The Emotional and Semantic Nature of Working Class Labor in a Service Economy: An Overview of the Problematic in Foreign Sociological Discourse

Author(s):  
Tatiana V. Gavrilyuk ◽  
Author(s):  
Lily Chumley

This concluding chapter considers a question posed by Maxim Gorky in 1932: “On which side are you, ‘Masters of Culture’?” Examining the role of creative human capital in an urban service economy by analyzing a 2008 propaganda video titled “Reunion,” this chapter shows how the “creative class” is positioned intermediate to the socialist class categories of capital and labor. The culture workers who are supposed to transform the nation, the culture, and the economy with their innovative potential appear as labor to capital (in the person of the client or collector) and capital to labor (in the person of working-class service providers). Their professional activities can be framed as either authorial power or subaltern service, depending on context. This ambivalence demonstrates the antinomies of class in China's already postsocialist, but increasingly postindustrial, political economy.


2021 ◽  
Vol 27 (3) ◽  
pp. 78-96
Author(s):  
Tatyana Gavrilyuk

This study focuses on reviewing and analyzing the current sociological discourse devoted to the problems of routine service labor. The article reveals such aspects as the specifics of interactive service work, methods for assessing the size and composition of the service portion of the working class, how the updated properties of labor relations influence the traditional methods used by researchers to conceptualize them, the specific qualities of class consciousness inherent to the service sphere. It has been established that in foreign discourse of sociology of labor, research in the service sphere is currently at the forefront. The focus is on such problems as the structure of the new post-industrial working class, the inclusion of the client into the traditional worker/employer dyad as a third element that reconfigures the stable structures of labor relations, the increased importance of “emotional labor”, physicality and the so-called “soft qualities” of workers, the ideology of consumer sovereignty and the problems that it generates, the precarization of labor that leads to the deprivation of interactive service workers, the class consciousness and resistance practices of routine services employees. In domestic science, this issue is considered mainly from the standpoint of economics and management. In Russian sociology, service research has not been fully updated, there is no theoretical foundation, and the concept of service workers as part of the working class has not yet taken form. The majority of Russian authors rely on the structural and functional paradigm in the study of the service sphere, which does not correlate with the problems relevant to international sociology and the methods of their analysis.


2020 ◽  
pp. 110-153
Author(s):  
Richard Porton

This chapter evaluates how the continuing conflict between anarcho-syndicalists and proponents of the “refusal of work” provides evidence of the animating tensions within contemporary anarchism. Harry Braverman's groundbreaking Labor and Monopoly Capital (1974) challenges many of the post-industrialists' rosier prognostications. Braverman's methodology is scrupulously Marxist, but many anarchists welcomed his probing critique of the ongoing “degradation of work.” He had little patience for the post-industrialist assumption that the “service economy” could liberate workers “from the tyranny of industry.” It is important to realize that anti-work motifs surface in films from the 1930s, while documentary and fiction films that attempt to recapture the repressed historical memory of anarcho-syndicalism were released during the 1970s and 1980s. Whether ardently syndicalist or determined to revile the labor process, all of the films discussed in this chapter demonstrate that workers' resistance has not been subsumed by late capitalist inertia. The chapter then considers René Clair's À Nous la liberté (1931), Jean-Luc Godard and Jean-Pierre Gorin's Tout va bien (1972), and Elio Petri's The Working Class Goes to Heaven (1971). A more recent film, Richard Linklater's Slacker (1991), is not preoccupied with active resistance to work: the film's world-weary anti-heroes do not need to be convinced of the work ethic's futility since they take the virtues of idleness for granted.


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