David Graeber Quote
Why is it that languages always change? It's easy enough to see why we need to have common agreements on grammar and vocabulary in order to be able to talk to one other. But if that's all that we need language for, one would think that, once a given set of speakers found a grammar and vocabulary that suited their purposes, they'd simply stick with it, perhaps changing the vocabulary around if there was some new thing to talk about--a new trend or invention, an imported vegetable--but otherwise, leaving well enough alone. In fact, this never happens. We don't know of a single recorded example of a language that, over the course of, say, a century, did not change both in sound and structure. This is true even of the languages of the most traditional societies; it happens even where elaborate institutional structures have been created--like grammar schools, or the Académie Française--to ensure that it does not. No doubt some of this is the result of sheer rebelliousness (young people trying to set themselves off from elders, for example) but it's hard to escape the conclusion that ultimately, what we are really confronting here is the play principle in its purest form. Human beings, whether they speak Arapesh, Hopi, or Norwegian, just find it boring to say things the same way all the time. They're always going to play around at least a little. And this playing around will always have cumulative effects. (p. 200)
Why is it that languages always change? It's easy enough to see why we need to have common agreements on grammar and vocabulary in order to be able to talk to one other. But if that's all that we need language for, one would think that, once a given set of speakers found a grammar and vocabulary that suited their purposes, they'd simply stick with it, perhaps changing the vocabulary around if there was some new thing to talk about--a new trend or invention, an imported vegetable--but otherwise, leaving well enough alone. In fact, this never happens. We don't know of a single recorded example of a language that, over the course of, say, a century, did not change both in sound and structure. This is true even of the languages of the most traditional societies; it happens even where elaborate institutional structures have been created--like grammar schools, or the Académie Française--to ensure that it does not. No doubt some of this is the result of sheer rebelliousness (young people trying to set themselves off from elders, for example) but it's hard to escape the conclusion that ultimately, what we are really confronting here is the play principle in its purest form. Human beings, whether they speak Arapesh, Hopi, or Norwegian, just find it boring to say things the same way all the time. They're always going to play around at least a little. And this playing around will always have cumulative effects. (p. 200)
Related Quotes
About David Graeber
Born in New York to a working-class family, Graeber studied at Purchase College and the University of Chicago, where he conducted ethnographic research in Madagascar under Marshall Sahlins and obtained his doctorate in 1996. He was an assistant professor at Yale University from 1998 to 2005, when the university controversially decided not to renew his contract. Unable to secure another position in the United States, Graeber entered an "academic exile" in England, where he was a lecturer and reader at Goldsmiths' College from 2008 to 2013, and a professor at the London School of Economics from 2013.
In his early scholarship, Graeber specialized in theories of value (Toward an Anthropological Theory of Value, 2002), social hierarchy and political power (Fragments of an Anarchist Anthropology, 2004, Possibilities, 2007, On Kings, 2017), and the ethnography of Madagascar (Lost People, 2007). In the 2010s he turned to historical anthropology, producing his best-known book, Debt: The First 5000 Years (2011), an exploration of the historical relationship between debt and social institutions, as well as a series of essays on the origins of social inequality in prehistory. In parallel, he developed critiques of bureaucracy and managerialism in contemporary capitalism, published in The Utopia of Rules (2015) and Bullshit Jobs (2018). He coined the concept of bullshit jobs in a 2013 essay that explored the proliferation of "paid employment that is so completely pointless, unnecessary, or pernicious that even the employee cannot justify its existence".
Although exposed to radical left politics from a young age, Graeber's direct involvement in activism began with the global justice movement of the 1990s. He attended protests against the 3rd Summit of the Americas in Quebec City in 2001 and the World Economic Forum in New York in 2002, and later wrote an ethnography of the movement, Direct Action (2009). In 2011, he became well known as one of the leading figures of Occupy Wall Street and is credited with coining the slogan "We are the 99%". His later activism included interventions in support of the Rojava revolution in Syria, the British Labour Party under Jeremy Corbyn and Extinction Rebellion.