Dies-non: refusal of work in the 21st century

Abstract

My comments aim to cast light on a specific political proposal that can arise from a discussion of the topic of the ‘refusal of work’ and its implications for a social radical change. Autonomist, anarchist and feminist activism, have been and are the main sources of a long-term conceptual and empirical work on the refusal of work. Refusal of work is a very complex concept that has traversed history and is reduced for uncritical dominant common sense to unemployment, laziness, idleness, indolence but it is in reality one of the basic foundational qualification to think any radical change. Among many important intuitions, the added value of Silvia Federici’s work is to have offered a different perspective on the refusal of work discussion and how it can be expressed to develop different forms of communing. Her work provides the backbone for this brief excursion on the issue of the refusal of work. Emerging and consolidated social movements, for example in Southern Europe, have, consciously or not, taken position, often contradictorily, regarding what refusal of work means. In the context of current neoliberal capitalism, an increasing structural unemployment and precarious jobs are one of the trademarks of austerity policies to ‘revive’ economies. Drawing on Federici’s insights on the women exclusion as a useful way of thinking about the spatial dimension of these issues in feminist theory, this article looks at examples of prefigurative politics that define their strategies of refusal of work building significant spatial patterns.     

Nuclear disarmament versus peace in the twenty‐first century*

In his analysis of the continuing necessity for Britain to retain its nuclear capability, the author argues that the purpose of the British nuclear deterrent is what it has always been—‘to minimize the prospect of the United Kingdom being attacked by mass destruction weapons’. His discussion ranges from the ethical paradox surrounding the possession of nuclear weapons, the central problem of their predictability, the problem of new threat and, in his view, the Utopian non‐proliferation obligations. The possession of the deterrent may be unpleasant, he concludes, but it is necessary, its purpose lying‘not in its actual use but in its nature as the ultimate “stalemate weapon”.’     

Going 'tribal': Notes on pacification in the 21st century

Few anthropologists today would consider using the term 'tribe' as an analytical category, yet it has become a focal point for military commanders and other leaders prosecuting the wars in Iraq and Afghanistan. Specifically, US-led occupation forces in both countries have begun pursuing 'tribal' strategies in which they have attempted to forge alliances with 'sheiks' and local power brokers. This article examines the reasons for the rapid rise of 'tribal' discourses, the role of social scientists in their propagation and the possible consequences for Iraqis and Afghans. It concludes by comparing these processes to ethnographically-informed pacification efforts initiated in the late 1800s and early 1900s by the European powers, and by suggesting that anthropologists can potentially play a critical role by challenging persistent, damaging assumptions.     

Wanderers in the shadow of the sacred myth: pilgrims in the 21st century

Drawing on qualitative interviews with people journeying to Santiago de Compostela in Spain, this paper examines contemporary forms of pilgrimage. The journeys are found to encompass elements of both pilgrimage and tourism, blending the sacred and the profane. Contemporary pilgrimage to Santiago de Compostela is shown to be an expression of new forms of spirituality, as well as reflecting the global increase in tourism, rather than as a revival of a traditional religious practice. At one level, the sacred meaning of Santiago de Compostela is thus shifting. A sense of the historical sacredness of the Way persists, however, and this is as an important backdrop for the understanding and experience of the contemporary pilgrim.