The Issue of Health and Safety in the Workplace Dominated by a Class of Employers

I submitted an article for the popular education journal Our Schools/Our Selves concerning the issue of safety (and the lack of critical thinking skills that is embodied in two Ontario curricula on Equity and Social Justice). In that article, I quote:

More than 1000 employees die every year in Canada on the job, and about 630,000 are injured every year (Bob Barnetson, 2010, The Political Economy of Workplace Injury in Canada. Edmonton: Athabasca University Press, p. 2). The same year as the publication of that work saw 554 homicides (Tina Mahonny, 2011, Homicide in Canada, 2010. Ottawa: Statistics Canada, p. 1) —the number of employee deaths at work under the power of employers was around double the number of murders.

Murders are the focus of the social media and the criminal legal system. Inquiries into murders do occur, and some are very thorough. On the other hand, inquiries into the extent to which the pursuit of profit played a major role in the death of employees (or the extent to which the undemocratic nature of work of public-sector employers) are lacking. There is an implicit assumption that such deaths are acceptable and the cost of living in the modern world. Should not those concerned with social justice query such an assumption? Is there much discussion concerning the facts? Or is there silence over such facts? Should those concerned with social justice inquire into the ‘perspectives and values’ of curriculum designers? Should they attempt to “detect bias” in such documents?

Should not the issue of the relation between the pursuit of profit and needless deaths be a focus for public discussion on an ongoing basis if social justice is to be addressed? Where is the public discussion over the issue? Indeed, if critical thinking is to lead to “issues of power and justice in society,” you would expect to see inquiry into the power of employers and the relation of that power to the death, dismemberment and injury of workers. Is there any reference to such an issue in the two curricula documents?

Are not workers in our society bought and sold on a market called the labour market? As long as they are, they are “costs” to employers, and as costs employers tend to try to reduce such costs in order to obtain more profit (in the private sector). One of the ways in which they can reduce costs is by not spending much money on equipment and training that relates to safety. The temptation will always be there as long as employers exist and have control over workers. See (The Money Circuit of Capital) for an explanation.

What of public-sector workers? When I worked as a library technician for School District 57 in Prince George, B.C., we had a clause in the contract that indicated that we could do alternative work for 10 minutes per hour if we worked on a computer. I did this, but no one else did. Why not? It undoubtedly bothered my immediate supervisor (I performed work for those 10 minutes that clerks could do. I was being “inefficient” from an employer’s representative’s point of view). My hypothesis is that it was due to fear of reprisal. (I was also the union steward.)

This hypothesis receives some support from a study from a skills and employment survey in Britain (Fear at Work in Britain. Gallie, Feldstead, Green, & Inanc, 2013) found that workers’ feared job loss, unfair treatment and loss of job status; available historical statistics for the first two categories show that such fears have increased. In addition, when I took a health and safety course at the University of Manitoba in the early 1990s, the instructors (both government employees and trained in the science of occupational health and safety and inspectors themselves) implied that workers often would not complain because of the economic climate of high unemployment.

Should we not be discussing the issue of how a market for workers impacts on the health, safety and welfare of workers?

Should we not discuss such issues? Should not the class issue form a central element in any such discussion? Or is the class issue just a minor issue, one element among the many “identities” that we have?

The unions are not really addressing the class issue. Their reference to “economic justice,” “decent work,” “fairness”–without any justification whatsoever for the use of such terms, indicates that they wish to paper over and hide the real experiences of workers at work on a daily basis–an experience of economic dictatorship and economic coercion. How problems can be solved by hiding from them is beyond me. I guess the wise union representatives are far superior to us lowly workers.






Ontario Looks Right–With Some Help From the “Left”

Herman Rosenfeld recently wrote an article on the election of the right-wing government of Doug Ford in Ontario, Canada (Ontario Looks Right). I would like to take issue with some of his analysis, specifically in relation to unions (and, to a less extent, to community organizations).

He writes:


Still, noticeably weak in the campaign was the labor movement. Three different unions waged competing anti-privatization campaigns in the year leading up to the election and were in no position to wage a sustained anti-Ford campaign with its own agenda. They did little or no education in most unions with their members, let alone in their communities, about the underlying issues, other than official appeals to vote for the NDP. Without any socialist political party or movement with roots in working-class communities or institutions, this is not surprising. …

There are several lessons that one can quickly draw from the experience of the Days of Action and the fightback against right-wing populist regimes elsewhere. Clearly, without engaging the working class as a whole, in unions as well as communities, you can’t build a movement that can confront both employers and the government. Simply taking verbal pot shots at the obvious buffoonery of Ford (or Trump for that matter) doesn’t change anything. It simply emboldens their base.

There has be a series of alternative policies and approaches popularized across the working class that can address many of the workers who supported Ford and his party. Mass democratic movements of workers, women, indigenous, LGBTQ people, tenants, and more need to be ready to disrupt the workings of the system that Ford looks to impose. This won’t be easy.

The NDP (like the Democrats in the US) will include elements that can be part of any resistance movement. Some of the newly elected MPPs have excellent activist histories that have placed them decidedly to the left of the party’s leadership. They should be welcomed as allies.

On the other hand, the NDP has a history of limiting the space for left critiques and activism within its caucus. Leader Horwath has already made moves to limit the party’s role to being an official parliamentary opposition and a government-in-waiting. This doesn’t bode well for the NDP’s potential role in any movement.
But it is critical not to subordinate any movement’s autonomy or leadership to that of a moderate, electoral political party like the NDP. It is important to keep in mind that the latter only became the center of electoral opposition to Ford because of the collapse of the Liberals and the lack of any real left alternative.

Most important is to build what was completely lacking in the last major popular push against the Harris years: socialists have to work with allies to change the opinions and understanding of working people who look to the false solutions of Ford. This can’t be done in isolation, but as part of building an alternative resistance in unions, communities, and other working-class spaces and institutions.

It means combining socialist principles with deeper education about the causes and solutions to challenges posed by neoliberalism, along with learning about right-wing populism and its agenda. Socialists need to argue that a clear analysis of the conjuncture and of the nature of our forces and those on the other side is essential in building solid resistance. This has to be done inside and alongside unions and working-class institutions and spaces and social movements, around all kinds of issues that have a class component: housing, transportation, education, workplace issues, jobs, social programs, racism, sexism, homophobia, and more.
Upcoming municipal elections across Ontario in October provide a potential space to mobilize resistance across the province if the left can build sectoral networks around the above issues, in alliance with elected officials, candidates, and community and labor activists.

Socialist organizations and individuals are small and isolated. We can’t control the larger course of events, but we can contribute towards building a countermovement against Ford and the broader right-wing populist push he represents — a movement that can ultimately move from playing defense against these forces to offense.

He rightly points out that the NDP limits leftist criticism and activism, but he does not extend this to the unions in any detailed way. Why not? General criticisms of unions are hardly what is needed at this point.

For example, John Cartwright, president of the Toronto & York Region Labour Council, speaks of economic justice, in his open letter of January 30, 2018 (an open letter to our movement):

 We need to fight for labour law reform including broader based bargaining so that precarious workers can have a vehicle in which to achieve dignity and economic justice.

It is unlikely that he means by economic justice the creation of a working-class movement organized to abolish the treatment of workers as a class. He probably means the signing of a collective agreement, with its management rights clause. (For an example of a management rights clause.  Management Rights: Private Sector Collective Agreement, British Columbia

Compare this with the money circuit of capital (The Money Circuit of Capital) to determine whether workers experience economic justice even in the best-case scenario of a collective agreement. Or do not socialist principles include opposing treating human beings as things, as mere means for others’ purposes?

What are these socialist principles of which Herman speaks? Do they not contradict many of the principles of what union leaders and representatives express these days? Does not resistance against the right include criticizing the rhetoric that many union leaders and representatives express?

As for issues that have a class component: Where was this component when the wisdom of the social-reformist left linked the fight for a minimum $15 with the idea of “fairness”? As I argued in another post, the radical left abandoned any class view and simply jumped on the bandwagon of “Fight for $15 and Fairness.” (The Limitations of the Social-Reformist Left).

What of CUPE 3902 and its reference to a fair contract (CUPE 3902)? Do socialist principles indicate that there can be such a thing as a fair contract given the power of employers as a class? Should socialist then remain silent over the issue?

As for the right-wing drift in many countries, one contributing factor may be the acceptance of social-reformist rhetoric, that is to say, the lack of criticism of the so-called progressive left.

It would be necessary to develop a socialist organization that is willing to criticize both unions, with their persistent vague references of social justice, and community organizations that do the same (see for example my criticism of OCAP, the Ontario Coalition Against Poverty). Basic Income: A Critique of the Ontario Coalition Against Poverty’s Stance). 

What is needed is—a more specific idea of what socialist principles mean. I thought I tried to live socialist principles by criticizing union rhetoric—and was abused because of it.

What, then, are these socialist principles? How do they relate to collective agreements? How do they relate to unions? How do they relate to ideas like the Fight for $15 and Fairness? How do they relate to working for employers as a class?

So many questions—but no answers to be found in Herman’s article. A pity.

A Radical Basic Income as a Radical Reform

Ontario Coalition Against Poverty (OCAP) argues against any kind of Basic Income (Basic Income in the Neoliberal Age ). I have argued against their opposition on their own terms in two previous posts.

Others, too, argue for a radical basic income as a proposal that breaks the “economic coercion” required by the class of employers and its representatives by breaking the link between need and entrance into the job market.

I remember reading somewhere (I cannot remember the author or title) of a proposal for a basic income of 45 000 euros a year. Of course, such a proposal could not be realized within the job market of capitalism. That, however, is just the point. Aiming for a goal that cannot be realized in terms of “economic coercion” prescribed by the job market would question the need for such economic coercion. It would also promote discussion about the need for the creation of alternative economic relations and processes. Of course, the exact level of basic income proposed would be open for debate, with variations according to needs, but the principle of making demands that the capitalist job market cannot satisfy permits a policy for organizing and for going beyond a society characterized by the power of a class of employers.

A radical basic income, therefore, needs to become part of the process of questioning the economic coercive power of employers as a class and the associated economic, social and political structures that support such economic blackmail. It is not, in itself, the goal but part of the means for creating a world free from such economic blackmail.

That it is impossible to realize a basic income that threatens the job market within the social relations characterized by a society dominated by a class of employers is hardly a reason to abandon a demand for such a basic income; it is, rather, a reason for making this and other proposals that begin to question economic coercion.

Several writers have argued for basic income, not as a cure-all, but as a means of addressing that economic coercion. For example, Tony Smith, in his book Beyond Liberal Egalitarianism: Marx and Normative Social Theory in the Twenty-First Century (Leiden: Brill, 2017, page 346:

It is not the mere presence of markets that establishes the alien power of
capital. What makes capitalist market societies so different from pre-capitalist
societies with markets is the society-wide compulsion to place the accumulation
of surplus value above all other ends. The democratising of decisions regarding
the levels and priorities of new investments, combined with full employment
and basic income guarantees that are not feasible in capitalism, removes the

The alternative is to delude yourself by using such rhetoric as “economic justice,” “decent work,” “fair contracts,” “good contracts,” a “fair wage” and “fairness” (as much of the social-reformist left does in Toronto). This is what the social-reformist left has done and continues to do. Should not those who claim to be radical break with such reformist ideology and begin the long road towards the construction of a society worthy of human beings.

Unless of course human beings deserve to be “economically coerced.” That is the hidden assumption of the social-reformist left.

The social-reformist left (and much of the radical left, at least in Toronto) certainly fails to question such economic coercion. It seeks reforms entirely in terms of economic coercion and economic blackmail. Is that rational?

The social-reformist left, however, do not see it that way since they assume that it is possible to achieve economic justice, decent work, fair wages and fairness in a society dominated by a class of employers.

Should not the social-reformist left listen to OCAP’s very realistic description of the nature of social world in which we live in their pamphlet mentioned above: “Capitalism needs economic coercion for its job market to function” (page 6)? Should they not take that fact seriously? Given that fact, should they not aim to abolish such a situation by advocating measures that question the need for such coercion? Or should the so-called radical left at least start to openly criticize the absurd rhetoric of “decent wages,” “fairness,” a “good contract,” and a “fair contract?” Unless the racial left are really social reformists and do not, in practice, question the economic coercion that characterizes the job market.