process, the workingman is transformed into the commodity. His life capitalist’s hours are absorbed by the capitalist either in the from of money or in the form of the produced commodity. In that way, a person is transformed into something tangible, as the first principle suggests. second principle of fetishism explains the substitution of ambiguity or Kaplan’s transforms ambiguity and uncertainty into something knowable uncertainty: “Fetishism and certain and in doing so snuffs out any sparks of creativity that might ignite the fires of (Kaplan 6). This principle can best be related to the rain talisman example. fetishism,” The tribesman does not know what controls the rain, and thus the survival of his crops, which is also his own survival, is uncertain and ambiguous. As one discussed earlier, the fetish or rain talisman acts as a type of security blanket. But since there is no point where the tribesman learns meteorology, the talisman is not a temporary tool, but rather a permanent fetish. third principle of the fetishism strategy relates to hiding personal details, Kaplan’s preferences, and characteristics: brings uncertain details into the foreground “Fetishism of experience in order to mask and disguise other features that are thus cast into the shadows and margins and (6). She relates this principle to Freudian sexual background,” fetishism. As mentioned earlier, the sexual fetish may arise as a psychological ploy to avoid thinking about a traumatic event. On the surface, it would appear a person has strange sexual preferences ad desires. People are often shocked, repelled, or disgusted by another bizarre sexual fetish. This is exactly how the fetishism strategy works; person’s surface layer, the images that captivate the visual field, the words that clamor to be “the heard, are (6). A person is so focused on the bizarre aspects of the fetish masquerades,”
process, the workingman is transformed into the capitalist’s commodity. His life hours are absorbed by the capitalist either in the from of money or in the form of the produced commodity. In that way, a person is transformed into something tangible, as the first principle suggests. Kaplan’s second principle of fetishism explains the substitution of ambiguity or uncertainty: “Fetishism transforms ambiguity and uncertainty into something knowable and certain and in doing so snuffs out any sparks of creativity that might ignite the fires of fetishism,” (Kaplan 6). This principle can best be related to the rain talisman example. The tribesman does not know what controls the rain, and thus the survival of his crops, which is also his own survival, is uncertain and ambiguous. As one discussed earlier, the fetish or rain talisman acts as a type of security blanket. But since there is no point where the tribesman learns meteorology, the talisman is not a temporary tool, but rather a permanent fetish. Kaplan’s third principle of the fetishism strategy relates to hiding personal details, preferences, and characteristics: “Fetishism brings uncertain details into the foreground of experience in order to mask and disguise other features that are thus cast into the shadows and margins and background,” (6). She relates this principle to Freudian sexual fetishism. As mentioned earlier, the sexual fetish may arise as a psychological ploy to avoid thinking about a traumatic event. On the surface, it would appear a person has strange sexual preferences ad desires. People are often shocked, repelled, or disgusted by another person’s bizarre sexual fetish. This is exactly how the fetishism strategy works; “the surface layer, the images that captivate the visual field, the words that clamor to be heard, are masquerades,” (6). A person is so focused on the bizarre aspects of the fetish