Putting Humpty Dumpty Back Together Again: Financialisation and the Management of the Subprime Mortgage Crisis

The subprime mortgage debacle in the USA and the subsequent global credit crunch provoked a wide range of crisis management responses in different national settings. Such interventions are typically figured as the sovereign state coming to the rescue of the markets and the banks. In contrast, and offering a critical analysis of the character and content of the principal interventions of authorities in the heartland of the crisis in the USA and the UK from Autumn 2007 through to 2009, we argue that these responses served to reproduce financialisation tendencies present across the seemingly separable domains of state and market which contributed to producing the crisis in the first place. Understood as a process co-constituted through pervasive but contradictory developments in capital accumulation, the risk management practices of lenders and the disciplining of borrowers, we show how, far from being seriously curtailed by crisis management, the financialisation of socio-economic life was actually buttressed during the very period in which its fragilities were most sharply exposed. In short, the management of the subprime crisis is a story akin to that of trying to put Humpty Dumpty back together again.     

The politics of being a human being in Soweto: Identity as a social capital ‘Everything not forbidden is compulsory’ (T.H. White)

In this paper, the concept of social capital is redefined in the context of identity politics within contemporary South Africa. A case is made against the fetishism of identity dogmas that thrive upon closed historicity. Any narrative of subjective formation that is beckoned upon closed historicity is a predisposition towards identity ‘commoditisation’. As the term suggests, commoditisation implies that human subjectivity is ‘wholly’ dependent and measured ‘only’ through the compass of social capital. Commoditisation of identity means that human subjectivity is no longer transcendental but an object of possession – I am what I have or where I come from. This fixation on subjective acquisition and ‘possesivisms’ as an ethno-subjective repertoire for our overall subjective formation is identity fundamentalism. Although the notion of social capital in South Africa's context is a residue of South Africa's history of racialist capitalism, its present pervasiveness has generated a peculiar pattern of identity fundamentalism in which competition over economic resources has become construed as a threat to subjectivity. A reflexive understanding of this problem induces awareness for a healthy humanism.