The policies these agencies prescribed have not varied much over the last 30 years austerity , privatization, liberalization. These policies are presented as medicine to ailing economics. But even as economic experts have devised these policies in accordance with technically sophisticated analysis, the implementation of these measures has never beenbeen a strictly technical matter. A political excess makes itself evident as austerity disrupts people's everyday lives. The current anti-austerity demonstrations in the UK, Greece, and Spain or the #occupy movements in the USA and elsewhere in 2011 share a common history with the anti-IMF riots in Africa when structural adjustment programmes were imposed in the 1980s in response to sovereign debts, and with the widespread demonstrations against cuts in Asia in the 1990s and the uprisings in Argentina in the 2000s. As much as such demonstrations appear to be local in their enactment, they are also air assertion of a global politics located much closer to everyday life.
This global political excess, the part of life that cannot be reduced to financial calculation, for example, would be important but rather meagre if it only mattered when everyday life is disrupted by economic austerity measures or anti-austerity demonstrations. It is hard to perceive the political in the everyday but as we saw above, the everyday is also always already political, even as it precludes politics. Financialization plays a role in creating this distribution of the sensible - the ways that politics is hard to perceive in everyday rhythms and is located remotely, at the 'level' of the international.
You probably already have a pretty good idea of how the financial crisis that began to unfold in the autumn of 2007 has affected your everyday life. If you are reading this book as part of a university course, you may have to borrow money to pay for your fees or for housing and maintenance; you might have a credit card (or several) that you to buy essentials and other things; you might be casting a nervous eye towards the market when you graduate; you may hope someday to be able to take out a month and buy a home. Each of these depends on access to credit, and credit became the scarcer as the big investment banks and institutions in Europe and the US either or were bailed out while the financial markets crashed.
But why did we call it a crisis in the first place? 'Crisis' suggests (among other things an emergency: in medical terms, a crisis is an extreme situation, a particular moment which external medical intervention is needed to keep a patient alive. Given the continuity of financial crisis over the last 30 years, you might be forgiven for wonder why we can them 'crisis' and not just 'business as usual'. There is an effect that come from thinking about these financial process in terms of crisis, an effect that tells something important about how we think about politics at the global scale. If It is an emergency that requires intervention by a specialist, such as a skilled surgeon in the input of the patient is really beside the point. Specialists take technical decisions and the patient's subjectivity - our sense of self, of being a centre of decision or action is put on hold. Financial crises are examples of the way that when we think of politics at the global scale, or at the level of the international, politics is suspended at the scale or level of our everyday lives: decisions and actions are taken by technically skilled specialists who can operate at the international level while our everyday lives are restricted ('austerity') as we wait for the technically skilled experts to fix the problems.
Questioning whether financial crisis are 'crisis' does not demean the very real suffering of people. Financial crisis lead to suspension of democratic government by authoritarian rulers, the importion of economic austerity measures, the privatization of public assets and shredding of social safety nets, all of which have been prescribed by economics specialists for economically technical reasons. Raising the question of what results from thinking of the financial crisis as a crisis, rather, is a means of investigating the politics behind the organization of how we not only make sense of but also manage to perceive the things we want to make sense of. Thinking of questions concerning the depends not only on how we think about the economy but also on what we can perceive an economy to be. Disrupting these sensibilities - these perceptions and understanding is both aesthetic and political. And this disrupted is important if we are to think of another politics in the face of perpetual financial crisis.
The policies these agencies prescribed have not varied much over the last 30 years austerity , privatization, liberalization. These policies are presented as medicine to ailing economics. But even as economic experts have devised these policies in accordance with technically sophisticated analysis, the implementation of these measures has never beenbeen a strictly technical matter. A political excess makes itself evident as austerity disrupts people's everyday lives. The current anti-austerity demonstrations in the UK, Greece, and Spain or the #occupy movements in the USA and elsewhere in 2011 share a common history with the anti-IMF riots in Africa when structural adjustment programmes were imposed in the 1980s in response to sovereign debts, and with the widespread demonstrations against cuts in Asia in the 1990s and the uprisings in Argentina in the 2000s. As much as such demonstrations appear to be local in their enactment, they are also air assertion of a global politics located much closer to everyday life. This global political excess, the part of life that cannot be reduced to financial calculation, for example, would be important but rather meagre if it only mattered when everyday life is disrupted by economic austerity measures or anti-austerity demonstrations. It is hard to perceive the political in the everyday but as we saw above, the everyday is also always already political, even as it precludes politics. Financialization plays a role in creating this distribution of the sensible - the ways that politics is hard to perceive in everyday rhythms and is located remotely, at the 'level' of the international. You probably already have a pretty good idea of how the financial crisis that began to unfold in the autumn of 2007 has affected your everyday life. If you are reading this book as part of a university course, you may have to borrow money to pay for your fees or for housing and maintenance; you might have a credit card (or several) that you to buy essentials and other things; you might be casting a nervous eye towards the market when you graduate; you may hope someday to be able to take out a month and buy a home. Each of these depends on access to credit, and credit became the scarcer as the big investment banks and institutions in Europe and the US either or were bailed out while the financial markets crashed. But why did we call it a crisis in the first place? 'Crisis' suggests (among other things an emergency: in medical terms, a crisis is an extreme situation, a particular moment which external medical intervention is needed to keep a patient alive. Given the continuity of financial crisis over the last 30 years, you might be forgiven for wonder why we can them 'crisis' and not just 'business as usual'. There is an effect that come from thinking about these financial process in terms of crisis, an effect that tells something important about how we think about politics at the global scale. If It is an emergency that requires intervention by a specialist, such as a skilled surgeon in the input of the patient is really beside the point. Specialists take technical decisions and the patient's subjectivity - our sense of self, of being a centre of decision or action is put on hold. Financial crises are examples of the way that when we think of politics at the global scale, or at the level of the international, politics is suspended at the scale or level of our everyday lives: decisions and actions are taken by technically skilled specialists who can operate at the international level while our everyday lives are restricted ('austerity') as we wait for the technically skilled experts to fix the problems. Questioning whether financial crisis are 'crisis' does not demean the very real suffering of people. Financial crisis lead to suspension of democratic government by authoritarian rulers, the importion of economic austerity measures, the privatization of public assets and shredding of social safety nets, all of which have been prescribed by economics specialists for economically technical reasons. Raising the question of what results from thinking of the financial crisis as a crisis, rather, is a means of investigating the politics behind the organization of how we not only make sense of but also manage to perceive the things we want to make sense of. Thinking of questions concerning the depends not only on how we think about the economy but also on what we can perceive an economy to be. Disrupting these sensibilities - these perceptions and understanding is both aesthetic and political. And this disrupted is important if we are to think of another politics in the face of perpetual financial crisis.
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