Domestics: Domestic work is important. Deal with it.

Domestic labor, which includes everything from caring for the elderly to doing laundry, is a profession that exists globally. From South Africa to China to England, domestic labor exists in hundreds of thousands of households. A great deal can be learned from researching the pivotal group of domestic laborers across cultures. Domestic labor is important.

Something is important when it has great value or significance. In the case of domestic work, it means that it is worth it to take the time and energy to examine and understand the purpose, consequences, and meaning of domestic care and labor. Domestic work is important because it changes society. Domestic labor or care is an integral and important element of global society. Examining the importance of this labor form allows for a greater understanding of that global society. Through a closer examination of domestic labor, or by considering it to be significant, more can be learned about class, race, gender, cross-cultural interactions, and global exchange.

In the United States, a “care crisis” is currently plaguing families as the ageing baby boomer population heads into retirement. The crisis consists of more elderly persons needing some type of care and fewer able to provide it. Because of improvement in health care that extend a person’s lifespan, the demand for these works is likely to increase and become a serious problem. The “care crisis” cannot be managed by dealing with the number of individuals that require care. Instead, we must consider the workforce and look at how appropriate care workers can be introduced into the workforce. Caring Across Generations attempts to address this issue by finding solutions to the care crisis through training programs, policy solutions, and enhancing the relationships between care workers and those they care for. This “care crisis” is an important issue in American society today. By understanding and studying the field of care work, we can better understand and find ways to fix, manage and survive the crisis.

Part of the problem is the value of work: “It is easy to appreciate why work is held in such high esteem, but considerably less obvious why it seems to be valued more than other pastimes and practices”. Work is acknowledged as something important, and choosing to not work results in condemnation. But only specific types of work hold value. For example, there is a great difference between the work of a neurosurgeon and a janitor. It is said the former required years of education, training, and work to be able to attain his or her position. The janitor required less training and preparation to be perform her or his labor correctly. So, the janitor is paid much less than the doctor. But is the janitor’s work less valuable?

According to US standards, yes, it is. The work performed by the janitor is considered commonplace, and she or he is considered replaceable. The wages for housework is a perfect large-scale example. Housewives asking for compensation for work they were expected to perform with smiles on their faces seemed farfetched and unreasonable. Despite its budgetary difficulties, the plan had the potential to place the issue of housework on the national front burner.

The amount of work contributed through caring for children, the elderly, and maintaining a household should not be overlooked. It is a time consuming endeavor and an extremely important one. In this context, importance is so great that were the work to cease, society would collapse.

From the need for domestic workers to what the position itself can explain about social structures, domestic labor needs to be studied and understood. It is important. It deserves to be examined, researched, argued, debated, and challenged. A system of gender biases, abuse, and blatantly inhumane treatment persists in domestic labor employment. This is intolerable. Unless the field is examined, how can these systemic abuses be successfully eliminated and the contradictions of importance and value resolved?

Organizations such as the ILO are attempting to remedy the very real issues in this particular labor market, but it is a difficult road. The ills that exist within domestic labor are so ingrained that it seems nearly impossible to eradicate them completely. This, however, should not diminish the importance of domestic work. Just as poorly treated worker should not accept abuse because of fear, others should not accept silence merely because the task of change seems insurmountable. Change is slow and difficult, but it is necessary. And above all it is important.

 

(Image Credit: International Labour Organization)

 

Call them, simply, workers

Yesterday was May 1, 2011. Around the globe, millions marched. Among the workers marching were sex workers, domestic workers, other denizens of the informal economy. Today is May 2, 2011. What are those workers today? Are they considered, simply, workers or are they `workers’, part worker, part … casual, part … informal, part …shadow, part … contingent, part … guest? All woman, all precarious, all the time.

Categorizing workers as part of a somehow other-than-formal work force and work space naturalizes their exclusion and subordination. Why should they have full rights when they’re not full workers? Minimum wage? For `real’ workers, yes. For live-in domestic workers? Not yet.

Why should informal workers have full `protections’ when they’re not full partners in the social industrial contract? They didn’t sign on. They’re informal. How could they have? They were coerced, trafficked, seduced, forced into their current jobs. They must have been. Otherwise, how could they have accepted such abysmal working conditions? The logic is impeccable … and wrong.

Over the weekend, sex workers in South Africa and India brought the lie of the informal economy logic to light. In South Africa, three Cape Town sex workers are suing the State for harassment. They say they were repeatedly taken into custody and held for forty-eight hours, after which they were released without being charged. The three women argue that when they were arrested, they were not `on duty.’ They were not arrested as sex workers but rather as women who at some point or another have engaged in sex work.

This some-point-or-another is the main insight of The First Pan-India Survey of Sex Workers, a major study of sex workers in India, released on Saturday, April 30. Over the past two years, Rohini Shani & V Kalyan Shankar surveyed three thousand women sex workers from fourteen states.

They found that poverty and limited education matter, but not in the way many expect. Poverty and limited education push girls into labor markets early on, often at the age of six or so, but not into sex work. The largest principal employment sector for the very young was domestic labor. The majority of women waited until they were somewhere between 15 and 22 before entering into sex work. That means women had been wage earning workers, for nine to sixteen years before they entered into sex work.

Over seventy percent of the women said they entered sex work of their own volition. For the vast majority, income was the reason. Sex work pays better than domestic labor, agricultural work, daily wage earning or so-called petty services.

In other words, from the perspectives of the sex workers, sex work is one of a number of `livelihood’ options, as Shani and Shankar conclude: “Sex work cannot be considered as singular or isolated in its links with poverty, for there are other occupations as well which fit into the category of `possible livelihood options’ before sex work emerges as one of them. Sex work is not the only site of poor working conditions. For those coming from the labour markets, they have experienced equally harsh conditions of highly labour intensive work for very low incomes. It is from these background cases, that the significance of sex work as a site of higher incomes or livelihoods emerges.”

From South Africa to India and beyond, the sex worker story centers on the fluidity of identity. In South Africa, three women argue that sex work is a job. It’s not an identity, it’s not permanent. Like any other job, when the worker leaves work, she gets to become herself … again. As herself, she has rights, including the rights to dignity, security, and the preservation of freedom.

In India, the researchers learned that context counts. They had to accept women’s multiple work identities if they wanted to depict and understand women’s choices and situations. As women sex workers described their working lives, they moved fluidly among various occupations, often in the same time period. For Indian women struggling in an unforgiving economy, no occupation is an island entire unto itself.

South African sex workers suing the State, Indian sex workers discussing their lives have something to say to workers, trade unions, researchers, and allies everywhere. Sex workers are not like workers nor are they labor lite. They are workers. While it may be true that none of us is free until all of us are free, they tell us that none of us can talk about women workers’ freedom until all of us recognize the fluidity of women workers’ identities. But for now, as a start, call them, simply, workers.

 

See Inside Her Soul

See Inside Her Soul

March 5, 2010

In the words of Gwendolyn Brooks;
Live not for the battles won….
We’ve gone from mammies to Secretary of State;
from mommies to Supreme Court Justice; true shades of beauty.
Love hard, and fight strong.

My momma always said, “Be what you want to be Girl,
do what you got to do and always, always be true to you!”
She never told me that sometimes I would have to cook, beans and rice!
Surrendering my soul ain’t sweet when there ain’t no meat to eat.
Can’t bring home the bacon when my rent’s sky high.  Economic injustice!
Can I get two for five?  I’m tired of these part-time dreams and political schemes.
Don’t want the crumbs from your table!  I just want to be able to, LIVE MY LIFE!

Lord, ease these pains because these tears fall, fall like rain.
Aphrodisiac and cognac numb the pain when fist cut my lips like knives.
I feel; I feel sub-jec-ted by this insidious beast and his soft spoken lies.
Fire are your words and they quench my soul.

But I’m still fighting, combat boots by day and high heels by night.
No one knows the strife when you are:  born Black, born Brown, born Girl.
With no definition of beauty, innocence is lost.  But at what cost?
Now her belly’s big and nothing remains the same.  As she speaks to her man, locked away in chains.  Unsuspecting heart, see inside her soul, as she cleans the grease from the stove.

Beans and rice!  The children are hungry!
Just want to be free, free from economic injustice and poverty; don’t want no sympathy.
Like Moses at the parting of the Red Sea, Dear Lord, set the captives free.
There’s a fire in the streets, bullets spray like rain, and her three year old baby ain’t the same; as he was, yesterday.  “Momma why Daddy in so much pain?” and she’s left to explain.  See; see inside her soul as she cleans the grease from the stove.

Been cleaning all day, and she’s so tired.  Still got to go home and cook some
beans and rice.  Working for minimum wage standing on her feet all day her baby’s daddy locked away.  Can’t go home been here too long.  A stranger in a foreign land with no money in her hand living in the land of the free; home of the brave, marching on a Saturday come Friday she might not get pay. See; see inside her soul as she cleans, cleans the grease from the stove.

Educate me, so that I can be free.  Free to make me some money!
Educate me, so that I can be free.  Free from subjection and tyranny!

Yeah I got the right to vote, but you look at me like I’m a joke.
Because I’m born Black, born Brown, born Girl, ain’t easy to be what you want to be in a
Man’s World.  I just want you to see; see inside my soul as I clean the grease from my stove.

 

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