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Title: Autobiography Author: David Graeber Date: 2018 Language: en Topics: autobiography, David Graeber, academia Source: Retrieved on November 20, 2022 from https://davidgraeber.org/about-david-graeber/
I was born and raised in New York, the child of Kenneth Graeber, a plate
stripper (offset photolithography), originally from Kansas, who had
fought with the International Brigades in the Spanish Civil War, and
Ruth (Rubinstein) Graeber, born in Poland, a garment worker and
home-maker who had been the female lead in the 1930s Labor Stage
musical, “Pins & Needles”.
Brought up in the Penn South Coops in Chelsea, I attended local public
schools, PS 11, and IS 70, was discovered by some Maya archaeologists
because of an odd hobby I had developed of translating Maya
hieroglyphics, received a scholarship to attend a fancy boarding school
for three years (Phillips Academy at Andover), before returning to state
school, at SUNY Purchase, where I graduated with a BA in Anthropology in
1984.
From there I went on to University of Chicago. I lived in Chicago for
over a decade, apart from two years (between 1989 and 1991) during which
I was doing anthropological fieldwork in highland Madagascar, received a
PhD in 1996, and then held a series of academic jobs. These included
some graduate teaching at Chicago, though admittedly not much, a year at
Haverford, a year of unemployment including a visiting scholar status
and one course at NYU, and a junior faculty position at Yale. In 2004,
the Yale department voted not to continue my contract, before I could
begin the process of coming up for tenure. This was a very unusual
procedure where new rules had to be invented for my case (i.e., no
student or outside reviews were allowed.) Yale gave no reason for its
decision other than dissatisfaction with my scholarship but some felt it
might not have been entirely irrelevant that I was by this time quite
active in the Global Justice Movement and other anarchist-inspired
projects.
After Yale I found myself unemployable in my own country, but for some
mysterious reason, being avidly shopped pretty much everywhere else. I
ended up at Goldsmiths, University of London, from 2007-2013, working
with inspiring colleagues and wonderful students, and now, as a full
professor, at the London School of Economics, where I am surrounded by
some of the best and most interesting people one could hope to be
around. After living for some years in several countries at once, I’ve
finally settled full-time in London.
I told a magazine once that I’ve been an anarchist since I was 16, so I
guess that must be true, but I only really became active in any
meaningful way after the beginning of 2000, when I threw myself into the
Alter-Globalization movement and it might be said that all my work since
has been exploring the relation between anthropology as an intellectual
pursuit, and practical attempts to create a free society, free, at
least, of capitalism, patriarchy, and coercive state bureaucracies. As a
result I sometimes feel I’ve had to pursue two full-time careers of
research and writing, one peer-reviewed, the other not, since in my
activist-oriented work I am interested in trying to ask the sort of
question those actively engaged in trying to change the world find
useful or important, rather than those of funders and those influenced
by same. Still, the two strains intertwine and influence one another in
endless, and, I hope, creative and mutually reinforcing ways.
The first book I wrote was “Lost People”, an ethnography of Betafo
(Arivonimamo), a community in Madagascar divided between descendants of
nobles and slaves, and I still think it’s my best, because it’s really
co-written by all the characters (characters in every sense of the term)
who inhabit it. It’s an attempt at a truly dialogic ethnography but as a
result it’s a bit long so it took forever to publish it – it was
effectively written in 1997 but only appeared ten years later (2007).
The first to be published was “Toward an Anthropological Theory of
Value” (2001), in part my homage to one of my most inspiring teachers at
Chicago, Terry Turner. Later, when another inspiring former mentor,
Marshall Sahlins, put out a pamphlet series and asked me to contribute a
volume, I wrote a tiny little book called “Fragments of an Anarchist
Anthropology”, which has doomed me ever since to be referred to as “the
anarchist anthropologist” (despite the fact that the book largely argues
that anarchist anthropology doesn’t and probably couldn’t really exist.
Please don’t do that. You don’t call people “the social democrat
anthropologist” do you?) I also wrote a vast ethnography of Direct
Action (called “Direct Action: an Ethnography”) which hardly anyone ever
reads, a collection of largely academic essays called “Possibilities,”
an edited volume called “Constituent Imagination” with Stevphen
Shukaitis, a book of political essays called “Revolutions in Reverse”,
and a book on debt called “Debt: the First 5000 Years” which virtually
everyone seems to have read. This was followed by the “Democracy
Project” (which I actually wanted to call “As If We Were Already Free”),
the “Utopia of Rules” (which I wanted to call “Three Essays on
Bureaucracy”), “On Kings” (a collection co-written with Marshall
Sahlins), and “Bullshit Jobs: A Theory”. I am currently working with the
archaeologist David Wengrow on a whole series of works completely
re-imagining the whole question of “the origins of social inequality,”
starting with the way the question is framed to begin with. After that,
who knows?
I’ve continued to be actively engaged in social movements of one sort or
another, insofar as I actually can, living in exile with a full-time
job. I was involved in the initial meetings that helped set up Occupy
Wall Street, for instance, and have been working with the Kurdish
Freedom Movement in various capacities as well.
Oh, and since this is a matter of some historical contention: no, I
didn’t personally come up with the slogan “We are the 99%.” I did first
suggest that we call ourselves the 99%. Then two Spanish indignados and
a Greek anarchist added the “we” and later a food-not-bombs veteran put
the “are” between them. And they say you can’t create something
worthwhile by committee! I’d include their names but considering the way
Police Intelligence has been coming after early OWS organisers, maybe it
would be better not to.