Faried Nawaz

“Lies, insults, put-downs, and other sorts of verbal aggression are important—but they derive most of their power from the shared assumption that people do not ordinarily act this way: an insult does not sting unless one assumes that others will normally be considerate of one’s feelings, and it’s impossible to lie to someone who does not assume you would ordinarily tell the truth. When we genuinely wish to break off amicable relations with someone, we stop speaking to them entirely.”
― David Graeber, Debt: The First 5,000 Years

“Nasruddin was once called up to visit the king. A neighbor saw him hurrying along the road carrying a bag of turnips. “What are those for?” he asked. “I’ve been called to see the king. I thought it would be best to bring some kind of present.” “You’re bringing him turnips? But turnips are peasant food! He’s a king! You should bring him something more appropriate, like grapes.” Nasruddin agreed, and came to the king carrying a bunch of grapes. The king was not amused. “You’re giving me grapes? But I’m a king! This is ridiculous. Take this idiot out and teach him some manners! Throw each and every one of the grapes at him and then kick him out of the palace.” The emperor’s guards dragged Nasruddin into a side room and began pelting him with grapes. As they did so, he fell on his knees and began crying, “Thank you, thank you God, for your infinite mercy!” “Why are you thanking God?” they asked. “You’re being totally humiliated!” Nasruddin replied, “Oh, I was just thinking, ‘Thank God I didn’t bring the turnips!’ ”
― David Graeber, Debt: The First 5,000 Years

“In other words, while most of us can imagine what we owe to our parents as a kind of debt, few of us can imagine being able to actually pay it—or even that such a debt ever should be paid. Yet if it can’t be paid, in what sense is it a “debt” at all? And if it is not a debt, what is it?”
― David Graeber, Debt: The First 5,000 Years

“When coins go out of circulation, after all, the metal doesn’t simply disappear. In the Middle Ages—and this seems to have been true across Eurasia—the vast majority of it ended up in religious establishments, churches, monasteries, and temples, either stockpiled in hoards and treasuries or gilded onto or cast into altars, sanctums, and sacred instruments. Above all, it was shaped into images of gods. As a result, those rulers who did try to put an Axial Age–style coinage system back into circulation—invariably, to fund some project of military expansion—often had to pursue self-consciously anti-religious policies in order to do so. Probably the most notorious was one Harsa, who ruled Kashmir from 1089 to 1101 AD, who is said to have appointed an officer called the “Superintendent for the Destruction of the Gods.” According to later histories, Harsa employed leprous monks to systematically desecrate divine images with urine and excrement, thus neutralizing their power, before dragging them off to be melted down.9 He is said to have destroyed more than four thousand Buddhist establishments before being betrayed and killed, the last of his dynasty—and his miserable fate was long held out as an example of where the revival of the old ways was likely to lead one in the end.”
― David Graeber, Debt: The First 5,000 Years