back to e-flux.com

Irene ist Viele! Or What We Call “Productive” Forces


#1

An extensive 2004 study undertaken by the Swiss Federal Office of Statistics (BFS) found that, in one of the world’s wealthiest countries, of nearly fifteen billion annual work hours, eight billion went unpaid. Two-thirds of that free labor was performed by women, while women in the wage-labor sector were paid on average 18 percent less than men. The study shows that the “invisible hand of the market,” with its celebrated promise of economic equality, fails when it comes to social, cultural, and life-sustaining activities; furthermore, it appears that the “free market” has something against women. If, on top of this, the current form of capitalism is characterized by its extension of the logic of commodity production into the social realm (although, according to its classical self-conception, the capitalist economy actually claims to exclude the interpersonal realm), this means that not only wages and social services are reduced and cut, but above all that the reproductive reserves are plundered. According to many contemporary theorists, what was considered in the Fordist system to be external to the concerns of the economy—communication, personalized services, social relationships, lifestyle, subjectivity—today establishes the conditions for the generation of wealth. Social and cultural competences and processes—the most varied forms of knowledge production and dissemination—are central to what Antonella Corsani calls “cognitive” capitalism.

Thus the current debate surrounding precarity in Europe, as a neoliberal condition and a comprehensive mode of subjectivity, doesn’t stop where wage labor or social-state welfare ends, but rather seeks out perspectives that help us to think beyond the reductive logic of the current conception of work, and beyond the nation-state as well. This also means being able to consider the material, social, and symbolic conditions necessary for life as interconnected entities that can overcome the traditional dichotomies of public/private and production/reproduction to set new standards for living life with all its facets and contingencies.

But how does a life look when it doesn’t define itself in relation to the status of wage labor, but rather through the desire to freely decide one’s own conditions for living and working, effectively comprising a demand for a flexible labor market? What does it mean for our work and life when the social, the cultural, and the economic cease to be clearly distinguishable categories and instead condition and permeate each other? Beyond this, what does it mean when people come to terms with these new forms of work as isolated individuals? What can forms of collectivity look like? And what does it mean when there is not only no consideration of the redistribution of wealth in the precarity debate, but also no consideration of a good life for all? How do we expect to work politically to develop overall social conditions when the theoretical premises of their transformation remain to a large degree unexplained?

In this text I will pursue these questions in relation to a 1978 film by Helke Sander titled Redupers. Die allseitig reduzierte Persönlichkeit (The All-Around Reduced Personality: Outtakes). At the end of the 1970s, this film already tried to consider the immanence of liberation ideals and self-determination in capitalist societies. In a way, it represents a possible historical starting point for the current debate over forces of production, precarity, and critical potential by illustrating that, even in the upheaval of changes in the capitalist as well as gender order that took place in the transition from Fordism to post-Fordism, many networked and self-organizing production conditions (what today would be considered the source of “immaterial work”) were already present—and were being analyzed by feminists.

Read the full article here.