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Precarity (also precariousness) is a precarious existence, lacking in predictability, job security, material or psychological welfare. The social class defined by this condition has been termed the precariat .
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Precarity (also precariousness) is a precarious existence, lacking in predictability, job security, material or psychological welfare. The social class defined by this condition has been termed the precariat .
Léonce Crenier, a Catholic monk who had previously been active as an anarcho-communist, may have established the English usage.[ citation needed ] In 1952 the term was documented by Dorothy Day, writing for the Catholic Worker Movement:
True poverty is rare ... Nowadays communities are good, I am sure, but they are mistaken about poverty. They accept, admit on principle, poverty, but everything must be good and strong, buildings must be fireproof, Precarity is rejected everywhere, and precarity is an essential element of poverty. That has been forgotten. Here we want precarity in everything except the church. ... Precarity enables us to help very much the poor. When a community is always building, and enlarging, and embellishing, which is good in itself, there is nothing left over for the poor. We have no right to do this as long as there are slums and breadlines somewhere.
— Anonymous Martinican priest, as quoted by Dorothy Day, The Catholic Worker, May 1952 [1]
It is a term of everyday usage as Precariedad, Precariedade, Précarité, or Precarietà in a number of European countries, where it refers to the widespread condition of temporary, flexible, contingent, casual, intermittent work in postindustrial societies.
While contingent labor has been a constant of capitalist societies since the industrial revolution, Michael Hardt and Antonio Negri have argued [2] that the flexible labor force has now moved from the peripheral position it had under Fordism to a core position in the process of capitalist accumulation under Post-Fordism, which is thought to be increasingly based on the casualized efforts of affective, creative, immaterial labor.
For philosopher Judith Butler, all human life is precarious, as all lives can be 'expunged at will or by accident' and precariousness is ineradicably part of human nature. Precariousness is living socially and recognising that one's life is always in the hands of and dependent upon the other. [3] [4]
Precarity, on the other hand, describes a few different conditions that pertain to living beings. Anything living can be expunged at will or by accident; and its persistence is in no sense guaranteed. As a result, social and political institutions are designed in part to minimize conditions of precarity, especially within the nation-state
— Judith Butler, Performativity, Precariety and Sexual Politics, Lecture given at Universidad Complutense de Madrid. June 8, 2009
In sociology, precariat refers to the social class formed by people with no job security, or no prospect of regular employment, distinct from the lumpenproletariat. The term is a neologism obtained by merging precarious with proletariat. [5]
The precariat class has been emerging in advanced societies such as Japan, where it includes over 20 million so-called "freeters". [6] The young precariat class in Europe became a serious issue in the early part of the 21st century. [7]
For Butler, while all lives are equally defined by precariousness, some lives are more precarious. In Frames of War, this is illustrated in the political cultures of post-9/11 America: some lives are not grievable because they are not first recognised as living. Social norms and institutions maximise the precariousness of some and minimise that of others. [3] [4]
Precarity is rooted in social dynamics related to gender, social class and inequality. [8]
Later life is a time of heightened precarity. There are certain factors of later life that are unpredictable. This is contingent on health, resources and life itself: if a person is still alive and healthy, can manage financially, can live independently, have support from children, and so on, [8] their precarity can be greatly lessened. But that is not the reality for many old folks. Life transitions are a source of precarity, even the positive ones because it places the notion of self and social roles in flux. When there is an alteration to a person's support network it places them in a position of social precarity. [8] The timing and duration of the shift determnis the experience or consequesnces of the staeg of precarity. Culturally, some transitions may be socially contested or negatively sanctioned (such as same-sex marriage) and therefore create precarity through marginalization, support networks are limited, or they are denied legal protections. [8] This has a heightened impact on older folks because their identity is primarily being old, which causes some people to take a limited view about their ability to experience other social situations, and denies the intersectionality of their lived reality.
Demography interacts with gender to create different worlds of precast for ageing women and men. There are different standards enforced by the gender binary and are weaponized against old folks to measure their ageing process. Because of this precarity is impacted by gender and age at the same time. For example, there are cultural differences that dictate the evaluation of ageing bodies, including the 'double standard' of ageing in which the physical signs of ageing often accentuate a man's social capital but for women take it away. This creates precarity for women because it results in harsher self and social judgements, and undermines their well-being. Although the double standard disadvantages women, ageing can also bring a loss of 'male attractiveness,' because of the cultural premium on youthfulness. Physical frailty may be harder for men, because they place a premium on strength and independence. [8]
Around 2000, the word started being used in its English usage by some global justice movement (sometimes identified with antiglobalization) activists (Marches Européennes contre le chômage la précarité et les exclusions - European Marches against unemployment, precarity and social exclusion), and also in EU official reports on social welfare. But it was in the strikes of young part-timers at McDonald's and Pizza Hut in winter 2000, that the first political union network emerged in Europe explicitly devoted to fighting precarity: Stop Précarité, with links to AC!, CGT, SUD, CNT, Trotskyists and other elements of the French radical left. [9]
February 29 is the feast day of San Precario, the patron saint of precarious workers, who – together with his feast day – was created by the Chainworkers at the Milanese space Reload where the 2004 EuroMayDay was organised with others, including the Critical Mass group. The Milan Critical Mass already had its own patron saint, "Santa Graziella" ( Graziella is the brand name of a popular Italian folding bicycle).
San Precario was originally conceived as a male saint. [10] [ incomplete short citation ] The saint's first public appearance was at a Sunday supermarket opening on February 29, 2004:
A statue was carried in the streets, preceded by assorted clergy including a cardinal reciting prayers over a loudspeaker, and followed by pious people. [11]
ChainWorkers then performed a hoax during the 2005 Milan Fashion Week, creating a fictive stylist, Serpica Naro, [12] whose name was an anagram of "San Precario". [13] According to the groups, the name functions like a multiple user name or myth such as Luther Blissett and quote the Wu Ming collective in giving theoretical coherence, although it is mostly seen as a détournement of the Catholic concept of patron saints. [11]
Judith Pamela Butler is an American philosopher and gender studies scholar whose work has influenced political philosophy, ethics, and the fields of third-wave feminism, queer theory, and literary theory.
A domestic worker or domestic servant is a person who works within a residence and perform a variety of household services for an individual, from providing cleaning and household maintenance, or cooking, laundry and ironing, or care for children and elderly dependents, and other household errands. The term "domestic service" applies to the equivalent occupational category. In traditional English contexts, such a person was said to be "in service".
Paris Is Burning is a 1990 American documentary film directed by Jennie Livingston. Filmed in the mid-to-late 1980s, it chronicles the ball culture of New York City and the African-American, Latino, gay, and transgender communities involved in it.
Terrell Foster Carver is a Professor of Political Theory at the University of Bristol.
Contingent work, casual work, or contract work, is an employment relationship with limited job security, payment on a piece work basis, typically part-time that is considered non-permanent. Although there is less job security, freelancers often report incomes higher than their former traditional jobs.
Decent work is employment that "respects the fundamental rights of the human person as well as the rights of workers in terms of conditions of work safety and remuneration. ... respect for the physical and mental integrity of the worker in the exercise of his/her employment."
The degree of labour market flexibility is the speed with which labour markets adapt to fluctuations and changes in society, the economy or production. This entails enabling labour markets to reach a continuous equilibrium determined by the intersection of the demand and supply curves.
Precarious work is a term that critics use to describe non-standard or temporary employment that may be poorly paid, insecure, unprotected, and unable to support a household. From this perspective, globalization, the shift from the manufacturing sector to the service sector, and the spread of information technology have created a new economy which demands flexibility in the workplace, resulting in the decline of the standard employment relationship, particularly for women. The characterization of temporary work as "precarious" is disputed by some scholars and entrepreneurs who see these changes as positive for individual workers.
Critical social work is the application to social work of a critical theory perspective. Critical social work seeks to address social injustices, as opposed to focusing on individualized issues. Critical theories explain social problems as arising from various forms of oppression and injustice in globalized capitalist societies and forms of neoliberal governance. This approach to social work theory is formed by a polyglot of theories from across the humanities and social sciences, borrowing from various schools of thought, including anarchism, anti-capitalism, anti-racism, Marxism, feminism, and social democracy.
Global workforce refers to the international labor pool of workers, including those employed by multinational companies and connected through a global system of networking and production, foreign workers, transient migrant workers, remote workers, those in export-oriented employment, contingent workforce or other precarious work. As of 2012, the global labor pool consisted of approximately 3 billion workers, around 200 million unemployed.
The social construction of gender is a theory in sociology about the manifestation of cultural origins, mechanisms, and corollaries of gender perception and expression in the context of interpersonal and group social interaction. Specifically, the social construction of gender theory stipulates that gender roles are an achieved "status" in a social environment, which implicitly and explicitly categorize people and therefore motivate social behaviors.
In sociology and economics, the precariat is a neologism for a social class formed by people suffering from precarity, which means existing without predictability or security, affecting material or psychological welfare. The term is a portmanteau merging precarious with proletariat.
Brendan J Burchell is a professor at the Faculty of Human, Social, and Political Science at the University of Cambridge and a professorial fellow of Magdalene College, Cambridge. He was a director of graduate education in sociology 2008–2012 and head of the department of sociology from October 2012 to October 2014. Burchell is the current director of studies in politics and sociology for Magdalene College and was the director of the Cambridge Undergraduate Quantitative Methods Centre (CUQM) between 2014 and 2018.
The Great British Class Survey (GBCS) was a survey of social class in the United Kingdom conducted in 2011. The survey was developed in collaboration with academics from the University of Manchester, the London School of Economics and Political Science, and the University of York. The research has been published in the journal Sociology. The findings are also described in a book, Social Class in the 21st Century, by Mike Savage, Niall Cunningham, Fiona Devine, Sam Friedman, Daniel Laurison, Lisa Mckenzie, Andrew Miles, Helene Snee and Paul Wakeling. The results released were based on a survey of 325,000 adults, 160,000 residents of Britain most of whom lived in England and described themselves as "white." Class as a multi-dimensional construct was defined and measured according to the amount and kind of economic, cultural, and social capital reported. Economic capital was defined as income and assets; cultural capital as amount and type of cultural interests and activities, and social capital as the quantity and social status of their friends, family and personal and business contacts. This theoretical framework was developed by Pierre Bourdieu who first published his theory of social distinction in 1979.
Workforce casualisation is the process in which employment shifts from a preponderance of full-time and permanent positions to casual and contract positions.
Arne Lindeman Kalleberg is a Kenan Distinguished Professor of Sociology at the University of North Carolina at Chapel Hill and a Faculty Fellow at the Carolina Population Center. He is also an adjunct professor in the Kenan-Flagler Business School, the Department of Public Policy, and the Curriculum in Global Studies. Kalleberg served as the secretary of the American Sociological Association from 2001 to 2004 and as its president from 2007 to 2008. He has been the editor-in-chief of Social Forces, an international journal of social research for over ten years.
Isabell Lorey is a political theorist at the European Institute for Progressive Cultural Policies and professor at the Institute for Political Science at the University of Kassel.
Josephine Butler (1828–1906) was an English feminist and social reformer in the Victorian era. She was especially concerned with the welfare of prostitutes although she campaigned on a broad range of women's rights. In 1864 her daughter Eva fell 40 feet (12 m) from the top-floor bannister onto the stone floor of the hallway in her home; she died three hours later. The death led Butler to begin a career of campaigning that ran until the end of her life; she later wrote that after the death she "became possessed with an irresistible urge to go forth and find some pain keener than my own, to meet with people more unhappy than myself. ... It was not difficult to find misery in Liverpool." Her targets included obtaining the vote, the right to better education and the end of coverture in British law, although she achieved her greatest success in leading the movement to repeal the Contagious Diseases Acts, legislation that attempted to control the spread of venereal diseases, particularly in the British Army and Royal Navy. She was also opposed to the forced medical examination of prostitutes—a process she described as "surgical" or "steel rape". Her campaigning led to the suspension of the practice in April 1883, and the Acts were formally repealed in three years later.
Necropolitics is a sociopolitical theory of the use of social and political power to dictate how some people may live and how some must die. The deployment of necropolitics creates what Achille Mbembe calls deathworlds, or "new and unique forms of social existence in which vast populations are subjected to living conditions that confer upon them the status of the living dead." Mbembe, author of On the Postcolony, was the first scholar to explore the term in depth in his 2003 article, and later, his 2019 book of the same name. Mbembe identifies racism as a prime driver of necropolitics, stating that racialized people's lives are systemically cheapened and habituated to loss.
Leah F. Vosko is a professor of political science and Canada Research Chair at York University. Her research interests are focused on political economy, labour rights, gender studies, migration, and citizenship. In 2015, she was elected a Fellow of the Royal Society of Canada.
