The Devil and Commodity Fetishism in South America - autonomous ...
The Devil and Commodity Fetishism in South America - autonomous ...
The Devil and Commodity Fetishism in South America - autonomous ...
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134 <strong>Devil</strong> <strong>and</strong> <strong>Commodity</strong> <strong>Fetishism</strong> <strong>in</strong> <strong>South</strong> <strong>America</strong><br />
tral mediator of exchange, nature's equilibrium of self-sufficiency,<br />
<strong>and</strong> productivity <strong>in</strong> the full sense are all <strong>in</strong>tr<strong>in</strong>sically related <strong>and</strong><br />
necessary to one another.<br />
A basic set of positive <strong>and</strong> negative analogies that can be derived<br />
from this view is as follows:<br />
money productive capacity<br />
capital destructive<br />
<strong>The</strong> problem fac<strong>in</strong>g the people <strong>in</strong> this culture is, therefore, how to<br />
expla<strong>in</strong> <strong>and</strong> effect the <strong>in</strong>version of these natural analogies, s<strong>in</strong>ce the<br />
empirical fact of the matter is that production can be ma<strong>in</strong>ta<strong>in</strong>ed<br />
<strong>and</strong> <strong>in</strong>creased with<strong>in</strong> the sphere of capitalist production. On <strong>in</strong>version<br />
we have the follow<strong>in</strong>g:<br />
money destructive<br />
capital productive<br />
This <strong>in</strong>version is effected <strong>and</strong> expla<strong>in</strong>ed <strong>in</strong> the devil contract:<br />
through the agency of this evil <strong>and</strong> destructive force, production<br />
with<strong>in</strong> capitalist relations on the sugar plantations can be <strong>in</strong>creased.<br />
At the same time, as the analogy so neatly displays, the money wage<br />
ga<strong>in</strong>ed is nonproductive: it kills whatever it buys except for luxury<br />
articles consumed immediately. <strong>The</strong> natural set of relationships<br />
that should obta<strong>in</strong> accord<strong>in</strong>g to the use-value paradigm can be transformed<br />
<strong>in</strong>to capitalist relationships that defy the use-value analogies.<br />
But these capitalist relationships are viewed neither as natural<br />
nor as good s<strong>in</strong>ce they necessitate the agency of the devil.<br />
Conclusion<br />
<strong>The</strong> superstitions with which we are concerned <strong>in</strong> the<br />
Cauca Valley, namely, the devil contract <strong>and</strong> the baptism of money,<br />
are thus revealed to be beliefs that endorse systematically the logic<br />
of the contradiction between use-values <strong>and</strong> exchange-values. In so<br />
do<strong>in</strong>g, these beliefs are identical with the basic tenets of Aristotelian<br />
economics, the dom<strong>in</strong>ant doctr<strong>in</strong>e of economics as postulated<br />
by Aqu<strong>in</strong>as <strong>and</strong> others <strong>in</strong> the late Middle Ages, <strong>and</strong> one of the basic<br />
premises of Marxism. <strong>The</strong>se superstitions are not confused vestiges<br />
deriv<strong>in</strong>g from a prior era when peasant life or Church <strong>in</strong>fluence was<br />
more <strong>in</strong>tact but are precise formulations that entail a systematic cri-