends. Or maybe they were famous. It doesn't matter in the song. It's so beautiful. I remember when he talked about his orientation with writing lyrics, he wanted it to sound like the kind of things he wanted to say to his friends. An interpersonal conversation. I love lyrics like that. This was me approaching that idea. I'm always thinking about other artists' work and the ways it affects me and how I respond to it. Blind Willie Johnson, [Tom] Waits, and Richards are the namechecked artists, but I also reference Betty Davis' "I Will Take That Ride".

SILY: What's the story behind the cover art?

JH: I love this artist Jo Bird. She's a metal viola player I know from Houston. She has a band called Fiddle Witch. She moved from Houston to Galveston, which is the beach I grew up with as a child where I got sunburnt to fucking hell. Another one of my songs, "June", on Pint of Blood, talks about imagining mountains out of clouds. I grew up in the fucking swamp with no mountains, but the sky is incredible with cumulus clouds and rainbows and thunderstorms and tornadoes. I loved seeing her pictures all the time, how this goth photographer gets these scary pictures of the beach. [The cover] was a picture she took on her iPhone. We had to use some magic to get it big enough to use on the cover. We still chose to keep it kind of small so we didn't have to distort it to get a good image of it.

SILY: What instrument do you write most of your songs on?

JH: I write most of them in my head. I don't want the music to be limited by whatever I know or don't know instrument-wise.

SILY: Do you find adapting them to a live performance a totally different artistic endeavor than writing and recording them in the first place?

JH: No, it's all really creative and an opportunity to see different stuff in the music. We've been playing "Haunted Mountain" a lot of different ways. One way we've been doing it is synth, bass, viola. I love how it breaks down to just the elements. I love presenting songs in a lot of different settings.

SILY: Are you the type of songwriter who is always writing, or do you need to set aside time to sit down and write?

JH: I'm always collecting ideas, but I do need to sit down to make them come all the way through. I woke up and wrote some lines a couple mornings ago, which is great, because I'm so busy with everything else that it starts to feel weird to not have time to write.

SILY: Is there anything else upcoming for you?

JH: I put out Catalpa on vinyl in an extremely limited release that I offered to my Patrons. I'll do [a wider] re-release. It was never mastered at all, let alone for vinyl. Larry Crane, the editor of Tape Op, an awesome engineer, prepared the files. [The originals are like] a sketch on a cocktail napkin. They're made out of pure garbage. Larry's colleague Adam Gonsalves mastered them. They sound incredible. Adam mastered Haunted Mountain and Escondida for vinyl. I've been working with him for a while. My friend Jason Tavares, who runs a hi-fi Shop, listened to Catalpa on a hundred-thousand dollar system and said it sounds amazing.

I wish people had access to better systems. So many people don't even have a record player. I didn't even have a decent record player until I moved to L.A. 10 years ago. Before that, I was moving around so much, so it didn't make sense. Larry Crane played bass for Elliott Smith and did similar work for his shittier recordings, turning them into something that could take production. He's such a fabulous nerd and knows all the new things. He happened to hear those recordings of Elliott's while out and about, and said, "I would have done it differently now." He learned a lot of stuff before Catalpa, so I'm glad to hear Jason said it sounds good.

SILY: Did you start a Patreon over COVID?

JH: I did. I couldn't figure out how to access unemployment and was real fucked. I was about to go on tour in February 2020, so it was great to get into Patreon. I did something super gimmicky the other day that people fucking loved. I said, "I'm going to release a Tom Waits cover every week until I reach this many patrons." People responded to it so fast I had to keep moving that number until it made sense. It's been interesting engaging with people on that level. I'm glad there's platforms like that. Marc Ribot helped start Music Workers Alliance, and they did an analysis that streaming has taken 20 billion dollars a year out of artists' pockets, [so] it's great we have these direct support systems [like Patreon].

[perfect-immortal-machinegirl]

Fuck me… Graeber was so right about this one… wow…

[fourdramas]

“It’s as if we have finally achieved the ability to make [such] virtual realities materialize, and in so doing, to reduce our lives, too, to a kind of video game, as we negotiate the various mazeways of the new bureaucracies. Since, in such video games, nothing is actually produced, it just kind of springs into being, and we really do spend our lives earning points and dodging people carrying weapons.”

-David Graeber, The Utopia of Rules, p. 34

[mostlysignssomeportents]

Poor people pay higher time tax

Doubtless you’ve heard that “we all get the same 24 hours in the day.” Of course it’s not true: rich people and poor people experience very different demands on their time. The richer you are, the more your time is your own — not only are many systems arranged with your convenience in mind, but you also command the social power to do something about systems that abuse your time.

If you’d like an essay-formatted version of this post to read or share, here’s a link to it on pluralistic.net, my surveillance-free, ad-free, tracker-free blog:

https://pluralistic.net/2023/02/10/my-time/#like-water-down-the-drain

For example: if you live in most American cities, public transit is slow, infrequent and overcrowded. Without a car, you lose hours every day to a commute spent standing on a lurching bus. And while a private car can substantially shorted that commute, people who can afford taxis or Ubers get even more time every day.

There’s a thick anthropological literature on the ways that cash-poverty translates into #TimePoverty. In David Graeber’s must-read essay “The Utopia of Rules,” he nails the way that capitalist societies generate Soviet-style bureaucracies, especially for poor people. Means-testing for benefits means that poor people spend endless hours filling in forms, waiting on hold, and lining up to see caseworkers to prove that they are among the “deserving poor” — not “mooches” who are defrauding the system:

https://memex.craphound.com/2015/02/02/david-graebers-the-utopia-of-rules-on-technology-stupidity-and-the-secret-joys-of-bureaucracy/

The social privilege gradient is also a time gradient: if you can afford a plane ticket, you can travel quickly across the country rather than losing days to the Greyhound or a road-trip. But if you’re even richer, you can pay for TSA Precheck and cut your airport security time from an hour to minutes. Go further up the privilege gradient and you’ll acquire airline status, shaving another hour off the check-in process.

This qualitative account of time poverty is well-developed, but it’s lacked a good, detailed quantitative counterpart, and our society often discounts qualitative work as mere anecdote and insists on having every story converted to numbers before it is taken seriously.

In “Examining inequality in the time cost of waiting,” published this month in Nature Human Behavior, public affairs researchers Steve Holt (SUNY) and Katie Vinopal (Ohio State) analyze data from the American Time Use Survey (AUTS) to produce a detailed, vibrant quantitative backstop to the qualitative narrative about time poverty:

https://www.nature.com/articles/s41562-023-01524-w

(The paper is paywalled, but the authors made a mostly final preprint available)

https://osf.io/preprints/socarxiv/jbk3x/download

The AUTS “collects retrospective time diary data from a nationally representative subsample drawn from respondents to the Census Bureau’s Community Population Survey (CPS) each year.” These time-diary entries are sliced up in 15-minute chunks.

Here’s what they found: first, there are categories of basic services where high-income people avoid waiting altogether, and where low-income people experience substantial waits. A person from a low-income household “an hour more waiting for the same set of services than people from high-income household.” That’s 73 hours/year.

Some of that gap (5%) is attributable to proximity. Richer people don’t have to go as far to access the same services as poorer people. Travel itself accounts for 2% more — poorer people wait longer for buses and have otherwise worse travel options.

A larger determinant of the gap (25%) is working flexibility. Poor people work jobs where they have less freedom to take time off to receive services, so they are forced to take appointments during peak hours.

Specific categories show more stark difference. If a poor person and a wealthy person go to the doctor’s on the same day, the poor person waits 46.28m to receive care, while the wealthy person waits 28.75m. The underlying dynamic here isn’t hard to understand. Medical practices that serve rich people have more staff.

The same dynamic plays out in grocery stores: poor people wait an average of 24m waiting every time they go shopping. For rich people, it’s 15m. Poor people don’t just wait in longer lines — they also have to wait for understaffed stores to unlock the cases that basic necessities are locked behind (poor people also travel longer to get to the grocery store — and they travel by slower means).

A member of a poor household with a chronic condition that requires two clinic visits per month loses an additional five hours/year to waiting rooms when compared to a wealthy person. As the authors point out, this also translates to delayed care, missed appointments, and exacerbated health conditions. Time poverty leads to health poverty.

All of this is worse for people of color: “Low-income White and Black Americans are both more likely to wait when seeking services than their wealthier same-race peer” but “wealthier White people face an average wait time of 28 minutes while wealthier Black people face a 54 minute average wait time…wealthier Black people do not receive the same time-saving attention from service providers that wealthier non-Black people receive” (there’s a smaller gap for Latino people, and no observed gap for Asian Americans.)

The gender gap is more complicated: “Low-income women are 3 percentage points more likely than low-income men and high-income women are 6 percentage points more likely than high-income men to use common services” — it gets even worse for low-income mothers, who take on the time-burdens associated with their kids’ need to access services.

Surprisingly, men actually end up waiting longer than women to access services: “low-income men spend about 6 more minutes than low-income women waiting for service…high-income men spend about 12 more minutes waiting for services than high-income women.”

Given the important role that scheduling flexibility plays in the time gap, the authors propose that interventions like subsidized day-care and afterschool programming could help parents access services at off-peak hours. They also echo Graeber’s call for reduced paperwork burdens for receiving benefits and accessing public services.

They recommend changes to labor law to protect the right of low-waged workers to receive services during off-peak hours, in the manner of their high-earning peers (they reference research that shows that this also improves worker productivity and is thus a benefit to employers as well as workers).

Finally, they come to the obvious point: making people less cash-poor will alleviate their time-poverty. Higher minimum wages, larger earned income tax credits, investments in low-income neighborhoods and better public transit will all give poor people more time and more money with which to command better services.

This week (Feb 13–17), I’ll be in Australia, touring my book Chokepoint Capitalism with my co-author, Rebecca Giblin. We’re doing a remote event for NZ on Feb 13. Next are Melbourne (Feb 14), Sydney (Feb 15) and Canberra (Feb 16/17). More tickets just released for Sydney!

[Image ID: A waiting room, draped with cobwebs. A skeleton sits in one of the chairs. A digital display board reads 'Now serving 53332.' An ogrish, top-hatted figure standing at a podium, yanking a dollar-sign shaped lever looms into the frame from the right. He holds a clock aloft disdainfully, pinched between the thumb and fingers of one white-gloved hand.]

[arctic-hands]

I've had more than one anarchist I associate with be surprised to learn I'm actually not an anarchist. But like. I'm a huge proponent of the Welfare State, and you kind of need a state for that

[storywestistrash]

i am actually so tired of the way westerners treat eastern europeans

[imisslifebefore2016]

[tiny-space-whale]

I think utopian literature (incl. solarpunk, hopeful future, &c.) actually makes me more angry than the dystopian variety.

I just keep thinking about how achievable it feels while I'm reading, then I have to snap back to reality. Reality where I have a degree and work 55 hours a week yet can't afford to fix my teeth or my car or live somewhere even remotely comfortable while the people that decide how much I get paid and how much a house costs and whether or not to invest in functional public transport or healthcare would rather donate a trillion dollars to fund a foreign genocide than fix anything anywhere. And I'm on the more fortunate side of the bell curve.

And we'll never get to the world I was just reading about in my lifetime, even if everyone starts working toward it right now. And it feels like there's nothing I can do to even nudge things in the right direction.

I'm already in the dystopia.

It's the dreaming of better that angers me.

[maaarine]

The Utopia of Rules: On Technology, Stupidity, and the Secret Joys of Bureaucracy (David Graeber, 2015)

"An important thing to remember about slavery is that it is never seen— by anyone really —as a moral relationship, but one of simple arbitrary power: the master can order the slave to do whatever he pleases, and there’s really nothing the slave can do about it.

When the French overthrew the Merina kingdom and took over Madagascar in 1895, they simultaneously abolished slavery and imposed a government that similarly did not even pretend to be based on a social contract or the will of the governed, but was simply based on superior firepower.

Unsurprisingly, most Malagasy concluded that they had all been effectively turned into slaves. (…)

In other contexts, relations of command, particularly in bureaucratic contexts, were linguistically coded: they were firmly identified with French; Malagasy, in contrast, was seen as the language appropriate to deliberation, explanation, and consensus decision-making.

Minor functionaries, when they wished to impose arbitrary dictates, would almost invariably switch to French. (…)

In literary Malagasy, the French language can actually be referred to as ny teny baiko, “the language of command.”

It was characteristic of contexts where explanations, deliberation, and, ultimately, consent, were not required, since such contexts were shaped by the presumption of unequal access to sheer physical force."

[weedle-testaburger]

the thing i miss about Old Tumblr is that it was way more chill. we laugh about the old school Fandom Cringe but at least people would earnestly actually talk about things they liked and have fun with them instead of screaming at people for liking Problematic Things or being from a place with Bad Politics (except usamericans of course)

[sukimas]

So Gensokyo is New Pork City from Mother 3. Got it.

I mean, it's also not a dystopia. It's just a topia. It's better on net for the resident humans and youkai than their pre-existing lives (the humans because youkai can't attack them, the youkai because what else are you going to do) but it's not a utopia. It is paradise, though. It's Hourai, after all.

[chaotic-would-you-rathers]

Would You Rather...

A: Become leader of a small, newly terraformed swamp planet colonization team of an interstellar (human, with FTL, lets say around 1000 star systems) civilization in the far future (where aliens have not been encountered), you will be in charge of a small team of 12 other people and millions of robots to prepare the planet for inhabitation (and will be fairly compensated based on your work, the civilization in question is whatever you personally consider closest to a utopia) you will have to live on the planet afterwards, you have 5 years before the first batch of 10,000 colonists arrive. B: Become a low ranking noble in an interstellar feudal human civilization in the far future (with FTL, lets say 10,000 star systems) (where aliens have not been encountered) in charge of a single recently colonised gas giant (where a layer of atmosphere has been made breathable, and people live on floating cities extracting gas from lower layers) you are obligated to live on your planet, manage its government, military and finances independantley, pay taxes to your liege, and produce heirs. Your planet has a population of 500 million.

[marcusbrutus]

I love how even though tinkerbell kind of industrializes the fairy world, they only really use her inventions during times of emergency. the fairies don’t value productivity and profit above all else like we do. the most important thing to them is the beauty of the natural world, so while tinkerbell’s inventions are nice and helpful, they still prefer to slowly paint flowers each petal at a time.