Low-skill no more! essential workers, social reproduction and the legitimacy-crisis of the division of labour

Workers in the realm of social reproduction – e.g. nurses, carers, cleaners, food preparation workers etc. – are considered low-skill and are poorly remunerated. During the Covid-19 crisis they have been recast as ‘essential’, leading to unprecedented praise and attention in public discourse. Nonetheless, public praise for these ‘essential’ workers so far has not translated into a commitment for higher wages and improved working conditions. In this article, we argue that skills hierarchies continue to determine labour market outcomes and social inequalities. We pinpoint that these are embedded into the logic of capitalist social relations, rather than being an expression of the features of jobs themselves. We also show how some socially reproductive sectors resist the tendency to automation precisely because of the prevalence therein of a workforce which is portrayed as un-skilled. By focussing on low-skilled workers’ engagement in various forms of labour unrest and their demands for long overdue recognition and wage rises. the article puts into question the inherited skills-lexicon according to which low-wage jobs are unproductive and lacking in skills and competence. The authors conclude that these workers’ fights for the recognition of the dignity and importance of their jobs and professions can facilitate a rethinking of the division of labour in our societies

Weber: Religion, Nation and Empire

Colonialism figures in the work of Max Weber in multiple forms. While in his professorial address he supported internal colonialism as the antidote against the threat represented by the immigration of foreigners, in the writings on world religions colonialism appears as displacement, amnesia and Freudian slip. Colonial subjects in particular are portrayed as personalities unable to develop the mentality that would help them to free themselves from what Weber regarded as the chains of a communitarian, gregarious and subaltern life. In the end, I argue that Weber’s work contributed, albeit contradictorily and not always explicitly, to spread an idea of colonial violence as a force of progress and a racist idea of colonial others as backward