WEBVTT Kind: captions; language: en-us NOTE Treffsikkerhet: 80% (HØY) 00:00:01.000 --> 00:00:10.300 All right so finally, let's move on to the more contemporary texts of this week the pieces by Caitlin 00:00:10.300 --> 00:00:16.400 Zaloom and Catherine Dolan and there's a lot to say about the differences between these 00:00:16.400 --> 00:00:25.800 two texts and the one by Barth, and you can discuss those among yourselves and in the 00:00:25.800 --> 00:00:31.750 seminars perhaps make note of them, but please also notice the similarities NOTE Treffsikkerhet: 80% (HØY) 00:00:31.750 --> 00:00:38.900 we get descriptions and all of these texts of locally meaningful moral universes that contribute 00:00:38.900 --> 00:00:50.200 to shaping economic life so Caitlin Zaloom studied stock traders in Chicago and London and her 00:00:50.200 --> 00:00:57.300 texts and I'll spend a little bit less time on hers in the interest of time, her textis about it's called 00:00:57.300 --> 00:00:59.450 the discipline of speculators NOTE Treffsikkerhet: 91% (HØY) 00:00:59.450 --> 00:01:08.600 and it is about how stock traders create a sense of themselves as valuable human beings through 00:01:08.600 --> 00:01:17.500 taking financial risks in the social arena of the trading pit. NOTE Treffsikkerhet: 91% (HØY) 00:01:20.600 --> 00:01:31.800 so here are people who seem to fit obviously the bill of profit-maximizing calculating strategizing 00:01:31.800 --> 00:01:33.800 economic man NOTE Treffsikkerhet: 77% (HØY) 00:01:34.000 --> 00:01:45.000 there are these stock traders who say Caitlin Zaloom takes up work among them who say that they are 00:01:45.000 --> 00:01:50.100 fiercely calculating the economically rational NOTE Treffsikkerhet: 75% (MEDIUM) 00:01:50.100 --> 00:01:53.400 profit-seeking individuals NOTE Treffsikkerhet: 76% (HØY) 00:01:53.400 --> 00:02:01.400 but actually when Zaloom looks closer and becomes part of this social environment she notice is 00:02:01.400 --> 00:02:12.100 that what they do is that they cultivate a form of themselves through culturally meaningful 00:02:12.100 --> 00:02:21.550 practices so Zaloom kind of turns this question on its head these are not ruthlessly 00:02:21.550 --> 00:02:23.400 economic men with no NOTE Treffsikkerhet: 91% (HØY) 00:02:23.400 --> 00:02:29.400 culture but they are cultural beings NOTE Treffsikkerhet: 91% (HØY) 00:02:30.500 --> 00:02:39.100 who become something akin to the model of the economic man through culture NOTE Treffsikkerhet: 82% (HØY) 00:02:39.100 --> 00:02:47.600 how? so there's this culture of risk-taking the practice of risk-taking in the market, this is 00:02:47.600 --> 00:02:57.149 obviously a way to make money to trade to make a profit but people she says also take risks stock 00:02:57.149 --> 00:03:04.700 stock traders also take risks as a way to produce subjectivities, sense of themselves. NOTE Treffsikkerhet: 91% (HØY) 00:03:05.200 --> 00:03:12.800 A particular kind of self is manufactured in relation to financial action risk is the key object for 00:03:12.800 --> 00:03:20.300 Traders in their individual projects of self creation and recreation, creators manipulate risk to 00:03:20.300 --> 00:03:27.600 manage their identities and establish status in the eyes of their rivals. Notice how the . 00:03:27.600 --> 00:03:35.100 question of value is dealt with here there's a social source of this the sense of themselves who 00:03:35.100 --> 00:03:35.250 NOTE Treffsikkerhet: 89% (HØY) 00:03:35.250 --> 00:03:39.600 they want to be in the marketplace NOTE Treffsikkerhet: 77% (HØY) 00:03:40.200 --> 00:03:46.450 risk in Wall Street is NOTE Treffsikkerhet: 89% (HØY) 00:03:46.450 --> 00:03:56.500 a form of not just making money but making yourself taking risk becoming a certain person that you 00:03:56.500 --> 00:04:01.150 want to be by being a risky trader NOTE Treffsikkerhet: 90% (HØY) 00:04:01.150 --> 00:04:09.700 and Zaloom details how these Traders then cultivate a sense of themselves as competitive 00:04:09.700 --> 00:04:11.500 actors. NOTE Treffsikkerhet: 91% (HØY) 00:04:12.600 --> 00:04:19.899 she says his status is always on the line, the traders state is always on the line in the eyes of 00:04:19.899 --> 00:04:27.550 all these other traders. She defines it with using what's going on here and in the trading pit as 00:04:27.550 --> 00:04:31.450 using words like play and games NOTE Treffsikkerhet: 83% (HØY) 00:04:31.450 --> 00:04:38.700 their marketing agents are significant social games she says a form of deep play in the heart of 00:04:38.700 --> 00:04:44.800 capitalism, deep play is of course as many of you will know is a reference to Clifford Geertz' 00:04:44.800 --> 00:04:54.100 classic text on the cockfight the Balinese cockfight, it's about status distinctions making yourself. NOTE Treffsikkerhet: 88% (HØY) 00:04:54.500 --> 00:05:02.500 Okay it is a passionate place she says with the boundaries of the self and reason that goes into the 00:05:02.500 --> 00:05:14.600 trading pit, in other words there are both financial and social returns involved in the stock 00:05:14.600 --> 00:05:19.750 Market trading that she describes NOTE Treffsikkerhet: 86% (HØY) 00:05:19.750 --> 00:05:27.900 remember Marcel Mauss saying that we possess more than just the tradesmen's mentality NOTE Treffsikkerhet: 80% (HØY) 00:05:27.900 --> 00:05:35.400 their financial and social rewards tied together. Zaloom argues that the economic rewards are not in 00:05:35.400 --> 00:05:42.700 fact enough to explain why workers subject themselves or what the traders more precisely so they subject 00:05:42.700 --> 00:05:51.300 themselves to this virtual disciplining of the market, but that instead that they perform a Mastery 00:05:51.300 --> 00:05:53.850 of themselves in the eyes of other men NOTE Treffsikkerhet: 91% (HØY) 00:05:53.850 --> 00:05:57.300 that is fundamental to their self definition. NOTE Treffsikkerhet: 83% (HØY) 00:05:57.300 --> 00:06:04.600 Particularly they have to perform a kind of self-discipline is the discipline of speculators that 00:06:04.600 --> 00:06:12.050 defines them as masters of high risk taking behavior without tipping over and losing everything NOTE Treffsikkerhet: 84% (HØY) 00:06:12.050 --> 00:06:20.900 and the rules of this market based definition of self are not natural they don't come from NOTE Treffsikkerhet: 91% (HØY) 00:06:21.500 --> 00:06:26.550 some deep human nature NOTE Treffsikkerhet: 90% (HØY) 00:06:26.550 --> 00:06:33.700 but they are themselves the outcome of cultural codes that is the kind of the irony 00:06:33.700 --> 00:06:35.900 In her text here. NOTE Treffsikkerhet: 91% (HØY) 00:06:36.600 --> 00:06:39.100 NOTE Treffsikkerhet: 84% (HØY) 00:06:39.300 --> 00:06:46.600 that this is not again the ruthless economic man without culture this is culture producing something 00:06:46.600 --> 00:06:49.600 akin to economic man NOTE Treffsikkerhet: 91% (HØY) 00:06:52.600 --> 00:06:56.450 and remember this question from last week NOTE Treffsikkerhet: 91% (HØY) 00:06:56.450 --> 00:06:59.000 is there such a thing as NOTE Treffsikkerhet: 78% (HØY) 00:06:59.000 --> 00:07:10.600 non moral economy as is seems to be assumed in Thompson's text perhaps not really not even here in 00:07:10.600 --> 00:07:19.700 the heart of capitalism. Here you find people engaged in cultural games the free market in other words NOTE Treffsikkerhet: 91% (HØY) 00:07:19.700 --> 00:07:26.650 the free market is populated by culturally unfree participants. NOTE Treffsikkerhet: 91% (HØY) 00:07:26.650 --> 00:07:34.200 Traders measure their reputation not just how much money they make the creation of value in the pit 00:07:34.200 --> 00:07:40.300 is a matter of personhood. Okay that is a quick rundown of NOTE Treffsikkerhet: 75% (MEDIUM) 00:07:40.300 --> 00:07:48.150 Zalooms text and how her insights and analysis relates to some of the others 00:07:48.150 --> 00:07:59.100 contributions we have on the syllabus, and again how to study value is to study social context and 00:07:59.100 --> 00:08:07.000 how value comes into being through social practice in the pit in this case. NOTE Treffsikkerhet: 78% (HØY) 00:08:07.200 --> 00:08:20.250 Moving on to Catherine Dolan's text about fair trade okay remember Anna Tsings text on the 00:08:20.250 --> 00:08:22.950 gift commodity chain that made NOTE Treffsikkerhet: 88% (HØY) 00:08:22.950 --> 00:08:31.299 the matsutake mushroom she follows that from Oregon to Japan into and how the matsutake goes in and 00:08:31.299 --> 00:08:40.200 out of the gift and commodity categories. Here you can draw a connection between that text and how NOTE Treffsikkerhet: 73% (MEDIUM) 00:08:40.200 --> 00:08:44.500 Catherine Dolan studies fair trade flowers in Kenya NOTE Treffsikkerhet: 79% (HØY) 00:08:44.500 --> 00:08:51.750 so as a comparison backwards in the syllabus but we can also read Dolan's text as a bridge over to the next 00:08:51.750 --> 00:08:55.400 lecture which is going to be about consumption NOTE Treffsikkerhet: 73% (MEDIUM) 00:08:55.900 --> 00:09:01.500 she talks about Kenyan fairtrade flowers as site of value mate NOTE Treffsikkerhet: 86% (HØY) 00:09:02.500 --> 00:09:10.300 because we're dealing with flowers and consumption of fairtrade flowers in the North NOTE Treffsikkerhet: 86% (HØY) 00:09:10.300 --> 00:09:21.450 and the way those flowers are produced and managed and measured and audited in the South NOTE Treffsikkerhet: 91% (HØY) 00:09:21.450 --> 00:09:27.950 so Dolan describes the relationship between an ethical economy NOTE Treffsikkerhet: 91% (HØY) 00:09:27.950 --> 00:09:32.550 of consumption of these flowers NOTE Treffsikkerhet: 89% (HØY) 00:09:32.550 --> 00:09:39.200 that relies on forcing standards down the throat of producers in Kenya NOTE Treffsikkerhet: 90% (HØY) 00:09:39.400 --> 00:09:45.600 and the pattern here is this is an increasingly popular NOTE Treffsikkerhet: 87% (HØY) 00:09:46.500 --> 00:09:51.100 form of trade. NOTE Treffsikkerhet: 74% (MEDIUM) 00:09:51.100 --> 00:10:03.900 The slogan is well known I think too many of you 'trade not aid' there's an appeal from this idiom of 00:10:03.900 --> 00:10:15.000 trade not aid that says that people do not want handouts they want to be treated as equals NOTE Treffsikkerhet: 83% (HØY) 00:10:15.900 --> 00:10:18.750 and trade NOTE Treffsikkerhet: 91% (HØY) 00:10:18.750 --> 00:10:22.450 being equal in this NOTE Treffsikkerhet: 90% (HØY) 00:10:22.450 --> 00:10:32.300 imaginary helps further social well-being NOTE Treffsikkerhet: 91% (HØY) 00:10:32.300 --> 00:10:38.099 and dignity and it was in a way that aid NOTE Treffsikkerhet: 85% (HØY) 00:10:38.099 --> 00:10:42.800 the gift logic does not NOTE Treffsikkerhet: 91% (HØY) 00:10:43.100 --> 00:10:46.300 and so you get these NOTE Treffsikkerhet: 91% (HØY) 00:10:46.600 --> 00:10:49.400 nice pictures NOTE Treffsikkerhet: 85% (HØY) 00:10:49.400 --> 00:10:54.200 of people being very happy engaged in equal exchange NOTE Treffsikkerhet: 82% (HØY) 00:10:54.200 --> 00:11:01.000 Fair trade says Dolan aspires to lift the veil of the commodity fetish making visible the social 00:11:01.000 --> 00:11:06.300 relations of production through system of transparent exchange. Lift the veil on the commodity fetish 00:11:06.300 --> 00:11:07.750 again a NOTE Treffsikkerhet: 76% (HØY) 00:11:07.750 --> 00:11:17.550 concept that we discussed earlier, that you could use to make comparisons and NOTE Treffsikkerhet: 87% (HØY) 00:11:17.550 --> 00:11:20.500 produce your own ideas NOTE Treffsikkerhet: 91% (HØY) 00:11:21.000 --> 00:11:30.700 now yet have these pictures of people engaged in equal exchange a la Milton Friedman remember from 00:11:30.700 --> 00:11:35.150 the first week engaged in voluntary exchange NOTE Treffsikkerhet: 77% (HØY) 00:11:35.150 --> 00:11:46.700 That is what a market is says Milton Friedman. People engage in voluntary exchange and these are 00:11:46.700 --> 00:11:49.500 relations of equality NOTE Treffsikkerhet: 91% (HØY) 00:11:49.500 --> 00:12:00.500 yet here you have says Dolan different expectations in the same commodity chain the idea is that you 00:12:00.500 --> 00:12:08.000 have to do trade not aid as a way to produce a sense of meaning of equality so they're doing trade 00:12:08.000 --> 00:12:16.000 but notice this Dolan those Kenyan workers and producers who were familiar with fair trade tended to 00:12:16.000 --> 00:12:19.700 conceptualize it as a form of charity extended NOTE Treffsikkerhet: 74% (MEDIUM) 00:12:19.700 --> 00:12:25.700 Through the benevolence of fairtrade white man who keeps on giving giving giving NOTE Treffsikkerhet: 78% (HØY) 00:12:25.700 --> 00:12:37.100 again this question are we engaged in commodity exchange or gift exchange? and says Dolan many of 00:12:37.100 --> 00:12:47.300 The producers expect donation they expect lasting relations with the rich fair trade people in the 00:12:47.300 --> 00:12:55.349 global North the workers use words that express gratitude and talk about help expecting to receive NOTE Treffsikkerhet: 74% (MEDIUM) 00:12:55.349 --> 00:13:04.100 help words that conjure hierarchy, the illicit it is an exchange between a pattern and a client 00:13:04.100 --> 00:13:12.200 rather than as equal Partners although fairtrade strives to recast donors and recipients as equal 00:13:12.200 --> 00:13:14.600 members of a trading partnership NOTE Treffsikkerhet: 91% (HØY) 00:13:14.600 --> 00:13:20.800 this is aspired symmetry remains rather rhetorical NOTE Treffsikkerhet: 79% (HØY) 00:13:20.800 --> 00:13:28.500 so the workers you notice when she visits the flower producers they clearly invoke a 00:13:28.500 --> 00:13:36.100 logic of gift exchange while the consumers are comfortable with engaging in the commodity exchange. NOTE Treffsikkerhet: 86% (HØY) 00:13:36.100 --> 00:13:43.849 okay so the flower producers are looking forward to the receiving whatever gifts of fair trade that 00:13:43.849 --> 00:13:49.600 what you can bring and then the kind of experiences lost connection when there's nothing coming 00:13:49.600 --> 00:13:57.100 their way, so again the question is fair trade a commodity or is it a gift? we're back to something 00:13:57.100 --> 00:14:03.700 familiar I think when we remember the beggar woman that I mentioned outside Kiwi NOTE Treffsikkerhet: 89% (HØY) 00:14:03.700 --> 00:14:12.300 Who sits there in John Collets plass knitting hats or mittens for our ethical consumption we feel good 00:14:12.300 --> 00:14:20.000 about it being a commodity exchange where we don't have to give her anything, give no 00:14:20.000 --> 00:14:28.100 donation we're doing a certain kind of fair trade with this beggar not a hierarchical donation, 00:14:28.100 --> 00:14:33.650 but in actuality I think we could recognize that there is a hierarchy in this NOTE Treffsikkerhet: 84% (HØY) 00:14:33.650 --> 00:14:41.200 Relationship, the beggar is actually pleading with us and she's just changing her requests for our 00:14:41.200 --> 00:14:52.000 resources from being a gift and turning it into kind of a fake commodity to remove our sense of 00:14:52.000 --> 00:14:58.200 discomfort as pedestrians walking past someone poor face for the poor person, a face of someone 00:14:58.200 --> 00:15:03.650 below us in hierarchy and there's a similar thing going on NOTE Treffsikkerhet: 86% (HØY) 00:15:03.650 --> 00:15:10.600 Dolan's text and that's just one of the several issues that this text evoke and she goes on to 00:15:10.600 --> 00:15:18.000 making an argument about how standards can be seen as a tyrannical regime standards of 00:15:18.000 --> 00:15:20.900 Auditing of reporting NOTE Treffsikkerhet: 70% (MEDIUM) 00:15:20.900 --> 00:15:32.300 there's more in this text for you but I'll try to wrap it up in the interest of time again simply 00:15:32.300 --> 00:15:41.800 notice this how these texts and all the ethnographic texts that we have discussed share this idea that 00:15:41.800 --> 00:15:49.200 the key to the explanation of a pattern is found on the level of a given place a certain social 00:15:49.200 --> 00:15:51.000 dynamic NOTE Treffsikkerhet: 91% (HØY) 00:15:52.100 --> 00:15:59.300 giving local context so to understand why my father decided to negotiate or insisted that he would 00:15:59.300 --> 00:16:06.200 negotiate his price upwards with the chef that we started this lecture with to understand why we 00:16:06.200 --> 00:16:13.900 have to insert ourselves into his context and to understand what his world consists of. The same is 00:16:13.900 --> 00:16:19.950 true for all of the texts we've dealt with this week whether it is NOTE Treffsikkerhet: 89% (HØY) 00:16:19.950 --> 00:16:31.100 Darfur someone you know living off the land in southern Sudan or there's someone living off stock 00:16:31.100 --> 00:16:42.150 trading in hyper digitized stock future stock market in Chicago or London that Zaloom discusses 00:16:42.150 --> 00:16:43.750 because this is NOTE Treffsikkerhet: 85% (HØY) 00:16:43.750 --> 00:16:51.000 economic anthropology, we're asking what are the elements of a certain context that evidently shape 00:16:51.000 --> 00:16:59.500 people's actions creating patterns of actions so value is a social thing value can only be realized 00:16:59.500 --> 00:17:04.900 in other people's eyes and another way to put this is that there are there's always an audience to 00:17:04.900 --> 00:17:10.450 the question of value and we are interested in the relationship between that the audience and the 00:17:10.450 --> 00:17:12.550 practice NOTE Treffsikkerhet: 90% (HØY) 00:17:12.550 --> 00:17:20.650 and anthropology adds I think a bit of uncertainty and leaves a lot to discover in the question of what 00:17:20.650 --> 00:17:28.600 value is and to understand value without understanding context is as I hope has been compared in 00:17:28.600 --> 00:17:33.900 this lecture impossible for an economic anthropologist. NOTE Treffsikkerhet: 85% (HØY) 00:17:33.900 --> 00:17:45.550 Okay finally I got a note saying that it would be useful to talk for two minutes about how to read 00:17:45.550 --> 00:17:52.000 and engage with the ethnographic texts. I think of it in two ways okay now you have another week I 00:17:52.000 --> 00:17:57.600 think we're going to pass two weeks before we have the next lecture you have bit of time to catch up 00:17:57.600 --> 00:18:03.050 on the readings that you haven't done or and also to go forward with the monograph NOTE Treffsikkerhet: 79% (HØY) 00:18:03.050 --> 00:18:09.500 fresh fruit broken bodies that we are reading and when you engage with these ethnographic text that's 00:18:09.500 --> 00:18:18.100 where the Gold Dust lies in this course it's always a relationship between the concepts 00:18:18.100 --> 00:18:19.500 that we have NOTE Treffsikkerhet: 91% (HØY) 00:18:19.500 --> 00:18:25.600 that anthropologists have come up with and there was this list that I presented for you 00:18:25.600 --> 00:18:34.450 earlier you know disembedded economy, commodity fetishism, fictional Commodities, gifts, reciprocity 00:18:34.450 --> 00:18:40.250 Freedom, markets, moral economy NOTE Treffsikkerhet: 86% (HØY) 00:18:40.250 --> 00:18:47.500 economic spheres etc. We try to capture the relationship between those analytical 00:18:47.500 --> 00:18:51.000 Concepts and the ethnography NOTE Treffsikkerhet: 91% (HØY) 00:18:51.000 --> 00:18:59.600 that is what you find when people are doing things alongside other people in practice and then 00:18:59.600 --> 00:19:07.699 Anthropologists come and report on that. So look for two things I always try to look for a pattern 00:19:07.699 --> 00:19:16.400 there's always a pattern that is provoked the author of an ethnographic analysis and that comes 00:19:16.400 --> 00:19:20.200 in this part of the text there's look for what is that what is the NOTE Treffsikkerhet: 88% (HØY) 00:19:20.200 --> 00:19:29.400 pattern that provokes the researcher to produce a text, try to identify that in the text. There's a 00:19:29.400 --> 00:19:38.100 pattern of the start of Seth Holmes book fresh fruit broken bodies what is that pattern NOTE Treffsikkerhet: 85% (HØY) 00:19:39.400 --> 00:19:48.800 and then use the text as kind of a mine, you mine for examples that you can use to 00:19:48.800 --> 00:19:56.400 illustrate and discuss the concepts that we've been talking about saying look here at this Berry 00:19:56.400 --> 00:20:04.600 picker in California that Seth Holmes writes about, how when he 00:20:04.600 --> 00:20:07.500 experiences something that NOTE Treffsikkerhet: 76% (HØY) 00:20:07.500 --> 00:20:14.800 is a very good illustration of whatever what Polanyi says about how labor is a fictional commodity or 00:20:14.800 --> 00:20:24.550 look here we can see how this very concrete case is an example of how you know gifts carries 00:20:24.550 --> 00:20:35.050 certain obligations or the way freedom can be mobilized the word freedom can be mobilized for 00:20:35.050 --> 00:20:37.050 specific means NOTE Treffsikkerhet: 90% (HØY) 00:20:37.050 --> 00:20:46.800 etc. so we're trying to get you to make these connections between something very concrete NOTE Treffsikkerhet: 77% (HØY) 00:20:46.800 --> 00:21:00.000 the small the particular and the large and abstract generalized insights that we always push in 00:21:00.000 --> 00:21:09.600 these lectures and in the discipline through our concepts so NOTE Treffsikkerhet: 77% (HØY) 00:21:09.800 --> 00:21:19.300 let's discuss that perhaps more in the seminars but those are two things to be on the lookout for 00:21:19.300 --> 00:21:22.050 when you read ethnographies NOTE Treffsikkerhet: 74% (MEDIUM) 00:21:22.050 --> 00:21:32.050 and the ethnographic material. We have one monograph but we have a whole bunch of quite rich 00:21:32.050 --> 00:21:41.050 ethnographic texts that you can use and where you find examples of the generalized anthropological 00:21:41.050 --> 00:21:50.000 insights that we are trying to teach you in this course so have a great week the one that's coming 00:21:50.000 --> 00:21:52.250 up there will be no lectures NOTE Treffsikkerhet: 89% (HØY) 00:21:52.250 --> 00:22:04.200 up feel free to get in touch and and then I'll be in touch with you in not so long time so until 00:22:04.200 --> 00:22:08.400 then good luck with your readings.