No Boom For Canadian Workers

What Time Is It?

Time For the Four Hour Day.

Employees burn while the economy booms With Canada's unemployment rate hovering at its lowest level in 30 years, you'd think all would be harmonious in the labour market. But while more of us are working, a new study from the Canadian Policy Research Networks shows many of us aren't happy with the quality of our jobs. Despite the current economic boom, real wages have increased only slightly since 1980. And it's also becoming more difficult to balance work and home life.One in five Canadians are dissatisfied in that regard, a 20 percent increase from 1990 to 2001.Working overtime is part of that equation. Almost a quarter of those questioned reported working overtime, and about half of that extra work was uncompensated. Teachers lead the way in unpaid overtime, at 34 percent. And work schedules are problematic as well. Both long work weeks and short work weeks are on the rise, meaning some workers have no time, while others are always strapped for cash.

Only one in three Canadians is ”very satisfied” at work and the country will face difficulties attracting new workers, according to a study published on Monday.

“It should be of concern that only about one-third of all workers are very satisfied with their jobs and that fewer than one in five employees are very positive about multiple dimensions of job quality,” the Canadian Policy Research Network said in its report.

“The report provides solid Canadian evidence that the nature of a job and the environment in which people work are critical to achieving employee satisfaction,” the report’s author Graham Lowe wrote.

What workers want: It's time to raise the bar

My research for a Canadian Policy Research Networks report, "21st Century Job Quality: Achieving What Canadians Want," examined dozens of job-quality measures to reach this conclusion. The biggest change since the early 1990s has been a 45-per-cent decline in unemployment. However, the hiring binge has not increased the proportion of full-time, continuing jobs.

Precarious employment persists. While more people work shorter weeks, the longer work week (more than 40 hours) has increased. Employers have been slow to adopt or offer flexible hours and schedules, something workers of all generations want. Information technology, and growing concern for the environment, should make telecommuting an easy move, but if this happens at all, it usually involves unpaid overtime on evenings and weekends. Basic benefits are being cut back, notably employer pension plans and supplementary medical insurance.

SEE:

Productivity and Wages

$63.90 Per Hour

The End Of The Leisure Society

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Canada, work, leisure, working hours, leisure time, overtime, Veblen, crisis of leisure time,
workers, variable costs, labour, labor, Marx, variable capital, labour theory of value, social-factory, proletariat, capital, capitalism, profit, working conditions, service workers

The End Of The Leisure Society

Many Canadians probably feel as if they are working longer hours. Now, a new study by Statistics Canada finds they are right: Workers are spending more time on the job and less time with their families.

On average, workers had 45 minutes less time with their families on workdays in 2005 than they did almost two decades earlier, says the study released Tuesday. Most of that lost time is taken up by work.

While 45 minutes every day might not seem like much, the time adds up. Based on a 260-day work year, that means 195 fewer hours spent with the family in 2005 than in 1986. That's almost five, 40-hour work weeks.

From 1998 to 2005, the average work week in the active population increased from
44.6 to 46.3 hours, while leisure time declined from 31.5 hours to 29.5 hours,
effectively erasing two decades of gains on that front.
¨ Over the same period, fathers’ average work week increased from 49.1 to 53.2 hours
and mothers’ from 39.4 to 44.1 hours.
¨ During the 1990s, fathers increased the time they devoted to household chores and
care of the children, while mothers increased both their working hours and their leisure
time. But this trend toward closing the gender gap in caring and working came to a halt
in 2005.
¨ Parents with children under the age of five are the most likely to report being time stressed
– two-thirds of mothers and just over half of fathers.

The crisis of leisure time was a fixation amongst sociologists and popular culture pundits, in the Sixties and Seventies we were promised a glorious future of the end of work, or at least a working week of twenty hours by 2000.

Instead the End of Work has become the End of Leisure and the extension of the exploitation of the masses by the extension of the working day and the work week.

Labor saving technologies were supposed to usher in the Leisure Society and in the 1960s the concern was what would we do with all the time on our hands? How delighfully naive. Labor saving technologies meant one person could do more! It was like the paperless office promise...about as practical as the paperless bathroom Yes, we will find work to do for all the idle hands.

Instead of the eight hour day and the forty hour week in Alberta we now have a 44 hour week, before overtime is considered. And we have many folks working more than one job, thus a longer work time. All this because capitalism is a failed dream for the vast majority of workers. And in a grand case of irony the Leisure Studies program at the University of Calgary was canceled due to budget cuts.

While our leisure time was supposed to liberate us in the recreation of ourselves from workers into the ultimate renaissance (hu)man it has simply created a literal cottage industry of consumers owning a second home and consuming capitalist recreation.

The leisure industry channels and organises our desires and enables optimum enjoyment, preferably in a second home. For while the first home excels in usefulness and efficiency, the second home symbolises all that is good in life. Here, on a carefully chosen sofa, we can finally take a breather from our busy lives, preferably in leisure wear and with a Bloody Mary. Here, we are far removed from bosses and technology, close to nature and our loved ones, and do only what we feel like doing.

When we think of leisure, we likely ponder pleasure in paradise, or we entertain the idea of being somewhat lackadaisical, perhaps in a sunny clime. We might not think of “leisure” as a topic of study per se and we probably give little thought to what researchers of leisure actually do outside of their leisure time.

“A lot of people cringe,” admits Don Dawson, acting chair of the Department of Leisure Studies at the University of Ottawa. “They wonder what I am talking about.”

In fact, what he is often talking about is a theoretical concept of leisure and utopia. And he talks about it formally in a presentation at the international Canadian Congress on Leisure Research in Edmonton in May. This topic represents the culmination of his 20 years of research into a diverse number of subjects — from his first major project in the early 1980s, which looked at the leisure activities of immigrants, to other interests such as sustainable tourist development in northern Québec, mentoring at-risk youth through recreation and family leisure activities.

Above all, Dawson suggests most outside observers have a very limited understanding of the field of leisure studies.

“What strikes people is the diversity,” he says. “The recreation field, for example, stretches from therapeutic recreation to eco-tourism, from sports to the arts, from the sociology of pleasure and leisure constraints to post-modernity and culture.”

He adds that the range of this field is huge, and has its own distinctive history and its trends. Over the past decade, for example, many investigators have concentrated on leisure constraints, the factors that have prevented people from enjoying their recreational activity. Similarly, others have examined the effects of leisure — not simply the personal benefits, but also social, community, economic and ecological impacts. More specifically, leisure studies has analysed tourism, which generates $50 billion worth of spending in Canada every year, leaving its mark on the country in many different ways.

We could have the leisure society if we wanted it. But Samuel Smiles won; our lives are ruled by a work ethic and a duty to consume ...

This is the contradiction of advanced or decadent capitalism as predicted by Marx in his Grundrisse; and by futurists today.

The black box economy is a strictly theoretical possibility, but may result where machines gradually take over more and more roles until the whole economy is run by machines, with everything automated. People could be gradually displaced by intelligent systems, robots and automated machinery. If this were to proceed to the ultimate conclusion, we could have a system with the same or even greater output as the original society, but with no people involved. The manufacturing process could thus become a ‘black box’. Such a system would be so machine controlled that humans would not easily be able to pick up the pieces if it crashed - they would simply not understand how it works, or could not control it. It would be a fly-by-wire economy.

Thorstein Veblen declared the existence of the leisure class at the end of WWI and the IWW declared that the four hour day could lead to full employment. Yet here we are almost a hundred years later and we are nowhere close to that liberatory experience instead we are going backwards to the future, forward to the past, working longer hours and ending up with the ten and twelve hour day. Something we fought to end in 1888.

Technology, automation, computerization, has not liberated us it has merely made us cogs in the cybernetic machine of modern capitalist society. And it is our bosses, our managers, and the professional class that continue to enslave us to their conceptions of life in their machine age.

And this is the Big Lesson: it takes workaholics to create, maintain and expand capitalism. As opposed to common beliefs (held by the uninitiated) – people, mostly, do not engage in business because they are looking for money (the classic profit motive). They do what they do because they like the Game of Business, its twists and turns, the brainstorming, the battle of brains, subjugating markets, the ups and downs, the excitement. All this has nothing to do with pure money. It has everything to do with psychology. True, the meter by which success is measured in the world of money is money – but very fast it is transformed into an abstract meter, akin to the monopoly money. It is a symbol of shrewdness, wit, foresight and insight.

Workaholics identify business with pleasure. They are the embodiment of the pleasure principle. They make up the class of the entrepreneurs, the managers, the businessmen. They are the movers, the shakers, the pushers, the energy.

Also see;

Black History Month; Paul Lafargue

Take Time From the Boss

Work Sucks

Time For The Four Hour Day

Tyrant Time-Tempus Fug'it

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Canada, work, leisure, working hours, leisure time, overtime, Veblen, crisis of leisure time,

Black History Month; Paul Lafargue

For Black History Month I will look at some of the historically obscure but influential black intellectuals of the 19th Century.

Today I feature Paul Lafargue, Karl Marx's son in law who was a Mulatto and faced racial discrimination as well as being subjected to antisemitism.

Paul Lafargue was born in Cuba in 1842. As he would later boast, he was an “international[ist] of blood before [he] was one of ideology.” By which he meant that of his four grandparents, only one was a Christian French citizen – one of his grandmothers was an Indian from Jamaica and one was a mulatto refugee from Haiti, and his maternal grandfather was a French Jew. He also liked to say that “the blood of three oppressed races runs in my veins” and when Daniel DeLeon asked him about his origins, he promptly replied, “I am proudest of my Negro extraction.”

Despite his family ties to Marx and his friendship and patronage by Engels we was no Marxist, he was a follower of Proudhon and an avowed anarchist/libertarian socialist.

He is known for his famous exhortation to the working class to struggle against work; The Right To Be Lazy (1883)

This would be the inspiration for the polemical proto-situationist text; The Right to Be Greedy and later Bob Blacks popular consumer version;The Abolition of Work

Lafargue's critique that workers under capitalism were no better off than slaves rings true even today. He applied the term wage-slave literally, and literarily. He exhorts workers to not to demand the right to work but to demand the right to leisure. Something capitalism of his time could not provide, though today it is all around us in modern consumer society of the G8 countries.

Capitalism, controlling the means of production and directing the social and political life of a century of science and industry, has become bankrupt. The capitalists have not even proved competent, like the owners of chattel slaves, to guarantee to their toilers the work to provide their miserable livelihood; capitalism massacred them when they dared demand the right to work -- a slave's right.

His tongue in cheek sarcasm and ridicule makes his writing humorous, accessible and pointed. In this case he points out that those who advocate for the morality of animal rights would do well to advocate for the ultimate pack horse of capitalism, the worker.

THE RIGHTS OF THE HORSE AND THE RIGHTS OF MAN

Capitalist Civilization has endowed the wage-worker with the metaphysical Rights of Man, but this is only to rivet him more closely and more firmly to his economic duty.

"I make you free," so speak the Rights of Man to the laborer, "free to earn a wretched living and turn your employer into a millionaire; free to sell him your liberty for a mouthful of bread. He will imprison you ten hours or twelve hours in his workshops; he will not let you go till you are wearied to the marrow of your bones, till you have just enough strength left to gulp down pour soup and sink into a heavy sleep. You have but one of your rights that you may not sell, and that is the right to pay taxes.

Progress and Civilization may be hard on wage-working humanity but they have all a mother's tenderness for the animals which stupid bipeds call "lower."

Civilization has especially favored the equine race: it would be too great a task to go through the longs list of its benefactions; I will name but a few, of general notoriety, that I may awaken and inflame the passionate desires of the workers, now torpid in their misery.

Horses are divided into distinct classes. The equine aristocracy enjoys so many and so oppressive privileges, that if the human-faced brutes which serve them as jockeys, trainers, stable valets and grooms were not morally degraded to the point of not feeling their shame, they would have rebelled against their lords and masters, whom they rub down, groom, brush and comb, also making their beds, cleaning up their excrements and receiving bites and kicks by way of thanks.

Aristocratic horses, like capitalists, do not work; and when they exercise themselves in the fields they look disdainfully, with a contempt, upon the human animals which plow and seed the lands, mow and rake the meadows, to provide them with oats, clover, timothy and other succulent plants.

These four-footed favorites of Civilization command such social influence that they impose their wills upon the capitalists, their brothers in privilege; they force the loftiest of them to come with their beautiful ladies and take tea in the stables, inhaling the acrid perfumes of their solid and liquid evacuations. And when these lords consent to parade in public, they require from ten to twenty thousand men and women to stack themselves up on uncomfortable seats, under the broiling sun, to admire their exquisitely chiseled forms and their feats of running and leaping They respect none of the social dignities before which the votaries of the Rights of Man bow in reverence. At Chantilly not long ago one of the favorites for the grand prize launched a kick at the king of Belgium, because it did not like the looks of his head. His royal majesty, who adores horses, murmured an apology and withdrew.

It is fortunate that these horses, who can count more authentic ancestors than the houses of Orleans and Hohenzollern, have not been corrupted by their high social station; had they taken it into their heads to rival the capitalists in aesthetic pretentions, profligate luxury and depraved tastes, such as wearing- lace and diamonds, and drinking champagne and Chateau-Margaux, a blacker misery and more overwhelming drudgery would he impending over the class of wage-workers.

Thrice happy is it for proletarian humanity that these equine aristocrats have not taken the fancy of feeding upon human flesh, like the old Bengal tigers which rove around the villages of India to carry off women and children; if unhappily the horses had been man-eaters, the capitalists, who can refuse them nothing, would have built slaughter-houses for wage-workers, where they could carve out and dress boy sirloins, woman hams and girl roasts to satisfy their anthropophagic tastes.

The proletarian horses, not so well endowed, have to work for their peck of oats, but the capitalist class, through deference for the aristocrats of the equine race, concedes to the working horses rights that are far more solid and real than those inscribed in the "Rights of Man." The first of rights, the right to existence, which no civilized society will recognize for laborers, is possessed by horses.

The colt, even before his birth, while still in the fetus state, begins to enjoy the right to existence; his mother, when her pregnancy has scarcely begun, is discharged from all work and sent into the country to fashion the new being in peace and comfort; she remains near him to suckle him and teach him to choose the delicious grasses of the meadow, in which he gambols until he is grown.

The moralists and politicians of the "Rights of Man" think it would be monstrous to grant such rights to the laborers; I raised a tempest in the Chamber of Deputies when I asked that women, two months before and two months after confinement, should have the right and the means to absent themselves from the factory. My proposition upset the ethics of civilization and shook the capitalist order. What an abominable abomination -- to demand for babies the rights of colts.

As for the young proletarians, they can scarcely trot on their little toes before they are condemned to hard labor in the prisons of capitalism, while the colts develop freely under kindly Nature; care is taken that they be completely formed before they are set to work. and their tasks are proportioned to their strength with a tender care.

This care on the part of the capitalists follows them all through their lives. We may still recall the noble indignation of the bourgeois press when it learned that the omnibus company was using peat and tannery waste in its stalls as a substitute for straw: to think of the unhappy horses having such poor litters! The more delicate souls of the bourgeoisie have in every capitalist country organized societies for the protection of animals, in order to prove that they can not be excited by the fate of the small victims of industry. Schopenhauer, the bourgeois philosopher, in whom was incarnated so perfectly the gross egoism of the philistine, could not hear the cracking of a whip without his heart being torn by it.

This same omnibus company, which works its laborers from fourteen to sixteen hours a day, requires from its dear horses only five to seven hours. It has bought green meadows in which they may recuperate from fatigue or indisposition. Its policy is to expend more for the entertainment of a quadrupled than for paying the wages of a biped. It has never occurred to any legislator nor to any fanatical advocate of the "Rights of Man" to reduce the horse's daily pittance in order to assure him a retreat that would be of service to him only after his death.

The Rights of Horses have not been posted up; they are "unwritten rights," as Socrates called the laws implanted by Nature in the consciousness of all men.

The horse has shown his wisdom in contenting himself with these rights, with no thought of demanding those of the citizen; he has judged that he would have been as stupid as man if he had sacrificed his mess of lentils for the metaphysical banquet of Rights to Revolt, to Equality, to Liberty, and other trivialities which to the proletariat are about as useful as a cautery on a wooden leg.

Civilization, though partial to the equine race, has not shown herself indifferent to the fate of the other animals. Sheep, like canons, pass their days in pleasant and plentiful idleness; they are fed in the stable on barley, lucerne, rutabagas and other roots, raised by wage-workers; shepherds conduct them to feed in fat pastures, and when the sun parches the plain, they are carried to where they can browse on the tender grass of the mountains.

The Church, which has burned her heretics, and regrets that she can not again bring up her faithful sons in the love of "mutton," represents Jesus, under the form of a kind shepherd, bearing upon his shoulders a weary lamb.

True, the love for the ram and the ewe is in the last analysis only the love for the leg of mutton and the cutlet, just as the Liberty of the Rights of Man is nothing but the slavery of the wage-worker, since our jesuitical Civilization always disguises capitalist exploitation in eternal principles and bourgeois egoism in noble sentiments; yet at least the bourgeois tends and fattens the sheep up to the day of the sacrifice, while he seizes the laborer still warm from the workshop and lean from toil to send him to the shambels of Tonquin or Madagascar.

Laborers of all crafts, you who toil so hard to create your poverty in producing the wealth of the capitalists, arise, arise! Since the buffoons of parliament unfurl the Rights of Man, do you boldly demand for yourselves, your wives and your children the Rights of the Horse.

Also See:

Black Herstory Month: Lucy Parsons




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Paul Lafargue, Black history, Black history month, Cuba, Marx, The Right To Be Lazy, workers, socialism, libertarian socialism, Proudhon, anarchism, end of work, France, intellectuals