(‘your warranty is void if you open this case’). When competent repair by users or independent repairers is possible, knowledge and skill are distributed, democratized. The chances of populist innovation – inventions and improvements made by everyday tinkerers – are also increased.
Knowing how to repair something requires knowing how it works. Such knowledge can foster self-reliance and feelings of competence; it can be, in a word, empowering. These social goods – a grasp of how the world works and the ability to deal with it effectively – can be distributed equally or unequally, just like wealth. This distribution of technical prowess is in part a result of the politics of repair.
Repair can empower not just individuals but communities. This can be seen in the ad hoc repair workshops popping up in the US and Europe in which people help each other fix bikes, small appliances, smart phones. Supporting local, independent repairers builds a similar kind of communal self-reliance. Whereas replacement and disposal reinforce our dependence on capitalist corporations, repair can foster interdependence with our neighbours.
Wendell Berry makes the point that a true materialist would be someone who takes responsibility for the proper care of material objects – land, tools, machinery, buildings. He argues that American industrial culture is not materialist in this sense. It is, rather, disdainful of matter, both natural and humanly made, as evident in the wasteful disregard with which we treat it.
Berry advocates what capitalism undermines: an ethic of care and responsibility. Being mindful of the value of repair and actually practicing it are expressions of this ethic. This can also be called an ethic of stewardship, proceeding from the idea that we have a moral obligation to protect and preserve the planet that gives us life and will give life to future generations. Keeping things in good repair is part of meeting this obligation. Capitalism would have us destroy it all if doing so created new opportunities for short-term profits.
Despite capitalism’s corrosion of an ethic of care and responsibility, virtue still attaches to the idea of repair. The spirit of Puritanism (or perhaps of Benjamin Franklin) lingers strongly enough in American culture to squelch the outright celebration of waste. The association of repair with manly self-reliance also gives it a positive cast. While this makes it easy to offer a principled argument on behalf of repair, it also enables the manipulative use of the rhetoric of repair.
In recent years we have heard state budgets, welfare programs, and government itself described as ‘broken’. This alleged brokenness was the pretext for Wisconsin’s governor, Scott Walker, to put forward a ‘budget repair bill’ in the spring of 2011. Calling for repair appealed to the commonsense frugality of the same people who soon found themselves fixed right out of their collective bargaining rights. What was in fact being repaired, from the standpoint of Walker’s corporate backers, was a government that had malfunctioned by providing too much democracy.
But to wield the rhetoric of repair is not to perform an act of useful and ecologically wise repair. It can be, as the example above suggests, an attempt to exploit the impulse to restore a familiar and seemingly functional state of affairs. The lesson might thus be that all calls for repair must be assessed mindfully. What is it, we should consider, that constitutes repair in any given case? What is to be gained or lost, by whom, if repair is undertaken or forgone?
Where both the politics of repair and capitalist myopia are most clearly on display is in the realm of public infrastructure. According to a 2013 report by the American Society of Civil Engineers, we need to spend $3.6 trillion to put our nation’s ageing infrastructure into a state of good repair. If we don’t do this, the ASCE says, it will end up costing each American family over $3000 a year in disposable income. No doubt the costs will rise the longer we wait.
The answers reveal that the politics of repair are inseparable from politics more generally. Though profit-making depends on a reliable system of roads, schools, utilities, airports, seaports, fire and police departments, water and sewage treatment plants, and so on, repair is being deferred because profits have been boosted by other means: tax cuts and tax incentives for corporations, colossal military spending, trade policies that make it easier to exploit foreign workers, and new laws that weaken domestic labour and keep wages down.
Excerpted from: ‘The politics of repair’.
Courtesy: Counterpunch.org