3 Apr 2012
President’s Letter
President’s Letter
Friends,
Do you ever have trouble explaining “working-class studies” and WCSA to colleagues and friends, or to people you would like to interest in our work? This difficulty strikes me as more pressing than ever at a time when the national conversation has turned so explicitly to issues of class.
Part of the difficulty seems to be that we are such a hybrid association: scholars, teachers, artists and organizers. Each of us likely has a primary identification within this mix, just as academics in the WCSA who embrace interdisciplinary work still have an anchor in one discipline or department. But this of course is the appeal for those of us who affiliate with WCSA: we learn so much from each other’s perspectives and commitments, and we discover opportunities for joint work.
Another branch of the difficulty may be the question as to whether or not working-class studies represents an identity formation, like Black Studies and Women’s Studies, as they were in their early days. As with those formations, strands in our collective work are designed to support the academic experience of working-class students, and to enhance the visibility and study of working-class projects and cultures. Yet we also critique the structure and operation of class society more generally, with view to reducing (dare I still say, abolishing?) class exploitation and domination.
A major conceptual difficulty is, of course, ongoing contestation over who and what we mean by working class. We face the peculiarly American belief that if there was a working class in the US it is now largely “history,” having been replaced by a large middle class with a small sector of the rich above and the poor below. If the traditional working class persists, it is characterized as largely white, blue collar, and socially conservative. This is serious nonsense, of course, but the egalitarian myth of the inclusive middle has massive appeal, and it is routinely re-inscribed in popular consciousness during election seasons. So we always have an uphill battle to establish the salience of the term “working class” itself.
When Janet Zandy and I put together our anthology of American Working-Class Literature, we aimed to correct what Jack Metzgar calls this “American class vernacular,” demonstrating that the US working class was from the beginning one of the most diverse ever assembled, by race, gender, ethnic and national origin, and that all sectors of this evolving class have represented themselves eloquently through various forms of cultural production. We wanted the book’s cover to reflect this multiplicity through vibrantly colored artwork. Oxford University Press, however, used only tones of gunmetal blue and grey in a design suggestive of a slab of steel. The blue-collar, industrial referents seem inescapably connected to the term “working class”.
Which is why it is especially useful, at this juncture when – thanks to the Occupiers and their stark assertion of a divide between the 99% and the 1% – the language of class is spoken everywhere, to have a restatement from Michael Zweig of his clear-eyed analysis of the US class structure. The second edition of Zweig’s The Working-Class Majority, published in January 2012, confirms the key finding of the first edition: that in the US, a sharply class-divided society, the working class, defined according to workplace, economic, political and cultural power, is a majority of 60+%. (In Zweig’s analysis, this group now includes a large percentage of nurses and teachers whose work has been substantially deskilled through corporate management practices.)
Furthermore, as the years since the crisis of 2008 have demonstrated, “the poor” are part of this majority class, in the sense that poverty (including homelessness and incarceration) is something that happens to working-class people as a consequence of the reckless self-interest of the capitalist class. Meanwhile, of course, we are also seeing creative and widespread protest and resistance to the ongoing blatant redistribution of resources upward and of insecurity and austerity down the class scale. Contemporary protests are generating alternative forms of organization at levels unseen since the late 1800s.
In Pittsburgh recently, at a memorial celebration of David Montgomery’s life and work— the “dean” of labor historians, Montgomery died December 2, 2011, at the age of 84 — Peter Rachleff pointed out that, according to Montgomery, the “labor movement” in the last quarter of the 19th century included unions, cooperatives, mutual aid societies, political parties, and reform associations (e.g. for the 8-hour day). Rachleff noted that the movement today has similar range and multiplicity of focus, including not only revitalized labor unions, but campaigns for immigrant rights and reproductive rights, for political and financial reform, as well as organized struggles over the environment, healthcare, public education, food supply, public transportation, military action, incarceration – multiple arenas in which unjust and destructive power is being challenged.
What, then, is the subject and project of working-class studies at this moment? And how do we explain our association’s work to our many potential allies? At the upcoming How Class Works conference, to be held June 7 – 9 at SUNY Stony Brook, we’ll have a chance to debate these issues and to connect the dots between WCSA and the movements unleashed by the Occupiers and by the Madison uprising. Looking ahead, I’m pleased to announce that in June of 2013 the WCSA conference will be held in Madison itself, where the Labor and Working-Class Studies Project is projecting a program that will highlight strategic connections among the activist, academic, and artistic strands of our work, in the context of the movements that took such visible and inspiring shape during the Wisconsin Spring of 2011.
In solidarity,
Nick Coles