Introduction
The celebration of the joy of life and the connectivity of all people is exemplified by the Mardi gras holiday. It is a time for rejoicing, getting dressed up, and throwing parties, yet these activities frequently come at the expense of those who are absent, particularly those responsible for producing the tangible things that make it possible for them the celebrations to take place. In this article, the Documentary titled Mardi Gras Made in China will be analyzed, and Karl Marx’s theories regarding alienation and the fetishism of commodities will be investigated and discussed (Redmon & Sabin, 2005). With the help of this movie as proof, I claim that alienation and the fetishism of goods are both very much alive and well in today’s worldwide market.
Marx’s Theory of Alienation
Marx’s theory of alienation is predicated on the idea that labor is an essential component of the human experience and that when this labor is alienated from the laborer, it can lead to a sense of alienation from oneself and other people(Cranston, 2019). This idea is based on the observation that humans have always engaged in some form of labor. Marx maintained that alienation was a product of the capitalist system, which generates an unequal power dynamic between employees and those who own the means of production. As a result, Marx believed that alienation was a product of capitalism (Cranston, 2019). A person’s species-being can be alienated on four different levels, according to Marx: on the level of alienation from the result of labor, on the level of alienation from the process of labor, on the level of alienation from fellow workers, and the level of alienation from one’s humanity.
A sense of estrangement from the fruit of one’s labor constitutes the first component of Karl Marx’s theory of alienation. This occurs when an employee does not have ownership of the result of their labor and is, therefore, unable to enjoy the fruits of their labor. This prevents the laborer from being able to take pleasure in the product of their effort. This is especially true regarding the production of Mardi Gras beads, made in factories in China by people working for low wages and then transported to the United States, where they are resold at a higher price. The factory workers do not influence the end destination of the beads, nor do they have any say over the prices of the beads. Neither of these factors is under their control. They are cut off from the result of their labor because they cannot enjoy the fruits of their labor and are therefore alienated from the product of their labor.
A second facet of alienation is disconnection from the activities that comprise the labor process. This occurs when laborers cannot use their skills and knowledge to create a product because they are relegated to performing monotonous tasks that do not require creativity or skill. For example, if laborers cannot use their skills and knowledge to create a product, this is known as skill stagnation. This may be seen in the factories in China, where the workers do the same activities repeatedly, with very little to almost no change in the jobs they are completing. Because of this, the workers experience alienation because they cannot use their expertise to create anything significant.
Alienation from one’s fellow workers is the third facet of alienation. This happens when workers are set against each other in a struggle for resources and wages rather than working together to develop a product. This prevents them from working together to generate a product. This may be seen in the factories of China, where workers compete with one another for the lowest salary and the smallest amount of resources. Because of this, the workers feel alienated because they cannot collaborate on producing anything important because they are instead focused on meeting their specific requirements.
A person can feel alienated from their humanity, the fourth and ultimate stage of alienation. This occurs when workers cannot perceive their humanity because, rather than being seen as an end in themselves, they are seen as a means to an end. This is made abundantly clear in the factories of China, where the workforce is seen as nothing more than a supply of low-cost labor. Because of this, workers are unable to perceive their worth and potential, which results in a sense of alienation in the workforce.
Fetishism of Commodities
Marx discusses both the phenomenon of alienation and the fetishism of commodities in his writings. This refers to the notion that certain items, such as Mardi Gras beads, are perceived to have a value higher than the amount of money they have (Cranston, 2019). This phenomenon is depicted in the movie Mardi Gras Made in China, in which the revelers in New Orleans are shown to have a craving for the Mardi Gras beads. The participants place a high value on the beads because they are thought to be a representation of one’s wealth and prestige. Because the beads are given a value higher than what they are worth, this behavior can be classified as fetishism.
In addition, the Documentary sheds light on how much the fetishism of commodities costs. The low wages and long hours Chinese workers put in to make the revelers in New Orleans rarely acknowledge Mardi Gras beads. These workers generate the beads that are used in the celebration. The workers are regarded as little more than a source of low-priced labor, and the actual human cost of making the beads is frequently ignored in this process. This demonstrates the true cost of the fetishism of commodities, as it shows that the laborers are compelled to undergo difficult working circumstances to produce a product that the revelers highly desire.
How Alienated Am I?
I was shocked by the overwhelming degree of alienation and fetishism in the global market after viewing the Documentary titled “Mardi Gras Manufactured in China.” In today’s globalized market, it is abundantly clear that alienation and the fetishism of commodities are both alive and well. This is evident from the workers in China who are alienated from their product, the labor process, their fellow workers, and their humanity to the revelers in New Orleans participating in the fetishism of commodities. It is also evident that the fetishism of commodities is alive and well.
I would place myself at a degree of estrangement equivalent to a six out of ten on the scale. Even though I do not feel the same degree of estrangement from the product of my effort as the workers in the Chinese factories, I am familiar with the sensation of being estranged from the result of my labor. I go to work every day doing something I am deeply interested in, yet I frequently have the impression that the results of my efforts are not directly affecting me. Because we frequently compete with one another for resources and recognition, I also feel a certain amount of estrangement from my colleagues. Lastly, I get the recurring impression that my contributions are not valued or appreciated, which gives me the feeling of being estranged from my humanity.
Conclusion
The truth of alienation and the fetishism of commodities in today’s globalized market is exposed in the documentary “Mardi Gras Made in China,” which can be seen on Netflix. According to Karl Marx’s thesis of alienation, a worker can become alienated from the result of their labor, the process of their labor, other workers, and even their own humanity. In addition, the fetishism of commodities may be seen in the shape of the Mardi Gras beads, which are accorded a value that is more than what they are worth. As a result of watching the Documentary, I realized that alienation and the fetishism of commodities are alive and well in today’s globalized market. Furthermore, I’ve realized that I experience a certain level of alienation from the product of my labor, fellow workers, and humanity. This is something that I’ve experienced personally.
References
Cranston, R. (2019). Marx’s Theory of Alienation. In Stanford Encyclopedia of Philosophy.
Redmon, D. & Sabin, A. (2005). Mardi Gras Made in China. [Documentary]. Kanopy.
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