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Arabica Robusta

Trump's Fake Critique of Trade Deals Leaves Out Workers by Jonathan Rosenblum - YES! Ma... - 0 views

www.yesmagazine.org/...ls-leaves-out-workers-20161013

social movements neoliberalism economic crisis

shared by Arabica Robusta on 15 Nov 16 - No Cached
  • Trump is simply carrying on that tradition. He’s finding great success because, as MarketWatch columnist Rex Nutting recently noted, Democrats have “sided with the elites on the crucial economic question of our times: Who would win from globalization, and who would lose?”
  • Instead, we must build a movement for trade justice that rejects both Trump’s opportunism and the long-standing neoliberalism of the Democratic and Republican parties.
  • In 1999, in the face of a seemingly invincible World Trade Organization, tens of thousands of activists allied with the movements for labor, the environment, human rights, and racial justice united in the streets of my hometown, Seattle, and shut down the WTO meeting. Under the slogan “Teamsters and Turtles United at Last,” the protesters struck a blow against elites and lifted up a vision of a world trading system that put communities ahead of corporations and created jobs while protecting human rights and the environment.
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  • Meanwhile, economist Jared Bernstein and Public Citizen’s Lori Wallach just issued a thought-provoking manifesto on progressive principles for global trade.
Arabica Robusta

Debt: The First 500 Pages | Jacobin - 0 views

jacobinmag.com/...debt-the-first-500-pages

adjustment economic structural crisis theory neoclassical social neoliberalism debt graeber

shared by Arabica Robusta on 29 Aug 12 - No Cached
  • The style is welcome, 
akin to that of the best interdisciplinary scholarly blogs (like Crooked Timber, where Debt has been the subject of a symposium): clear, intelligent, and free of unexplained specialist jargon.
  • Partly, his maverick status rests on his politics – he is the anarchist saying things about debt, money, markets, and the state that the powers-that-be would rather not look squarely in the face. But largely his argument is a move in an interdisciplinary struggle: anthropology against economics.
  • “Can we really use the methods of modern economics, which were designed to understand how contemporary economic institutions operate, to describe the political battles that led to the creation of those very institutions?” Graeber’s answer is negative: not only would economics mislead us, but there are “moral dangers.”
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  • Graeber’s alternative is to recognize the diversity of motives that guide people’s economic interactions. He proposes that there are three “main moral principles” at work in economic life: communism, exchange, and hierarchy.
  • but principles of interaction present in all societies in different proportions: for example, capitalist firms are islands of communism and hierarchy within a sea of exchange.
  • The most simplistic renditions of neoclassical economics may reduce all human interactions to self-interested exchange. But the idea that society is made up of different but interdependent levels is hardly new in social theory. Neither is Graeber’s view that to talk of a society as a unit may be misleading, since people are involved in social interactions across multiple horizons that may not fit together into a coherent whole.
  • The greed of the Europeans is contrasted with the inscrutable warrior honor of Moctezuma, who would not object when he saw Cortés cheat at gambling. Also, Cortés and his fellows were drowning in debt, and so was Emperor Charles v, who sponsored his expeditions.
  • English villagers were quite happy with market transactions in their place, as part of a moral economy of mutual aid.
  • It is, rather, the story of how an economy of credit was converted into an economy of interest; of the gradual transformation of moral networks by the intrusion of the impersonal – and often vindictive – power of the state.
  • For Braudel, capitalism is the domain of the big merchants, bankers, and joint stock companies that feed off the market and reorganize it. For Graeber, the easiest way to make money with money is to establish a monopoly, so “capitalists invariably try to ally themselves with political authorities to limit the freedom of the market.”
  • In place of a materialist economic history, Graeber’s 5,000 years are organized according to a purported cycle of history in which humanity is perpetually oscillating between periods of “virtual money” – paper and credit-money – and periods of metal money. The emergence and rise of capitalism up to 1971 has to be shoehorned into this quasi-mystical framework as a turn of the wheel back toward metallism.
  • What do these units of measurement measure? Graeber’s answer is: debt. Any piece of money, whether made of metal, paper, or electronic bits, is an iou, and so “the value of a unit of currency is not the measure of the value of an object, but the measure of one’s trust in other human beings.”
  • et it doesn’t seem to have made much difference to monetary theory. Texts have no problem acknowledging that money is not a commodity, and then going on to claim that money exists because barter is inefficient.
  • The reason, to be blunt, is that unlike Graeber’s critique, not much of monetary theory itself rests on the historical origins of money. Economics deals with the operation of a system.
  • As for arguments that money is essentially about debt, or essentially a creature of the state: this is to make the mistake of reducing something involved in a complicated set of relationships to one or two of its moments. Economics has generally met the challenges of credit and state theories of money not with fear or incomprehension, but with indifference: if credit or the state is the answer to the riddle of money, the wrong question may have been posed.
  • But to call its value a social convention seems to misrepresent the processes by which this value is established in an economy like ours – not by general agreement or political will, but as the outcome of countless interlocking strategies in a vast, decentralized, competitive system.
  • But however far credit may stretch money, it still depends on a monetary base: people ultimately expect to get paid in some form or other.
  • Graeber’s general reading of Smith’s worldview is quite tendentious: Smith was blind to the flourishing credit economy of mutual aid all around him, had hang-ups about debt, and “created the vision of an imaginary world almost entirely free of debt and credit, and therefore, free of guilt and sin.” The gold standard was a strategy by the powerful to undermine the informal rustic credit economy.
  • The value of gold acted as an anchor for the value of any currency convertible into it. This was not due to any inherent goldness to money, and people didn’t have to believe in any such thing to support the gold standard. There was a big difference, as Schumpeter put it, between theoretical and practical metallism, a difference which does not register in Graeber’s picture.
  • In the modern period, state after state committed to metallic anchors as strategic decisions to enhance trust in their national currencies.
  • The ultimate killer of the gold standard in the twentieth century was not changing minds about the nature of money, but the rise of the labor movement and collective bargaining: deflations became more painful and politically unacceptable.
  • Pierre Berger, a French economist responding to a previous incursion by the anthropologists, wrote in 1966: “With no disrespect to history, one is obliged to believe that an excessive concentration on research into the past can be a source of confusion in analyzing the present, at least as far as money and credit are concerned.” He meant that economics studies a system, and the origins of its parts might mislead about their present functions and dynamics.
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