On social currencies and human economies: some notes on the violence of equivalence – David Graeber

what I call “human economies”—that is, those where money acts primarily as a social currency, to create, maintain, or sever relations between people rather than to purchase things.

The core argument is that any attempt to separate monetary policy from social policy is ultimately wrong. Primordial-debt theorists insist that these have always been the same thing. Governments use taxes to create money, and they are able to do so because they have become the guardians of the debt that all citizens have to one another. This debt i

In this sense, the value of a unit of currency is not the measure of the value of an object, but the measure of one’s trust in other human beings.

Any system that reduces the world to numbers can only be held in place by weapons, whether these are swords and clubs, or, nowadays, “smart bombs” from unmanned drones. It can also only operate by continually converting love into debt. I know my use of the word “love” here is even more provocative, in its own way, than “communism.” Still, it’s impo

In a human economy, each person is unique, and of incomparable value, because each is a unique nexus of relations with others.

Human nature does not drive us to “truck and barter.” Rather, it ensures that we are always creating symbols—such as money itself. This is how we come to see ourselves in a cosmos surrounded by invisible forces; as in debt to the universe.

All human interactions are not forms of exchange. Only some are. Exchange encourages a particular way of conceiving human relations. This is because exchange implies equality, but it also implies separation. It’s precisely when the money changes hands, when the debt is canceled, that equality is restored and both parties can walk away and have noth

How is this calculability effectuated? How does it become possible to treat people as if they are identical? The Lele example gave us a hint: to make a human being an object of exchange, one woman equivalent to another, for example, requires first of all ripping her from her context; that is, tearing her away from that web of relations that makes h