Social Reproduction – 黑料社区

Neoliberal capitalism and the聽commodification聽of social reproduction, from our home to our classroom

February 8, 2022 alemezzadriLeave a comment

It is official: we are getting ready for another round of industrial action in the UK higher education sector. For those who may be wondering what the current is all about, a short recap may help. Higher education UCU members are striking because of planned pensions cuts that risk pushing academic staff into 鈥榬etirement poverty鈥�; to fight against ever-growing labour casualisation in universities; and because of the growing inequalities of gender, race and class the UK higher education sector has nurtured in the last five decades. Colleagues at Goldsmith 鈥� to whom we shall extend all our support – are also fighting .

We 鈥� higher education workers and students – were on this picket before, so many times, fighting other policies deepening the process of commodification of education. We were on this picket fighting 鈥� which education workers are still experiencing. We were on this picket to fight against the . At SOAS, where I work, we were on this picket to , , against the on campus ground – an event which remains the darkest chapter of SOAS industrial relations and for which the university has not yet apologised in recognition of the harm caused to the and to all our community. We hope the school will acknowledge the need to do so, so that we can move forward, together.

We were at other demonstrations and on other picket lines, protesting against austerity, in the , , against racism and in support of against . The picket really is a sort of archive, which can be consulted backward to reconstruct a history of attacks to our rights – at work, at home, or both.

And if we consult this archive, we can clearly see a pattern emerging in the last decades, a pattern which in fact connects neoliberal Britain with many other places in the world economy, which have also experienced processes of neoliberalisation. All the pickets and demonstrations, become a sort of tracing route; we can reconnect the dots spread across a broader canvas. These dots design a specific pattern; that of a systematic attack to life and life-making sectors, realms and spaces.

, starting from the 1980s, has promoted a process of systematic de-concentration of resources in public sectors, and particularly in so-called 鈥�socially reproductive sectors鈥�, that is those that regenerate us as people and as workers. This attack has been massively felt in the home, which has become a major battleground for processes of . The withdrawal of the state from welfare provisions, the rise and rise of co-production in services (i.e. the incorporation of citizens鈥� unpaid labour in public service delivery;聽 a practice further cheapening welfare) – 聽and processes of partial or full privatisation of service delivery in healthcare and education have . These gaps have been filled through to others. 黑料社区s have become net users of market-based domestic and care services. The in-sourcing of nannies, au-pairs, and elders carers, from a vast number of countries in the Global south and transition economies have remade the home as a site of production and employment generation, at extremely low costs.

The triple day thesis: Theorising motherhood as a capability and a capability suppressor

January 4, 2022January 4, 2022 tontoheLeave a comment

鈥�Where do people not say, 鈥淚 want to do X, but the circumstances of my life don鈥檛 give me a chance鈥�? To this sort of common discontent, the [capabilities] approach responds by saying, 鈥淵es indeed, in some very important areas you ought to be able to do what you have in mind, and if you aren鈥檛 able, that is a failure of basic justice.鈥�

Martha Nussbaum,

The Triple Day Thesis: Describing the Triple Day Problem

The triple day thesis presents a theoretical analysis of motherhood from a capability perspective as a path to resolving maternal capability failures within the triple day 鈥� the triple day problem. The triple day thesis of motherhood is conceptualized as a mother who engages in the reproductive work of childbearing and childrearing (the single day), in addition to waged work (the double day) and self-reproductive work (the triple day).

In my article “” (2021), I formally define self-reproduction as involving tasks or activities that a person, in this case a mother, undertakes to replenish herself physically, medically, emotionally, intellectually, socially, psychologically, or other forms of replenishment that is primarily beneficial to her non-economic well-being. Self-reproductive activities could involve having time for recreation; time for healthy living practices; time for friendships and joining associations, awareness groups etc., within the community; the 鈥渕e-time鈥� for basic personal hygienic practices, to pray, reflect on and plan one鈥檚 life; and time to engage in academic work which is the more intellectual form of self-reproduction. A combination of one or more of these self-reproducing or self-realizing activities within a twenty-four-hour day including sleep hours would make up what I call the triple day.

According to the triple day thesis, it is within the triple day that several of the central capabilities Martha Nussbaum () proposes in her capability theory of social justice take place. Nussbaum鈥檚 central capabilities for women鈥檚 human flourishing include life, bodily health, bodily integrity, senses, imagination and thought, emotions, practical reason, affiliation, concern for other species, play, and control over one鈥檚 material and political environment.

The absence of self-reproduction in women鈥檚 lives due to the pursuit of motherhood, entails the absence of human flourishing, and therefore constitute social (gender) injustice. It is this which describes the problem of the triple day.

Informal employment and the social reproduction of value

July 12, 2021July 6, 2021 alemezzadriLeave a comment

In the last year, the rise and spread of the COVID-19 pandemic has laid bare the fictitious nature of some of the categories we deploy to conceptualise the world of labour. Indeed, it has revealed the contingent nature of the separation between productive and reproductive spaces, times and realms when it comes to labour processes.

According to produced by Janine Berg, Florence Bonnet, and Sergei Soares, when the crisis hit, around 30% of North American and Western European workers were in occupations that could allow home-based work, as opposed to only 6% of sub-Saharan African and 8% of South Asian workers. This is to say that in the Global North, the pandemic could de facto manufacture million homeworkers overnight, following national lockdowns. In many cases, these would still be contributing to formal sectors of the economy.

It is rather unsurprising that this shift to homeworking could not materialise in the Global South. Labour relations here are largely characterised by informal employment, in its double character 鈥� namely, employment in the informal economy and informalised employment in otherwise formal settings. While homeworking represents one segment of informal employment, its major share is composed instead of precarious forms of casual employment, far more difficult to immediately insource in home-settings. By the time the crisis hit, , informal employment constituted 69.6 percent of employment in the Global South and, given the share of working people it hosts, it constituted over 60 percent of total employment on our planet.

One of the key characteristics of informal employment is the interpenetration between productive and reproductive dynamics, activities and realms. The ever-growing reality of informal employment forces us to reflect and revise theories of value generation and extraction, and ultimately the basis of exploitation worldwide. That is, they force us to re-engage in the study of key Marxian categories of analysis, in ways that may account for how the majority on earth labours. These ways must necessarily account for the centrality of social reproduction in the working of labour processes and relations worldwide.

Hidden Abodes in Plain Sight: What the COVID-19 Pandemic has revealed and why we need to put Social Reproduction at the centre of a more just post-Covid world

March 23, 2021March 25, 2021 sarastevanoLeave a comment

By Sara Stevano, Alessandra Mezzadri, Lorena Lombardozzi and

After over a year of suffering, death and profound transformations of everyday life, it is time to take stock of the COVID-19 crisis so far and craft visions for a future centred on the value of social reproduction. In recently published in the , a social reproduction lens is used to analyse the COVID-19 crisis.

What is social reproduction? Social reproduction is 鈥榯he fleshy, messy, and indeterminate stuff of everyday life鈥� as well as 鈥榓 set of structured practices鈥�, as vividly put by , that are needed for the reproduction of both life and capitalist relations. In other words, it encompasses all the work, unpaid and paid, and the socio-cultural practices, institutions and sectors that are essential for the regeneration of our lives and society. As such, it speaks about the organisation of work both within and outside households. This is a key vantage point, we argue, to explore the impact of the COVID-19 crisis.

In fact, this crisis is fundamentally different from previous ones exactly because it shakes the foundational elements of our economies and societies: the organization of work, in its multiple forms. To fully analyse this process, we need to consider the interplay between reproductive and productive work, explore the effects of the crisis in the world of work, and map the interconnections with the reorganization of the role of the household within it. Notably, the tragic outcomes of the crisis should be understood as also dictated by the greatly damaging effects of decades of neoliberalization, austerity, and privatization of social reproduction, which as argued by , have produced a chronic crisis of care across the world economy. Households have been subject to a double squeeze. They have socialised this chronic crisis of care, while also being hit by declining income shares from paid employment. During the same period, in fact, labour markets experienced the feminization and informalisation of employment.

The COVID-19 pandemic has exacerbated an already critical situation in terms of socioeconomic inequality and the squeeze on social reproduction across the globe. However, the crisis may also lay the foundations for a rediscovered appreciation of the significance of social reproduction.

A crisis like no other: social reproduction and the regeneration of capitalist life during the COVID-19 pandemic

April 20, 2020April 17, 2020 alemezzadri18 Comments

Back to work!

As the COVID-19 health crisis deepens, it looks increasingly clear that the is likely to exceed that of any recession in the last 150 years – that is, in the entire history of capitalism. The ILO estimates that the crisis will lead to the . Hence, after discussing at length the epidemiology of the COVID-19 pandemic, media attention is now increasingly focused on how to restart the global economic engine. We may still be mourning our dead, but time seems to have come to discuss how we guarantee economic survival that, under capitalism, is based on production and work. Here in the UK, from where I am writing this piece, getting 鈥楤ritain back to work鈥� is becoming the new mantra for the government, even if its own leader is still recovering from the virus. Similar concerns are debated across the world, as the pandemic has by now clearly turned from a planetary health threat into a planetary economic threat. Yet, getting the world 鈥榖ack to work鈥� 补颈苍鈥檛 no easy endeavour, whilst maintaining social distancing. Global capitalism is based on social interactions. In fact, its global phase has aimed at erasing social distancing, not just between working people but also between countries, markets, commodities and consumers. But at present, the way in which we are used to regenerate life under capitalism would literally kill us, and this is no small print in explaining the impasse of the COVID-19 crisis. It should be the starting point to analyse it. Ultimately, before turning into a crisis of production, the current pandemic has created a systemic crisis of social reproduction. As argued by Tithi Bhattacharya, the pandemic has shown the for the working of capitalism. Moreover, it has also shown the , as well as the stark 鈥榗are inequalities鈥� experienced by different communities and individuals across the globe. By all means, this is a reproductive crisis like no other before. Read More »