James C. Scott > Quotes

“One day you will be called upon to break a big law in the name of justice and rationality. Everything will depend on it. You have to be ready. How are you going to prepare for that day when it really matters? You have to stay "in shape" so that when the big day comes you will be ready. What you need is "anarchist calisthenics." Every day or so break some trivial law that makes no sense, even if it’s only jaywalking. Use your own head to judge whether a law is just or reasonable. That way, you'll keep trim; and when the big day comes, you'll be ready.”
― James C. Scott, Two Cheers for Anarchism: Six Easy Pieces on Autonomy, Dignity and Meaningful Work and Play

“The aspiration to such uniformity and order alerts us to the fact that modern statecraft is largely a project of internal colonization, often glossed, as it is in its imperial rhetoric, as a 'civilizing mission'.”
― James C. Scott, Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed

“A language is the joint historical creation of millions of speakers. Although all speakers have some effect on the trajectory of a language, the process is not particularly egalitarian. Linguists, grammarians, and educators, some of them backed by the power of the state, weigh in heavily. But the process is not particularly amenable to a dictatorship, either. Despite the efforts toward "central planning," language (especially its everyday spoken form) stubbornly tends to go on its own rich, multivalent, colorful way.”
― James C. Scott, Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed

“The utopian, immanent, and continually frustrated goal of the modern state is to reduce the chaotic, disorderly, constantly changing social reality beneath it to something more closely resembling the administrative grid of its observations.”
― James C. Scott, Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed

“Nothing could be further from the truth. All identities, without exception, have been socially constructed: the Han, the Burman, the American, the Danish, all of them. Quite often such identities, particularly minority identities, are at first imagined by powerful states, as the Han imagined the Miao, the British colonists imagined the Karen and the Shan, the French the Jarai. Whether invented or imposed, such identities select, more or less arbitrarily, one or another trait, however vague-religion, language, skin color, diet, means of subsistence-as the desideratum. Such categories, institutionalized in territories, land tenure, courts, customary law, appointed chiefs, schools, and paperwork, may become passionately lived identities. To the degree that the identity is stigmatized by the larger state or society, it is likely to become for many a resistant and defiant identity. Here invented identities combine with self-making of a heroic kind, in which such identifications become a badge of honor”
― James C. Scott, The Art of Not Being Governed: An Anarchist History of Upland Southeast Asia

“But all these systems of ‘education’ lack provisions for freedom of experiment, for training and for expression of creative abilities by those who are to be taught. In this respect also all our pedagogues are behind the times.”
― James C. Scott, Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed

“Social order is not the result of the architectural order created by T squares and slide rules. Nor is social order brought about by such professionals as policemen, nightwatchmen, and public officials. Instead, says Jacobs, “the public peace—the sidewalk and street peace—of cities … is kept by an intricate, almost unconscious network of voluntary controls and standards among the people themselves, and enforced by the people themselves.”
― James C. Scott, Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed

“Not so very long ago, however, such self-governing peoples were the majority of humankind. Today, they are seen from the valley kingdoms as “our living ancestors,” “what we were like before we discovered wet-rice cultivation, Buddhism and civilization.” on the contrary, I argue that hill peoples are best understood as runaway, fugitive, maroon communities who have, over the course of two millennia, been fleeing the oppressions of state-making projects in the valleys — slavery, conscription, taxes, corvée labor, epidemics, and warfare.”
― James C. Scott, The Art of Not Being Governed: An Anarchist History of Upland Southeast Asia

“Designed or planned social order is necessarily schematic; it always ignores essential features of any real, functioning social order. This truth is best illustrated in a work-to-rule strike, which turns on the fact that any production process depends on a host of informal practices and improvisations that could never be codified. By merely following the rules meticiously, the workforce can virtually halt production. In the same fashion, the simplified rules animating plans for, say, a city, a village or a collective farm were inadequate as a set of instructions for creating a functional social order, The formal scheme was parasitic on informal processes that, alone, it could not create or maintain.”
― James C. Scott, Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed

“We must never assume that local practice conforms with state theory.”
― James C. Scott, Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed

“The despot is not a man. It is the Plan. The correct, realistic, exact plan, the one that will provide your solution once the problem has been posited clearly, in its entirety, in its indispensable harmony. This plan has been drawn up well away from the frenzy in the mayor’s office or the town hall, from the cries of the electorate or the laments of society’s victims. It has been drawn up by serene and lucid minds. It has taken account of nothing but human truths. It has ignored all current regulations, all existing usages, and channels. It has not considered whether or not it could be carried out with the constitution now in force. It is a biological creation destined for human beings and capable of realization by modern techniques.”
― James C. Scott, Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed

“New World escape crops made the economics of escape as tempting as its politics. Colonial officials tended to stigmatize cassava and maize as crops of lazy natives whose main aim was to shirk work. In the New World, too, those whose job it was to drive the population into wage labor or onto the plantation deplored crops that allowed a free peasantry to maintain its autonomy. Hacienda owners in Central America claimed that with cassava, all a peasant needed was a shotgun and a fishhook and he would cease to work regularly for wages.”
― James C. Scott, The Art of Not Being Governed: An Anarchist History of Upland Southeast Asia

“Everyday forms of resistance make no headlines.18 Just as millions of anthozoan polyps create, willy-nilly, a coral reef, so do thousands upon thousands of individual acts of insubordination and evasion create a political or economic barrier reef of their own. There is rarely any dramatic confrontation, any moment that is particularly newsworthy. And whenever, to pursue the simile, the ship of state runs aground on such a reef, attention is typically directed to the shipwreck itself and not to the vast aggregation of petty acts that made it possible. It is only rarely that the perpetrators of these petty acts seek to call attention to themselves. Their safety lies in their anonymity. It is also extremely rarely that officials of the state wish to publicize the insubordination. To do so would be to admit that their policy is unpopular, and, above all, to expose the tenuousness of their authority in the countryside—neither of which the sovereign state finds in its interest.19 The nature of the acts themselves and the self-interested muteness of the antagonists thus conspire to create a kind of complicitous silence that all but expunges everyday forms of resistance from the historical record.”
― James C. Scott, Weapons of the Weak: Everyday Forms of Peasant Resistance

“The cultivation of a single staple grain was, in itself, an important step in legibility and hence, appropriation. Monoculture fosters uniformity at many different levels. . .A society shaped powerfully by monoculture was easier to monitor, assess, and tax than one shaped by agricultural diversity.”
― James C. Scott

“Ethnicity and tribe began, by definition, where sovereignty and taxes ended. The ethnic zone was feared and stigmatized by state rhetoric precisely because it was beyond its grasp and therefore an example of defiance and an ever-present temptation to those who might wish to evade the state.”
― James C. Scott, The Art of Not Being Governed: An Anarchist History of Upland Southeast Asia

“Given a choice between patterns of subsistence that are relatively unfavorable to the cultivator but which yield a greater return in manpower or grain to the state and those patterns that benefit the cultivator but deprive the state, the ruler will choose the former every time. The ruler, then, maximizes the state-accessible product, if necessary, at the expense of the overall wealth of the realm and its subjects.”
― James C. Scott, The Art of Not Being Governed: An Anarchist History of Upland Southeast Asia

“Who could anticipate or provide for such a succession of hopes and services?” Her answer is simple: “Only an unimaginative man would think he could; only an arrogant man would want to.”
― James C. Scott, Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed

“What is inadmissible, both morally and scientifically, is the hubris that pretends to understand the behavior of human agents without for a moment listening systematically to how they understand what they are doing and how they explain themselves.”
― James C. Scott, Two Cheers for Anarchism: Six Easy Pieces on Autonomy, Dignity, and Meaningful Work and Play

“modern statecraft is largely a project of internal colonization, often glossed, as it is in imperial rhetoric, as a “civilizing mission.”
― James C. Scott, Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed

“The larger the pile of rubble you leave behind, the larger your place in the historical record!”
― James C. Scott, The Art of Not Being Governed: An Anarchist History of Upland Southeast Asia

“Authoritarian high-modernist states in the grip of a self-evident (and usually half-baked) social theory have done irreparable damage to human communities and individual livelihoods. The danger was compounded when leaders came to believe, as Mao said, that the people were a “blank piece of paper” on which the new regime could write.”
― James C. Scott, Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed

“A fundamental mistake that urban planners made, Jacobs claims, was to infer functional order from the duplication and regimentation of building forms: that is, from purely visual order. Most complex systems, on the contrary, do not display a surface regularity; their order must be sought at a deeper level. “To see complex systems of functional order as order, and not as chaos, takes understanding. The leaves dropping from the trees in the autumn, the interior of an airplane engine, the entrails of a rabbit, the city desk of a newspaper, all appear to be chaos if they are seen without comprehension. Once they are seen as systems of order, they actually look different.”
― James C. Scott, Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed

“The very idea of a national plan, which would be devised at the capital and would then reorder the periphery after its own image into quasi-military units obeying a single command, was profoundly centralizing. Each unit at the periphery was tied not so much to its neighboring settlement as to the command center in the capital; the lines of communication rather resembled the converging lines used to organize perspective in early Renaissance paintings. “The convention of perspective … centers everything in the eye of the beholder. It is like a beam from a lighthouse—only instead of travelling outward, appearances travel in. The conventions called those appearances reality. Perspective makes the single eye the center of the visible world. Everything converges on the eye as to the vanishing point of infinity. The visible world is arranged for the spectator as the universe was once thought to be arranged for God”
― James C. Scott, Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed

“Customs are better understood as a living, negotiated tissue of practices which are continually being adapted to new ecological and social circumstances—including, of course, power relations. Customary systems of tenure should not be romanticized; they are usually riven with inequalities based on gender, status, and lineage. But because they are strongly local, particular, and adaptable, their plasticity can be the source of microadjustments that lead to shifts in prevailing practice.”
― James C. Scott, Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed

“Encouragement of sedentarism is perhaps the oldest "state project," a project related to the second-oldest state project of taxation.”
― James C. Scott, The Art of Not Being Governed: An Anarchist History of Upland Southeast Asia

“After seizing state power, the victors have a powerful interest in moving the revolution out of the streets and into the museums and schoolbooks as quick as possible, lest the people decide to repeat the experience.”
― James C. Scott, Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed

“Large-scale commercial exchange and long-distance trade tend to promote common standards of measurement. For relatively smallscale trade, grain dealers could transact with several suppliers as long as they knew the measure each was using. They might actually profit from their superior grasp of the profusion of units, much as smugglers take advantage of small differences in taxes and tariffs. Beyond a certain point, however, much of commerce is composed of long chains of transactions, often over great distances, between anonymous buyers and sellers. Such trade is greatly simplified and made legible by standard weights and measures.”
― James C. Scott, Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed

“immanent in their willingness to break the law was not so much a desire to sow chaos as a compulsion to instate a more just legal order. To the extent that our current rule of law is more capacious and emancipatory than its predecessors were, we owe much of that gain to lawbreakers.”
― James C. Scott, Two Cheers for Anarchism: Six Easy Pieces on Autonomy, Dignity and Meaningful Work and Play

“There may, of course, be no alternative to planning, especially when the urgency of a single goal, such as winning a war, seems to require the subordination of every other goal. The immanent logic of such an exercise, however, implies a degree of certainty about the future, about means-ends calculations, and about the meaning of human welfare that is truly heroic. That such plans have often had to be adjusted or abandoned is an indication of just how heroic are the assumptions behind them.”
― James C. Scott, Seeing Like a State: How Certain Schemes to Improve the Human Condition Have Failed

“It is time someone put in a good word for the petite bourgeoise. Unlike the working class and capitalists, who have never lack for spokespersons, the petite bourgeoise rarely, if ever, speaks for itself.”
― James C. Scott, Two Cheers for Anarchism: Six Easy Pieces on Autonomy, Dignity and Meaningful Work and Play