Worker Leaving Quotes

Worker bees can leave. Even drones can fly away. The Queen is their slave.

It's okay,' he tells me. 'If you want to go. Everyone wants you to stay. I want you to stay more than I've ever wanted anything in my life.' His voice cracks with emotion. He stops, clears his throat, takes a breath, and continues. 'But that's what I want and I could see why it might not be what you want. So I just wanted to tell you that I understand if you go. It's okay if you have to leave us. It's okay if you want to stop fighting.' For the first time since I realized that Teddy was gone, too, I feel something unclench. I feel myself breathe. I know that Gramps can't be that late-inning pinch hitter I'd hoped for. He won't unplug my breathing tube or overdoes me with morphine or anything like that. But this is the first time today that anyone has acknowledged what I have lost. I know that the social worker warned Gran and Gramps not to upset me, but Gramps's recognition, and the permission he just offered me--it feels like a gift. Gramps doesn't leave me. He slumps back into the chair. It's quiet now. So quiet you can almost hear other people's dreams. So quiet that you can almost hear me tell Gramps, 'Thank you.

Why Not You? Today, many will awaken with a fresh sense of inspiration. Why not you? Today, many will open their eyes to the beauty that surrounds them. Why not you? Today, many will choose to leave the ghost of yesterday behind and seize the immeasurable power of today. Why not you? Today, many will break through the barriers of the past by looking at the blessings of the present. Why not you? Today, for many the burden of self doubt and insecurity will be lifted by the security and confidence of empowerment. Why not you? Today, many will rise above their believed limitations and make contact with their powerful innate strength. Why not you? Today, many will choose to live in such a manner that they will be a positive role model for their children. Why not you? Today, many will choose to free themselves from the personal imprisonment of their bad habits. Why not you? Today, many will choose to live free of conditions and rules governing their own happiness. Why not you? Today, many will find abundance in simplicity. Why not you? Today, many will be confronted by difficult moral choices and they will choose to do what is right instead of what is beneficial. Why not you? Today, many will decide to no longer sit back with a victim mentality, but to take charge of their lives and make positive changes. Why not you? Today, many will take the action necessary to make a difference. Why not you? Today, many will make the commitment to be a better mother, father, son, daughter, student, teacher, worker, boss, brother, sister, & so much more. Why not you? Today is a new day! Many will seize this day. Many will live it to the fullest. Why not you?

I always get so overwhelmed trying to do everything perfectly. I can't do a job and not put everything I have into it. I need to be the best employee, the best co-worker, the best whatever. I need everyone to like me and I just burn out bending over backward to make that happen. Having people be mad at me is my worst fear. I can't stand it. There is this crazy fear I have of being rejected by anyone - even people I don't really care about. It's always better to leave them first, cut all ties, and disappear. They can't hurt me that way - no one can.

I'm the best kind of thief, the kind that leaves behind items equal in value to those he's stolen.

There is an old story about a worker suspected of stealing: every evening, as he leaves the factory, the wheelbarrow he rolls in front of him is carefully inspected. The guards can find nothing. It is always empty. Finally, the penny drops: what the worker is stealing are the wheelbarrows themselves...

I drive him to school, then I break back into Barron's house. I'm the best kind of thief, the kind that leaves behind items equal in value to those he's stolen. Then I go home and shave until my skin is as slick as any slickster's.

Here’s to the security guards who maybe had a degree in another land. Here’s to the manicurist who had to leave her family to come here, painting the nails, scrubbing the feet of strangers. Here’s to the janitors who don’t understand English yet work hard despite it all. Here’s to the fast food workers who work hard to see their family smile. Here’s to the laundry man at the Marriott who told me with the sparkle in his eyes how he was an engineer in Peru. Here’s to the bus driver, the Turkish Sufi who almost danced when I quoted Rumi. Here’s to the harvesters who live in fear of being deported for coming here to open the road for their future generation. Here’s to the taxi drivers from Nigeria, Ghana, Egypt and India who gossip amongst themselves. Here is to them waking up at 4am, calling home to hear the voices of their loved ones. Here is to their children, to the children who despite it all become artists, writers, teachers, doctors, lawyers, activists and rebels. Here’s to international money transfer. For never forgetting home. Here’s to their children who carry the heartbeats of their motherland and even in sleep, speak with pride about their fathers. Keep on.

I like talking about people who don't have any power and it seems like some of the least powerful people in the United States are the migrant workers who come and do our work and don't have any rights as a result. And yet we still invite them to come here, and at the same time ask them to leave.

A man walks into a bar and says: Take my wife–please. So you do. You take her out into the rain and you fall in love with her and she leaves you and you’re desolate. You’re on your back in your undershirt, a broken man on an ugly bedspread, staring at the water stains on the ceiling. And you can hear the man in the apartment above you taking off his shoes. You hear the first boot hit the floor and you’re looking up, you’re waiting because you thought it would follow, you thought there would be some logic, perhaps, something to pull it all together but here we are in the weeds again, here we are in the bowels of the thing: your world doesn’t make sense. And then the second boot falls. And then a third, a fourth, a fifth. A man walks into a bar and says: Take my wife–please. But you take him instead. You take him home, and you make him a cheese sandwich, and you try to get his shoes off, but he kicks you and he keeps kicking you. You swallow a bottle of sleeping pills but they don’t work. Boots continue to fall to the floor in the apartment above you. You go to work the next day pretending nothing happened. Your co-workers ask if everything’s okay and you tell them you’re just tired. And you’re trying to smile. And they’re trying to smile. A man walks into a bar, you this time, and says: Make it a double. A man walks into a bar, you this time, and says: Walk a mile in my shoes. A man walks into a convenience store, still you, saying: I only wanted something simple, something generic… But the clerk tells you to buy something or get out. A man takes his sadness down to the river and throws it in the river but then he’s still left with the river. A man takes his sadness and throws it away but then he’s still left with his hands.

Neglecting to bathe the ministry in prayer leaves us just workers, not worshipers. When we unite in prayer, there is incredible power.

Some men lash out and leave marks, the black eyes and broken noses that send women to the emergency rooms and from there to the kindly social worker and the battered women’s shelter. But the real devils are the ones who hide the traces, who practice constant psychological abuse until the woman is all but destroyed.

...workplace dynamics are no less complicated or unexpectedly intense than family relations, with only the added difficulty that whereas families are at least well-recognised and sanctioned loci for hysteria reminiscent of scenes from Medea, office life typically proceeds behind a mask of shallow cheerfulness, leaving workers grievously unprepared to handle the fury and sadness continually aroused by their colleagues.

The clouds that menaced this morning did so all day, growing heavier and blacker until they burst, monsoon-like, this evening, just as office workers stepped outside and the rush hour began in earnest, leaving the roads gridlocked and tube station entrances choked with people opening and closing umbrellas.

During the night two delegates of the railwaymen were arrested. The strikers immediately demanded their release, and as this was not conceded, they decided not to allow trains leave the town. At the station all the strikers with their wives and families sat down on the railway track-a sea of human beings. They were threatened with rifles salvoes. The workers bared their breast and cried, "Shoot!" A salvo was fired into the defenceless seated crowd, and 30 to 40 corpses, among them women and children, remained on the ground. On this becoming known the whole town of Kiev went to strike on the same day. The corpses of the murdered workers were raised on high by the crowd and carried round in mass demonstration.

Last Will Prologue: We, Sacco and Vanzetti, sound of body and mind, Devise and bequeath to all we leave behind, The worldly wealth we inherited at our birth, Each one to share alike as we leave this earth. To Wit: To babies we will their mothers’ love, To youngsters we will the sun above. To spooners who wont to tryst the night, We give the moon and stars that shine so bright. To thrill them in their hours of joy, When boy hugs maid and maid hugs boy. To nature’s creatures we allot the spring and summer, To the doe, the bear, the gold-finch and the hummer. To the fishes we ascribe the deep blue sea, The honey we apportion to the bustling bee. To the pessimist—good cheer—his mind to sooth, To the chronic liar we donate the solemn truth. And Lastly: To those who judge solely seeking renown, With blaring trumpets of the fakir and clown; To the prosecutor, persecutor, and other human hounds, Who’d barter another’s honor, recognizing no bounds, To the Governor, the Jury, who another’s life they’d sell— We endow them with the fiery depths of HELL! (Industrial Worker, Aug. 20, 1927)

It would be useless to tell him that I'm done sacrificing other people for my own gain. I won't whip innocent kitchen workers, I won't burn down buildings, I won't ask anyone to give up their inheritance for me, and I certainly won't leave a friend at the mercy of a mysterious magical force-- merely for the sake of my own power. I press my fingers to the stone at my navel, taking comfort in its familiar pulsing. What I tell him is, 'And I have me. I will be enough.

People are like bees. They’re all workers who could be queens, with the right stuff, but once a queen-making has begun, it can’t be reversed. A bee that’s halfway a queen can’t turn back into a worker. She’d starve. She must keep growing and then she must leave.

For over millions of years, social work and philanthropy have been practiced on a large scale. If we talk about India, then in this developing country this number is on a terrific hike. Social workers and philanthropists like Aman Mehndiratta are leaving their footprints on this path which is surely inspiring for all of us in every manner.

The collapse of the state in this large swathe of Africa meant that its people either relied on the charity of outsiders or took to violence. I must have looked bit dejected because Louise tried to lighten my mood. 'From my point of view as a church worker,it's great.'she said.When I go on leave back to the UK and I go into a church on Sunday,I am the youngest person there by a long way. But here in the Congo,I am always the oldest.

To emphasize how truly backward our society is...let's finish with a little quiz. Let's do it like Jeopardy. In 1990, this government required companies to give a new mother a year's leave at 90% pay. Answer: What was Sweden? This country provided nurseries for most children over eighteen months. Answer: What was Sweden? Nearly half of the children under three in this country were in publicly financed nurseries, and nearly 95% of children three to six were (and are). Answer: What is Denmark? In this country, 95% of children aged three to five are in preschool. Answer: What is France? This country provides care for one quarter of children under three in wholly or partially subsidized nurseries. Answer: What is France? In 1984, this country gave workers twelve weeks of maternity leave with pay. Answer: What is Brazil? (Yes, Brazil!) This country mandated eight weeks of maternity leave WITH PAY. Answer: What is Kenya? (You heard us, Kenya!) This country provided none of these things; instead, to help mothers and small children, its magazines featured profiles of rich celebrity moms who could show women how to do it all. Answer: What was the United States?

MY BOSS SENDS me home because of all the dried blood on my pants, and I am overjoyed. The hole punched through my cheek doesn’t ever heal. I’m going to work, and my punched-out eye sockets are two swollen-up black bagels around the little piss holes I have left to see through. Until today, it really pissed me off that I’d become this totally centered Zen Master and nobody had noticed. Still, I’m doing the little FAX thing. I write little HAIKU things and FAX them around to everyone. When I pass people in the hall at work, I get totally ZEN right in everyone’s hostile little FACE. Worker bees can leave Even drones can fly away The queen is their slave You give up all your worldly possessions and your car and go live in a rented house in the toxic waste part of town where late at night, you can hear Marla and Tyler in his room, calling each other hum; butt wipe. Take it, human butt wipe. Do it, butt wipe. Choke it down. Keep it down, baby. Just by contrast, this makes me the calm little center of the world. Me, with my punched-out eyes and dried blood in big black crusty stains on my pants, I’m saying HELLO to everybody at work. HELLO! Look at me. HELLO! I am so ZEN. This is BLOOD. This is NOTHING. Hello. Everything is nothing, and it’s so cool to be ENLIGHTENED. Like me. Sigh. Look. Outside the window. A bird. My boss asked if the blood was my blood. The bird flies downwind. I’m writing a little haiku in my head. Without just one nest A bird can call the world home Life is your career I’m counting on my fingers: five, seven, five. The blood, is it mine? Yeah, I say. Some of it. This is a wrong answer.

Like racism, sexism is one of the great justifications for high female unemployment rates. Many women are “just housewives” because in reality they are unemployed workers. Cannot, therefore, the “just housewife” role be most effectively challenged by demanding jobs for women on a level of equality with men and by pressing for the social services (child care, for example) and job benefits (maternity leaves, etc.) which will allow more women to work outside the home?

Sadly, in our technological, impersonal, and avaricious consumer society, people merely hold on to jobs. They put in their time, leave at the five o'clock bell, pick up their pay checks, and leave the whole business behind them. Work, for so many, becomes a necessary evil. They go at it grudgingly, at best resignedly. It is hard to fault them; the stressful conditions and uncertainty under which so many workers labor force them into an adversarial relationship with their occupations and employers.

But the 8-hour workday is too profitable for big business, not because of the amount of work people get done in eight hours (the average office worker gets less than three hours of actual work done in 8 hours) but because it makes for such a purchase-happy public. Keeping free time scarce means people pay a lot more for convenience, gratification, and any other relief they can buy. It keeps them watching television, and its commercials. It keeps them unambitious outside of work. We’ve been led into a culture that has been engineered to leave us tired, hungry for indulgence, willing to pay a lot for convenience and entertainment, and most importantly, vaguely dissatisfied with our lives so that we continue wanting things we don’t have. We buy so much because it always seems like something is still missing.

Does God exist? Unlike many people, this had not been the great inner debate of her life. Under the old Communist regime, the official line in schools had been that life ended with death, and she had gotten used to the idea. On the other hand, her parents’ generation and her grandparents’ generation still went to church, said prayers, and went on pilgrimages, and were utterly convinced that God listened to what they said. At twenty-four, having experienced everything she could experience—and that was no small achievement—Veronika was almost certain that everything ended with death. That is why she had chosen suicide: freedom at last. Eternal oblivion. In her heart of hearts, though, there was still a doubt: What if God did exist? Thousands of years of civilization had made of suicide a taboo, an affront to all religious codes: Man struggles to survive, not to succumb. The human race must procreate. Society needs workers. A couple has to have a reason to stay together, even when love has ceased to exist, and a country needs soldiers, politicians and artists. If God exists, and I truly don’t believe he does, he will know that there are limits to human understanding. He was the one who created this confusion in which there is poverty, injustice, greed, and loneliness. He doubtless had the best of intentions, but the results have proved disastrous; if God exists, he will be generous with those creatures who chose to leave this Earth early, and he might even apologize for having made us spend time here. To hell with taboos and superstitions. Her devout mother would say: “God knows the past, the present, and the future.” In that case, he had placed her in this world in the full knowledge that she would end up killing herself, and he would not be shocked by her actions. Veronika began to feel a slight nausea, which became rapidly more intense.

There is heroism to be found in great battles, it is true; warriors with stable knees who fight and know that they will die for an idea or for the safety of loved ones back home. But there are also people who spend their entire adulthood at a soulless job they despise to make sure their children have something to eat that night so that one day those kids may lead better, more fulfilling lives than their parents. The warrior and the worker both make sacrifices. Who, then, is more heroic? Can any of us judge? I don't think I'm qualified. I'll let history decide. But I do not think we should leave it all up to warriors and rulers to speak to the future.

Fanfare for the Makers A cloud of witnesses. To whom? To what? To the small fire that never leaves the sky. To the great fire that boils the daily pot. To all the things we are not remembered by, Which we remember and bless. To all the things That will not notice when we die, Yet lend the passing moment words and wings. So fanfare for the Makers: who compose A book of words or deeds who runs may write As many who do run, as a family grows At times like sunflowers turning towards the light. As sometimes in the blackout and the raids One joke composed an island in the night. As sometimes one man’s kindness pervades A room or house or village, as sometimes Merely to tighten screws or sharpen blades Can catch a meaning, as to hear the chimes At midnight means to share them, as one man In old age plants an avenue of limes And before they bloom can smell them, before they span The road can walk beneath the perfected arch, The merest greenprint when the lives began Of those who walk there with him, as in default Of coffee men grind acorns, as in despite Of all assaults conscripts counter assault, As mothers sit up late night after night Moulding a life, as miners day by day Descend blind shafts, as a boy may flaunt his kite In an empty nonchalant sky, as anglers play Their fish, as workers work and can take pride In spending sweat before they draw their pay. As horsemen fashion horses while they ride, As climbers climb a peak because it is there, As life can be confirmed even in suicide: To make is such. Let us make. And set the weather fair. Louis Macneice

Word-magic comes at a cost, you see, as power always does. Words draw their vitality from their writers, and thus the strength of a word is limited by the strength of its human vessel. Acts of word-magic leave their workers ill and drained, and the more ambitious the working—the more it defies the warp and weft of the world as it is—the higher the toll.

the bimodal philosophy of deep work. This philosophy asks that you divide your time, dedicating some clearly defined stretches to deep pursuits and leaving the rest open to everything else. During the deep time, the bimodal worker will act monastically—seeking intense and uninterrupted concentration. During the shallow time, such focus is not prioritized.

Maybe money sits at the heart of every controversy about monarchy. Britain has long had trouble making up its mind. Many support the Crown, but many also feel anxious about the cost. That anxiety is increased by the fact that the cost is unknowable. Depends on who’s crunching the numbers. Does the Crown cost taxpayers? Yes. Does it also pay a fortune into government coffers? Also yes. Does the Crown generate tourism income that benefits all? Of course. Does it also rest upon lands obtained and secured when the system was unjust and wealth was generated by exploited workers and thuggery, annexation and enslaved people? Can anyone deny it? According to the last study I saw, the monarchy costs the average taxpayer the price of a pint each year. In light of its many good works that seems a pretty sound investment. But no one wants to hear a prince argue for the existence of a monarchy, any more than they want to hear a prince argue against it. I leave cost-benefit analyses to others. My emotions are complicated on this subject, naturally, but my bottom-line position isn’t. I’ll forever support my Queen, my Commander in Chief, my Granny. Even after she’s gone. My problem has never been with the monarchy, nor the concept of monarchy. It’s been with the press and the sick relationship that’s evolved between it and the Palace. I love my Mother Country, and I love my family, and I always will. I just wish, at the second-darkest moment of my life, they’d both been there for me. And I believe they’ll look back one day and wish they had too.

Each leaf on the maples and lindens was sharply outlined, as if chiselled from black stone. Taken as a whole, however, the great mass of trees seemed like a flat black pattern against the bright sky. The world’s beauty had surpassed itself. It was one of those moments when everyone stops to gaze in wonder—not only the idler with time on his hands but also the shift worker on his way home and the traveller half-dead on his feet. At times like this we cease to have distinct perceptions of light, space, silence, rustlings, warmth, sweet smells, the swaying of long grass or leaves—all the millions of ingredients that make up the world’s beauty. What we perceive then is true beauty, and it tells us only one thing: that life is a blessing.

The virus is causing something akin to panic throughout corporate America, which has become used to the typos, misspellings, missing words and mangled syntax so acceptable in cyberspace. The CEO of LoseItAll.com, an Internet startup, said the virus had rendered him helpless. “Each time I tried to send one particular e-mail this morning, I got back this error message: ‘Your dependent clause preceding your independent clause must be set off by commas, but one must not precede the conjunction.’ I threw my laptop across the room.”  . . . If Strunkenwhite makes e-mailing impossible, it could mean the end to a communication revolution once hailed as a significant timesaver. A study of 1,254 office workers in Leonia, N.J., found that e-mail increased employees’ productivity by 1.8 hours a day because they took less time to formulate their thoughts. (The same study also found that they lost 2.2 hours of productivity because they were e-mailing so many jokes to their spouses, parents and stockbrokers.)  . . . “This is one of the most complex and invasive examples of computer code we have ever encountered. We just can’t imagine what kind of devious mind would want to tamper with e-mails to create this burden on communications,” said an FBI agent who insisted on speaking via the telephone out of concern that trying to e-mail his comments could leave him tied up for hours.

The receding waves of foreign peon labor are leaving California agriculture to the mercies of our own people. The old methods of intimidation and starvation perfected against the foreign peons are being used against the new white migrant workers. But they will not be successful.

The first twenty years of the young person’s life are spent functioning as a subordinate element in an authority system, and upon leaving school, the male usually moves into either a civilian job or military service. On the job, he learns that although some discreetly expressed dissent is allowable, an underlying posture of submission is required for harmonious functioning with superiors. However much freedom of detail is allowed the individual, the situation is defined as one in which he is to do a job prescribed by someone else. While structures of authority are of necessity present in all societies, advanced or primitive, modern society has the added characteristic of teaching individuals to respond to impersonal authorities. Whereas submission to authority is probably no less for an Ashanti than for an American factory worker, the range of persons who constitute authorities for the native are all personally known to him, while the modern industrial world forces individuals to submit to impersonal authorities, so that responses are made to abstract rank, indicated by an insignia, uniform or title.

Capitalism is a bad idea. Imagine if we start a society on an uninhabited tropical island, and I propose that the people who do all the work will be paid as little as possible while the people who don’t do anything but own stocks will have more money than they could possibly spend in their lifetimes. You would all be looking at each other and shaking your heads. “Wait, wait, hear me out,” I might say. “We’ll also treat air, water, plants, minerals, and other animals as objects to be exploited even more ruthlessly than workers!” Now you’d slowly back away because there’s obviously something not right with me, even as I continue on: “Wait, don’t go! We can maintain peace by creating massively destructive weapons and violent prisons. Why is everybody leaving?

Color blindness has become a powerful weapon against progress for people of color, but as a denial mindset, it doesn’t do white people any favors, either. A person who avoids the realities of racism doesn’t build the crucial muscles for navigating cross-cultural tensions or recovering with grace from missteps. That person is less likely to listen deeply to unexpected ideas expressed by people from other cultures or to do the research on her own to learn about her blind spots. When that person then faces the inevitable uncomfortable racial reality—an offended co-worker, a presentation about racial disparity at a PTA meeting, her inadvertent use of a stereotype—she’s caught flat-footed. Denial leaves people ill-prepared to function or thrive in a diverse society. It makes people less effective at collaborating with colleagues, coaching kids’ sports teams, advocating for their neighborhoods, even chatting with acquaintances at social events.

That is the situation in the factory where I work. The union has never gone in and the workers are nothing but poor victims of blackmail, dependent on the law of the owner, that is: I pay you and so I possess you and I possess your life, your family, and everything that surrounds you, and if you don’t do as I say I’ll ruin you.

In virtue of this monstrous system, the son of the worker, on entering life, finds no field which he may till, no machine which he may tend, no mine in which he may dig, without accepting to leave a great part of what he will produce to a master. He must sell his labour for a scant and uncertain wage. His father and his grandfather have toiled to drain this field, to build this mill, to perfect this machine. They gave to the work the full measure of their strength, and what more could they give?

I still can’t quite believe that this is really it. I’m really leaving. This frigid desert has been my home for a year and a half. I figured out how to survive, at least for a while, and I got used to how things worked. My terrifying struggle to stay alive became somehow routine. Get up in the morning, eat breakfast, tend my crops, fix broken stuff, eat lunch, answer e-mail, watch TV, eat dinner, go to bed. The life of a modern farmer. Then I was a trucker, doing a long haul across the world. And finally, a construction worker, rebuilding a ship in ways no one ever considered before this. I’ve done a little of everything here, because I’m the only one around to do it.

Ungratified sexuality is readily transformed into rage. "Prison explosions" are outbreaks of sadism resulting from the absence of sexual gratification. Hence, when 33,000 workers leave their employment site all at once precisely in spring, there can be no doubt that the unsatisfying sex-economic conditions in the Soviet Union are the cause. By "sex-economic conditions" we mean more than just the possibility of a regulated and satisfying love life; over and above this we mean everything that is related to pleasure and the joy of life in one's work.

Workers were required to stay six months, and even then permission to quit was not always granted. The factory held the first two months of every worker's pay; leaving without approval meant losing that money and starting over somewhere else. That was a fact of factory life you couldn't know from the outside: Getting into a factory was easy. The hard part was getting out.

I have to believe that if we didn't need to protect ourselves, we wouldn't be so prone to avoiding rest. When fear enters the story, something changes. In response to the risk and need around us, we have constructed systems around labor that leave even the hardest workers vulnerable, in deficit. Labor is no longer a gift. How could it be when one is withering from hunger? Labor instead becomes a means to an end, not an avenue for flourishing but a transaction for survival. This is a grim human development, for no one wants to spend their days merely surviving. And this transaction is nearly always incongruent with the amount of labor one does. You can work, as my gramma did in California, for a full month just to be able to finally move from the shelter into low-income housing. Meanwhile, the powerful convince us that there is not enough while their pocket spill out in the open. They distract us from this by dangling opportunity in the opposite direction. They appear as rescuers, demanding ceaseless labor from us but presenting it as a gift. We are expected to feel deeply lucky and even indebted to a society that allows us to work, even if that work cannot satisfy our most basic needs.

Can you go back to America and tell all your friends that I do NOT want to be rescued? All these Americans and Viet Kieus who come here thinking that they need to save us are so stupid. If you had to choose between working in a factory for twelve hours a day with bosses who don't let you rest and [who] look at you like they are raping you with their eyes, or working in a bar where you have a few drinks and sometimes spread you legs for a man, which would you choose? Why don't people go rescue factory workers? We are the ones who were not scared to leave factory work for sex work. We are smart hustlers [*nguoi chen lan*], not dumb, scared factory workers! —Trinh, twenty-four-year-old hostess in Lavender

Here is one way to conceptualize NASA's heroic era: in 1961, Kennedy gave his "moon speech" to Congress, charging them to put an American on the moon "before the decade is out." In the eight years that unspooled between Kennedy's speech and Neil Armstrong's first historic bootprint, NASA, a newborn government agency, established sites and campuses in Texas, Florida, Alabama, California, Ohio, Maryland, Mississippi, Virginia, and the District of Columbia; awarded multi-million-dollar contracts and hired four hundred thousand workers; built a fully functioning moon port in a formerly uninhabited swamp; designed and constructed a moonfaring rocket, spacecraft, lunar lander, and space suits; sent astronauts repeatedly into orbit, where they ventured out of their spacecraft on umbilical tethers and practiced rendezvous techniques; sent astronauts to orbit the moon, where they mapped out the best landing sites; all culminating in the final, triumphant moment when they sent Neil Armstrong and Buzz Aldrin to step out of their lunar module and bounce about on the moon, perfectly safe within their space suits. All of this, start to finish, was accomplished in those eight years.

Meanwhile, Mme Mao and her cohorts were renewing their efforts to prevent the country from working. In industry, their slogan was: "To stop production is revolution itself." In agriculture, in which they now began to meddle seriously: "We would rather have socialist weeds than capitalist crops." Acquiring foreign technology became "sniffing after foreigners' farts and calling them sweet." In education: "We want illiterate working people, not educated spiritual aristocrats." They called for schoolchildren to rebel against their teachers again; in January 1974, classroom windows, tables, and chairs in schools in Peking were smashed, as in 1966. Mme Mao claimed this was like "the revolutionary action of English workers destroying machines in the eighteenth century." All this demagoguery' had one purpose: to create trouble for Zhou Enlai and Deng Xiao-ping and generate chaos. It was only in persecuting people and in destruction that Mme Mao and the other luminaries of the Cultural Revolution had a chance to "shine." In construction they had no place. Zhou and Deng had been making tentative efforts to open the country up, so Mme Mao launched a fresh attack on foreign culture. In early 1974 there was a big media campaign denouncing the Italian director Michelangelo Antonioni for a film he had made about China, although no one in China had seen the film, and few had even heard of it or of Antonioni. This xenophobia was extended to Beethoven after a visit by the Philadelphia Orchestra. In the two years since the fall of Lin Biao, my mood had changed from hope to despair and fury. The only source of comfort was that there was a fight going on at all, and that the lunacy was not reigning supreme, as it had in the earlier years of the Cultural Revolution. During this period, Mao was not giving his full backing to either side. He hated the efforts of Zhou and Deng to reverse the Cultural Revolution, but he knew that his wife and her acolytes could not make the country work. Mao let Zhou carry on with the administration of the country, but set his wife upon Zhou, particularly in a new campaign to 'criticize Confucius." The slogans ostensibly denounced Lin Biao, but were really aimed at Zhou, who, it was widely held, epitomized the virtues advocated by the ancient sage. Even though Zhou had been unwaveringly loyal, Mao still could not leave him alone. Not even now, when Zhou was fatally ill with advanced cancer of the bladder.

If you are working with a therapist counselor social worker grief expert minister priest or anyone else who is trying to help you navigate the wilderness of grief and they start talking about the groundbreaking observations of Elizabeth Kubler-Ross suggesting there is an orderly predictable unfolding of grief please please please. Do yourself a favor. Leave. People who are dying often experience five stages of grief: denial anger bargaining depression and acceptance. They are grieving their impending death. This is what Elizabeth Kubler Ross observed. People who are learning to live with the death of a beloved have a different process. It isn’t the same. It isn’t orderly. It isn’t predictable. Grief is wild and messy and unpredictable

Then he added, in an almost threatening tone: Without these rasping hands, professor, not a chair would exist, or a building, a car, nothing, not even you; if we workers stopped working everything would stop, the sky would fall to earth and the earth would shoot up the sky, the plants would take over the cities, the Arno would flood your fine houses, and only those who have always worked would know how to survive, and as for you two, you with all your books, the dogs would tear you to pieces.

And in the same way, I’ve always given my best energy to things outside myself, believing that I’d be fine, that I was a workhorse, that I didn’t need special treatment or babying or, heaven help me, self-care. Self-care was for the fragile, the special, the dainty. I was a linebacker, a utility player, a worker bee. I ate on the run, slept in my clothes, worshiped at the altar of my to-do list, ignored the crying out of my body and soul like they were nothing more than the buzz of pesky mosquitoes.

At their father’s wake, a young paper-factory worker had said, It’s impossible he’s gone. And that man had been right—that had been an impossible loss. Sylvie was an impossible loss too. But perhaps what felt impossible was leaving that person behind. When your love for a person is so profound that it’s part of who you are, then the absence of the person becomes part of your DNA, your bones, and your skin. Charlie’s and Sylvie’s deaths were now part of Julia’s topography; the losses ran like a river inside her.

Another blatant case of regress as part of the capitalist progress is the enormous rise of precarious work. Precarious work deprives workers of a whole series of rights that, till recently, were taken as self-evident in any country which perceived itself as a welfare state: precarious workers have to take care themselves of their health insurance and retirement options; there is no paid leave; the future becomes much more uncertain. Precarious work also generates an antagonism within the working class, between permanently employed and precarious workers (trade unions tend to privilege permanent workers; it is very difficult for precarious workers even to organize themselves into a union or to establish other forms of collective self-organization). One would have expected that this increasing exploitation would also strengthen workers’ resistance, but it renders resistance even more difficult, and the main reason for this is ideological: precarious work is presented (and up to a point even effectively experienced) as a new form of freedom – I am no longer just a cog in a complex enterprise but an entrepreneur-of-the-self, I am a boss of myself who freely manages my employment, free to choose new options, to explore different aspects of my creative potential, to choose my priorities

It’s not easy to feel good about yourself when you are constantly being told you’re rubbish and/or part of the problem. That’s often the situation for people working in the public sector, whether these be nurses, civil servants or teachers. The static metrics used to measure the contribution of the public sector, and the influence of Public Choice theory on making governments more ‘efficient’, has convinced many civil-sector workers they are second-best. It’s enough to depress any bureaucrat and induce him or her to get up, leave and join the private sector, where there is often more money to be made. So public actors are forced to emulate private ones, with their almost exclusive interest in projects with fast paybacks. After all, price determines value. You, the civil servant, won’t dare to propose that your agency could take charge, bring a helpful long-term perspective to a problem, consider all sides of an issue (not just profitability), spend the necessary funds (borrow if required) and – whisper it softly – add public value. You leave the big ideas to the private sector which you are told to simply ‘facilitate’ and enable. And when Apple or whichever private company makes billions of dollars for shareholders and many millions for top executives, you probably won’t think that these gains actually come largely from leveraging the work done by others – whether these be government agencies, not-for-profit institutions, or achievements fought for by civil society organizations including trade unions that have been critical for fighting for workers’ training programmes.

And out in the rural, when Mrs. Laura McGhee--who if she thought it necessary, sat on the porch with her Winchester rifle--permitted movement workers to use her farm outside Greenwood for a rally, the sheriff came to warn her against holding it. She told him that *he* was on *her* property, that *he* was trespassing and hadn't ever offered any protection from the terrorists who kept threatening to shoot up her farms, and that he therefore had nothing to offer her now and had better leave, get off her land. And the sheriff left.

The first big step is to repair the safety net so that workers and families are no longer at perpetual risk of falling through and drowning, as millions have in the pandemic. This means essentially extending the New Deal to more Americans in more areas of their lives: universal health care, child care, paid family and sick leave, stronger workplace safety protections, unemployment insurance that doesn’t fail in a crisis, a living minimum wage. These are the basis for any decent life, for any American to do more than survive just below the misery line.

You don't work for money. You work for appreciation. You work to create value and to be valued. What we're seeing at this moment, with millions of people leaving their jobs in the wake of COVID, is telling. People are reevaluating their lives because of this tragedy we've all been through. Businesses can't stay open because they can't find workers. They're begrudgingly raising the wages they're willing to pay, which is a good thing, but at the end of the day, it isn't about the money. It's about being valued in your job and believing your work creates value.

Book, when I close you life itself opens. I hear broken screams in the harbor. The copper slugs cross the sandy areas, descending to Tocopilla. It is night. Between the islands our ocean palpitates with fish. It touches the feet, the thighs, the chalky ribs of my homeland. Night touches the shoreline and rises while singing at daybreak like a guitar awakening. I feel the irresistible force of the ocean's call. I am called by the wind, and called by Rodriguez, José Antonio, I received a telegram from the "Mina" worker's union and the one I love (I won't tell you her name) waits for me in Bucalemu. Book, you haven't been able to enwrap me, you haven't covered me with typography, with celestial impressions, you haven't been able to trap my eyes between covers, I leave you so I can populate groves with the hoarse family of my song, to work burning metals or to eat grilled meat at the fireside in the mountains. I love books that are explorers, books with forest and snow, depth and sky, but I despise the book of spiders that employs thought to weave its venomous wires to trap the young and unsuspecting fly. Book, free me. I don't want to be entombed like a volume, I don't come from a tome, my poems don't eat poems, they devour passionate events, they're nurtured by the open air and fed by the earth and by men. Book, let me wander the road with dust in my low shoes and without mythology: go back to the library while I go into the streets. I've learned to take life from life, to love after a single kiss, and I didn't teach anything to anyone except what I myself lived, what I shared with other men, what I fought along with them: what I expressed from all of us in my song.

raw.  She stepped forward carefully, her eyes gentling as she tried to reach her brother.  “Royston, it isn’t a game.  It’s me.  Wyndi.” He glared down at the tiny woman who looked startlingly, hauntingly similar to the little sister he’d tried to protect so many years ago.  But it was impossible.  “My sister died of pneumonia,” he growled, furious that anyone would try such a horrible trick.  “The case worker told me my sister died.  You’re going to have to leave.  Now!” he almost shouted.  Wyndi shook her head.  “They lied, Royston.  I didn’t die.”  She hesitated

TIDY UP YOUR WORKSPACE BEFORE YOU CALL IT A DAY. When you go to an office, you can leave your messy home, well, at home. Not so for remote workers. And this is a problem, because working in a messy space zaps your concentration. Research shows clutter can trigger the release of cortisol (the stress hormone). Messy homes are also linked to increased procrastination. Before you clock out each night, spend five minutes putting things away, organizing your papers, and removing dirty glasses. You’ll appreciate your efforts when you sit down to your desk the next morning.

(The world is profoundly unjust and must be changed, but both the peaceful coexistence between American imperialism and the Stalinist bureaucracies, on the one hand, and the reformist politics of the European, and especially the Italian, workers’ parties, on the other, are directed at keeping the proletariat in a subordinate wait-and-see situation that throws water on the fire of revolution, with the result that if the global stalemate wins, if social democracy wins, it will be capital that triumphs through the centuries and the working class will fall victim to enforced consumerism.)

She claimed that she was in the service of the workers, and yet, from her room in a house full of books and with a view of the sea, she wanted to command you, she wanted to tell you what you should do with your work, she decided for you, she had the solution ready even if you ended up in the street.

The Bolsheviks argued that only socialism could resolve the contradiction between work and family. Under socialism, household labor would be transferred to the public sphere: The tasks performed by millions of individual unpaid women in their homes would be taken over by paid workers in communal dining rooms, laundries, and childcare centers. Women would be freed to enter the public sphere on an equal basis with men, unhampered by the duties of the home. At last women would be equally educated, waged, and able to pursue their own individual goals and development. Under such circumstances, marriage would become superfluous. Men and women would come together and separate as they wished, apart from the deforming pressures of economic dependency and need. Free union would gradually replace marriage as the state ceased to interfere in the union between the sexes. Parents, regardless of their marital status, would care for their children with the help of the state; the very concept of illegitimacy would become obsolete. The family, stripped of its previous social functions, would gradually wither away, leaving in its place fully autonomous, equal individuals free to choose their partners on the basis of love and mutual respect.

The big businessmen, pleased with the new government that was going to put the organized workers in their place and leave management to run its businesses as it wished, were asked to cough up. This they agreed to do at a meeting on February 20 at Goering’s Reichstag President’s Palace, at which Dr. Schacht acted as host and Goering and Hitler laid down the line to a couple of dozen of Germany’s leading magnates, including Krupp von Bohlen, who had become an enthusiastic Nazi overnight, Bosch and Schnitzler of I. G. Farben, and Voegler, head of the United Steel Works. The record of this secret meeting has been preserved.

There is a whole generation of young people just like us wandering around Europe and the rest of the world, trying to find some meaning for why they are alive and what they should choose to do with their time. When Martha leaves and we sit in front of the fire in the living room, I look to Lily until she turns to me and I can see the grief that hides just under the surface of her expression. We are, or at least were, two of those lost souls: wanderers, backpackers, season workers, Wwoofers, Workawayers, travellers: searching the world for something or someplace to hold on to. And we have come home not because we have retired from trying to find answers and are ready to settle into adulthood, but because my death has come upon us fast and unexpected. I am not the first person of this generation of travellers- or any person who lives in this godless, superficial society- to die. But I think that it feels to Lily and to me, my mother too perhaps, that I may very well be.

Capital’s interests lie in paying the worker as little as possible and in preventing him from exercising control over the process of production, while the worker wants to be paid as much as possible and to exercise greater control over production. This simple structural antagonism is the basis for the whole history of the labor movement, the continual confrontations, the unions and union-busting, the private armies deployed to break up strikes, the government suppression of labor parties, the revolutionary social movements, the constant and pervasive stream of business propaganda, and the periodic bursts of cooperative economic activity among the ranks of labor. At the same time, the vicissitudes of the capitalist economy leave many people unemployed at any given time, unable to find work because their skills and needs are not valued or because of insufficient investment in their geographical or professional area, or because of outsourcing to countries where labor is cheaper, or for other reasons.

It was turning out to be an anxious Christmas season. Too many were the early mornings spent sitting at the table, insomniac in the gray dawn, thinking to myself, Eggs would be good. Not for eating but for the viscous wrath of my ovobarrage. It seemed only a matter of time before I was lobbing my edible artillery out the window at the army of malefactors who daily made my life such a buzzing carnival of annoyance. I could almost feel the satisfying, sloshy heft of my weapons as I imagined them leaving my hands and raining down upon my targets: the pair of schnauzers two doors down, with their loathsome, skittish dispositions, barking and yelping all day long; their owner, with her white hair styled like Marlene Dietrich's in Blond Venus, who allows them to pee freely on the garbage that some poor sanitation worker then has to pick up; the leather-clad schmuck immediately next door, a cigar-smoking casual life-ruiner with his mufflerless motorcycle. All would taste my All Natural, Vegetarian Feed, Grade A Extra Large brand of justice!

Perhaps managers still saw themselves in workers, people they considered their fellow Americans. I often picture it literally—three white men seated in a room, signing a contract: Walter Reuther of the United Automobile Workers; Charles Wilson, the General Motors chief executive; and President Dwight Eisenhower. Their handshakes seal the deal for a broad, white middle class. Then, in the mid-sixties, there’s a commotion at the door. Women and people of color are demanding a seat at the table, ready to join the contract for shared prosperity. But no longer able to see themselves reflected in the other signatories, the leaders of government and big business walk out, leaving workers on their own—and the Inequality Era was born.

The defecatory posture is an accepting posture, it occurs to him. Head down, elbows on knees, the fingers laced together between the knees. Some hunched timeless millennial type of waiting, almost religious. Luther’s shoes on the floor beneath the chamber pot, placid, possibly made of wood, Luther’s 16th-century shoes, awaiting epiphany. The mute quiescent suffering of generations of salesmen in the stalls of train-station johns, heads down, fingers laced, shined shoes inert, awaiting the acid gush. Women’s slippers, centurions’ dusty sandals, dock-workers’ hobnailed boots, Popes’ slippers. All waiting, pointing straight ahead, slightly tapping. Huge shaggy-browed men in skins hunched just past the firelight’s circle with wadded leaves in one hand, waiting.

Time was minutely calculated everywhere in the vast plant so that top managers knew precisely what everyone was supposed to be doing at a given moment. Bell was struck, for instance, by how General Motors “divides the hour into ten six-minute periods…the worker is paid by the numbers of tenths of an hour he works.”27 This minute engineering of work time was connected to very long measures of time in the corporation as well. Seniority pay was finely tuned to the total number of hours a man or woman had worked for General Motors; a laborer could minutely calculate benefits of vacation time and sick leave. The micrometrics of time governed the lower echelons of white-collar offices as well as manual labor on the assembly line, in terms of promotion and benefits.

High-quality and affordable childcare and eldercare • Paid family and medical leave for women and men • A right to request part-time or flexible work • Investment in early education comparable to our investment in elementary and secondary education • Comprehensive job protection for pregnant workers • Higher wages and training for paid caregivers • Community support structures to allow elders to live at home longer • Legal protections against discrimination for part-time workers and flexible workers • Better enforcement of existing laws against age discrimination • Financial and social support for single parents • Reform of elementary and secondary school schedules to meet the needs of a digital rather than an agricultural economy and to take advantage of what we now know about how children learn

Far from birds, from flocks and village girls, What did I drink, on my knees in the heather Surrounded by a sweet wood of hazel trees, In the warm and green mist of the afternoon? What could I drink from that young Oise, − Voiceless elms, flowerless grass, an overcast sky! − Drinking from these yellow gourds, far from the hut I loved? Some golden spirit that made me sweat. I would have made a dubious sign for an inn. − A storm came to chase the sky away. In the evening Water from the woods sank into the virgin sand, And God’s wind threw ice across the ponds. Weeping, I saw gold − but could not drink. − ——— At four in the morning, in the summer, The sleep of love still continues. Beneath the trees the wind disperses The smells of the evening feast. Over there, in their vast wood yard, Under the sun of the Hesperidins, Already hard at work − in shirtsleeves − Are the Carpenters. In their Deserts of moss, quietly, They raise precious panelling Where the city Will paint fake skies. O for these Workers, charming Subjects of a Babylonian king, Venus! Leave for a moment the Lovers Whose souls are crowned with wreaths. O Queen of Shepherds, Carry the water of life to these labourers, So their strength may be appeased As they wait to bathe in the noon-day sea.

It is more important to look holistically at the root of why anyone would want to avoid work so badly that they’d game the system and leave the workforce altogether. When work is fulfilling, dignifying, respects our skills and nourishes our talents and souls, it becomes a pleasure not a burden; something we would look for not run away from. [From “On the Great Resignation” published on CounterPunch on February 24, 2023]

The Misunderstood Social Butterfly   Like manipulative mothers, scheming co-workers act nice toward their intended target and present themselves as a victim. These schemers make themselves seem misunderstood and victimized to gain their target’s trust. The unwitting target then makes it his or her job to cover for the “victim,” making sure that the “victim” is protected from others.   This forms an exclusive bond between the two parties, with the manipulator effectively cutting off the target’s contact with other employees by painting them in a bad light. The target then becomes the manipulator’s personal pep squad, leaving the employee emotionally and mentally drained.   Typically, the person being manipulated in this type of relationship at work is someone who is hard working, trusting, and unfortunately, often times easy prey to a manipulator. The manipulator sees the victim as the person who is always working late and the person who always “tries to do the right thing”. The manipulator, conversely, often times is the one leaving early, skating by day-to-day, but occasionally has enough “golden opportunities” with the boss to make themselves the “favored employees”. Nearly always a gregarious and outgoing person, these manipulative people can be true terrors to those whom they manipulate.

What remains of the labours of the ‘new philosophers’ who have been enlightening us – or, in other words, deadening our minds – for 30 years now? What really remains of the great ideological machinery of freedom, human rights, the West and its values? It all comes down to a simple negative statement that is as bald as it is flat and as naked as the day it was born: socialisms, which were the communist Idea’s only concrete forms, failed completely in the twentieth century. Even they have had to revert to capitalism and non-egalitarian dogma. That failure of the Idea leaves us with no choice, given the complex of the capitalist organization of production and the state parliamentary system. Like it or not, we have to consent to it for lack of choice. And that is why we now have to save the banks rather than confiscate them, hand out billions to the rich and give nothing to the poor, set nationals against workers of foreign origin whenever possible, and, in a word, keep tight controls on all forms of poverty in order to ensure the survival of the powerful. No choice, I tell you! As our ideologues admit, it is not as though relying on the greed of a few crooks and unbridled private property to run the state and the economy was the absolute Good. But it is the only possible way forward. In his anarchist vision, Stirner described man, or the personal agent of History, as ‘the Ego and his own’. Nowadays, it is ‘Property as ego’. Which

December 8, 1986 Hello John: Thanks for the good letter. I don’t think it hurts, sometimes, to remember where you came from. You know the places where I came from. Even the people who try to write about that or make films about it, they don’t get it right. They call it “9 to 5.” It’s never 9 to 5, there’s no free lunch break at those places, in fact, at many of them in order to keep your job you don’t take lunch. Then there’s OVERTIME and the books never seem to get the overtime right and if you complain about that, there’s another sucker to take your place. You know my old saying, “Slavery was never abolished, it was only extended to include all the colors.” And what hurts is the steadily diminishing humanity of those fighting to hold jobs they don’t want but fear the alternative worse. People simply empty out. They are bodies with fearful and obedient minds. The color leaves the eye. The voice becomes ugly. And the body. The hair. The fingernails. The shoes. Everything does. As a young man I could not believe that people could give their lives over to those conditions. As an old man, I still can’t believe it. What do they do it for? Sex? TV? An automobile on monthly payments? Or children? Children who are just going to do the same things that they did? Early on, when I was quite young and going from job to job I was foolish enough to sometimes speak to my fellow workers: “Hey, the boss can come in here at any moment and lay all of us off, just like that, don’t you realize that?” They would just look at me. I was posing something that they didn’t want to enter their minds. Now in industry, there are vast layoffs (steel mills dead, technical changes in other factors of the work place). They are layed off by the hundreds of thousands and their faces are stunned: “I put in 35 years…” “It ain’t right…” “I don’t know what to do…” They never pay the slaves enough so they can get free, just enough so they can stay alive and come back to work. I could see all this. Why couldn’t they? I figured the park bench was just as good or being a barfly was just as good. Why not get there first before they put me there? Why wait? I just wrote in disgust against it all, it was a relief to get the shit out of my system. And now that I’m here, a so-called professional writer, after giving the first 50 years away, I’ve found out that there are other disgusts beyond the system. I remember once, working as a packer in this lighting fixture company, one of the packers suddenly said: “I’ll never be free!” One of the bosses was walking by (his name was Morrie) and he let out this delicious cackle of a laugh, enjoying the fact that this fellow was trapped for life. So, the luck I finally had in getting out of those places, no matter how long it took, has given me a kind of joy, the jolly joy of the miracle. I now write from an old mind and an old body, long beyond the time when most men would ever think of continuing such a thing, but since I started so late I owe it to myself to continue, and when the words begin to falter and I must be helped up stairways and I can no longer tell a bluebird from a paperclip, I still feel that something in me is going to remember (no matter how far I’m gone) how I’ve come through the murder and the mess and the moil, to at least a generous way to die. To not to have entirely wasted one’s life seems to be a worthy accomplishment, if only for myself. Your boy, Hank

Once government undertakes to determine the whole wage structure and is thereby forced to control employment and production, there will be a far greater destruction of the present powers of the unions than their submission to the rule of equal law would involve. Under such a system the unions will have only the choice between becoming the willing instrument of governmental policy an being incorporated into the machinery of government, on the one hand, and being totally abolished, on the other. The former alternative is more likely to be chosen, since it would enable the existing union bureaucracy to retain their position and some of their personal power. But to the workers it would mean complete subjection to the control by a corporative state. The situation in most countries leaves us no choice but to await some such outcome or to retrace our steps. The present position of the unions cannot last, for they can function only in a market economy which they are doing their best to destroy.

Ironically, years after publishing my first book, I’d receive an email criticizing me for portraying Korean camptown women as having been prostitutes “by choice.” The person had come to this conclusion because I hadn’t simply portrayed them as “forced.” In my reply, I countered that I would never use that term—“by choice”—because the idea of choice was far too troubled in the context I was writing about. When sex work is sponsored by the state to service a foreign military (the most powerful military in the world), when the relationship between the two countries is profoundly unequal, then the working conditions are already rooted in a place of coercion. It was true that many of the women who were sex workers for the US military were not tricked or trafficked, but neither did they have other good options. I had written that, despite how limited one’s choices are, there is always possibility for resistance. Maybe some of the women had embraced their roles as “bad girls”—a “fuck you” to patriarchal expectations of wifedom and motherhood—or maybe some had seized an opportunity to get closer to America. Working in the camptowns was the most likely path there for young Korean women in the 1960s. Even sex work for sheer survival is a way of defying a power structure that might otherwise leave you for dead. Survival is an act of resistance, but performing an act of resistance within an imperialistic order is not the same thing as “being a prostitute by choice.” Forced or free is a false dichotomy.

Jimmy Hoffa’s first notoriety in union work was as the leader of a successful strike by the “Strawberry Boys.” He became identified with it. In 1932 the nineteen-year-old Jimmy Hoffa was working as a truck loader and unloader of fresh fruits and vegetables on the platform dock of the Kroger Food Company in Detroit for 32¢ an hour. Twenty cents of that pay was in credit redeemable for groceries at Kroger food stores. But the men only got that 32¢ when there was work to do. They had to report at 4:30 P.M. for a twelve-hour shift and weren’t permitted to leave the platform. When there were no trucks to load or unload, the workers sat around without pay. On one immortal hot spring afternoon, a load of fresh strawberries arrived from Florida, and the career of the most famous labor leader in American history was launched. Hoffa gave a signal, and the men who would come to be known as the Strawberry Boys refused to move the Florida strawberries into refrigerator cars until their union was recognized and their demands for better working conditions were met.

I glance around the set—everyone is buzzing like worker bees getting ready for the shot. Cordelia’s getting primped and powdered by a makeup girl, Vanessa is speaking with a few of the cameramen, and the convertible I’m supposed to drive is just sitting there . . . all by its lonesome. And look at that—someone left the keys in the ignition. Stealthily, I sidle up to Sarah. “Have you ever driven in a convertible?” She looks up sharply, like she didn’t see me approach. “Of course I have.” My hands slide into my pockets and I lean back on my heels. “Have you ever been in a convertible driven by a prince?” Her eyes are lighter in the sun, with a hint of gold. They crinkle as she smiles. “No.” I nod. “Perfect. We do this in three.” Now she looks nervous. “Do what?” I spot James across the way, eyes scanning the crowd—far enough away that he’ll never get over here in time. “Three . . .” “I don’t know what you mean.” “Two . . .” “Henry . . .” “One.” “I . . .” “Go, go, go!” “Go where?” she asks, loud enough to draw attention. So I wrap my arm around her waist, lift her off her feet, carry her to the car, and swing her up and into the passenger seat. Then, I jump into the driver’s side. “Shit!” James curses. But then the engine is roaring to life. I back out, knocking over a food service table, and the tires screech as I turn around and drive across the grounds . . . toward the woods. “The road is that way!” Sarah yells, the wind making her long, dark hair dance and swirl. “I know a shortcut. Buckle up.” We fly into the woods, sending a flurry of leaves in our wake. The car bounces and jostles, and I feel Sarah’s hand wrapped around my arm—holding on. It feels good. “Duck.” “What?” I push her head down and crouch at the same time, to avoid getting whipped in the face by the low-branch of a pine tree. After we’re past it, Sarah sits up, owl-eyed, and looks back at the branch and then at me. I smirk. “If you wanted me to push your head down, love, you could’ve just said so.” “You’re insane!” I hit the gas hard, swerving around a stump. “What? You’re the only one who gets to make dirty jokes?” We have a sharp turn coming up ahead. I lay my arm across Sarah’s middle. “Hold on.

At this point, I must describe an important study carried out by Clare W. Graves of Union College, Schenectady, N.Y. on deterioration of work standards. Professor Graves starts from the Maslow-McGregor assumption that work standards deteriorate when people react against workcontrol systems with boredom, inertia, cynicism... A fourteen-year study led to the conclusion that, for practical purposes, we may divide people up into seven groups, seven personality levels, ranging from totally selfpreoccupied and selfish to what Nietzsche called ‘a selfrolling wheel’-a thoroughly self-determined person, absorbed in an objective task. This important study might be regarded as an expansion of Shotover’s remark that our interest in the world is an overflow of our interest in ourselves—and that therefore nobody can be genuinely ‘objective’ until they have fully satiated the subjective cravings. What is interesting—and surprising—is that it should not only be possible to distinguish seven clear personality-ypes, but that these can be recognised by any competent industrial psychologist. When Professor Graves’s theories were applied in a large manufacturing organisation—and people were slotted into their proper ‘levels’—the result was a 17% increase in production and an 87% drop in grumbles. The seven levels are labelled as follows: (1) Autistic (2) Animistic (3) Awakening and fright (4) Aggressive power seeking (5) Sociocentric (6) Aggressive individualistic (7) Pacifist individualistic. The first level can be easily understood: people belonging to it are almost babylike, perhaps psychologically run-down and discouraged; there is very little to be done with these people. The animistic level would more probably be encountered in backward countries: primitive, superstitious, preoccupied with totems and taboos, and again poor industrial material. Man at the third level is altogether more wide-awake and objective, but finds the complexity of the real world frightening; the best work is to be got out of him by giving him rules to obey and a sense of hierarchical security. Such people are firm believers in staying in the class in which they were born. They prefer an autocracy. The majority of Russian peasants under the Tsars probably belonged to this level. And a good example of level four would probably be the revolutionaries who threw bombs at the Tsars and preached destruction. In industry, they are likely to be trouble makers, aggressive, angry, and not necessarily intelligent. Management needs a high level of tact to get the best out of these. Man at level five has achieved a degree of security—psychological and economic—and he becomes seriously preoccupied with making society run smoothly. He is the sort of person who joins rotary clubs and enjoys group activities. As a worker, he is inferior to levels three and four, but the best is to be got out of him by making him part of a group striving for a common purpose. Level six is a self-confident individualist who likes to do a job his own way, and does it well. Interfered with by authoritarian management, he is hopeless. He needs to be told the goal, and left to work out the best way to achieve it; obstructed, he becomes mulish. Level seven is much like level six, but without the mulishness; he is pacifistic, and does his best when left to himself. Faced with authoritarian management, he either retreats into himself, or goes on his own way while trying to present a passable front to the management. Professor Graves describes the method of applying this theory in a large plant where there was a certain amount of unrest. The basic idea was to make sure that each man was placed under the type of supervisor appropriate to his level. A certain amount of transferring brought about the desired result, mentioned above—increased production, immense decrease in grievances, and far less workers leaving the plant (7% as against 21% before the change).

February 4 The Overmastering Majesty of Personal Power For the love of Christ constraineth us. 2 Corinthians 5:14 Paul says he is overruled, overmastered, held as in a vice, by the love of Christ. Very few of us know what it means to be held in a grip by the love of God; we are held by the constraint of our experience only. The one thing that held Paul, until there was nothing else on his horizon, was the love of God. “The love of Christ constraineth us”—when you hear that note in a man or woman, you can never mistake it. You know that the Spirit of God is getting unhindered way in that life. When we are born again of the Spirit of God, the note of testimony is on what God has done for us, and rightly so. But the baptism of the Holy Ghost obliterates that for ever, and we begin to realise what Jesus meant when He said—“Ye shall be witnesses unto Me.” Not witnesses to what Jesus can do—that is an elementary witness—but “witnesses unto Me.” We will take everything that happens as happening to Him, whether it be praise or blame, persecution or commendation. No one can stand like that for Jesus Christ who is not constrained by the majesty of His personal power. It is the only thing that matters, and the strange thing is that it is the last thing realised by the Christian worker. Paul says he is gripped by the love of Christ; that is why he acts as he does. Men may call him mad or sober, but he does not care; there is only one thing he is living for, and that is to persuade men of the judgement seat of God, and of the love of Christ. This abandon to the love of Christ is the one thing that bears fruit in the life, and it will always leave the impression of the holiness and of the power of God, never of our personal holiness.

the Sac and Fox Indians of Illinois were removed, after the Black Hawk War (in which Abraham Lincoln was an officer, although he was not in combat). When Chief Black Hawk was defeated and captured in 1832, he made a surrender speech: I fought hard. But your guns were well aimed. The bullets flew like birds in the air, and whizzed by our ears like the wind through the trees in the winter. My warriors fell around me. . . . The sun rose dim on us in the morning, and at night it sunk in a dark cloud, and looked like a ball of fire. That was the last sun that shone on Black Hawk. . . . He is now a prisoner to the white men. . . . He has done nothing for which an Indian ought to be ashamed. He has fought for his countrymen, the squaws and papooses, against white men, who came year after year, to cheat them and take away their lands. You know the cause of our making war. It is known to all white men. They ought to be ashamed of it. Indians are not deceitful. The white men speak bad of the Indian and look at him spitefully. But the Indian does not tell lies. Indians do not steal. An Indian who is as bad as the white men could not live in our nation; he would be put to death, and eaten up by the wolves. The white men are bad schoolmasters; they carry false books, and deal in false actions; they smile in the face of the poor Indian to cheat him; they shake them by the hand to gain their confidence, to make them drunk, to deceive them, and ruin our wives. We told them to leave us alone, and keep away from us; they followed on, and beset our paths, and they coiled themselves among us, like the snake. They poisoned us by their touch. We were not safe. We lived in danger. We were becoming like them, hypocrites and liars, adulterous lazy drones, all talkers and no workers. . . . The white men do not scalp the head; but they do worse—they poison the heart. . . . Farewell, my nation! . . . Farewell to Black Hawk.

We cannot pick and choose whom among the oppressed it is convenient to support. We must stand with all the oppressed or none of the oppressed. This is a global fight for life against corporate tyranny. We will win only when we see the struggle of working people in Greece, Spain, and Egypt as our own struggle. This will mean a huge reordering of our world, one that turns away from the primacy of profit to full employment and unionized workplaces, inexpensive and modernized mass transit, especially in impoverished communities, universal single-payer health care and a banning of for-profit health care corporations. The minimum wage must be at least $15 an hour and a weekly income of $500 provided to the unemployed, the disabled, stay-at-home parents, the elderly, and those unable to work. Anti-union laws, like the Taft-Hartley Act, and trade agreements such as NAFTA, will be abolished. All Americans will be granted a pension in old age. A parent will receive two years of paid maternity leave, as well as shorter work weeks with no loss in pay and benefits. The Patriot Act and Section 1021 of the National Defense Authorization Act, which permits the military to be used to crush domestic unrest, as well as government spying on citizens, will end. Mass incarceration will be dismantled. Global warming will become a national and global emergency. We will divert our energy and resources to saving the planet through public investment in renewable energy and end our reliance on fossil fuels. Public utilities, including the railroads, energy companies, the arms industry, and banks, will be nationalized. Government funding for the arts, education, and public broadcasting will create places where creativity, self-expression, and voices of dissent can be heard and seen. We will terminate our nuclear weapons programs and build a nuclear-free world. We will demilitarize our police, meaning that police will no longer carry weapons when they patrol our streets but instead, as in Great Britain, rely on specialized armed units that have to be authorized case by case to use lethal force. There will be training and rehabilitation programs for the poor and those in our prisons, along with the abolition of the death penalty. We will grant full citizenship to undocumented workers. There will be a moratorium on foreclosures and bank repossessions. Education will be free from day care to university. All student debt will be forgiven. Mental health care, especially for those now caged in our prisons, will be available. Our empire will be dismantled. Our soldiers and marines will come home.

It could snow We don’t take care. The end of November came without coldness, with haunting and limp rains, pretty much leaves still laying anywhere on the sidewalks. It comes a morning with another grey, compact, closed, air changes its texture. Under the pharmacy green cross the thermometer sticks, in red, two degrees. The number, a bit blurred thins down in the space. We didn’t expect it, but it grows, far inside us, the little sentence. It comes to the lips like a forgotten song: “It could snow …” We should not dare to mention it in loud voice, it is still so much autumn, all could finish in a stupid freezing sudden shower, in a fog of boredom. But the idea of a possible snow came back, it’s what matters. No downhill in a sledge-trash-bag, no snowman, no children shouting,no pictures of landscape metamorphosis. Largely best then all that, because the essential snow is inside the unformulated. Before. Something we didn’t know we knew. Before snow, before love, the same lack, the same dimmed grey which days’ triteness creates pretending to suffocate. We shall cross somebody: - This time it’s almost winter! - Yes we start to be crestfallen! Workers hang pieces of tinsel. We didn’t say too much. Especially do not frighten away the slight shade of the idea. The red thermometer went down, one degree. It could snow.

Asking for Directions We could have been mistaken for a married couple riding on the train from Manhattan to Chicago that last time we were together. I remember looking out the window and praising the beauty of the ordinary: the in-between places, the world with its back turned to us, the small neglected stations of our history. I slept across your chest and stomach without asking permission because they were the last hours. There was a smell to the sheepskin lining of your new Chinese vest that I didn’t recognize. I felt it deliberately. I woke early and asked you to come with me for coffee. You said, sleep more, and I said we only had one hour and you came. We didn’t say much after that. In the station, you took your things and handed me the vest, then left as we had planned. So you would have ten minutes to meet your family and leave. I stood by the seat dazed by exhaustion and the absoluteness of the end, so still I was aware of myself breathing. I put on the vest and my coat, got my bag and, turning, saw you through the dirty window standing outside looking up at me. We looked at each other without any expression at all. Invisible, unnoticed, still. That moment is what I will tell of as proof that you loved me permanently. After that I was a woman alone carrying her bag, asking a worker which direction to walk to find a taxi.

Augustine, who assumed that Genesis 1 was chapter 1 in a book that contained the literal words of God, and that Genesis 2 was the second chapter in the same book, put the two chapters together and read the latter as a sequel. Genesis 2, he assumed, described the fall from the perfection and original goodness of creation depicted in chapter 1. So almost inevitably the Christian scriptures from the fourth century on were interpreted against the background of this (mis) understanding. The primary trouble with this theory was that by the fourth century of the Common Era there were no Jews to speak of left in the Christian movement, and therefore the only readers and interpreters of the ancient Hebrew myths were Gentiles, who had no idea what these stories originally meant. Consequently, they interpreted them as perfection established by God in chapter 1, followed by perfection ruined by human beings in chapter 2. Why was that a problem? Well I, for one, have never known a Jewish scripture scholar to treat the Garden of Eden story in the same way that Gentiles treat it. Jews tend to see this story not as a narrative about sin entering the world, but as a parable about the birth of self-consciousness. It is, for the Jews, not a fall into sin, but a step into humanity. It is the birth of a new relationship with God, changing from master-servant to interdependent cooperation. The forbidden fruit was not from an apple tree, as so many who don’t bother to read the text seem to think. It was rather from “the tree of knowledge,” and the primary thing that one gained from eating the fruit of the tree of knowledge was the ability to discern good from evil. Gaining that ability did not, in the minds of the Jewish readers of the book of Genesis, corrupt human nature. It simply made people take responsibility for their freely made decisions. A slave has no such freedom. The job of the slave is simply to obey, not to think. The job of the slave-master is to command. Thus the relationship of the master to the slave is a relationship of the strong to the weak, the parent to the child, the king to the serf, the boss to the worker. If human beings were meant to live in that kind of relationship with God, then humanity would have been kept in a perpetual state of irresponsible, childlike immaturity. Adam and Eve had to leave the Garden of Eden, not because they had disobeyed God’s rules, but because, when self-consciousness was born, they could no longer live in childlike dependency. Adam and Eve discovered, as every child ultimately must discover, that maturity requires that the child leave his or her parents’ home, just as every bird sooner or later must leave its nest and learn to fly on its own. To be forced out of the Garden of Eden was, therefore, not a punishment for sin, so much as it was a step into maturity.

A real garden is what I would call a parcel of land - any size, anywhere, with any plants or no plants - that is loved and nurtured. It's a personal place, probably enclosed in some way, and imbued with a person's spirit, a gardener's spirit. I'm sure many people think being a gardener sounds like a horrible job. I think it's one of the most rewarding occupations anyone could have – I mean to physically make gardens, not just sit down and design one (let's leave that to the designers), and not just take care of grass and plants (maintenance workers can do that). To dedicate your entire being and all the passion and time and knowledge you have to working with plants and shaping them into a living, personal artwork. That's what a real gardener does, and that's why “half-gardener” is already a compliment.

As already suggested, when the individual first learns who it is that he must now accept a his own, he is likely, at the very least, to feel some ambivalence; for these others will not only be patently stigmatized, and thus not like the normal person he knows himself to be, but ma also have other attributes with which he finds it difficult to associate himself. What may end up as a freemasonry may begin with a shudder. A newly blind girl on a visit to The Lighthouse [probably the Chicago Lighthouse, one of the oldest social service agencies in Chicago serving the blind or visually impaired] directly from leaving the hospital provides an illustration: „My questions about a guide dog were politely turned aside. Another sighted worker took me in tow to show me around. We visited the Braille library; the classrooms; the clubrooms where the blind members of the music and dramatic groups meet; the recreation hall where on festive occasion the blind play together; the cafeteria, where all the blind gather to eat together; the huge workshops where the blind earn a subsistence income by making mops and brooms, weaving rugs, caning chairs. As we moved from room to room, I could hear the shuffling of feet, the muted voices, the tap-tap-tapping of canes. Here was the safe, segregated world of the sightless — a completely different world, I was assured by the social worker, from the one I had just left…. I was expected to join this world. To give up my profession and to earn my living making mops. The Lighthouse would be happy to teach me how to make mops. I was to spend the rest of my life making mops with other blind people, eating with other blind people, dancing with other blind people. I became nauseated with fear, as the picture grew in my mind. Never had I come upon such destructive segregation.“ (p.37)

She withdrew to the shadows again. There was one thing she could do; she was reluctant, because it was desperately risky, and it would leave her exhausted; but it seemed there was no choice. It was a kind of magic she could work to make herself unseen. True invisibility was impossible, of course: this was mental magic, a kind of fiercely held modesty that could make the spell worker not invisible but simply unnoticed. Holding it with the right degree of intensity, she could pass through a crowded room, or walk beside a solitary traveler, without being seen. So now she composed her mind and brought all her concentration to bear on the matter of altering the way she held herself so as to deflect attention completely. It took some minutes before she was confident. She tested it by stepping out of her hiding place and into the path of a sailor coming along the deck with a bag of tools. He stepped aside to avoid her without looking at her once.

Fire the Boss. “Big Al, when you join our business, here is what happens. Six months from now you walk into your boss’ office. You sit down in the chair, you put your feet up on his desk and you leave little scuff marks with your heels. “Then you put your hands behind your head and you calmly tell the boss that you can’t fit him into your schedule any longer. You’ve enjoyed working there, but if they have any problems after you leave, they can call you any Tuesday morning at 11:00 a.m. at your normal consulting rate. “Then you get up from the boss’ office, walk out to the main office desk, pick up your personal belongings, wave good-bye to all your fellow workers who said it couldn’t be done, hop into your brand-new bonus car, drive down to the drive-in teller window, deposit this month’s bonus check, and say to the bank teller: “‘Oh, I don’t know. Put this bonus check in savings or checking. It really doesn’t matter. I get these checks every month.’ “And then you drive home and relax, and have a nice glass of your favorite beverage.

There are many reasons why the tech revolution will hit the emerging world much harder than it will hit Europe and the United States. In developed countries, children are more likely to grow up with digital technologies as toys and then to encounter them in school. Governments in these countries have money to invest in educational systems that prepare workers, both blue and white collar, for change. Their universities have much greater access to state-of-the-art technologies. Their companies produce the innovations that drive tech change in the first place. This creates a dynamic in which high-wage countries are more likely than low-wage ones to dominate the skill-intensive industries that will generate twenty-first-century growth, leaving behind large numbers of those billion-plus people who only recently emerged from age-old deprivation. The wealth in developed countries helps them maintain much stronger social safety nets than in poorer countries to help citizens who lose their jobs, fall ill, or need to care for sick children or aging parents. In short, wealthier countries are both more adaptable and more resilient than developing ones.

Cohn assembled every piece of economic data available to show that American workers did not aspire to work in assembly factories. Each month Cohn brought Trump the latest Job Openings and Labor Turnover Survey, called JOLTS, conducted y the Bureau of Labor Statistics. He realized he was being an asshole by rubbing it in because each month was basically the same, but he didn't care. "Mr. President, can I show this to you?" Cohn fanned out the pages of data in front of the president. "See, the biggest leavers of jobs--people leaving voluntarily--was from manufacturing." "I don't get it," Trump said. Cohn tried to explain: "I can sit in a nice office with air conditioning and a desk, or stand on my feet eight hours a day. Which one would you do for the same pay?" Cohn added, "People don't want to stand in front of a 2,000 degree blast furnace. People don't want to go into coal mines and get black lung. For the same dollars or equal ollars, they're going to choose something else." Trump wasn't buying it. Severl times Cohn just asked the president, "Why do you have these views?" "I just do," Trump replied. "I've had these views for 30 years." "That doesn't mean they're right," Cohn said. "I had the view for 15 years I could play professional football. It doesn't mean I was right.

Who can ignore that the Olympians of the new bourgeois aristocracy no longer inhabit. They go from grand hotel to grand hotel, or from castle to castle, commanding a fleet or a country from a yacht. They are everywhere and nowhere. That is how they fascinate people immersed into everyday life. They transcend everyday life, possess nature and leave it up to the cops to contrive culture. Is it essential to describe at length, besides the condition of youth, students and intellectuals, armies of workers with or without white collars, people from the provinces, the colonized and semi-colonized of all sorts, all those who endure a well-organized daily life, is it here necessary to exhibit the derisory and untragic misery of the inhabitant, of the suburban dweller and of the people who stay in residential ghettoes, in the mouldering centres of old cities and in the proliferations lost beyond them? One only has to open one's eyes to understand the daily life of the one who runs from his dwelling to the station, near or far away, to the packed underground train, the office or the factory, to return the same way in the evening and come home to recuperate enough to start again the next day. The picture of this generalized misery would not go without a picture of 'satisfactions' which hides it and becomes the means to elude it and break free from it.

Motor-scooter riders with big beards and girl friends who bounce on the back of the scooters and wear their hair long in front of their faces as well as behind, drunks who follow the advice of the Hat Council and are always turned out in hats, but not hats the Council would approve. Mr. Lacey, the locksmith,, shups up his shop for a while and goes to exchange time of day with Mr. Slube at the cigar store. Mr. Koochagian, the tailor, waters luxuriant jungle of plants in his window, gives them a critical look from the outside, accepts compliments on them from two passers-by, fingers the leaves on the plane tree in front of our house with a thoughtful gardener's appraisal, and crosses the street for a bite at the Ideal where he can keep an eye on customers and wigwag across the message that he is coming. The baby carriages come out, and clusters of everyone from toddlers with dolls to teenagers with homework gather at the stoops. When I get home from work, the ballet is reaching its cresendo. This is the time roller skates and stilts and tricycles and games in the lee of the stoop with bottletops and plastic cowboys, this is the time of bundles and packages, zigzagging from the drug store to the fruit stand and back over to the butcher's; this is the time when teenagers, all dressed up, are pausing to ask if their slips shows or their collars look right; this is the time when beautiful girls get out of MG's; this is the time when the fire engines go through; this is the time when anybody you know on Hudson street will go by. As the darkness thickens and Mr. Halpert moors the laundry cart to the cellar door again, the ballet goes under lights, eddying back nad forth but intensifying at the bright spotlight pools of Joe's sidewalk pizza, the bars, the delicatessen, the restaurant and the drug store. The night workers stop now at the delicatessen, to pick up salami and a container of milk. Things have settled down for the evening but the street and its ballet have not come to a stop. I know the deep night ballet and its seasons best from waking long after midnight to tend a baby and, sitting in the dark, seeing the shadows and hearing sounds of the sidewalk. Mostly it is a sound like infinitely patterning snatches of party conversation, and, about three in the morning, singing, very good singing. Sometimes their is a sharpness and anger or sad, sad weeping, or a flurry of search for a string of beads broken. One night a young man came roaring along, bellowing terrible language at two girls whom he had apparently picked up and who were disappointing him. Doors opened, a wary semicircle formed around him, not too close, until police came. Out came the heads, too, along the Hudsons street, offering opinion, "Drunk...Crazy...A wild kid from the suburbs" Deep in the night, I am almost unaware of how many people are on the street unless someone calls the together. Like the bagpipe. Who the piper is and why he favored our street I have no idea.

We stand today on the brink of economic destruction. The housing market remains stagnant. Unemployment is obviously far higher than the officially reported figures of 6 to 7 percent, which factor in only those filing for unemployment benefits. As I was completing this book, there were alarming reports disseminated by the media that a hundred million Americans of working age were without jobs. This amounts to a staggering true unemployment rate of 36.3 percent. While some of those are willfully unemployed, such as stay-at-home parents, retirees, and high school students, there is no question that the real rate must still be at least somewhere in the HIDDEN HISTORY 4 25-percent range. Student loan debt is quickly surpassing credit card debt in volume. The cost of living continues to surge, while the vast majority of American workers receive little or no yearly wage increase. Our industry has practically left our shores, leaving us incapable of manufacturing anything of substance. Although the US population increased by 10 percent during the first decade of the twenty-first century, 5,500,000 manufacturing jobs were lost during the same time period. The sad reality is America doesn’t make much of anything anymore. The income disparity has grown to such an extent that the richest four hundred citizens presently possess more aggregate wealth than the bottom fifty percent of all Americans combined. If present trends continue, the United States is rapidly on the way to Third World nation status.

But Dave Wain that lean rangy red head Welchman with his penchant for going off in Willie to fish in the Rogue River up in Oregon where he knows an abandoned mining camp, or for blattin around the desert roads, for suddenly reappearing in town to get drunk, and a marvelous poet himself, has that certain something that young hip teenagers probably wanta imitate–For one thing is one of the world's best talkers, and funny too–As I'll show–It was he and George Baso who hit on the fantastically simple truth that everybody in America was walking around with a dirty behind, but everybody, because the ancient ritual of washing with water after the toilet had not occurred in all the modern antisepticism–Says Dave "People in America have all these racks of drycleaned clothes like you say on their trips, they spatter Eau de Cologne all over themselves, they wear Ban and Aid or whatever it is under their armpits, they get aghast to see a spot on a shirt or a dress, they probably change underwear and socks maybe even twice a day, they go around all puffed up and insolent thinking themselves the cleanest people on earth and they're walkin around with dirty azzoles–Isnt that amazing?give me a little nip on that tit" he says reaching for my drink so I order two more, I've been engrossed, Dave can order all the drinks he wants anytime, "The President of the United States, the big ministers of state, the great bishops and shmishops and big shots everywhere, down to the lowest factory worker with all his fierce pride, movie stars, executives and great engineers and presidents of law firms and advertising firms with silk shirts and neckties and great expensive traveling cases in which they place these various expensive English imported hair brushes and shaving gear and pomades and perfumes are all walkin around with dirty azzoles! All you gotta do is simply wash yourself with soap and water! it hasn't occurred to anybody in America at all! it's one of the funniest things I've ever heard of! dont you think it's marvelous that we're being called filthy unwashed beatniks but we're the only ones walkin around with clean azzoles?"–The whole azzole shot in fact had spread swiftly and everybody I knew and Dave knew from coast to coast had embarked on this great crusade which I must say is a good one–In fact in Big Sur I'd instituted a shelf in Monsanto's outhouse where the soap must be kept and everyone had to bring a can of water there on each trip–Monsanto hadnt heard about it yet, "Do you realize that until we tell poor Lorenzo Monsanto the famous writer that he is walking around with a dirty azzole he will be doing just that?"–"Let's go tell him right now!"–"Why of course if we wait another minute...and besides do you know what it does to people to walk around with a dirty azzole? it leaves a great yawning guilt that they cant understand all day, they go to work all cleaned up in the morning and you can smell all that freshly laundered clothes and Eau de Cologne in the commute train yet there's something gnawing at them, something's wrong, they know something's wrong they dont know just what!"–We rush to tell Monsanto at once in the book store around the corner. (Big Sur, Chap. 11)

We end up at an outdoor paintball course in Jersey. A woodsy, rural kind of place that’s probably brimming with mosquitos and Lyme disease. When I find out Logan has never played paintball before, I sign us both up. There’s really no other option. And our timing is perfect—they’re just about to start a new battle. The worker gathers all the players in a field and divides us into two teams, handing out thin blue and yellow vests to distinguish friend from foe. Since Logan and I are the oldest players, we both become the team captains. The wide-eyed little faces of Logan’s squad follow him as he marches back and forth in front of them, lecturing like a hot, modern-day Winston Churchill. “We’ll fight them from the hills, we’ll fight them in the trees. We’ll hunker down in the river and take them out, sniper-style. Save your ammo—fire only when you see the whites of their eyes. Use your heads.” I turn to my own ragtag crew. “Use your hearts. We’ll give them everything we’ve got—leave it all on the field. You know what wins battles? Desire! Guts! Today, we’ll all be frigging Rudy!” A blond boy whispers to his friend, “Who’s Rudy?” The kid shrugs. And another raises his hand. “Can we start now? It’s my birthday and I really want to have cake.” “It’s my birthday too.” I give him a high-five. “Twinning!” I raise my gun. “And yes, birthday cake will be our spoils of war! Here’s how it’s gonna go.” I point to the giant on the other side of the field. “You see him, the big guy? We converge on him first. Work together to take him down. Cut off the head,” I slice my finger across my neck like I’m beheading myself, “and the old dog dies.” A skinny kid in glasses makes a grossed-out face. “Why would you kill a dog? Why would you cut its head off?” And a little girl in braids squeaks, “Mommy! Mommy, I don’t want to play anymore.” “No,” I try, “that’s not what I—” But she’s already running into her mom’s arms. The woman picks her up—glaring at me like I’m a demon—and carries her away. “Darn.” Then a soft voice whispers right against my ear. “They’re already going AWOL on you, lass? You’re fucked.” I turn to face the bold, tough Wessconian . . . and he’s so close, I can feel the heat from his hard body, see the small sprigs of stubble on that perfect, gorgeous jaw. My brain stutters, but I find the resolve to tease him. “Dear God, Logan, are you smiling? Careful—you might pull a muscle in your face.” And then Logan does something that melts my insides and turns my knees to quivery goo. He laughs. And it’s beautiful. It’s a crime he doesn’t do it more often. Or maybe a blessing. Because Logan St. James is a sexy, stunning man on any given day. But when he laughs? He’s heart-stopping. He swaggers confidently back to his side and I sneer at his retreating form. The uniformed paintball worker blows a whistle and explains the rules. We get seven minutes to hide first. I cock my paintball shotgun with one hand—like Charlize Theron in Fury fucking Road—and lead my team into the wilderness. “Come on, children. Let’s go be heroes.” It was a massacre. We never stood a chance. In the end, we tried to rush them—overpower them—but we just ended up running into a hail of balls, getting our hearts and guts splattered with blue paint. But we tried—I think Rudy and Charlize would be proud

when you speak about feminism they like to hit you with things i call 'what about's– what about women in the middle east what about women in third world countries what about focusing on them and not the problems here and this all sounds good in theory yes we need to help them yes we need to help young girls trapped in child marriages yes we need to help women marred by acid attacks yes we need to help victims of human trafficking yes we need to help women who wil be imprisioned beaten killed for speaking out about their sexual assault for getting an abortion for leaving an abusive husband yes we need to help them of couse we do it is our job as decent humans to help them but we can help them and help ourselves at the same time we can help young girls in child marriages and we can fight to end the objectification of young girls here we can help women marred by acid attacks and we can work harder to arrest abusers and assailants here we can help victims of human trafficking and we can stop stigma and violence against sex workers here we can help women who will be imprisioned for speaking out about their sexual assault beaten for getting an abortion killed for leaving an abusive husband and we can also help women who will be imprisioned for killing their pimp and captor beaten for refusing to have sex killed for rejecting a man here women are still getting hurt here there is still not total equality here they say what about this what about that what about them i say well what about here they say nothing because that they mean when they say what about the middle east what about the third world countries what about them is what about sitting down what about shutting up what about not saying anything at all

Except then a local high school journalism class decided to investigate the story. Not having attended Columbia Journalism School, the young scribes were unaware of the prohibition on committing journalism that reflects poorly on Third World immigrants. Thanks to the teenagers’ reporting, it was discovered that Reddy had become a multimillionaire by using H-1B visas to bring in slave labor from his native India. Dozens of Indian slaves were working in his buildings and at his restaurant. Apparently, some of those “brainy” high-tech workers America so desperately needs include busboys and janitors. And concubines. The pubescent girls Reddy brought in on H-1B visas were not his nieces: They were his concubines, purchased from their parents in India when they were twelve years old. The sixty-four-year-old Reddy flew the girls to America so he could have sex with them—often several of them at once. (We can only hope this is not why Mark Zuckerberg is so keen on H-1B visas.) The third roommate—the crying girl—had escaped the carbon monoxide poisoning only because she had been at Reddy’s house having sex with him, which, judging by the looks of him, might be worse than death. As soon as a translator other than Reddy was found, she admitted that “the primary purpose for her to enter the U.S. was to continue to have sex with Reddy.” The day her roommates arrived from India, she was forced to watch as the old, balding immigrant had sex with both underage girls at once.3 She also said her dead roommate had been pregnant with Reddy’s child. That could not be confirmed by the court because Reddy had already cremated the girl, in the Hindu tradition—even though her parents were Christian. In all, Reddy had brought seven underage girls to the United States for sex—smuggled in by his brother and sister-in-law, who lied to immigration authorities by posing as the girls’ parents.4 Reddy’s “high-tech” workers were just doing the slavery Americans won’t do. No really—we’ve tried getting American slaves! We’ve advertised for slaves at all the local high schools and didn’t get a single taker. We even posted flyers at the grade schools, asking for prepubescent girls to have sex with Reddy. Nothing. Not even on Craigslist. Reddy’s slaves and concubines were considered “untouchables” in India, treated as “subhuman”—“so low that they are not even considered part of Hinduism’s caste system,” as the Los Angeles Times explained. To put it in layman’s terms, in India they’re considered lower than a Kardashian. According to the Indian American magazine India Currents: “Modern slavery is on display every day in India: children forced to beg, young girls recruited into brothels, and men in debt bondage toiling away in agricultural fields.” More than half of the estimated 20.9 million slaves worldwide live in Asia.5 Thanks to American immigration policies, slavery is making a comeback in the United States! A San Francisco couple “active in the Indian community” bought a slave from a New Delhi recruiter to clean house for them, took away her passport when she arrived, and refused to let her call her family or leave their home.6 In New York, Indian immigrants Varsha and Mahender Sabhnani were convicted in 2006 of bringing in two Indonesian illegal aliens as slaves to be domestics in their Long Island, New York, home.7 In addition to helping reintroduce slavery to America, Reddy sends millions of dollars out of the country in order to build monuments to himself in India. “The more money Reddy made in the States,” the Los Angeles Times chirped, “the more good he seemed to do in his hometown.” That’s great for India, but what is America getting out of this model immigrant? Slavery: Check. Sickening caste system: Check. Purchasing twelve-year-old girls for sex: Check. Draining millions of dollars from the American economy: Check. Smuggling half-dead sex slaves out of his slums in rolled-up carpets right under the nose of the Berkeley police: Priceless.

Our democracy cannot survive its current downward drift into tribalism, extremism, and seething resentment. Today it’s “us versus them” in America. Politics is little more than blood sport. As a result, our willingness to believe the worst about everyone outside our own bubble is growing, and our ability to solve problems and seize opportunities is shrinking. We have to do better. We have honest differences. We need vigorous debates. Healthy skepticism is good. It saves us from being too naive or too cynical. But it is impossible to preserve democracy when the well of trust runs completely dry. The freedoms enshrined in the Bill of Rights and the checks and balances in our Constitution were designed to prevent the self-inflicted wounds we face today. But as our long history reveals, those written words must be applied by people charged with giving life to them in each new era. That’s how African Americans moved from being slaves to being equal under the law and how they set off on the long journey to be equal in fact, a journey we know is not over. The same story can be told of women’s rights, workers’ rights, immigrants’ rights, the rights of the disabled, the struggle to define and protect religious liberty, and to guarantee equality to people without regard to their sexual orientation or gender identity. These have been hard-fought battles, waged on uncertain, shifting terrain. Each advance has sparked a strong reaction from those whose interests and beliefs are threatened. Today the changes are happening so fast, in an environment so covered in a blizzard of information and misinformation, that our very identities are being challenged. What does it mean to be an American today? It’s a question that will answer itself if we get back to what’s brought us this far: widening the circle of opportunity, deepening the meaning of freedom, and strengthening bonds of community. Shrinking the definition of them and expanding the definition of us. Leaving no one behind, left out, looked down on. We must get back to that mission. And do it with both energy and humility, knowing that our time is fleeting and our power is not an end in itself but a means to achieve more noble and necessary ends. The American dream works when our common humanity matters more than our interesting differences and when together they create endless possibilities. That’s an America worth fighting—even dying—for. And, more important, it’s an America worth living and working for.

The tactical situation seems simple enough. Thanks to Marx’s prophecy, the Communists knew for certain that misery must soon increase. They also knew that the party could not win the confidence of the workers without fighting for them, and with them, for an improvement of their lot. These two fundamental assumptions clearly determined the principles of their general tactics. Make the workers demand their share, back them up in every particular episode in their unceasing fight for bread and shelter. Fight with them tenaciously for the fulfilment of their practical demands, whether economic or political. Thus you will win their confidence. At the same time, the workers will learn that it is impossible for them to better their lot by these petty fights, and that nothing short of a wholesale revolution can bring about an improvement. For all these petty fights are bound to be unsuccessful; we know from Marx that the capitalists simply cannot continue to compromise and that, ultimately, misery must increase. Accordingly, the only result—but a valuable one—of the workers’ daily fight against their oppressors is an increase in their class consciousness; it is that feeling of unity which can be won only in battle, together with a desperate knowledge that only revolution can help them in their misery. When this stage is reached, then the hour has struck for the final show-down. This is the theory and the Communists acted accordingly. At first they support the workers in their fight to improve their lot. But, contrary to all expectations and prophecies, the fight is successful. The demands are granted. Obviously, the reason is that they had been too modest. Therefore one must demand more. But the demands are granted again44. And as misery decreases, the workers become less embittered, more ready to bargain for wages than to plot for revolution. Now the Communists find that their policy must be reversed. Something must be done to bring the law of increasing misery into operation. For instance, colonial unrest must be stirred up (even where there is no chance of a successful revolution), and with the general purpose of counteracting the bourgeoisification of the workers, a policy fomenting catastrophes of all sorts must be adopted. But this new policy destroys the confidence of the workers. The Communists lose their members, with the exception of those who are inexperienced in real political fights. They lose exactly those whom they describe as the ‘vanguard of the working class’; their tacitly implied principle: ‘The worse things are, the better they are, since misery must precipitate revolution’, makes the workers suspicious—the better the application of this principle, the worse are the suspicions entertained by the workers. For they are realists; to obtain their confidence, one must work to improve their lot. Thus the policy must be reversed again: one is forced to fight for the immediate betterment of the workers’ lot and to hope at the same time for the opposite. With this, the ‘inner contradictions’ of the theory produce the last stage of confusion. It is the stage when it is hard to know who is the traitor, since treachery may be faithfulness and faithfulness treachery. It is the stage when those who followed the party not simply because it appeared to them (rightly, I am afraid) as the only vigorous movement with humanitarian ends, but especially because it was a movement based on a scientific theory, must either leave it, or sacrifice their intellectual integrity; for they must now learn to believe blindly in some authority. Ultimately, they must become mystics—hostile to reasonable argument. It seems that it is not only capitalism which is labouring under inner contradictions that threaten to bring about its downfall …