Lawrence Cohen writing at has up a new post on the personal identity database system through which promises of a revised or reformed Indian modernity are being made. His main assertion: “India is now a database.

The link between database and identity, and database and carbon (the express valuation of carbon as identity) in the case of carbon registries deserves reflection. I re-post here comments I made there.

The Uidai database(s) parallels many aspects of carbon registries which are proliferating all over the place – these semi-autonomous data/reporting platforms through which companies report emissions and track their efforts to reduce quantified emissions. They’re also the basis of regulatory carbon markets. In interviews in Beijing I was struck that, in addition to several governmental efforts, several companies and NGOs were setting up carbon registries of various sorts and attempting to enrol polluters into voluntary submission of carbon emissions information.

One observation is that the information platform dominates, in terms of how the project is conceived and how people or companies might relate to it. This happens whether carbon is assigned monetary value or not (information itself seems to have value–or people setting up registries work hard to give it value, often while dreaming of perhaps being able to turn their registry into a carbon market in the future).

De-duplication is not the problem of these platform economies (Jane Guyer’s term), so perhaps the iteration I pose here repeats the Hegalian tension Lawrence marks between India and China at the outset. (Having no real area expertise in either, it’s difficult for me to say.) But if not de-duplication, then what?

As when Lawrence mentions Stephen Collier and James Ferguson’s respective reflection on potential forms of the neoliberal social, I recall a chapter from Marilyn Strathern’s After Nature, ‘The Greenhouse Effect.’ There she theorizes the plasticity of class formations through a strong participatory dimension on the one hand (her example is the proliferation of families who sell access to domestic space through the bed and breakfast) and the conversion of ‘relation’ conceived generically as ‘resource’ – so, for example, the idea that one’s family connections can be treated as a resource in the quest for upward mobility. The plasti-class is that which actively and intentionally participates in the game of maximizing resourcefulness; it is not bourgeois necessarily, just ambitious.

I note here that the key problem of these autonomous quasi-regulatory carbon platforms is enrolling companies into their voluntary reporting frameworks which, when achieved, seems amount to an active commitment in maximizing carbon resourcefulness. Attention thus turns to those who would be enrolled and, when enrolled, what they seem to be getting involved in. Needless to say, not that many companies are excited about these registries. But what Lawrence writes suggests a series of questions about commitment, his term, to these platforms of value which are thoroughly capitalist but not necessarily monetary. Are there echoes here for the Uidai de-duplication project? (Thinking of an earlier conversation – operability was a term of commitment; and I noticed that Lawrence flagged intractability at the outset as well. How does that fit in?)

Does ‘not necessarily monetary’ define a specific object? It would be wrong to say these are nonmonetary. Rather, the relation is different. It matters if the registries are monetary due to local design considerations, but there are many contexts in which it’s not necessary.

Actually I hesitated before writing ‘thoroughly capitalist’ just now, because the obvious point is that Chinese capitalism is precisely what is being problematized through these informational platforms. Recuperating that problematization would, I think, transform what I’ve just written. Carbon regulation is conceived here not as a necessary curative for climate change, but as an instrument for restructuring the economy through capital investment in less energy-intensive industries. Reciprocally, the discourse around China’s ‘low carbon life’ points to active reflection on work & consumption, in effect constantly raising the question of how to maintain happiness with respect to one’s work, how to consume in a reflective manner. To that extent, economic restructuring and the low carbon life both pose a degree of distance from growth per se and ask, in effect, how to grow appropriately. So then once again carbon reflects on not-necessarily-monetary value, or at least the possibility of holding that open as an option.

One point to push further is the association of carbon and identity. A significant complaint raised by companies is that carbon information is very sensitive – competitors might use it to understand a polluter’s production process, for example. Part of the way information is presumed to work especially in the context of data mining is that pattern itself reveals identity; for example I’ve written elsewhere about climate change fingerprints in the context of assessing whether ecological transformations bear causal relation to global warming. Likewise, the fetishization of information I describe in Accounting for Atmosphere toward the end of the paper suggests how ownership of information about carbon can be established as a highly aggressive act (the hackers’ term is ‘owning’). One last reference point: a major problem – even the major problem of the complex carbon accounting methodologies applied through these registries is the problem of carbon’s identity, that is, whose liability/opportunity inheres in the quantified relation.

All of this deserves more thought, but one initial observation is that the problem in the attribution of carbon is carbon’s identity, not that of the polluting entity, for a novel resource asset (‘carbon’) whose primary attribute is its planetary fungibility through which a ton of carbon everywhere is always presumed equal to a ton of carbon. In Accounting for Atmosphere I argue that carbon is a metric of the human, but here the relation is reversed – ‘is this carbon anthropogenic?’ And likewise the problem of duplication emerges again and again, to wit, does carbon information constitute a ‘second life‘ (Boellstorff) for carbon, the virtual repetition of a geological relation?