Monday, February 02, 2026



Volunteering in Wartime Ukraine

Interview with Daria Saburova

Saturday 31 January 2026, by Daria Saburova



How does volunteer labor today become a site of gender and class tensions? What are the specific features of class relations in contemporary Ukraine? And how do French leftists view the war in Ukraine? The editorial team at Posle spoke with Daria Saburova, PhD, a researcher at Central European University and a member of the editorial board of the Ukrainian leftist journal Spilne (Commons), as well as the author of Travailleuses de la résistance (Women Workers of Resistance).

— Hello, Daria, thank you for agreeing to this interview. Your book feels particularly timely today as it shows how volunteer and activist labor is shaped by labor relations, class divisions, and gender inequality. Could you tell us what you were working on before the publication of Travailleuses de la résistance, how France fits into your biography, and how your interest in Marxism developed?

— At the time I was writing the book, I was a doctoral student at Paris Nanterre University, working on a dissertation about the anthropological and political dimensions of Marxist theories of labor. In that sense, I was primarily engaged with philosophy. Of course, I read a great deal of sociology, history, and labor psychology, but I had never conducted empirical research myself. This book became my first ethnography. You could say it was an amateur approach to ethnography, I was learning both the methods and the theory as I went along.

I was born and raised in Kyiv, but I have lived in France since 2009. Until 2022, I traveled to Ukraine relatively infrequently. The full-scale invasion brought me back, and I began traveling there much more often and for longer periods. Around the same time, I joined the editorial board of Spilne. Before that, I was part of the editorial collective of the French leftist journal Contretemps, which also has a Marxist orientation. I left that journal because I disagreed with how the Ukrainian question was being covered.

When the war began, I realized that I would not be able to focus on purely theoretical work for some time. It felt far more important to engage directly in political debate.

I continued teaching, but I also joined the European Network for Solidarity with Ukraine, where I was frequently invited to participate in discussions within French left-wing activist circles. There, I repeatedly encountered French leftists who either adhered to campist positions, abstract pacifism, or revolutionary defeatism. By late 2022, it became clear to me that these debates were losing their substance, people had largely settled into fixed positions, and trading abstract theses no longer seemed productive.

It was around that moment, at the end of 2022, that a small French publisher, Croquant, contacted me with a proposal to write a book about Ukraine. I saw this as an opportunity to move beyond speculative reasoning, media commentary, and conversations with Ukrainian leftist and union activists and instead to conduct fieldwork.

French leftists often invoke the Ukrainian working class without any real interest in local dynamics or real people.

I wanted to understand how people from the actual, not textbook, working class perceive the situation and what forms of resistance they develop in response to the Russian invasion.

Initially, the book was aimed primarily at a French audience. The foreword was written by Étienne Balibar, situating the book within a specific debate taking place in France about the war in Ukraine.

In the end, however, the book turned out to be less of a political polemic and more of a sociological study. I tried to show that wartime volunteering is not merely a civic stance, but also unpaid labor, one characterized by hierarchies, unequal access to resources, and complex relationships with international humanitarian organizations, the state, and local authorities.

I was especially interested in understanding the specific nature of working-class volunteerism, a topic that is rarely discussed.

Most sociologists and political scientists studying volunteering in Ukraine focus on middle-class initiatives, which since 2014 have been the main driving force behind the Maidan protests and the core of volunteer battalions in eastern Ukraine.

— Could you elaborate on what distinguishes volunteerism in Ukraine in the context of the Russian invasion?

— I wanted to challenge the idea that today’s wave of volunteerism in Ukraine is simply a direct continuation of the volunteer traditions that emerged during the Maidan protests and resistance to separatism in Donbas. There is a widespread assumption that activist structures and practices created by the urban middle class in Kyiv and other large cities were simply passed on to a broader population after the full-scale invasion in 2022.

I wanted to show instead that the new people who joined the volunteer movement, working-class residents of small towns and villages, brought with them their own traditions, moral frameworks, and political views. For example, in the volunteer organizations in Kryvyi Rih that I studied, people primarily spoke Russian or Surzhyk and saw nothing problematic about not switching to Ukrainian. On the contrary, many viewed calls to abandon Russian with scepticism, at least in early 2023.

Most of my interlocutors had a negative view of the Maidan protest movement [author’s comment: the events of late November 2013 through February 2014, which became known in Ukrainian history as the Euromaidan, entailed mass protests on Independence Square in central Kyiv and in other cities across Ukraine]. Some had even participated in the local “Anti-Maidan” at the time. Miners still recalled the [Viktor] Yanukovych years as the most socially and economically stable period of their lives.

For them, the Soviet period remains a benchmark for assessing the growth of social inequality in post-independence Ukraine.

In other words, they retain a distinct local identity that combines these seemingly contradictory elements. This sharply distinguishes them from the volunteer identity commonly described by political scientists and sociologists. The traditions Kryvyi Rih volunteers draw upon also reflect a specific local class experience. On the one hand, many work at the same mine, live in the same neighborhoods, and are accustomed to mutual aid at the mining site level. On the other hand, before the full-scale invasion, mines in Kryvyi Rih regularly went on strike, and women played a central role in sustaining those strikes.

How do miners strike? They stay underground, sometimes for days or even months. The last such strike at the Kryvyi Rih Iron Ore Plant in 2020 lasted 43 days. During these periods, wives and mothers organize to send food, mattresses, and other supplies down to the miners. They also take on the political dimension of the protest, demonstrating at company offices or city hall and presenting workers’ demands: higher wages, better working conditions. This local tradition of self-organization now helps them structure their volunteer efforts in support of the front.

— You mentioned that most of your respondents did not support the protest movement that began on the Maidan in 2014. What arguments did they give?

— First, as Denys Gorbach notes in his book on the working class in Kryvyi Rih, there is a deep distrust of any authority and, more broadly, a rejection of politics as such. One common argument was that the Maidan protest movement served as a tool that allowed the political opposition to come to power, while, in essence, nothing really changed and people died for nothing.

Some respondents criticized not only the outcome of the Maidan but the movement itself. In today’s official discourse, the Maidan is presented as the birth of genuine Ukrainian direct democracy. My interlocutors, however, argued that the violent change of power was undemocratic in nature and that Yanukovych should have been removed through elections.

This argument can certainly be seen as reactionary. It suggests that today the Ukrainian working class does not support the idea of revolution as such, rejecting the possibility of radical change through revolutionary means. But behind these arguments lies something more fundamental: for many people in eastern Ukraine, the Maidan protests of winter 2013–2014 felt distant and alien, events that did not necessarily reflect their interests.

The protests articulated abstract liberal-democratic demands: rule of law, opposition to police violence, democracy, freedom. They were later joined by a nationalist agenda that was also foreign to my respondents.

In interviews, we spoke extensively about wages, pensions, and the state of healthcare. For miners, issues such as special pension regimes and benefits are especially important, and these concerns were entirely absent from the Maidan protests.

At that time, there was also little sense of Ukrainian national identity among these people. One respondent put it bluntly: “Before February 2022, hardly any of us even knew what Ukraine was. We never called ourselves Ukrainians or anything else. We earned good money working in the mines, and that was enough for us.”

— In the book, you argue that after the Maidan events there was nevertheless a redistribution of class relations, one that further elevated elites and the middle class as the drivers of political progress. Could you elaborate on this?

— The most accurate class and political-economic analysis of Ukraine from independence to the present can be found in the work of Denys Gorbach. After independence, Ukraine developed a specific alliance, or social contract, between paternalistic capitalists, especially in industrial cities such as Kryvyi Rih, Donetsk, and others, and the local working class. In other words, these enterprises and cities were not subjected to abrupt neoliberal restructuring of management and governance. Companies continued to prioritize workforce retention over technological innovation that would lead to layoffs. They also continued to provide workers with certain social benefits.

This compromise between capitalists and the working class, as well as public sector employees, crystallized politically in the form of specific political forces. Above all, it was promoted by the Party of Regions, led by Yanukovych.

On the one hand, pressure from Western institutions and the International Monetary Fund intensified; on the other, internal political obstacles to a broad package of reforms were removed. These included reforms in education, healthcare, social welfare, gas price liberalization, and more. The war and the choice of a European path served as a justification for these reforms. This process was compounded by the economic crisis, inflation, and the social consequences of the armed conflict, all of which altered class relations as they had existed prior to 2014 and reshaped the political landscape.

It can be said that, through these processes, the paternalistic industrial bloc was defeated. Industrial workers lost out, as did the Ukrainian working class as a whole, which experienced widespread impoverishment. Industrial oligarchs also lost ground: due to the war, they not only lost parts of their physical assets in eastern and southern Ukraine but also much of their political influence. At the same time, other groups strengthened their economic, political, and symbolic capital. Representatives of the educated, urban middle class began to take up positions in government and in the rapidly expanding NGO sector, which is largely funded by European and American donor organizations.

— Do you think this gender and class imbalance in volunteer labor is specific to Ukraine, or is it a global phenomenon?

— Viewing volunteerism as unpaid labor is not a new approach. The concept of volunteer labor has been used at least since the 1980s, and these issues are now actively analyzed in global sociology. From a class perspective, scholars emphasize that among upper social strata, volunteer work often takes the form of leisure, whereas for the working class it frequently becomes what is known as “hope labor” – work performed in the hope of improving one’s résumé or securing a foothold in the labor market. In such cases, it is no longer truly volunteer activity, but rather a form of unpaid labor exploitation.

In some countries, volunteer labor is a condition for receiving unemployment benefits. For migrants, it often becomes a way to integrate into society and to demonstrate that they are deserving of citizenship. All of this must be understood in the context of increasingly restrictive migration policies and austerity politics.

At the same time, approaches that analyze volunteer labor through the lens of social reproduction, that is, care for people and human relationships, are also developing rapidly.

Volunteerism certainly includes many functions traditionally associated with male labor. In Ukraine, this includes activities tied to the military sector: drone production, crowdfunding, equipment procurement. Still, the majority of volunteer work is care labor. And this work is performed primarily by women: cooking for soldiers, caring for internally displaced people, setting up and running reception centers. It also includes psychological support and work with children, the elderly, and veterans.

This category also encompasses productive labor historically associated with the domestic sphere, such as weaving camouflage nets or knitting socks. Much of what is done for the front is very often based on unpaid female labor.

In this book, I did not set out to solve complex theoretical problems. On the contrary, I rely on a classic Marxist-feminist framework: Silvia Federici [1]Mariarosa Dalla CostaSelma James [2], who viewed domestic labor as a form of exploitation. I believe this analytical framework is particularly well suited to Ukraine. Sociologists Oksana Dutchak, Natalia Lomonosova, and Alona Tkalich have worked on this topic for many years and show that in Ukraine, as elsewhere in the world, the impoverishment of the working class has, first and foremost, a female face.

The entire working class suffers from the war and from reforms. Of course, women in Ukraine are not forcibly mobilized to the front. But they bear the full burden of reproductive labor and responsibility for children, the elderly, and the sick. Women who leave for Europe often have to support their families on their own. Life expectancy among women in Ukraine remains higher, and the majority of pensioners are women. It is among female pensioners that poverty rates are highest. These are women who spent part of their careers caring for children and occupying lower-paid positions, and as a result receive significantly lower pensions.

Moreover, women are disproportionately employed in the lowest-paid sectors, above all in the public sector: teachers, childcare workers, nurses, social workers, and others. As a result, women in Ukraine constitute the most precarious and least protected segment of the working class.

This is precisely why it is considered more socially acceptable for women to engage in volunteer work. Men are expected either to fight or to work in the mines and earn money. Even when men are retired, they are more likely to seek paid work than to engage in volunteer activities.

Because women already provide unpaid care labor in the private sphere, it is assumed that they will continue to provide unpaid care for the military in the volunteerism public sphere as well.

— At times, European leftists say they do not want to take sides in the Russian-Ukrainian military conflict. Could you explain in more detail what different segments of the French left think about the war in Ukraine? And how do you personally view the anti-militarist rhetoric of the European left?

— I was very actively involved in these debates during the first two or three years of the invasion. Over the past year, I have stepped back somewhat and no longer follow developments in detail. But in France, there has been a wide range of positions, really a full spectrum, with room for debate among different segments of the left. The position you describe does exist, but I would say it is relatively marginal.

Even if we look at the largest party engaged in public politics in France, La France Insoumise (France Unbowed), it would be incorrect to say that there is a single, unified position within the party. Of course, from its leader

Jean-Luc Mélenchon

and for Nouveau Parti anticapitaliste (New Anticapitalist Party-l’Anticapitaliste), which, in my view, consistently adopt politically sound positions within an internationalist framework. For them, solidarity with Ukraine and Palestine is genuinely a priority. And this solidarity is not merely declarative, it is active. They bring this agenda into French society through educational materials, marches, and solidarity events. They have also repeatedly traveled to Ukraine and continue to maintain close contact with local activists and organizations. This is what can be described as concrete solidarity within the limits of available resources.

At the same time, the positions of French parties on the war in Ukraine need to be understood in relation to their broader domestic political agendas.

These stances are tied to their strategic positioning within France’s political landscape. For example, La France Insoumisehas historically taken a sovereignist stance, particularly with regard to US policy. For them, it is important to emphasize that social spending should not be sacrificed and that austerity policies should not be imposed in the name of militarization, securitization, and the expansion of the repressive state apparatus. Compared to this agenda, which can directly mobilize French voters, the issue of military assistance to Ukraine tends to play a secondary role.

— What are your connections to the left in Ukraine, and what prospects do you see for it? Will your book be translated into Ukrainian?

— I am a member of the editorial board of Spilne. This form of engagement is closer to me than direct political activism, and I am very glad to be part of this journal. In my view, it is the most interesting and highest-quality analytical publication in Ukraine, one that seeks to reach a broad audience while maintaining high intellectual standards.

On the one hand, our task is to explain to Ukrainian readers what is happening in Ukraine and globally from the perspective of the social and economic problems faced by ordinary people and from a progressive political standpoint. On the other hand, we aim to introduce the international community to developments in Ukraine.

We publish materials in Ukrainian, Russian, and English.

The journal provides a platform for various political and trade union organizations in Ukraine. above all Sotsialnyi Rukh (Social Movement), solidarity collectives, the student union Pryama Diya, and the nurses’ union Be Like Us. I very much hope that my book will soon be published in Ukrainian. Above all, I am interested in how the people I wrote about will respond to my description and analysis of their own activities.

One chapter, devoted to the language question, has already been published in an abridged form on the Spilne website. To be honest, I expected much more criticism. In that chapter, I argue that today the shift to Ukrainian has become a condition for social mobility, especially in the cultural sphere, and that a principled rejection of Russian is most common among the middle class. Instead, I received mostly positive feedback. When arguments are presented in a well-reasoned way, they tend to be received more calmly.

1 January 2026

Source: Posle media.

Footnotes

[1Federici, Silvia. Wages Against Housework. Bristol: Falling Wall Press, 1975.

[2Costa, Mariarosa D., and Selma James. The Power of Women and the Subversion of the Community. Bristol: Falling Wall Press, 1972.

ANARCHISM FOR BEGINNERS
Waging a Nonviolent Civil War Against Borders

What we choose to love fully and unconditionally is Planet Earth itself—a planet without borders—and all who live within it.


JANUARY 23: Demonstrators participate in a rally and march during an “ICE Out” day of protest on January 23, 2026 in Minneapolis, Minnesota.
(Photo by Stephen Maturen/Getty Images)

Robert C. Koehler
Feb 01, 2026
Common Dreams


And here I am, an American, staring at the border again... and slowly coming to realize the paradox of it. Borders don’t actually exist. They’re invisible lies. They’re also virtually everywhere.

Consider the border Alex Pretti crossed on January 24, on a street in Minneapolis, as he stepped between some US Border Patrol agents and the woman they had just pushed down. He crossed the border that separates ordinary people from the federal Proud Boys (or whoever they are), the masked invaders who were occupying the city to enforce The Law. Pretti interfered with them! He dared to try to protect the fallen woman, who herself had just crossed the same border. In so doing, they both went from being ordinary citizens to “domestic terrorists.”

“Yet our greatest threat isn’t the outsiders among us, but those among us who never look within.”

The words are those of poet Amanda Gorman, who wrote a poem honoring Alex Pretti after the agents shot him, almost 10 times. Another killing! Oh my God! Another cut to the American soul—a cut, by the way, that comes with complete immunity, according to Team Trump. They’re waging civil war against those who cross the border that separates right from wrong. “Fear not those without papers,” Borman’s poem continues, “but those without conscience.”

Oh, let us evolve toward a trans-border world! This is the core of the American civil war that is now, seemingly, getting underway.

You know what? As terrifying as the idea of a new civil war sounds, I prefer it to something worse: a great national shrug and acquiescence to the Trump agenda. Immigration and Customs Enforcement (ICE), as so many people have pointed out, is acting like the Trump Gestapo, as his administration rids sacred (white) America of the brown-skinned other, who may or may not be immigrants. What matters is that they’re different from “real” Americans. Right?

Regarding the whole concept of the border: It seems so real and viable until you start questioning it, which includes looking into its history.

As Elisa Wong and Raymond Wei write:
The way we think of borders today, as firm boundaries that are violently enforced, is a relatively new thing, and we would argue it doesn’t serve humanity’s best interests. While ‘strong borders’ are often argued as a necessity for our security, we think they limit humanity’s potential as a global community.

In ancient times, rivers, oceans, and mountains marked the boundaries of territory... As humans began building kingdoms and empires, more walls began to form, thus more firmly delineating borders.

And in Medieval times, from around 1000 to 1700 AD, European kingdoms started engaging with each other in a state of unending warfare, violently squabbling over the limits of their territory. And plunk! Global borders were created, and whole contents started getting divided almost randomly into European territorial possessions.

“At the Berlin Conference in 1884,” Wong and Wei write, “European leaders met to carve up Africa for themselves, which split local tribes across arbitrary lines and laid the groundwork for ethnic conflicts that still rage today’”

Oh, let us evolve toward a trans-border world! This is the core of the American civil war that is now, seemingly, getting underway. This is why protesters are flooding the streets in Minneapolis and across the country. This is why they’re enduring pepper spray and tear gas and flash bang grenades. This is why some people are being killed. But the rational—effective—response to violent aggression is not counterviolence.

“Anger and hatred are natural in response to such atrocities,” David Cortright writes, “but it is essential to avoid causing physical harm, to maintain a nonviolent intention and commitment despite increasing government provocation. A major outburst of protester violence would be disastrous, diverting attention from the message of support for victimized communities. That’s exactly what the White House is hoping for—to cover up ICE abuses, reinforce their lies about violent protesters, and justify additional domestic militarization.”

And he quotes—who else?—Martin Luther King: “Hatred multiples hate. Darkness cannot drive out darkness; only light can do that. Hate cannot drive out hate; only love can do that. Violence multiplies violence.”

Yeah, that’s the world as we know it: endless war. But America’s new civil war must not—will not—go that way. “Loving ICE” doesn’t mean accepting their actions or their purpose, but rather, challenging it head on, courageously and nonviolently. What we choose to love fully and unconditionally is Planet Earth itself—a planet without borders—and all who live within it. Yes, that includes ICE agents. It includes Donald Trump. But loving them also means standing up to them—and handing them their conscience.


Robert C. Koehler is an award-winning, Chicago-based journalist and nationally syndicated writer. Koehler has been the recipient of multiple awards for writing and journalism from organizations including the National Newspaper Association, Suburban Newspapers of America, and the Chicago Headline Club. He's a regular contributor to such high-profile websites as Common Dreams and the Huffington Post. Eschewing political labels, Koehler considers himself a "peace journalist. He has been an editor at Tribune Media Services and a reporter, columnist and copy desk chief at Lerner Newspapers, a chain of neighborhood and suburban newspapers in the Chicago area. Koehler launched his column in 1999. Born in Detroit and raised in suburban Dearborn, Koehler has lived in Chicago since 1976. He earned a master's degree in creative writing from Columbia College and has taught writing at both the college and high school levels. Koehler is a widower and single parent. He explores both conditions at great depth in his writing. His book, "Courage Grows Strong at the Wound" (2016). Contact him or visit his website at commonwonders.com.
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DHS Seeks to Convert Giant Warehouses Across US Into Immigration Jails

A total of 23 converted warehouses could imprison up to 80,000 people, estimates suggest.

PublishedFebruary 2, 2026

Interior of empty warehouse. Getty Images

The Trump administration is purchasing warehouses across the U.S. with the intention of converting them into immigration jails as the White House expands its brutal immigration crackdown.

At least seven sites being looked at by the administration could be used to imprison 7,500 people or more, with some sites coming close to a 10,000-person figure.

All told, the 23 warehouse sites being considered by the Department of Homeland Security (DHS) would imprison as many as 80,000 people if converted into immigration jails — and more if the administration fails to implement safe living standards.

Eighteen states in total — including Arizona, Florida, Georgia, Indiana, Louisiana, Maryland, Michigan, Mississippi, Minnesota, Missouri, New Hampshire, New Jersey, New York, Pennsylvania, Oklahoma, Texas, Utah, and Virginia — could be part of the project. The administration is likely paying hundreds of millions of dollars collectively for these buildings, and the price tag will likely reach into the billions with the added cost of converting them into prisons.

If the administration follows through with this plan, it will be the largest expansion of immigrant prisons in U.S. history.


Trump’s Immigration Crackdown Has Led to Two Dozen Violent or Fatal Arrests
ICE does not have to report on injuries or deaths that happen during arrests.
By Oishika Neogi , Documented January 28, 2026


A post from DHS on X claims that the buildings they’re purchasing “will not be warehouses — they will be well structured detention facilities meeting our regular detention standards.”

But experts believe it will be difficult to ensure the warehouses meet safety standards before agencies like Immigration and Customs Enforcement (ICE) and/or Customs and Border Protection (CBP) begin imprisoning people within their walls. Indeed, at least one of the warehouses being considered for purchase is reputed to be dangerous on hot weather days.

Meanwhile, “regular detention standards” in facilities already operated by DHS are abusive and inhumane, human rights groups have pointed out. The Trump administration reopened a former state prison in Texas last year, for example, in order to imprison immigrant families, including young children. Conditions in that prison have been described as “horrible,” with water and food containing contaminants that could make people sick.

The purchase and conversion of these buildings would be a major escalation of President Donald Trump’s already deeply unpopular immigration crackdown, in which federal agents have terrorized communities across the U.S., often abducting people with pending asylum cases or who were set to receive green cards with no regard for their due process rights, and even detaining U.S. citizens.

Some cities have sought to prevent the Trump administration from purchasing warehouses within their boundaries that could be used to imprison immigrants. In Kansas City, the city council voted last month in favor of a five-year moratorium that bans any detention facility from being established if it is not owned by the city itself.

That ban could be challenged — the state legislature, for example, which is controlled by Republicans, could pass a bill nullifying local ordinances seeking to block the administration from buying these warehouses. The White House could also file a lawsuit claiming federal “supremacy clause” arguments.

But city leaders say they will not give up without a fight.

“I will use every tool at my disposal to fight this federally funded terrorist organization that is ICE,” Kansas City Councilman Jonathan Duncan said after the ordinance was passed. “While today’s moratorium vote was a good first step to stopping this mass incarceration concentration camp from being built in our City, this fight is far from over. We will need to put public pressure on any business that thinks they can sell out our community for personal profit. That comes next.”