After Work. A History of the Home and the Fight for Free Time. By Helen Hester & Nick Srnicek. Verso, 2023. 282pp.
A key concept in this book is ‘social reproduction’. What the authors mean by this is work in areas such as healthcare, education, catering and social services, as well as the essential, ‘unpaid’ work people do outside of the workplace and largely at home (cooking, caring, cleaning, etc.). They examine the contribution of this kind of work to keeping human society operating across the whole range of other work taking place in the production and distribution of goods and services. Their approach to this is to trace the evolving history of that social reproduction, in particular as it has operated in the domestic sphere over the last century and a half, the influence on it of advancing technology (eg electricity, gas, sewerage, running water, waste removal), and the changes in attitudes and expectations this has brought about. Referring to themselves as ‘socialist republicans’, they devote the final chapter of their book to examining what the future might hold for social reproduction and the home generally, especially in an imagined new social context referred to variously as ‘post-work’, ‘post-capitalism’ or ‘post-scarcity’.
This is a detailed many-faceted exposition which draws upon multiple sources and studies. They point to how capitalism forces many workers ‘to waste precious hours of their lives on work that is neither stimulating, creative nor productive’, how much of the ‘free time’ spent at home is taken up with unsatisfying chores, especially for women, and how wasteful (‘a colossal squandering of human time, effort and labour’) is the organisation of people into atomised individual housing units which makes each person or family continually repeat activities such as cooking, laundering, washing up and cleaning rather than save energy, time and trouble by making communal activities of them. In their analysis of how the organisation of work and home in capitalist society presents obstacles to activity that satisfies individuals’ needs and talents, they also point tellingly to how, in ways we will all recognise, technology, ‘rather than reducing the amount of time spent on work …more often than not … seems to lead to more work’, while, if the social conditions were different, that same technology could ‘serve as an ally in the quest for temporal autonomy and for the recognition, redistribution and reduction of reproductive labour’.
It is in their final chapter, entitled ‘After Work’, that they put the most detailed flesh on what they consider could, given the right social conditions, constitute truly fulfilling non-coercive progress for human society. After offering a thoroughly recognisable picture of work under capitalism (eg, ‘the majority of us must give up forty hours or more per week in exchange for survival, typically selecting from a narrow range of possible jobs where decisions over what we do on a daily basis ultimately lie outside of our hands’), they talk about how ‘real freedom requires the absence of domination’, which currently workers are subject to both from their bosses and from impersonal market forces, while what is needed is for work to become ‘the focus of more freely chosen commitments’. What do they envisage? While not claiming to offer a ‘sketch’ rather than a blueprint, they look, for example, to ‘a free time infrastructure’ where ‘people have opportunities to develop their capacities and pursue collective projects’ with ‘infinite possibilities for human interaction’. They look to provision of ‘non-nuclear living arrangements’ with ‘more experimental models of early years care’. They look to communities being ‘turned from passive recipients of technologies into networks of active creators’. And, commendably, all this is envisaged as being within a framework of ‘from each according to their abilities, to each according to their needs’.
There is, however, is a key criticism to be made of the way this ‘imaginary’ (a word frequently used by the authors) is presented, in that it all seems to be seen as doable within the framework of the current society of money and wages, buying and selling and government control – in other words within the market system which the book has previously and quite rightly condemned as drastically limiting personal and social freedoms. So, for example: it expresses support for ‘government policies’ aiming ‘to provide support for public and community-based systems of care; ’it talks of ‘a free time infrastructure’ that provides ‘free museums’ and ‘free school meals and breakfast clubs’ for children’ – implying of course the continuation of overall social transactions via money; and, even more explicitly, it advocates ‘decent wages and better conditions for domestic workers’. In other words everything it commends is envisaged as happening via government action within the money system and without – or at least prior to — the establishment of the society of voluntary work, democratic control and free access to all goods and services that is the very essence of socialism. This seems to indicate a failure on the part of the authors, despite their obviously positive intentions and explicit aspiration for the ‘construction of a better world’, to accept that, so long as we have a system of governments overseeing the money and wages system, that system itself will not allow well intentioned reforms to come to fruition willy-nilly and any reforms that do get enacted can just as easily be reversed if those ‘impersonal market forces’ they refer to dictate it.
So, while there is much to reflect on here in terms of the kind of life that might be possible if workers were set free from ‘the realm of necessity’ that capitalism imposes, a good deal of that will only be feasible once workers in a majority take the necessary political action – ideally via the ballot box – to do away with governments and with money, wages and profit and cooperatively organise society. The Socialist Party is sometimes – unfairly — called ‘utopian’ for advocating this, but the true utopianism lies in trying to somehow see as possible true freedom in work and association within the framework of a social and economic system that by definition cannot allow it.
Howard Moss
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