Employees Are Not Slaves Quotes

How people themselves perceive what they are doing is not a question that interests me. I mean, there are very few people who are going to look into the mirror and say, 'That person I see is a savage monster'; instead, they make up some construction that justifies what they do. If you ask the CEO of some major corporation what he does he will say, in all honesty, that he is slaving 20 hours a day to provide his customers with the best goods or services he can and creating the best possible working conditions for his employees. But then you take a look at what the corporation does, the effect of its legal structure, the vast inequalities in pay and conditions, and you see the reality is something far different.

Karl Marx, a visionary, figured out that you can control a slave much better by convincing him he is an employee.

We are slaves in the sense that we depend for our daily survival upon an expand-or-expire agro-industrial empire—a crackpot machine—that the specialists cannot comprehend and the managers cannot manage. Which is, furthermore, devouring world resources at an exponential rate. We are, most of us, dependent employees. …Edward Abbey (1927-1989)

The difference between slaves in Roman and Ottoman days and today’s employees is that slaves did not need to flatter their boss.

Youth was the time for happiness, its only season; young people, leading a lazy, carefree life, partially occupied by scarcely absorbing studies, were able to devote themselves unlimitedly to the liberated exultation of their bodies. They could play, dance, love, and multiply their pleasures. They could leave a party, in the early hours of the morning, in the company of sexual partners they had chosen, and contemplate the dreary line of employees going to work. They were the salt of the earth, and everything was given to them, everything was permitted for them, everything was possible. Later on, having started a family, having entered the adult world, they would be introduced to worry, work, responsibility, and the difficulties of existence; they would have to pay taxes, submit themselves to administrative formalities while ceaselessly bearing witness--powerless and shame-filled--to the irreversible degradation of their own bodies, which would be slow at first, then increasingly rapid; above all, they would have to look after children, mortal enemies, in their own homes, they would have to pamper them, feed them, worry about their illnesses, provide the means for their education and their pleasure, and unlike in the world of animals, this would last not just for a season, they would remain slaves of their offspring always, the time of joy was well and truly over for them, they would have to continue to suffer until the end, in pain and with increasing health problems, until they were no longer good for anything and were definitively thrown into the rubbish heap, cumbersome and useless. In return, their children would not be at all grateful, on the contrary their efforts, however strenuous, would never be considered enough, they would, until the bitter end, be considered guilty because of the simple fact of being parents. From this sad life, marked by shame, all joy would be pitilessly banished. When they wanted to draw near to young people's bodies, they would be chased away, rejected, ridiculed, insulted, and, more and more often nowadays, imprisoned. The physical bodies of young people, the only desirable possession the world has ever produced, were reserved for the exclusive use of the young, and the fate of the old was to work and to suffer. This was the true meaning of solidarity between generations; it was a pure and simple holocaust of each generation in favor of the one that replaced it, a cruel, prolonged holocaust that brought with it no consolation, no comfort, nor any material or emotional compensation.

To be enslaved then, you needed to be ignorant. To be enslaved today, you need to be knowledgeable.

Most self-employed people remain slaves to the employed’s working hours.

The masters and overseers were so good at employee development, in their absence, the employees still achieved the company's mission

Absolute freedom is an illusion. For while an employed man might be free from starvation, he is a slave to his employer's financial aspirations, and, working-hours.

A slave works the whole day for free and is offered a bed to sleep and food to eat. An employee works the whole day for money in order to pay for his own bed and food. Do you see any difference here?

Everybody talks about freedom, citizens," the big man said gently, seeming to draw upon that very sure source of personal knowledge again, "but they dont really want it. Half of them wants it but the other half dont. What they really want is to maintain an illusion of freedom in front of their wives and business associates. Its a satisfactory compromise, and as long they can have that they can get along without the other which is more expensive. The only trouble is, every man who declares himself free to his friends has to make a slave out of his wife and employees to keep up the illusion and prove it; the wife to be free in front of her bridgeclub has to command her Help, Husband and Heirs. It resolves itself into a battle; whoever wins, the other one loses. For every general in this world there have to be 6,000 privates.

One who give a salary not a god! - Employer One who get a salary not a slave! - Employee

Employee Kisses Toady Boss to Discover an Ancient Immortal Prince’… better yet, a god. Yeah, an ancient god”—he gestured at her with his pen—“a Greek god who’s been cursed to live as a sex slave to women … I like it.

Over the years I have had much occasion to ponder this word, the intelligentsia. We are all very fond of including ourselves in it—but you see not all of us belong. In the Soviet Union this word has acquired a completely distorted meaning. They began to classify among the intelligentsia all those who don't work (and are afraid to) with their hands. All the Party, government, military, and trade union bureaucrats have been included. All bookkeepers and accountants—the mechanical slaves of Debit. All office employees. And with even greater ease we include here all teachers (even those who are no more than talking textbooks and have neither independent knowledge nor an independent view of education). All physicians, including those capable only of making doodles on the patients' case histories. And without the slightest hesitation all those who are only in the vicinity of editorial offices, publishing houses, cinema studios, and philharmonic orchestras are included here, not even to mention those who actually get published, make films, or pull a fiddle bow. And yet the truth is that not one of these criteria permits a person to be classified in the intelligentsia. If we do not want to lose this concept, we must not devalue it. The intellectual is not defined by professional pursuit and type of occupation. Nor are good upbringing and good family enough in themselves to produce and intellectual. An intellectual is a person whose interests in and preoccupation with the spiritual side of life are insistent and constant and not forced by external circumstances, even flying in the face of them. An intellectual is a person whose thought is nonimitative.

Human beings are sometimes slaves to the ugly and weak sides of human nature,” he told employees. “However, if you set high goals for yourselves and every day continue to reflect on them, step by step you will be more focused and make yourself a better human being, becoming a happier person for it.

The employee differs from a slave in the fact that he is free to change his job if he can, and in his right to spend his non-working hours as he pleases. The analogy that I wish to bring out is in relation to government. Tyrannies, oligarchies, and democracies differed in their relations to free men; in relation to slaves, they were all alike. Similarly in a capitalist industrial enterprise the power may be divided among investors monarchically, oligarchically, or democratically, but employees, unless they are investors, have no share in it whatever, and are thought to have as little claim as slaves were thought to have in antiquity.

But research increasingly reveals that, rather than merely delay profit growth, this “dilemma” of enslaved labor saw overseers develop some of capitalism’s most powerful (and erroneously considered modern) management techniques. The earliest examples of employee surveillance, individual performance assessment, traceable units of production, detailed record keeping, and employee incentivization—all key concepts in modern management theory—occurred on slave plantations.

The new type of capitalists - the industrial leader - develops new talents with his new function in economic life and, above all, a new discipline and evaluation of labour. He allows commercial interests to recede to a certain extent and concentrates on the internal organization of his factory. The principle of expediency, methodical planning and calculability, which had become very important in the economy in the leading countries since the fifteenth century, now becomes all-powerful. The employer disciplines himself just as ruthless as he does his workmen and employees, and becomes just as much the slave of his concern as his staff. The raising of labour to the level of the ethical force, its glorification and adoration, is fundamentally nothing but the ideological transfiguration of the striving for success and profit and an attempt to stimulate even those elements who share least in the fruits of their labour into enthusiastic co-operation. The idea of freedom is part of the same ideology.

CHAPTER THREE SIN USHERS MAN TO DEATH   But now that you have been set free from sin and have become slaves of God, the benefit you reap leads to holiness, and the result is eternal life. For the wages of sin is death, but the gift of God is eternal life in Christ Jesus our Lord. -Romans 6:22-23   As Lust got older, Grandpa Earth would yield his treasures to her; everything precious that he stored, he would render to his firstborn grandchild.  Lust became very wealthy incomparable to every other living being including her dad.  She employed many of her siblings, and advised them of how to make great success as her employees.  Despite her favour with her granddad, she did not receive the same preferential treatment from Grandma Sun.

The only word these corporations know is more,” wrote Chris Hedges, former correspondent for the Christian Science Monitor, National Public Radio, and the New York Times. They are disemboweling every last social service program funded by the taxpayers, from education to Social Security, because they want that money themselves. Let the sick die. Let the poor go hungry. Let families be tossed in the street. Let the unemployed rot. Let children in the inner city or rural wastelands learn nothing and live in misery and fear. Let the students finish school with no jobs and no prospects of jobs. Let the prison system, the largest in the industrial world, expand to swallow up all potential dissenters. Let torture continue. Let teachers, police, firefighters, postal employees and social workers join the ranks of the unemployed. Let the roads, bridges, dams, levees, power grids, rail lines, subways, bus services, schools and libraries crumble or close. Let the rising temperatures of the planet, the freak weather patterns, the hurricanes, the droughts, the flooding, the tornadoes, the melting polar ice caps, the poisoned water systems, the polluted air increase until the species dies. There are no excuses left. Either you join the revolt taking place on Wall Street and in the financial districts of other cities across the country or you stand on the wrong side of history. Either you obstruct, in the only form left to us, which is civil disobedience, the plundering by the criminal class on Wall Street and accelerated destruction of the ecosystem that sustains the human species, or become the passive enabler of a monstrous evil. Either you taste, feel and smell the intoxication of freedom and revolt or sink into the miasma of despair and apathy. Either you are a rebel or a slave. To be declared innocent in a country where the rule of law means nothing, where we have undergone a corporate coup, where the poor and working men and women are reduced to joblessness and hunger, where war, financial speculation and internal surveillance are the only real business of the state, where even habeas corpus no longer exists, where you, as a citizen, are nothing more than a commodity to corporate systems of power, one to be used and discarded, is to be complicit in this radical evil. To stand on the sidelines and say “I am innocent” is to bear the mark of Cain; it is to do nothing to reach out and help the weak, the oppressed and the suffering, to save the planet. To be innocent in times like these is to be a criminal.

It's possible to see how much the brand culture rubs off on even the most sceptical employee. Joanne Ciulla sums up the dangers of these management practices: 'First, scientific management sought to capture the body, then human relations sought to capture the heart, now consultants want tap into the soul... what they offer is therapy and spirituality lite... [which] makes you feel good, but does not address problems of power, conflict and autonomy.'¹0 The greatest success of the employer brand' concept has been to mask the declining power of workers, for whom pay inequality has increased, job security evaporated and pensions are increasingly precarious. Yet employees, seduced by a culture of approachable, friendly managers, told me they didn't need a union - they could always go and talk to their boss. At the same time, workers are encouraged to channel more of their lives through work - not just their time and energy during working hours, but their social life and their volunteering and fundraising. Work is taking on the roles once played by other institutions in our lives, and the potential for abuse is clear. A company designs ever more exacting performance targets, with the tantalising carrot of accolades and pay increases to manipulate ever more feverish commitment. The core workforce finds itself hooked into a self-reinforcing cycle of emotional dependency: the increasing demands of their jobs deprive them of the possibility of developing the relationships and interests which would enable them to break their dependency. The greater the dependency, the greater the fear of going cold turkey - through losing the job or even changing the lifestyle. 'Of all the institutions in society, why let one of the more precarious ones supply our social, spiritual and psychological needs? It doesn't make sense to put such a large portion of our lives into the unsteady hands of employers,' concludes Ciulla. Life is work, work is life for the willing slaves who hand over such large chunks of themselves to their employer in return for the paycheque. The price is heavy in the loss of privacy, the loss of autonomy over the innermost workings of one's emotions, and the compromising of authenticity. The logical conclusion, unless challenged, is capitalism at its most inhuman - the commodification of human beings.

An example of the laissez faire adage “let the market decide” can be seen in the way employees at Walmart are treated. Among other things, the anti-union behemoth pays low wages to its employees in the U.S. and supports near slave conditions in Bangladesh garment factories.43 Recently, Walmart had to pay more than $4.8 million in back pay and damages to workers for overtime pay they did not receive. There have been at least three previous settlements with the Department of Labor due to unpaid overtime wages.

For many years, it was believed that the pyramids were created on the sweat, blood and tears of slaves (with Hollywood often portraying this notion in films) but instead, we now know that they were built by a specialized team of around 5000 permanent employees and aided by up to 20,000 men on a temporary basis. These temporary employees would provide labor and other skills for around four months before being sent home. The

The slave cannot be made to defecate for the master.

One of the main differences between a slave and an employee is that the employee sold themselves.

And He said, A certain man had two sons. 12 And the younger of them said to the father, Father, give me directly the share of the estate which falls to me. And he distributed to them his wealth. 13 And not many days afterward the younger son, having put all his resources into one lump sum, left his own country to go to a far away place. And there he squandered his resources, living an abandoned, dissolute life. 14 And having squandered all, there came a mighty famine in that country, and he himself began to be in want. 15 And having proceeded, he forced himself upon one of the citizens of that country who was unwilling to hire him and only took him after persistent entreaty. And he sent him into his fields to be feeding hogs. 16 And he was longing to fill his stomach with some of the carob-pods which the hogs were eating. And no one was giving to him. 17 And, having come to his senses, he said, How many employees of my father have more bread than they can eat, and, as for myself, I am perishing here with hunger. 18 Having pulled up stakes, I shall go on my way to my father and I shall say to him, Father, I sinned against heaven and in your sight. 19 No longer am I worthy to be called a son of yours. Make me at once as one of your employees. 20 And having put things in readiness for his journey, he went to his own father. And while he was yet a long distance away, his father saw him and was moved with compassion, and having run, he fell on his neck and tenderly kissed him again and again. 21 And the son said to him, Father, I sinned against heaven and in your sight. No longer am I worthy to be called your son. 22 But the father said to his slaves, Quick. Bring out at once a festive stately robe, one of the best quality, and put it on him. And put at once a ring on his hand and sandals on his feet. 23 And be bringing the calf, that one which we have been fattening for just such an occasion of rejoicing as this. Slaughter it at once, and, having eaten, let us be merry, 24 because this son of mine was dead and has been restored to a correct life. He was lost and has been found. And they began to be merry. 25

I need to get at Fate’s design in this. What exactly does it want of me? Did it pick me? Because Miss Brown…” he began with a calm warning. “I worked for Fate in the past. I slaved my ass off for her. Then she handed me over to Irony, a cruel bastard with a shit eating grin, and I worked for him too. I slaved for both, all my life, without stop, without wavering. I was a good employee to the universe. And then one day, I quit,” he said. “I’ve been MIA for near a decade. And it seems… I’ve been found.” She

Columbus wrote this of his dehumanized “cargo”: “It is possible, with the name of the Holy Trinity, to sell all the slaves which it is possible to sell….Here there are so many of these slaves…although they are living things they are as good as gold.” Columbus gave permission to his crew who remained in Hispaniola to enslave the native Taino people “in the amount desired.” Columbus awarded a teenage Taino girl to one of his crew, Miguel Cuneo, for use as his sex slave. Cuneo bragged that when she “resisted with all her strength,” he “thrashed her mercilessly and raped her.” Columbus bestowed this kind of “employee benefit” on many of his men, writing to a friend about large numbers of “dealers” who specialized in supplying young girls to the so-called Christians, adding, “those from nine to ten [years old] are now in demand.

New laws also redefined in the interest of the planter the terms of credit and the right to property—the essence of economic power in the rural South. Lien laws now gave a landlord’s claim to his share of the crop precedence over a laborer’s for wages or a merchant’s for supplies, thus shifting much of the risk of farming from employer to employee. North Carolina’s notorious Landlord and Tenant Act of 1877 placed the entire crop in the planter’s hands until rent had been paid and allowed him full power to decide when a tenant’s obligation had been fulfilled—thus making the landlord “the court, sheriff, and jury,” complained one former slave.

Workers. He remembered how his father had reacted to the word. “Next you’ll want to call them employees. They are slaves!” Ulf had thundered as they stood in the overseer’s office back on Hagal. “They have no rights.

Karl Marx, a visionary figured out that you can control a slave much better by convincing him he is an employee The sacred is all about unconditionals ; the profane is all about conditionals

But one can see exactly why Dr Ali is so successful - he seems to offer a solution within the individual's grasp: you may not be able to change deadlines and workloads, but you can make yourself more efficient. Ancient wisdoms can be adapted to speed up human beings: this is the kind of individualised response which fits neatly into a neo-liberal market ideology. It draws on Eastern contemplative traditions of yoga and meditation which place the emphasis on individual transformation, and questions the effectiveness of collective political or social activism. Reflexology, aromatherapy, acupuncture, massage - these alternative therapies are all booming as people seek to improve their sense of well-being and vitality. Much of it makes sense - although trips to the Himalayas are hardly within the reach of most workers and the complementary health movement plays an important role in raising people's under standing of their own health and how to look after themselves. But the philosophy of improving ‘personal performance' also plays into the hands of employers' rationale that well-being and coping with stress are the responsibility of the individual employee. It reinforces the tendency for individuals to search for 'biographic solutions to structural contradictions', as the sociologist Ulrich Beck put it: forget the barricades, it's revolution from within that matters. This cultural preoccupation with personal salvation stymies collective reform, and places an onerous burden on the individual. It effectively reinforces the anxieties and insecurities which it offers to assuage.

As their personal connections to a geographical community shrink, so people look to work to compensate; volunteer schemes organised through the workplace and corporate social responsibility programmes become a substitute. Putnam quotes one commentator's conclusion: 'As more Americans spend more of their time "at work", work gradually becomes less of a one-dimensional activity and assumes more of the concerns and activities of both private (family) and public (social and political) life. It is the corporation which hands out advice on toddler pottytraining and childcare, offers parenthood classes and sets up a reading support programme in a local school - all of which exist in British corporations – rather than the social networks of family, friends and neighbours. This amounts to a form of corporate neopaternalism which binds the employee ever tighter into a suffocating embrace, underpinning the kind of invasive management techniques described in Chapter 4.

The internet is my bitch!

In fact, as Foucault and others have shown, prisons and factories came in at about the same time, and their operators consciously borrowed from each other's control techniques. A worker is a part-time slave. The boss says when to show up, when to leave, and what to do in the meantime. He tells you how much work to do and how fast. He is free to carry his control to humiliating extremes, regulating, if he feels like it, the clothes you wear or how often you go to the bathroom. With a few exceptions he can fire you for any reason, or no reason. He has you spied on by snitches and supervisors, he amasses a dossier on every employee. Talking back is called "insubordination," just as if a worker is a naughty child, and it not only gets you fired, it disqualifies you for unemployment compensation… The demeaning system of domination I've described rules over half the waking hours of a majority of women and the vast majority of men for decades, for most of their lifespans. For certain purposes it's not too misleading to call our system democracy or capitalism or -- better still -- industrialism, but its real names are factory fascism and office oligarchy. Anybody who says these people are "free" is lying or stupid.

For 1863, the same year that Lincoln’s Emancipation Proclamation asserted the liberty of slaves, the twenty-eight-year-old Carnegie reported a personal wartime income of $42,260.67; this dwarfed by many multiples the amount he still earned as an official employee of the railroad. Of course, there was a fundamental mechanism that allowed such pursuit of personal gain during inestimable bloodshed. The Union Army allowed wealthier men who were drafted to pay $300 for a substitute to fight in their place. This had even boiled over into a dramatic bit of class warfare with the Draft Riots in New York City, where “$300 man” was the invective used by the have-nots in occasionally accosting the haves. One $300 man, J. P. Morgan, the son of America’s top banker in London, noted in his account book that he had spent about the same amount on cigars in 1863.

When emancipation came to the British Caribbean in 1834, the former slaves had been tricked into believing that land would be made available to them, but the Legislative Assembly, composed in large part of white plantation owners and their half-caste employees, refused to cede any land, and the lower classes had no recourse.

He never wrote a book about the state, because it wasn’t the center or focus of his analyses. That focus was rather the relationships among people as they go about producing their existence: relationships such as master-slave, lord-serf and employer-employee.

When Amana was about three years old, she'd taken her back to her parents' house. One day, while they were sitting face-to-face playing cat's cradle in the room with the grandfather clock, she saw capillaries growing out of their bodies like tiny branches. Slender as gossamer from a spider's web, they spread out along the walls and up to the ceiling, twining themselves around the grandfather clock. Quaking in fear, Marika stood up. Until then, she had never seriously thought about the history of that house. Generations of people whose names she didn't know, whom she'd never cared about, had been born and died there. The sweat of women forced to work like slaves drenched the walls; the pillars were splattered with the semen of masters of this house who had forced themselves on young servants. She smelled the cold sweat of a son who had strangled his bedridden father to get his inheritance. The walls and ceiling that had witnessed these atrocities glared down on her. The misery of married couples trickling down into the pipes connecting the toilet to the sewer. A mother who has chemically transformed her loneliness into ambition chokes her son, squeezing his slender neck between her sweaty thighs. A wife who never lets on what she knows about her husband's affairs mixes her own turds into his miso soup. That handsome arsonist seen loitering around the house might be a former employee, fired for no good reason. The umbilical cord binding the generations of a respectable old family is also a rope around the neck. And she had wanted to cut her ties to all these bloody forebearers, now taking such pleasure in sharing old family secrets... My real family, she thought, are those people I just happened to meet in that coffee shop.

Page 3: My family is part of the Philippines’ tiny but entrepreneurial, economically powerful Chinese minority. Just 1 percent of the population, Chinese Filipinos control as much as 60 percent of the private economy, including the country’s four major airlines and almost all of the country’s banks, hotels, shopping malls, and major conglomerates. ... Since my aunt’s murder, one childhood memory keeps haunting me. I was eight, staying at my family’s splendid hacienda-style house in Manila. It was before dawn, still dark. Wide awake, I decided to get a drink from the kitchen. I must have gone down an extra flight of stairs, because I literally stumbled onto six male bodies. I had found the male servants’ quarters. My family’s houseboys, gardeners, and chauffeurs—I sometimes imagine that Nilo Abique [the chauffeur that murdered her aunt] was among those men—were sleeping on mats on a dirt floor. The place stank of sweat and urine. I was horrified. Later that day I mentioned the incident to my Aunt Leona, who laughed affectionately and explained that the servants—there were perhaps twenty living on the premises, all ethnic Filipinos—were fortunate to be working for our family. If not for their positions, they would be living among rats and open sewers without even a roof over their heads. A Filipino maid then walked in; I remember that she had a bowl of food for my aunt’s Pekingese. My aunt took the bowl but kept talking as if the maid were not there. The Filipinos, she continued—in Chinese, but plainly not caring whether the maid understood or not—were lazy and unintelligent and didn’t really want to do much else. If they didn’t like working for us, they were free to leave any time. After all, my aunt said, they were employees, not slaves.

My marster . . . started out wid two ’omen slaves and raised 300 slaves.” So testified John Smith, a 108-year-old former slave who was interviewed by a Works Project Administration employee in the late 1930s.

the further from headquarters an employee is located, the more autonomous his unit, the more you want him to be a slave so he does nothing strange on his own.

you can control a slave much better by convincing him he is an employee.

Thus, contrary to the popular narrative that people are slaves to the terms on which a given employer may be willing to hire them, the employers themselves are subject to concrete economic incentives not to short change employees either on the basis of wages or working conditions. Such incentives are due to competition between employers for labor, just as there is competition between prospective employees for jobs. If

Dutch governor of Batavia, Jan Pieterszoon Coen, came up with an alternative plan. Coen founded Batavia, on the island of Java, as the Dutch East India Company’s new capital in 1618. In 1621 he sailed to Banda with a fleet and proceeded to massacre almost the entire population of the islands, probably about fifteen thousand people. All their leaders were executed along with the rest, and only a few were left alive, enough to preserve the know-how necessary for mace and nutmeg production. After this genocide was complete, Coen then proceeded to create the political and economic structure necessary for his plan: a plantation society. The islands were divided into sixty-eight parcels, which were given to sixty-eight Dutchmen, mostly former and current employees of the Dutch East India Company. These new plantation owners were taught how to produce the spices by the few surviving Bandanese and could buy slaves from the East India Company to populate the now-empty islands and to produce spices, which would have to be sold at fixed prices back to the company.

You see, we’re all employees ultimately. We just work at different levels,” said rich dad. “I just want you boys to have a chance to avoid the trap caused by those two emotions, fear and desire. Use them in your favor, not against you. That’s what I want to teach you. I’m not interested in just teaching you to make a pile of money. That won’t handle the fear or desire. If you don’t first handle fear and desire, and you get rich, you’ll only be a highly paid slave.

They were particularly elated, as it was reported that the rebel capital had surrendered to colored troops. I had promised my employees