Archive for the ‘Communism’ Category
A thought I posted on facebook, after which a thread of comments follow.
“If there are more skilled social-service jobs, the college-grads forced to work retail or worse will leave, because who the fuck wants to do that, making jobs for the… less-skilled. People who [with regard to Measures 66 and 67 in Oregon] talk about ‘job-killing taxes’ seem to think that everyone wants to work dead-end retail jobs. They’re already there, and a lot of the wrong people are working them.”
Matt Reiter: retail is fun~~~~~~~not.
Eric S. Gregory: So there are ‘right’ people for dead-end retail jobs?
Joe Clement: I had second-thoughts about that the second I hit send. No, Eric, no one should work dead-end retail jobs, though I don’t rule out them out (just the necessity of working them). My point is that those most affected by 66 and 67, especially 67, are those corporations whose job-making potential is largely in this field.
The work they offer is not socially-necessary, which isn’t a backdoor into some bizarroland the libertarians dread where you can only do the work the government offers. There are plenty of medical and education positions these taxes keep, if not expand. Even the unskilled labour that ODOT may employ is more socially necessary than ensuring your complete costumer-satisfaction at Fred Meyers.
To the extent that they do serve a role in keeping Capital in circulation enough (and possibly redirected to more democratic organizations, which I do believe exist, even in the world of necessary goods) that the people don’t choke (a starving population is a lot harder to mobilize than a minimally fed one), I don’t rule out retail jobs.
The point should not be to protect these jobs, but to reduce and ultimately eliminate the ‘necessity’ of working them in the first place. That way, if you really get your jollies frying chicken-strips at the Deli of the Hawthorne Fred Meyers, then you can. Since I doubt many of us would do that kind of thing, organizations like Freddies might either have to downsize or disappear completely.
In a world where the jobs they offer are seen as socially necessary because they’re work period, this would be a disaster. In the world I’m talking about, it’s good riddance.
I also don’t rule out the possibility that in a more equitable environment, working in a grocery-store (a socially-necessary job, unless you assume State-run distribution centers, in which case the grocery-store model I think still makes more sense) could be an unalienated activity.
Whether you prefer some kind of Marxist fisherman-by-day philosopher-by-night approach is for you to decide. I think that many, most probably, would like a monotonous life of steady work in a field they basically like.
Eric S. Gregory: I’m in general agreement, Joe. I just bristle at certain notions of entitlement that might (by implication) exclude or construct a class of others (not that you’re doing this–just wanted to clarify).
At this point in my life, I’ve worked over 30 retail jobs (and I might add that working for the Library–at least the actual work involved–isn’t all that different from working at Borders. I was there for 3 years in the early 90s) and while there were some terrible times, I’ve often found retail jobs to be somewhat liberating–especially for living a nomadic semi-exploratory lifestyle. I don’t even mind the work (I have no problem ‘serving’ people)–it’s the money that ultimately becomes insulting and it’s the money (and benefits–lack thereof) that makes these jobs so easy to take and leave and take and leave and take and leave(hence the liberating aspect). I spent my 20s and 30s moving around the country, living ‘simply,’ doing bands and music, drugs, etc., moving laterally from one shit retail job to the next every year or 2. To some extent, the jobs and the lifestyle went hand in hand and I understood that while working a ‘career’ (ugh) certainly wouldn’t preclude the lifestyle above, it would have made it more difficult (and the “serious” office jobs I worked during those years typically resulted in termination, rather than voluntary abandonment). I still think that the Burger King gig I had in the mid-80s was possibly the best job I’ve ever worked (managers laying out lines of blow and sharing big fat doobies with the workers, showing up tripping out of one’s mind without any worry of job-related paranoia, fucking with peoples’ food, working with probably the most diverse cast of characters I’ve yet encountered).
I’ve always seen dead-end jobs as a means to lifestyle invention/play and as temporary paths and ways around the predictable. But I also had the luxury to position myself as such.
Joe Clement: While no where nearly as glamorous as yur Burger King gig, working at Freddies last year, in the Deli, allows me to say: I can relate. Some of the most satisfying work I did every day (I even looked forward to it, in part because it meant the end of the shift was near) was sweeping/mopping the whole deli. I even contemplated for a whole ten minutes, upon the remarkable suggestion of a co-worker who noticed me dancing with the mop, how satisfactory life could be as a janitor.
I think you’d agree though, that the freedom these jobs impart is an index of how little freedom they really offer in terms of self-determination and participation in collective action. They can keep a working-class, ready for mobilization, fed long enough to start something, but they couldn’t really form a stable or satisfactory economic base (especially when you consider how the predominance of such jobs in the US is an index of a very unfree world on the whole).
Eric S. Gregory: Agree 100%, yes. But insofar as having to make accommodations, compromises and to live within the constrained coordinates of late capitalism, there’s something –what shall I call it?–illuminating? exciting? penetrative? about choosing to not choose a career that will come to colonize and define you. Of course, retail defines as well–but it can also allow one to see more extensively how fucked we really are. And if you coordinate your lifestyle with the material conditions of your employment (minimum wage, no health benefits, demeaned social status), you can sometimes have a good fucking time.
Obviously, this way of accessing retail work as an ideal for living doesn’t work as well if you have a chronically debilitating medical condition or usually, if you’re over 50 (I’ve worked with some over 50s who knew exactly what they were doing).
Joe Clement: I agree with you too. Working in the Deli only entrenched my belief in a democratic world of self-organized collectivity (communism for short). I just fight elevating this subjective, one-dimensional freedom [of retail-nomadism within the constraints of Capitalism] above the objective freedom such a system actively denies. Not everyone who discovers how to cope with the stresses of Capitalism finds the time or motivation to see to its end (or radical restructuring for those more attuned to the neo-liberal jargon). You and I and some others are lucky, if not in a Nietzchean sense a bit superior even, and that isn’t enough for me any more than being born into the right caste 2500 years ago was enough for the Buddha.
The point shouldn’t be to relegate retail-work or similarly unskilled labour, but the social-necessity of the relations in which it is currently implicated and further implies.
From Zizek’s recent appearance speaking at “Marxism 2009”:
“The whole wager of communist revolutionary is: you can make State work against itself.”
This is what you could say is at stake in Jesus suggesting that we “turn the other cheek.” Turning the other cheek means using the impropriety surrounding the using your unclean left hand to force the abuser to hit back with an open palm, which is a gesture of equalization. Zizek’s ideal State, in keeping with his emphasis of class-struggle over social-antagonism, is what Nietzsche would call one’s good-enemy.
This is a society where even the enemy is loved.
Nietzsche and and Zizek, like Jesus before them both, are both philosophers of and *advocates* for (in the biblical sense) the good enemy.
This is the radically liberating equality that Nietzsche strikes at in his support of the agon, what Zizek gets at in his insistence on the necessity of class-struggle for creating a classless society, and is really the only way we can understand why the event of Jesus would lead to something like the Christian tradition, with its Church-state structure. Jesus advocated for that sliver of radical equality which broke with the Lawful (pagan) hierarchy of distinctions – that is, for that moment in equality that was itself freedom. Equality before the (Capitalist/Jewish) Law doesn’t get us very far when it is also the Law that you are untouchable or a slave or property, but it’s in a sense necessary to get as far as we have.
You have heard it said that we should feed the poor, and when the Ayn Randian or similar Libertarian says that is only rewarding or sustaining weakness, we should understand what’s true and untrue about it. It is true that this act sustains poverty, but to be kept poverty is hardly a reward. The latter, to put it as Zizek would, is ideology at its purest. This makes it both a useful example for Leftist ridicule, but perhaps one that has lost its symbolic efficacy. It’s not as distasteful among (at least the American) working-class anymore to suggest, as many right-wing propagandists and their liberal fellow-travelers do, that welfare is something that can in some sense be abused. It functions as both an a condemnation and a defense: a bad-apple doesn’t spoil the bunch. We see its bourgeois-double in the excuse for Capital made by those who sanctify CEOs left and right as “abusers” of Capitalism’ natural bounty. These abusers are really its heros, because we recognize in their abuse of the system their fundamental affirmation of it also: it’s got so few bad-apples that we’ll keep letting it grow. The problem is not simply that Capitalism rewards abusers, at the top and bottom, which must be regulated, but that the abusers are a structural necessity for its functioning.
You will know a tree by its fruits, and cut down the bad ones. We should be clear here though: jesus tells us we should cut down the bad trees, not just the apples. The liberal, pragmatic apology for capitalism is: so what if it produces bad-apples, it produces more apples total and less bad apples porportionately than anything we can imagine.
Cue John Lennon song.
True abundance cannot be abused, cannot be founded on abuse. This is why Ursula K. LeGuin’s short-story “The Ones Who Walk Away From Omelas” is so fundamentally ANTI-Utopian: the choice between a living in paradise founded on a fundamental abuse and walking away from it is a forced one, and choosing to change Omelas (for the better) is impossible unless you want to take away everyone’s happiness and well-being.
OMELAS DOESN’T EXIST.
Thanks to Mariborchan, that master archiver of videos related to Zizek, Lacan and Badiou (among other things) online.
You can listen to all five classes at Backdoor Broadcasting:
“The master class analyses phenomena of modern thought and culture with the intention to discern elements of possible Communist culture. It moves at two levels: first, it interprets some cultural phenomena (from today’s architecture to classic literary works like Rousseau’s La Nouvelle Heloise) as failures to imagine or enact a Communist culture; second, it explores attempts at imagining how a Communist culture could look, from Wagner’s Ring to Kafka’s and Beckett’s short stories and contemporary science fiction novels.”
The above link is to the first class, but with side-bar links to the other four. From Verso’s UK Blog, the five main themes, which roughly correspond to the lectures, are:
1. Architecture as Ideology: the Failure of Performance-Arts Venues to construct a Communal Space
2. Narrative as an Ideological Category: Literary References in Hegel’s Phenomenology
3. The Failure of Nietzsche’s Critique of the Hegelian Narrative
4. Wagner’s Ring as a Communist narrative
5. Narrative Germs of Communism: from Kafka, Beckett, Sturgeon