Why art “workers” have it right, but completely wrong – The problem with work – Kathi Weeks

Posted in Uncategorized by dilettanteventures on 04/05/2013

“In The Problem with Work, Kathi Weeks boldly challenges the presupposition that work, or waged labor, is inherently a social and political good. While progressive political movements, including the Marxist and feminist movements, have fought for equal pay, better work conditions, and the recognition of unpaid work as a valued form of labor, even they have tended to accept work as a naturalized or inevitable activity. Weeks argues that in taking work as a given, we have “depoliticized” it, or removed it from the realm of political critique….We have accepted waged work as the primary mechanism for income distribution, as an ethical obligation, and as a means of defining ourselves and others as social and political subjects…”

Kathi Weeks lays out in a systematic way many of the issues I have been getting at with regard to the idea of “cultural production” and “art workers” in a piecemeal fashion for years (See here, here, here, and here, etc.). Again I urge the art=work crowd to seek out the counter-productivist/slacker anti-capitalist subtradition. What follows below is the introduction to the book linked to above.

The problem with work – Kathi Weeks

Though women do not complain of the power of husbands, each complains of her own husband, or of the husbands of her friends. It is the same in all other cases of servitude, at least in the commencement of the emancipatory movement. The serfs did not at first complain of the power of their lords, but only of their tyranny.

One type of work, or one particular job, is contrasted with another type, experienced or imagined, within the present world of work; judgments are rarely made about the world of work as presently organized as against some other way of organizing it.

…the fact that at present one must work to “earn a living” is taken as part of the natural order rather than as a social convention. Consequently, as C. Wright Mills observes (in one of the epigraphs above), we tend to focus more on the problems with this or that job, or on their absence, than on work as a requirement, work as a system, work as a way of life. Like the serfs who, as John Stuart Mill claims in the other epigraph, “did not at first complain of the power of their lords, but only of their tyranny” (1988, 84), we are better at attending to the problems with this or that boss than to the system that grants them such power. The effective privatization of work is also a function of the way the labor market individualizes work never more so than today, with the enormous variety of tasks and schedules that characterize the contemporary employment relation. The workplace, like the household, is typically figured as a private space, the product of a series of individual contracts rather than a social structure, the province of human need and sphere of individual choice rather than a site for the exercise of political power. And because of this tethering of work to the figure of the individual, it is difficult to mount a critique of work that is not received as something wholly different: a criticism of workers.

…I should note, however, that it is not only political theory’s disregard for the politics of work that poses obstacles for this endeavor; as we will see, both feminism’s and Marxism’s productivist tendencies their sometimes explicit, sometimes tacit pro-work suppositions and commitments present problems as well. There are, nonetheless, a number of exceptional cases or even whole subtraditions within each of these fields that have much to offer antiwork critiques and postwork imaginaries…

In general, it is not the police or the threat of violence that force us to work, but rather a social system that ensures that working is the only way that most of us can meet our basic needs. In this way, as Moishe Postone notes, the specific mechanism by which goods and services are distributed in a capitalist society appears to be grounded not in social convention and political power but in human need (1996, 161). The social role of waged work has been so naturalized as to seem necessary and inevitable, something that might be tinkered with but never escaped. Thus Marx seeks both to clarify the economic, social, and political functions of work under capitalism and to problematize the specific ways in which such world-building practices are corralled into industrial forms and capitalist relations of work. This effort to make work at once public and political is, then, one way to counter the forces that would naturalize, privatize, individualize, ontologize, and also, thereby, depoliticize it. Work is, thus, not just an economic practice. Indeed, that every individual is required to work, that most are expected to work for wages or be supported by someone who does, is a social convention and disciplinary apparatus rather than an economic necessity. That every individual must not only do some work but more often a lifetime of work, that individuals must not only work but become workers, is not necessary to the production of social wealth. The fact is that this wealth is collectively not individually produced, despite the persistence of an older economic imaginary that links individual production directly to consumption. 5 Indeed, as Postone observes, “on a deep, systemic level, production is not for the sake of consumption” (1996, 184).

…That individuals should work is fundamental to the basic social contract; indeed, working is part of what is supposed to transform subjects into the independent individuals of the liberal imaginary, and for that reason, is treated as a basic obligation of citizenship. (The fact that the economy’s health is dependent on a permanent margin of unemployment is only one of the more notorious problems with this convention.) Dreams of individual accomplishment and desires to contribute to the common good become firmly attached to waged work, where they can be hijacked to rather different ends: to produce neither individual riches nor social wealth, but privately appropriated surplus value. The category of the work society is meant to signify not only the centrality of work, but also its broad field of social relevance (see, for example, Beck 2000).

Let me be clear: to call these traditional work values into question is not to claim that work is without value. It is not to deny the necessity of productive activity or to dismiss the likelihood that, as William Morris describes it, there might be for all living things “a pleasure in the exercise of their energies” (1999, 129). It is, rather, to insist that there are other ways to organize and distribute that activity and to remind us that it is also possible to be creative outside the boundaries of work. It is to suggest that there might be a variety of ways to experience the pleasure that we may now find in work, as well as other pleasures that we may wish to discover, cultivate, and enjoy. And it is to remind us that the willingness to live for and through work renders subjects supremely functional for capitalist purposes. But before the work society can be publicized and raised as a political problem, we need to understand the forces including the work ethic that promote our acceptance of and powerful identification with work and help to make it such a potent object of desire and privileged field of aspiration. Feminism has its own tendencies toward the mystification and moralization of work and has reproduced its own version of this famed ethic.

How might feminism contest the marginalization and underestimation of unwaged forms of reproductive labor, without trading on the work ethic’s mythologies of work? Feminists, I suggest, should focus on the demands not simply or exclusively for more work and better work, but also for less work; we should focus not only on revaluing feminized forms of unwaged labor but also challenge the sanctification of such work that can accompany or be enabled by these efforts…From the perspective of the refusal of work, the problem with work cannot be reduced to the extraction of surplus value or the degradation of skill, but extends to the ways that work dominates our lives. The struggle against work is a matter of securing not only better work, but also the time and money necessary to have a life outside work…The theory and practice of the refusal of work insists that the problem is not just that work cannot live up to the ethic’s idealized image, that it neither exhibits the virtues nor delivers the meaning that the ethic promises us in exchange for a lifetime of work, but perhaps also the ideal itself.

…A politics of work, on the other hand, takes aim at an activity rather than an identity, and a central component of daily life rather than an outcome…

Freedom thus depends on collective action rather than individual will, and this is what makes it political. Though freedom is, by this account, a relational practice, it is not a zero-sum game in which the more one has, the less another can enjoy. Freedom considered as a matter of individual self-determination or self-sovereignty is reduced to a solipsistic phenomenon. Rather, as a world-building practice, freedom is a social and hence necessarily political endeavor. It is, as Marx might put it, a species being rather than an individual capacity; or, as Zerilli contends, drawing on an Arendtian formulation, freedom requires plurality (2005, 20). Thus Arendt provocatively declares: “If men wish to be free, it is precisely sovereignty they must renounce” (1961, 165). Freedom in this sense demands not the absence of power but its democratization.

…As we have already noted, feminism has managed to reproduce its own version of the work ethic, whether in the process of defending waged work as the alternative to feminine domesticity in both liberal feminism and traditional Marxism, or through efforts to gain recognition for modes of unwaged labor as socially necessary labor. Feminism, including much of 1970S Marxist feminism, has tended to focus more on the critique of work’s organization and distribution than on questioning its values…

…As the refusal-of-work perspective suggests, the problem with the organization of social reproduction extends beyond the problems of this work’s invisibility, devaluation, and gendering. Although I want to register that domestic labor is socially necessary and unequally distributed (insofar as gender, race, class, and nation often determines who will do more and less of it), I am also interested in moving beyond the claim that if it were to be fully recognized, adequately compensated, and equally divided, then the existing model of household-based reproduction would be rectified. A more expansive conception of social reproduction, coupled with the refusal of work, might be used to frame a more compelling problematic.

But it is not just a matter of the label; it is about the content of the vision, which has traditionally centered on the equal liability to work together with a more equitable distribution of its rewards. As a certainly more just version of a social form that is nonetheless centered on work, it gestures toward a vision of the work society perfected, rather than transformed. Beyond the obsolescence of the label and the commitment to work it affirms, there is a third problem with the legacy of socialism. Whereas the Marxist feminist or, more specifically in this instance, the socialist feminist tradition was willing to affirm the value of utopian speculation about a radically different future, the use of the label “socialism” often nonetheless seemed to assume that this future could be named and its basic contours predetermined…

What kinds of conceptual frameworks and political discourses might serve to generate new ways of thinking about the nature, value, and meaning of work relative to other practices and in relation to the rest of life? How might we expose the fundamental structures and dominant values of work including its temporalities, socialities, hierarchies, and subjectivities as pressing political phenomena? If why we work, where we work, with whom we work, what we do at work, and how long we work are social arrangements and hence properly political decisions, how might more of this territory be reclaimed as viable terrains of debate and struggle? The problem with work is not just that it monopolizes so much time and energy, but that it also dominates the social and political imaginaries. What might we name the variety of times and spaces outside waged work, and what might we wish to do with and in them? How might we conceive the content and parameters of our obligations to one another outside the currency of work? The argument that follows, then, is one attempt to assess theoretically and imagine how to confront politically the present organization of work and the discourses that support it.

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