Nancy Fraser (2014) Can society be commodities all the way down? Post-Polanyian reflections on capitalist crisis, Economy and Society, 43:4, 541-558.
Living in todayâs crisis we lack a framework through which to coherently understand its development. Nancy Fraser looks at manifestations of crisis within land, labour and money via âburgeoning markets in carbon emissions and biotechnology; in child-care, schooling and the care of the old; and in financial derivativesâ respectively.
Unlike isolated critiques of late capitalism (political economy - money, ecological theory- land, feminism- labour via social reproduction), Fraser wants to maintain a thoroughgoing understanding of each of these âstrandsâ without neglecting the possibility that they share a common grammarâ and originate in overlapping structural causes. This project she deems âlarge scale social theorisingâ in the style of Karl Polanyi. She takes as a point of departure Polanyiâs The Great Transformation, which speaks of the ways in which economically liberal advocates of âself regulating marketsâ sought to subsume the foundational social factors of production âland, labour and moneyâ under the same logic of âself regulationâ, eventually leading to societal conflict between âprotectionistsâ and âfree marketeersâ in recent Western history.
Fraser argues that this sort of critique is especially salient today. Â Yet as a critical theorist, Fraser does not embrace Polanyiâs limiting focus on free market ideology but considers pernicious effects originating from within non-commodified parts of society (e.g. patriarchy) and invites us to consider further how protectionism itself and not solely the market, has entrenched oppressive institutions.
Fraser looks to Polanyiâs concept of âFictitious Commodificationâ, which states that âthe necessary conditions for commodity production themselves [cannot be made into] commoditiesâ, because land, labour and money cannot be disembedded from the cultural systems that make them possible. Moreover, none of the three âfictitious commoditiesâ are produced for sale; land and labour are never âcreatedâ and money has the special status of a âmediumâ of âsocial conventionâ like language. Thereby, crisis in unavoidable in a âmarket economyâ because man is reduced to labour and nature to raw materials.
Fraser believes that this interpretation is helpful but flawed in that it appeals to an pure, ahistorical and intrinsic status of âland, labour, and moneyâ which never existed in human history. Fraser reminds us that even before these factors were âmarketisedâ they were embedded in systems of social activity that were oppressive, providing examples of âfeudalism, slavery, and patriarchyâ, and noting that in fact marketisation in many cases alleviated oppressive hierarchies. A fact often underlined by market proponents (but also by Karl Marx). Thus, a reactionary conservatism that takes all existing social relations to be of positive normative value is not helpful in Fraserâs line of critical theorising. Instead of this interpretation she deems âontologicalâ, Fraser advocates a âstructuralâ interpretation in which states that society cannot be commodities âall the way downâ because it cannot commodify the conditions of a marketâs existence. The reason why it cannot do so then hinges on sustainability, a necessary consequence of the very idea of conditionality.
Commodification then detriments the capacity for social reproduction, resource availability, and bonds of social welfare that make capital accumulation possible. Fraser sees commodification in the realm of social reproduction or labour, as responsible for a growing market in adoption, babies, sexual services, organs, and elderly services. Because social reproduction largely consists of care work that is done by women, when western women enter the workforce, their care labour is filled by women from poorer countries, while the gap left by them is filled by even poorer laborers. In the realm of nature, Fraser notes the âthe privatization of water, the bioengineering of sterile seeds and the patenting of DNAâ as sustainability-threatening market effects.
At the level of money, where Polanyi advocated the possibility of national protection and currency controls, Fraser notes that financialisation has transformed the financial landscape requiring a new identification of those subject to protection and risk. The âembedded liberalismâ of the postwar era allowed Western states to continue financing their welfare systems due to unequal terms of exchange between them and former colonial countries. Finally, an area in which Polanyiâs nation-state centric perspective doesnât hold is that of todayâs EMU without true political and fiscal integration in Europe.
Despite threats to the sustainability of social bonds on which the financial system is predicated, Fraser notes that we donât see a bifurcation of struggle between those advocating âFree Marketsâ and âprotectionismâ but that âwe also find alter-globalization movements, movements for global or transnational democracy and those who seek to transform finance from a profit-making enterprise into a public utility that can be used to guide investment, create jobs, promote ecologically sustainable development and support social reproduction, while also combating entrenched forms of domination.â
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