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For centuries now, explorers have been trying to find this fabled land of barter-none with success. Adam Smith set his story in aboriginal North America (others preferred Africa or the Pacific). In Smith’s time, at least it could be said that reliable information on Native American economic systems was unavailable in Scottish libraries. But by mid-century, Lewis Henry Morgan’s descriptions of the Six Nations of the Iroquois, among others, were widely published-and they made clear that the main economic institution among the Iroquois nations were longhouses where most goods were stockpiled and then allocated by women’s councils, and no one ever traded arrowheads for slabs of meat. Economists simply ignored this information. Stanley Jevons, for example, who in 1871 wrote what has come to be considered the classic book on the origins of money, took his examples straight from Smith, with Indians swapping venison for elk and beaver hides, and made no use of actual descriptions of Indian life that made it clear that Smith had simply made this up. Around that same time, missionaries, adventurers, and colonial administrators were fanning out across the world, many bringing copies of Smith’s book with them, expecting to find the land of barter. None ever did. They discovered an almost endless variety of economic systems. But to this day, no one has been able to locate a part of the world where the ordinary mode of economic transaction between neighbors takes the form of “I’ll give you twenty chickens for that cow.”
Debt: the First 5,000 Years, David Graeber (via contemporary-petroleuse)
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…the system proposes, through market mechanisms before which we are all equal, the theoretic possibility of escape from exploitation. The actual possibility for social mobility – movement from exploited to exploiter – for the exception, becomes the primary illusion of an entire class. The education system together with a differential distribution of rewards according to employment, combine to foster a secondary illusion. Qualifications obtained in educational institutions become application permits for movement from one section of the proletariat to another, where exploitation is seen to be less severe or less onerous.
Levitas, Maurice (1974). Marxist Perspectives in the Sociology of Education, London: Routledge & Kegan Paul. p.59
(via fuckyeahdialectics)
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