Showing posts with label economics. Show all posts
Showing posts with label economics. Show all posts

Wednesday, March 28, 2012

The Market Universe of Doom


There is no doubt that there is wealth in South Africa, and conversely there is no doubt that there is poverty. And in between this wealth and poverty there is mass unemployment that is slowly decreasing according to the Quarterly Labour Force Survey in South Africa October to December 2011, even though it is still sitting at 23.9%, that is roughly 4244000 unemployed people out of a population of 32670000 people between the ages of 15 and 64. The most trouble lies in youth unemployment with the unemployment rate being 51% among 15 to 25 year olds (Jones: 2011). The question then is where is the money going? Why is it not being invested into business – which would create employment? Why are there no jobs for the youth of South Africa?
The truth of the matter is the world has changed - not only in the technological shift where unskilled labour is becoming less of a commodity because of the mechanical take-over - if Benjamin Lee and Edward LiPuma are correct, another change occurred in 1973 – the year which marked the end of the Bretton Woods agreement and of the gold standard. The old model has been undermined and a new model has taken its place while the rest of the world seems unable to keep up with the change. The economy no longer drives the market, it is now the market which drives the economy. (Benjamin and LiPuma 2002: 203-205)
Model one: Marx. In a very simplistic explanation of Marx’s model productive labour was the basis of an expanding economy. Labour itself was a commodity, and a necessary part of the production of commodities. The key was to drive the cost of labour down in order to create surplus capital off of the selling of commodities. (Benjamin and LiPuma 2002: 203)
Model two:  Derivatives. And here things get murky for I am delving into the realms of the market. A place I have no authority on. Derivatives are defined as “financial instruments that derive their monetary value from other assets, such as stocks, bonds, commodities, or currencies.” (Benjamin and LiPuma 2002:204) What a derivative does is it gives individuals the opportunity to sell certain assets at a specified date. I shall use the example that Lee and LiPuma use: “One might purchase a call option for $500 to buy one hundred shares of IBM at some future date for $100 a share  - the strike price. If at that future date IBM shares were valued at $120, the buyer would realise a profit ..” (Benjamin and LiPuma 2002:204) The process is far more complicated than this, but as you can see it seems as if profit or capital is being made from nothing. An abstract instrument which “circulates in its own universe”. (Benjamin and LiPuma 2002:204)
So now we can see the shift, capital is no longer solely created by productive labour, as the capital that was initially made off of the old model is now circulating in the market which has its own means of capital expansion (although Marx did predict this shift). There is no longer a need for those with monies to invest in productive labour, and when they do it is invested in bigger developing economies. The exploitation of labour now seems to be the in which newbie entrepreneurs can use in order to gain access into the new model. 
Where does that leave the masses of the unemployed youth? In yet another mode of estrangement, for without money they cannot enter into the new model of money for mahala in the market. And those in the market seem to be living in a different universe with minimal plans for the upliftment of the impoverished. Perhaps the time is coming where these two worlds will have to sever ties in order for the former to survive on their own terms without the influence of a greed driven economy on their minds. It is already happening in some parts of the world – as some are calling it “The Fourth World War.” And perhaps this is where a new imagining of the future could occur, outside of the system in developing a sustainable area – in terms of shelter and food supply - outside of governmental rule. Is it a better option than waiting around for the government to do something, or for the world to change?
The second option would be to look at Brazil’s rapidly increasing economy in 2010 due to their focus on agriculture and resources - with a current growth rate of 8.4% in their agricultural sphere. (Fick 2012) Although The Economist doubted the likelihood of the continuation of this boom which has now slowed down because of Brazil’s tendencies to save too much, invest too little, and spend dubiously to keep growth up, as well as their need for more skilled labour. (The Economist 2010) There is still room for learning from this example in the case of South Africa and other African nations when it comes to looking at how to re-involve the youth within the working sphere.
References
·         Fick, Jeff. March 2012. 2nd Update: Brazils’s Weak Industry Slows Once Booming Economy. http://online.wsj.com/article/BT-CO-20120306-708430.html
·         Jones, Michelle. 2011. Half of SA’s Youth are Unemployed. http://www.iol.co.za/news/south-africa/half-of-sa-s-youth-are-unemployed-1.1019783
·         Lee, Benjamin and Edward LiPuma. 2002. “Cultures of Circulation: The Imaginations of Modernity.” Public Culture 14(1):191-213
·         Quarterly Labour Force Survey, Quarter 4 2011, www.statssa.gov.za
·         The Economist. May 2010. Brazil’s Booming Economy: Flying Too High For Safety. http://www.economist.com/node/16167612


The Body of Christ in a Mass Merchandised Burger


While reading Jean Comaroff’s paper on the Politics of Convinction I couldn’t shake the ghost of a passage in Robert M Pirsig’s Zen and the Art of Motor Cycle Maintenance. The passage goes as follows:
“You go through a heavy industrial area of a large city and there it all is, the technology. In front of it are high barbed wire fences, locked gates, signs saying NO TRESPASSING, and beyond, through sooty air, you see ugly strange shapes of metal and brick whose purpose is unknown, and whose masters you will never see. What it’s for you do not know, and why it’s there, there is no one to tell, and so all you can feel is alienated, estranged, as though you didn’t belong there. Who owns and understands this doesn’t want you around. All this technology has made you a stranger in your own land.”(Pirsig; 1976:16)
It was this idea of alienation from something so present in one’s society that really struck me. We never really think about how the structure and means of production are alienating – unless you read a lot of Marx. And I came to focus on the fast food industry and in particular about fast food’s being served with messages of the Lord on its packaging. And the connection between the known and the alienating force of the fast food industry. Processed food that bears no resemblance to a home cooked meal, or even the thing  which it is supposed to represent. If you have ever watched the movie Clerks 2 and seen a processed egg, which comes in the shape of a large polony roll, you will know what I’m talking about. There is something unnatural about it, yet you still eat it, but hate the fact that you are eating it. You know you shouldn’t, but it is convenient. Right there all the time, 24 hours a day 7 days a week. And you hate it, in a sense it alienates you from yourself with your love hate relationship with it. And then it started coming in religious wrappers as Comoroff puts it “mass-merchandised hamburgers now come wrapped in biblical homilies.” (Comoroff 2009; 18)
 Two thoughts occurred at this point in the text for me, firstly Comoroff’s point that religion had started using the means of capitalism to spread its word. This was nothing new, driving past Rhema Church on a regular basis you cannot help but be overwhelmed by their massive sign board slamming some message of faith into your brain whether you want it or not. But perhaps the extent that it is happening in the states is on a far more worrying scale as to make it seem like a cultural phenomenon to be examined. The second idea was this: Do those slogans of faith on one’s burger wrappers dealienate one from their processed food by putting something familiar on the face of an alienating product? Instead of thinking about the grossness of what one is about to eat, all the factory farming, deforestation, and general making into machinery that those employed by fast food establishments have to suffer, do people instead get distracted and think rather about their love or hate of religion? Or perhaps if God loves these burgers I can love them too? Seeing as I have not encountered this phenomena in South Africa, yet, I could not say from personal experience. But it seems like a canny means of shaking off the preconceived negative connotations that are attached to fast foods - by replacing them with positive messages of faith.
I guess at the end of it you really have to ask yourself “What would Jesus eat?”















References
·         Comaroff, Jean. 2009. “The politics of Convivtion: Faith on the neoliberal Frontier.” Social Analysis 53(1):17-38
·         Pirsig, Robert. M. 1976. “Zen and the Art of Motor Cycle Maintenance.” Corgi Books: London