The Politics of Getting a Life

This article is adapted from a longer version in Jacobin magazine.  Part 1

frase_headshot.jpgfrase_headshot.jpg
Work in a capitalist society is a conflicted and contradictory phenomenon, never more so than in hard times. We simultaneously work not enough and too much; a labor famine for some means feast for others. The United States has allegedly been in economic “recovery” for over two years, and yet 15 million people cannot find work, or cannot find as much work as they say they would like. At the same time, up to two thirds of workers report in surveys that they would like to work fewer hours than they do now, even if doing so would require a loss of income. The pain of unemployment is well-documented, but the pain of the employed only occasionally sees the light, whether it’s Amazon warehouse employees working at a breakneck pace in sweltering heat, or Foxconn workers risking injury and death to build hip electronics for Apple.

When work is scarce, political horizons tend to narrow, as critiques of the quality of work give way to the desperate search for work of any kind. And work, of any kind, seems to be all that politicians can offer; right and left differ only on who is to blame for the scarcity of it. Go to the web site of the Barack Obama campaign, and you will be told at the top of the “Issues” page that “The President is taking aggressive steps to put Americans back to work and create an economy where hard work pays and responsibility is rewarded.” Likewise the site of the AFL-CIO labor federation, where a man in overalls grins behind the words “work connects us all.” This is how the virtuous working class appears in the liberal imagination: hard-working, responsible, defined, and redeemed by work, but failed by an economy that cannot create the necessary wage labor into which this responsibility can be invested.

When the Right rejects this romanticism of workers as ascetic toilers, it is only to better shift the blame for a weak economy from capital to labor. University of Chicago economist and sometime New York Times contributor Casey Mulligan tried to define the recession out of existence by insisting that collapsing employment reflected only a diminished desire to work, rather than a shortfall in demand. Meanwhile, the more culturally-minded reactionaries fret about the waning of the work ethic as a herald of civilizational decline.

Charles Murray, who made his name promoting pseudoscientific accounts of the shiftlessness and mental inferiority of African-Americans, has recently returned with dire warnings about the decay of the white working class. White men, he says, have lost their “industriousness,” as demonstrated by declining labor force participation rates and shorter average work weeks among the employed.

The practiced liberal response is that such statistics reflect an absence of opportunity rather than a lack of gumption. But this leads only to calls for job creation which emphasize the value of “hard work” without reflecting on the nature of that work. The grueling toil of the Amazon warehouse is certainly hard; so too, in a way, are the 80-hour weeks and intense stresses of a Goldman Sachs trader. Yet the former can hardly be said to be healthy or improving for the human spirit, while the latter only creates wealth for the few and economic chaos for the rest of us. Murray’s “industriousness” is the attitude ridiculed by the wayward Marxist Paul Lafargue in his 1883 pamphlet The Right to Be Lazy, “a strange delusion” that afflicts the proletariat with “a furious passion for work.”

Lafargue is part of a dissident socialist tradition, which insists that a politics for the working class must be against work. This is the tradition picked up by political theorist Kathi Weeks in her recent book, The Problem with Work: Feminism, Marxism, Antiwork Politics, and Postwork Imaginaries. Weeks identifies advocates of more work and those who want better work, and finds each lacking. As an alternative, she holds up the straightforward and unapologetic demand for less work. In the process, she powerfully articulates the case for a politics that appeals to pleasure and desire, rather than to sacrifice and asceticism. It is, after all, the ideal of self-restraint and self-denial that ultimately legitimates the glorification of work, and especially the ideology of the work ethic.

Parts 2 and 3 of this post will follow this week.

To read the entire piece, go to Jacobin.

Peter Frase is an editor of Jacobin magazine and a Ph.D. student in sociology at the City University of New York Graduate Center.

 

LGBTQ Conference Call

February 20, 2017
· 40 rsvps

DSA is in the process of forming an LGBTQ Working Group. This call will cover a discussion of possible activities for the group, its proposed structure, assigning tasks, and reports on the revision of DSA's LGBT statement and on possible political education activities. 9 pm ET/8 pm CT/7 pm MT/6 pm PT.

 

DSA New Member Orientation Call

February 22, 2017
· 20 rsvps

You've joined DSA - Great. Now register for this New Member Orientation call and find out more about our politics and our vision.  And, most importantly, how you can become involved.  8 pm ET; 7 pm CT; 6pm MT; 5 pm PT.  

What Is DSA? Training Call

March 03, 2017
· 25 rsvps

If you're a new DSAer, have been on a new member call, but still have questions about DSA's core values/strategy/core work and how to express these ideas in an accessible way to the media, as well as to friends, family and others who might be interested in joining DSA, this call is for you. 

We will talk through the basics of DSA's political orientation and strategy for moving toward democratic socialism, and also have call participants practice discussing these issues with each other. By the end of the call you should feel much more comfortable thinking about and expressing what DSA does and what makes our organization/strategy unique. 8 pm ET; 7 pm CT; 6 pm MT; 5 pm PT. 70 minutes.

Feminist Working Group

March 07, 2017
· 12 rsvps

People of all genders are welcome to join this call to discuss DSA's work on women's and LGBTQ issues, especially in light of the new political reality that we face after the elections.  9 pm ET; 8 pm CT; 7 pm MT; 6 pm PT.

LGBT Activism: A Brief History with Thoughts about the Future

April 01, 2017
· 1 rsvp

Historian John D'Emilio's presentation will do 3 things: Provide a brief explanation of how sexual and gender identities have emerged; provide an overview of the progression of LGBT activism since its origins in the 1950s, highlighting key moments of change; and, finally, suggest what issues, from a democratic socialist perspective, deserve prioritizing now. 1 pm ET; 12 pm CT; 11 am MT; 10 am PT.

  1. This webinar is free for any DSA member in good standing.
  2. You need a computer with good internet access.
  3. Your computer must have headphones (preferred) or speakers; you can speak thru a mic or use chat to "speak".
  4. If you have questions, contact Peg Strobel, peg.strobel@sbcglobal.net.
  5. If you have technical questions, contact Tony Schmitt, schmittaj@gmail.com, 608-355-6568.

Film Discussion: Documentaries of People's History in Texas

April 02, 2017
· 20 rsvps

Join DSA members Glenn Scott and Richard Croxdale to discuss videos produced by People’s History in Texas (PHIT), a project that brings to life the stories of ordinary people in significant socio-political movements in Texas. They will discuss The Rag, their newest documentary, which tells the story of an influential underground paper based in Austin, Texas, from 1966-77. Click here to view Part I (the early years as an all-volunteer paper covering the student, anti-Vietnam and Civil Rights movements), Part II (the impact of Women’s Liberation on the paper) and Part III (building community: covering local politics, nukes, co-ops, feminist institutions). But also check out the video on the Stand-Ins about a group of university students who led a movement to desegregate Austin’s movie theaters in 1961. 8 ET/7 CT/6 MT/5 PT.