Against Anti-Corruption

No, I’m not an idiot, because by that title I certainly do not mean I am pro corruption. Yes, indeed corruption is a big problem, especially when you live in a country that is among the world’s most corrupt states. However, I see a big trap in viewing corruption as the main problem. Corruption is a problem, but Žižekian as I am I tend to be critical of how this problem is perceived, i.e. what questions are asked and what actions are taken to resolve this problem.

Broadly speaking, the mainstream history of post-1998 Indonesia can mainly be summed up as follows: (1) the decline of state due to flourishing corruption and (2) the rise and insurgency of Islam proclaiming itself to be the political move to take if we are to get out of this socio-political mess at all. I, however, remain skeptic to these notions — I believe that both corruption and fundamentalist Islam are but mere dummies, one dummy problem followed by one dummy solution. And here is the ultimate proof: we know we prefer corruption to authoritarian bureaucracy (bribing culture is part of the Indonesia “traffic safety” code), and we know we will never achieve a total Muslim state. We are not idiots. They are battles already lost before the start, done for the mere sake of “sadomasochistic pleasures of postmodern society that longs for a disciplinary paternal figure” (Žižek).

You want a bigger catch? Consider this: corruption does not exist. (And neither does “fundamental Muslims” who believe they can make the world better by destroying shops — I have blogged the latter here (though I am always open to further analysis) and on this post I will concentrate on the former.) In what sense does corruption not exist? Frankly, I think we know: it does not exist in the precise sense that we, in our stupid daily self-existence, would never say “Oh, I have just practiced corruption.” We bypass laws by money in a much more subtle way, under pretenses of norms and ethics, time management, daily codes of life, and so on, forever mystified. To think in more Lacanian terms, “corruption” never exists as a signifier related to the self — it is always a signifier of the acts of the other, and as such, always presents itself as a spectral predicate that is done by the other supposed to take the blame, ever evasive by its very linguistic nature.

Žižekian once again, this is how ideology precisely functions: ideology is not “I am a state official” or “I am a Muslim” — it is “I am a state official, but nevertheless…” and “I am a Muslim, but nevertheless…” Ideology is precisely this negation, this distantiation of formal codes and the claim that we are “nevertheless (a human being with feelings, etc)”. In fact, our daily acts of actual corruption (bribing authorities, etc) takes place precisely in this sphere of “nevertheless-ness” — as a state official I never do corruption, but nevertheless I am a human being who logically needs to make money for my children’s education and maintain relations in my social circle, so I engage myself in exchanging of gift tokens since that is my most socially conforming option. Anti-corruption is deemed to be forever a wrong battle to its very linguistic core.

The second point of why corruption is a trap is that it renders all institutional practices as though otherwise harmless. I am a Marxist here, and if there is a lesson we learn from the Marxist tradition is that social structures based on capitalism are fundamentally violent, even when they are not corrupted. An easy example would be the sky-high rocketing costs of education. This is not the result of corruption, but it is corrupt in its very manifested structure that allows only those with money to attain proper education. BHMN universities overcomes bribery itself by externalizing bribery into its very legal structure. Gross crude moves like this one becomes secondary at the thoughts of “anti-corruption”, even though it illustrates the more fundamental obscene social pathology: capitalist greed.

To actually solve problems we will do well by rethinking their definition and rendition. It is not enough to take these problems for granted, since they are most likely already veiled by the ideological operation of self-distantiation (the “nevertheless-ness” I explicated above). Rethinking what we mean by “fighting corruption” is a necessary step before taking any action, so as to not fall into further traps by making hasty actions without a proper cognitive mapping. Our enemy, as I like to put it, is never corruption, or the lack of fear for God, for they are mere symptoms that can be appropriated by anyone to support their own greedy causes. Our problem is corporatism. Our enemy is not how we conduct and manage our greed. It is greed itself.

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