Authors: David Graeber
Debt (31 page)
To underscore some of the paradoxes surrounding the concept and bring home what’s really at stake here, let us consider the story of one man who survived the Middle Passage: Olaudah Equiano, born sometime around 1745 in a rural community somewhere within the confines of the Kingdom of Benin. Kidnapped from his home at the age of eleven, Equiano was eventually sold to British slavers operating in the Bight of Biafra, from whence he was conveyed first to Barbados, then to a plantation in colonial Virginia.
Equiano’s further adventures—and there were many—are narrated in his autobiography,
The Interesting Narrative of the Life of Olaudah Equiano: or, Gustavus Vassa, the African
, published in 1789. After spending much of the Seven Years’ War hauling gunpowder on a British frigate, he was promised his freedom, denied his freedom, sold to several owners—who regularly lied to him, promising his freedom, and then broke their word—until he passed into the hands of a Quaker merchant in Pennsylvania, who eventually allowed him to purchase his freedom. Over the course of his later years he was to become a successful merchant in his own right, a best-selling author, an Arctic explorer, and eventually, one of the leading voices of English Abolitionism. His eloquence and the power of his life story played significant parts in the movement that led to the British abolition of the slave trade in 1807.
Readers of Equiano’s book are often troubled by one aspect of the story: that for most of his early life, he was not opposed to the institution of slavery. At one point, while saving money to buy his freedom, he even briefly took a job that involved purchasing slaves in Africa. Equiano only came around to an abolitionist position after converting to Methodism and falling in with religious activists against the trade. Many have asked: Why did it take him so long? Surely if anyone had reason to understand the evils of slavery, he did.
The answer seems, oddly, to lie in the man’s very integrity. One thing that comes through strikingly in the book is that this was not only a man of endless resourcefulness and determination, but above all, a man of honor. Yet this created a terrible dilemma. To be made a slave is to be stripped of any possible honor. Equiano wished above all else to regain what had been taken from him. The problem is that honor is, by definition, something that exists in the eyes of others. To be able to recover it, then, a slave must necessarily adopt the rules and standards of the society that surrounds him, and this means that, in practice at least, he cannot absolutely reject the institutions that deprived him of his honor in the first place.
It strikes me that this experience—of only being able to restore one’s lost honor, to regain the ability to act with integrity by acting in accord with the terms of a system that one knows, through deeply traumatic personal experience, to be utterly unjust—is itself one of the most profoundly violent aspects of slavery. It is another example, perhaps, of the need to argue in the master’s language, but here taken to insidious extremes.
All societies based on slavery tend to be marked by this agonizing double consciousness: the awareness that the highest things one has to strive for are also, ultimately, wrong; but at the same time, the feeling that this is simply the nature of reality. This might help explain why throughout most of history, when slaves did rebel against their masters, they rarely rebelled against slavery itself. But the flip side of this is that even slave-owners seemed to feel that the whole arrangement was somehow fundamentally perverse or unnatural. First-year Roman law students, for instance, were made to memorize the following definition:
slavery
is an institution according to the law of nations whereby one person falls under the property rights of another, contrary to nature.
2
At the very least, there was always seen to be something disreputable and ugly about slavery. Anyone too close to it was tainted. Slave-traders particularly were scorned as inhuman brutes. Throughout history, moral justifications for slavery are rarely taken particularly seriously even by those who espouse them. For most of human history, most people saw slavery much as we see war: a tawdry business, to be sure, but one would have to be naïve indeed to imagine it could simply be eliminated.
So what is slavery? I’ve already begun to suggest an answer in the last chapter. Slavery is the ultimate form of being ripped from one’s context, and thus from all the social relationships that make one a human being. Another way to put this is that the slave is, in a very real sense, dead.
This was the conclusion of the first scholar to carry out a broad historical survey of the institution, an Egyptian sociologist named Ali ‘Abd al-Wahid Wafi, in Paris in 1931.
3
Everywhere, he observes, from the ancient world to then-present-day South America, one finds the same list of possible ways whereby a free person might be reduced to slavery:
1) By the law of force
a. By surrender or capture in war
b. By being the victim of raiding or kidnapping
2) As legal punishment for crimes (including debt)
3) Through paternal authority (a father’s sale of his children)
4) Through the voluntary sale of one’s self
4
Everywhere, too, capture in war is considered the only way that is considered absolutely legitimate. All the others were surrounded by moral problems. Kidnapping was obviously criminal, and parents would not sell children except under desperate circumstances.
5
We read of famines in China so severe that thousands of poor men would castrate themselves, in the hope that they might sell themselves as eunuchs at court—but this was also seen as the sign of total social breakdown.
6
Even the judicial process could easily be corrupted, as the ancients were well aware—especially when it came to enslavement for debt.
On one level, al-Wahid’s argument is just an extended apologia for the role of slavery in Islam—widely criticized, since Islamic law never
eliminated slavery, even when the institution largely vanished in the rest of the Medieval world. True, he argues, Mohammed did not forbid the practice, but still, the early Caliphate was the first government we know of that actually succeeded in eliminating all these practices (judicial abuse, kidnappings, the sale of offspring) that had been recognized as social problems for thousands of years, and to limit slavery strictly to prisoners of war.
The book’s most enduring contribution, though, lay simply in asking: What do all these circumstances have in common? Al-Wahid’s answer is striking in its simplicity: one becomes a slave in situations where one would otherwise have died. This is obvious in the case of war: in the ancient world, the victor was assumed to have total power over the vanquished, including their women and children; all of them could be simply massacred. Similarly, he argued, criminals were condemned to slavery only for capital crimes, and those who sold themselves, or their children, normally faced starvation.
7
This is not just to say, though, that a slave was seen as owing his master his life since he would otherwise be dead.
8
Perhaps this was true at the moment of his or her enslavement. But after that, a slave could not owe debts, because in almost every important sense, a slave
was
dead. In Roman law, this was quite explicit. If a Roman soldier was captured and lost his liberty, his family was expected to read his will and dispose of his possessions. Should he later regain his freedom, he would have to start over, even to the point of remarrying the woman who was now considered his widow.
9
In West Africa, according to one French anthropologist, the same principles applied:
Once he had been finally removed from his own milieu through capture the slave was considered as socially
dead
, just as if he had been vanquished and killed in combat. Among the Mande, at one time, prisoners of war brought home by the conquerors were offered
dege
(millet and milk porridge)—because it was held that a man should not die on an empty stomach—and then presented with their arms so that they could kill themselves. Anyone who refused was slapped on the face by his abductor and kept as a captive: he had accepted the contempt which deprived him of personality.
10
Tiv horror stories about men who are dead but do not know it or who are brought back from the grave to serve their murderers, and
Haitian zombie stories, all seem to play on this essential horror of slavery: the fact that it’s a kind of living death.
In a book called
Slavery and Social Death
—surely the most profound comparative study of the institution yet written—Orlando Patterson works out exactly what it has meant to be so completely and absolutely ripped from one’s context.
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First of all, he emphasizes, slavery is unlike any other form of human relation because it is not a moral relation. Slave-owners might dress it up in all sorts of legalistic or paternalistic language, but really this is just window-dressing and no one really believes it; really, it is a relation based purely on violence; a slave must obey because if he doesn’t, he can be beaten, tortured, or killed, and everyone is perfectly well aware of this. Second of all, being socially dead means that a slave has no binding moral relations with anyone else: he is alienated from his ancestors, community, family, clan, city; he cannot make contracts or meaningful promises, except at the whim of his master; even if he acquires a family, it can be broken up at any time. The relation of pure force that attached him to his master was hence the only human relationship that ultimately mattered. As a result—and this is the third essential element—the slave’s situation was one of utter degradation. Hence the Mande warrior’s slap: the captive, having refused his one final chance to save his honor by killing himself, must recognize that he will now be considered an entirely contemptible being.
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Yet at the same time, this ability to strip others of their dignity becomes, for the master, the foundation of his honor. As Patterson notes, there have been places—the Islamic world affords numerous examples—where slaves are not even put to work for profit; instead, rich men make a point of surrounding themselves with battalions of slave retainers simply for reasons of status, as tokens of their magnificence and nothing else.
It seems to me that this is precisely what gives honor its notoriously fragile quality. Men of honor tend to combine a sense of total ease and self-assurance, which comes with the habit of command, with a notorious jumpiness, a heightened sensitivity to slights and insults, the feeling that a man (and it is almost always a man) is somehow reduced, humiliated, if any “debt of honor” is allowed to go unpaid. This is because honor is not the same as dignity. One might even say: honor is surplus dignity. It is that heightened consciousness of power, and its dangers, that comes from having stripped away the power and dignity of others; or at the very least, from the knowledge that one is capable of doing so. At its simplest, honor is that excess dignity that must be defended with the knife or sword (violent men, as we
all know, are almost invariably obsessed with honor). Hence the warrior’s ethos, where almost anything that could possibly be seen as a sign of disrespect—in inappropriate word, an inappropriate glance—is considered a challenge, or can be treated as such. Yet even where overt violence has largely been put out of the picture, wherever honor is at issue, it comes with a sense that dignity
can
be lost, and therefore must be constantly defended.
The result is that to this day, “honor” has two contradictory meanings. On the one hand, we can speak of honor as simple integrity. Decent people honor their commitments. This is clearly what “honor” meant for Equiano: to be an honorable man meant to be one who speaks the truth, obeys the law, keeps his promises, is fair and conscientious in his commercial dealings.
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His problem was that honor simultaneously meant something else, which had everything to do with the kind of violence required to reduce human beings to commodities to begin with.
The reader might be asking: But what does all this have to do with the origins of money? The answer is, surprisingly: everything. Some of the most genuinely archaic forms of money we know about appear to have been used precisely as measures of honor and degradation: that is, the value of money was, ultimately, the value of the power to turn others into money. The curious puzzle of the
cumal
—the slave-girl money of medieval Ireland—would appear to be a dramatic illustration.
For much of its early history, Ireland’s situation was not very different than that in many of the African societies we looked at in the end of the last chapter. It was a human economy perched uncomfortably on the fringe of an expanding commercial one. What’s more, at certain periods there was a very lively slave trade. As one historian put it, “Ireland has no mineral wealth, and foreign luxury goods could be bought by Irish kings mainly for two export goods, cattle and people.”
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Hardly surprising, perhaps, that cattle and people were the two major denominations of the currency. Still, by the time our earliest records kick in, around 600AD, the slave trade appears to have died off, and slavery itself was a waning institution, coming under severe disapproval from the Church.
15
Why, then, were cumal still being used as units of account, to tally up debts that were actually paid out in cows, and in cups and brooches and other objects made of silver, or, in the
case of minor transactions, sacks of wheat or oats? And there’s an even more obvious question: Why
women?
There were plenty of male slaves in early Ireland, yet no one seems ever to have used them as money.
