Shopping with Karl: Commodity Fetishism and the Materiality of Marx’s London

Scholars have postulated that commodity fetishism represents Marx’s theory of capitalist materiality, but the content of that theory is contested. I offer an archaeology of Marx’s material world in order to understand the development of the concept. During his time in London, Marx wrote and published Capital: A Critique of Political Economy (1867), in which he outlined the concept of commodity fetishism. I demonstrate that he formed his analysis of commodity fetishism from daily practices including shopping, and consuming tobacco, in combination with his research at the British Museum. I take an experiential approach to archaeology that foregrounds Marx living in a world of objects, and posit a relationship between his experiences and his understanding of commodities. In so doing, I show how Marx’s “everyday life” shaped his concept of commodity fetishism, and how this concept could be useful to historical archaeologists.     

The Ambivalent Thematics of Commodity Fetishism in Contemporary Latina/O Narrative Fiction

One of the chief cultural dynamics in the contemporary United States is the omnipresent commodity fetishism that drives its consumer society, so it comes as little surprise that this figures prominently in the attempts of much contemporary U.S. Latina/o fiction to come to terms with the social milieu of the late twentieth- and early twenty-first-century United States. This essay argues that Helena Maria Viramontes’s Miss Clairol, Sandra Cisneros’s Barbie-Q, and Junot Diaz’s The Brief Wondrous Life of Oscar Wao each manifest a deep-seated ambivalence towards commodity fetishism: an awareness of how the agency to break with traditionalist modes of being and some measure of cultural assimilation might be achieved through engagement with fetishized attributes commodities place on offer, yet one that is tempered by an appreciation of the dangers such as alienation and cultural homogenization that also proceed from immersion in a world defined by commodity fetishized relations.     

Marxist Critiques of the Developmental State and the Fetishism of National Development

The developmental state has been heavily discussed in various disciplines and across diverse political spectrums. However, the statist notion formulated by institutionalists that the developmental state is autonomous from society and therefore effective in achieving “national development” has more often been taken for granted than problematised. The statist notion of the developmental state has also been accepted and reproduced or challenged merely inadequately by Marxist critics. By analysing how and why currently available Marxist assessments of the developmental state fail to challenge statism, this article offers an alternative theory of the developmental state by drawing on both social form critique and world system analysis. It then locates the origins of statism itself in the dynamics of global capitalism, in which the totality of capitalist social relations (understood as global from its inception) are hierarchically and unevenly constituted. From this it extends Marx's critique of commodity fetishism to the question of the international (the relationship between the nation state and world market) and criticises the statist notion of the developmental state from the perspective of a critique of the fetishism of national development.     

史密森早教中心“基于实物的学习”之理念与实践研究

时下,我国博物馆针对幼童(0—6岁)阶段的教育项目相对较少,还常常与小学阶段的混合,不具备足够的契合度,也未从幼童的特点和需求出发,未发挥博物馆展览、展品展项等资源优势。幼童早在通过语言和书本学习之前,是通过实物来探索世界的。博物馆作为藏品库,需要拓展他们手动探索馆内实物的机会,帮助其理解自己以及身处的世界。史密森早教中心自1988年起,即开始为幼童提供早期学习体验。它作为将早教实践与博物馆学习糅合的全球典范,其核心的"基于实物的学习"、在熟悉物与非熟悉物之间嫁接桥梁以及超越实物聚焦概念等的理念与实践,值得我们深入研究和广泛应用。     

Cleaning up down South: Supermarkets,ethical trade and African horticulture

Supermarkets in Great Britain have joined the country's Ethical Trading Initiative (ETI) in order to demonstrate their commitment to social welfare and environmental standards in their supply chains. They have been particularly concerned to enforce ethical as well as food safety standards in the African horticultural industry, which has historically depended on cheap labour to produce high-value vegetables. The supermarkets' 'ethical turn' appears to signal an important change from forms of commodity fetishism that obscured exploitative relations of food production in the South. This paper, however, argues that in an era of high food anxiety for both retailers and consumers, ethical standards are themselves fetishized. It also shows how the effort to impose such standards on Zambia's horticultural export industry resembles the colonial 'hygienic mission', and faces a similar contradiction.     

Unstrategic essentialism: material culture and Hawaiian articulations of indigeneity

Often rendered synonymous with deep historical attachments to particular landscapes, indigenous identities are inseparable from questions of geography. The meeting ground of place and nativeness is fecund with politics. All over the world, claims of indigeneity have become indispensable in struggles over territory, natural resources, and basic political rights in place. This article focuses on both a handful of cases from the secondary literature and empirical research on Hawai′i's Ala Kahakai National Historic Trail. It discusses essentialist expressions of indigeneity around the preservation and interpretation of Native Hawaiian material culture. Engaging with the literature on articulation theory and indigeneity, it suggests that these essentialisms emerge unintentionally rather than strategically. Its central claim is that the materiality of heritage objects, artifacts, sites, and landscapes plays an unnoticed role in shaping discourses around indigenous identity. The article concludes by suggesting that such unstrategic essentialisms pose real political risks for Native Hawaiians and offer suggestions for a more intentional engagement with the essentializing properties of indigenous material culture.     

Follow the Thing: Papaya

In a recent round table about Antipode 's radical geographies, contributors argued that the journal needed more papers which stimulated debate, were accessible to academics and non-academics alike, didn't "preach to the cognoscenti", were written to fit into radical teaching agendas, and were diverse and eclectic in style ( Waterstone 2002 :663; Hague 2002 ). This paper has been written to fit this bill. It outlines the findings of multi-locale ethnographic research into the globalization of food, focusing on a supply chain stretching from UK supermarket shelves to a Jamaican farm, and concluding in a North London flat. It addresses perspectives and critiques from the growing literature on the geographies of commodities, but presents these academic arguments "between the lines" of a series of overlapping vignettes about people who were (un)knowingly connected to each other through the international trade in fresh papaya, and an entangled range of economic, political, social, cultural, agricultural and other processes also shaping these connections in the early 1990s. The research on which it is based was initially energized by David Harvey's (1990 :422) call for radical geographers to "get behind the veil, the fetishism of the market", to make powerful, important, disturbing connections between Western consumers and the distant strangers whose contributions to their lives were invisible, unnoticed, and largely unappreciated. Harvey argued that radical geographers should attempt to de-fetishise commodities, re-connect consumers and producers, tell fuller stories of social reproduction, and thereby provoke moral and ethical questions for participants in this exploitation who might think they're decent people. This paper has been written to provoke such questions, to provide materials to think through and with, for geography's ongoing debates about the politics of consumption.     

Ethical consumption? There's an app for that. Digital technologies and everyday consumption practices

Ethical consumption mobile phone apps are increasingly popular. These apps allow consumers to scan the barcodes of products they are considering purchasing and determine whether or not they align with their ethics. App technologies are often applauded for their potential to provide consumers with targeted, crowd-sourced information about products while shopping and to foster more political, and less individualistic, consumption practices by connecting users to one another and to campaigns. There is a growing field of scholarship conceptually examining the role of information and digital technologies in ethical consumption. However, there is little empirical research on how consumers engage with ethical consumption apps in everyday ways. Drawing on an in-depth study with 21 participants, this paper explores how app use mediates people's experiences of ethical consumption. We contend that the app design structures and limits how individuals engage in ethically motivated consumption and influences their conceptualizations of ethical consumption as a political practice. We conclude by illustrating that critically examining what it means to be “ethical” in a digital world is a crucial area of research for geographers, particularly as these ethics play out through the everyday use of mobile technologies.     

Eine Frage der Politik: Wissenschaft und Ideologie im 21. Jahrhundert

A Political Matter: Science and Ideology in the 21^st Century . In the last two decades, history of science and science studies have been quite reluctant to adopt the notion of ideology when analyzing the dynamics of science. This may be an effect of the decreasing popularity of neo‐marxist approaches within this disciplinary field; but it is also due to the fact that alternative approaches have been developed, for example Michel Foucault's notion of problematization, Roland Barthes' semiotic mythology, Bruno Latour's re‐interpretation of the ontological difference between fact and fetish in science, or Donna Haraway's semi‐fictional re‐narrations of the techno‐scientific world. This contribution undertakes to sketch the impact of two strands of 19^th century immanentism on the authors named above, and on their use of concepts related to the notion of ideology, namely fetish, fetishism, myth and mythology respectively. It is argued that in some respect, Marx' concept of commodity fetishism is worth being re‐examined, since it articulates a dialectical relation of ‘reality’ and ‘seeming’, and its impact on Barthes' mythology is deeper than it might appear at first glance.     

Globalising the consumer: Doing politics in an ethical register

Consumerism is often held to be inimical to collective deliberation and decision-making of the sort required to address pressing environmental, humanitarian and global justice issues. Policy interventions and academic discourse alike often assume that transforming consumption practices requires interventions that address people as consumers. This paper questions the assumption that the politics of consumption naturally implies a problematisation of consumer identities; it argues that this connection between consumption and consumers is a contingent achievement of strategically motivated actors with specific objectives in the public realm. This argument is developed through a case study of ethical consumption campaigning in the UK. Existing work in geography on alternative food networks, commodity chains and fair trade acknowledges the political intentions of such initiatives but also expresses unease about the registers of ‘consumption’, ‘ethics’ and ‘responsibility’ in which they are embedded. Focussing on the discursive interventions used in ethical consumption campaigns, we argue that these are not primarily aimed at encouraging generic consumers to recognise themselves for the first time as ‘ethical’ consumers. Rather, they aim to provide information to people already disposed to support or sympathise with certain causes; information that enables them to extend their concerns and commitments into everyday consumption practices. These acts of consumption are in turn counted, reported, surveyed and represented in the public realm by organisations that speak for the ‘ethical consumer’. These campaigns also provide supporters and sympathisers with narrative storylines. We focus on one of these storylines, which re-inscribes popular discourses of globalisation into a narrative in which people are ascribed various responsibilities by virtue of their activities as consumers but also empowered to act ethically and politically in and through these activities. We conclude that ethical consumption campaigning is a political phenomenon in which everyday consumption practices are reconstituted as the sites for citizenly acts that reach beyond the realm of consumption per se.     

Local consumption cultures in a globalizing world

Focusing on the resilience of distinctive local consumption cultures, this paper challenges some of the more sweeping claims that have been advanced in the name of 'globalization'. Thinking about a 'globalizing' rather than a fully 'globalized' world encourages us to examine the deeply contested nature of the concept and to explore the geographically uneven nature of recent economic, political and cultural transformations. This paper approaches globalization as a site of struggle rather than as an established fact, emphasizing the need for empirically grounded studies of the impact of 'globalization' on consumer cultures in different geographical contexts. The paper examines the way that producers have 'customized' their products for different markets (drawing on evidence from China and South Africa). It then reviews case study evidence from three contrasting consumption cultures: consumption and 'public culture' in India, 'consumer nationalism' in China, and 'artful consumption' in Russia. The paper concludes by identifying some current debates and outlining some directions for future research, including a re-emphasis on consumption and material culture; an exploration of consumption as social practice; the delineation of commodity-specific consumption cultures; and some reflections on the political, ethical and methodological issues that are being raised in contemporary consumption research.     

Local knowledge is required: a rhythmanalytical approach to the late Mesolithic and early Neolithic of the East Anglian Fenland, UK

This is a paper about blurring the boundaries between people, land and water in the past and of appreciating the importance of the wider environment in our accounts of prehistory. Maritime approaches to time/space are shown to offer new ways of looking at how people engage with the world around them. Informed by these approaches, and building on Lefebvre’s concepts of lived space and rhythm, current tensions within archaeology between cartesian and phenomenological approaches to the past will be shown to be unconstructive. These issues are all addressed in relation the late Mesolithic and early Neolithic of the East Anglian Fenland. Here a rhythmical, maritime approach will be shown to offer us a subtly different view of life during this period.     

Consuming Ethics: Articulating the Subjects and Spaces of Ethical Consumption

Geography's debates about how to maintain a sense of morally responsible action often emphasise the problematic nature of caring at a distance, and take for granted particular kinds of moral selfhood in which responsibility is bound into notions of human agency that emphasise knowledge and recognition. Taking commodity consumption as a field in which the ethics, morality, and politics of responsibility has been problematised, we argue that existing research on consumption fails to register the full complexity of the practices, motivations and mechanisms through which the working-up of moral selves is undertaken in relation to consumption practices. Rather than assuming that ethical decision‐making works through the rational calculation of obligations, we conceptualise the emergence of ethical consumption as ways in which everyday practical moral dispositions are re‐articulated by policies, campaigns and practices that enlist ordinary people into broader projects of social change. Ethical consumption, then, involves both a governing of consumption and a governing of the consuming self. Using the example of Traidcraft , we present a detailed examination of one particular context in which self‐consciously ethical consumption is mediated, suggesting that ethical consumption can be understood as opening up ethical and political considerations in new combinations. We therefore argue for the importance of the growth of ethical consumption as a new terrain of political action, while also emphasising the grounds upon which ethical consumption can be opened up to normative critique.     

Cosmopolitics,border crossings and the complex museum

Collections documentation systems are powerful frameworks for organising, producing and controlling cultural knowledge. Drawing on the findings from the Australian Research Council Linkage project Reconceptualising Heritage Collections (University of Western Sydney and Powerhouse Museum, Sydney, Australia) and research undertaken using the museum’s Palestinian collections through wikis and focus groups with constituencies in Australia, Israel and Palestine, we illustrate the highly political and fluid nature of the meanings and values existent around objects; and how now, in a networked complex world, non-linear interactions are occurring across transnational borders. These interactions sit uneasily with conventional museum practice. The collections became visible mechanisms to confront the complex relations and politics of borders between the museum and everyday life. ‘Cosmopolitics’, in terms of its political, ethical, cosmological and transnational outlook along with cultural complexity, enables an exploration of the dynamics and the shifting borders of an emerging complex museum. Ideas for the future imaginary of these interactions are further explored through the pathway of chaos theory.     

HISTORY GOES WALKABOUT

Could the methods of history—and not just its objects of study—be decolonized? This essay explores analogous areas of cultural production, such as painting, to determine how historians might begin to produce work that lies outside the Western, Euro‐Christian imaginary. It focuses on the case of Australia and the means by which Aboriginal artists have reanimated and recalibrated traditional forms of knowledge, offering new bases for thinking about the history and temporalities of Australia. The work of the painter Tim Johnson is then presented as an example for history in his demonstration of the ways in which indigenous methods and ways of seeing the world can be deployed by Others. The ethical, theoretical, and practical challenges that accompany such work are detailed, alongside a historiographical account of the way in which these discussions mesh with seminal debates in postcolonialism, subaltern studies, and settler colonialism as they relate to historical theory. Drawing on recent work in History and Theory, the article asks: what might be the consequences for history were it not to develop a meaningful “global turn,” arguing that a critical moment has been reached in which modes of understanding the world that come from outside the West need to be incorporated into historians’ repertoires for thinking and making.     

Houses,Objects, and the Politics of Inheritance in Josep Maria de Sagarra's Vida privada

Josep Maria de Sagarra's novel Vida privada (1932) portrays an upper-class Catalan family, the Lloberolas, as unable to adapt to the new economic and political situation taking place in the city of Barcelona at the end of Primo de Rivera's dictatorship and at the beginning of the Second Republic in the late 1920s and early 1930s. Through a close reading of this family's houses, furniture, and personal belongings, I argue that material elements in this novel are central to the narrator's ethical critique and moral judgment of Barcelona's elite. The Lloberolas treat humans as objects and objects as humans, and I contend that, in an ironic emulation, the narrator also objectifies the Lloberolas and equates them with their objects. This comparison elucidates the family's superficiality and corrupted morals. Objects are also essential in destabilizing public and private boundaries because they often transcend the private domain and expose—to the readers and to the other inhabitants of Barcelona—the protagonists’ personality. Moreover, in Vida privada, houses, furniture, and surnames are understood as an inheritance that transfers very specific ideals of social status from parents to children. By presenting this material heritage with the exemplifying case of the Lloberola family, Sagarra offers a sharp critique of the Catalan upper classes and their superficial values. Their necessity to cling to an inherited world centered on material possessions finally results in their loss of power and evidences their economic and moral decline.     

Geneva's future: reflections on the role of a values‐based city

In a world where most of the great cities are heavily branding themselves to compete for lucrativebusiness, political and sporting events, what future role is there for an international values‐based city like Geneva? This article reflects on the history of ideas that have taken root in Geneva over the centuries and suggests how they might be actively re‐positioned to give the city continuing relevance in the coming century. It looks at eleven political and practical ideas that have hadimportant manifestations in Geneva and have been embodied in some of its international organizations, notably: freedom of movement; free thinking; political self‐determination; compassionate warfare; peace and trade among others. It then argues that, in order to survive as a leading international city, Geneva must develop real expertise on these big‐hitting political issues, improve its ability to deliver on them and create a dynamic alliance of other internationalist valuesbased cities around the world which can mobilize similar concerns and embody a similarly Genevan model of international space.     

The Politics of the Pipe: Clay Pipes and Tobacco Consumption in Galway, Ireland

In this paper, clay pipes and the historical record are used to explore the illicit importation of tobacco in seventeenth-century Galway, Ireland. This is part of a wider tradition of the politics of smoking, including the proliferation of the clay pipe, the widespread smuggling of tobacco, and the overtly political nineteenth-century pipes that touted nationalist emblems. Here, the juxtaposition of the archaeological and historical records locates subversive local agency in the face of overarching colonial mandates. Colonialism, trade, consumption, and identity are linked in an examination of a merchant community's maneuvers through the expanding Atlantic economy and the restricted colonial mandates that marked the world around them.     

The fusion of law and ethics in cultural heritage management: The 21st century confronts archaeology

Abstract

Archaeologists around the world face complex ethical dilemmas that defy easy solutions. Ethics and law entwine, yet jurisprudence endures as the global praxis for guidance and result. Global legal norms articulate ‘legal rights’ and obligations while codes of professional conduct articulate ‘ethical rights’ and obligations. This article underscores how a rights discourse has shaped the 20th century discipline and practice of archaeology across the globe, including in the design and execution of projects like those discussed in the Journal of Field Archaeology. It illustrates how both law and ethics have been, and still are, viewed as two distinct solution-driven approaches that, even when out of sync, are the predominant frameworks that affect archaeologists in the field and more generally. While both law and ethics are influenced by social mores, public policy, and political objectives, each too often in cultural heritage debates has been considered a separate remedy. For archaeology, there remains the tendency to turn to law for a definite response when ethical solutions prove elusive.

As contemporary society becomes increasingly interconnected and the geo-political reality of the 21st century poses new threats to protecting archaeological sites and the integrity of the archaeological record during armed conflict and insurgency, law has fallen short or has lacked necessary enforcement mechanisms to address on-the-ground realities. A changing global order shaped by human rights, Indigenous heritage, legal pluralism, neo-colonialism, development, diplomacy, and emerging non-State actors directs the 21st century policies that shape laws and ethics. Archaeologists in the field today work within a nexus of domestic and international laws and regulations and must navigate increasingly complex ethical situations. Thus, a critical challenge is to realign approaches to current dilemmas facing archaeology in a way that unifies the ‘legal’ and the ‘ethical’ with a focus on human rights and principles of equity and justice. With examples from around the world, this article considers how law and ethics affect professional practice and demonstrates how engagement with law and awareness of ethics are pivotal to archaeologists in the field.