Abstract
Books that focus on work are far too rare. As John Budd points out: Work defines who we are, individually and collectively. . . . Work is how we earn a living, build a material world, develop (or lose) our self-esteem and social identity, interact with others least like ourselves and experience society’s power imbalances. (p. 179)
I was intrigued by a book that explores the many different ways that work is defined, described and deconstructed—a book that puts work at its center.
Budd travels through history to explore the wide range of “conceptualizations” of work, discussing how they present and affect the world of work. He organizes these conceptualizations into 10 categories, ranging from work as a curse through work as a commodity to work as caring for others, identity and service. Using these categories, he catalogues views of work in ways that he hopes will be useful to scholars as they attempt to move to a broader understanding of the role of work for individuals and for society as a whole.
Budd challenges all of us to think of work in its broadest sense, beyond the narrow views that focus on paid work, undervaluing those who labor without pay, like women who work in the home or volunteers who work to improve society. For someone writing a thesis on sociological and philosophical conceptualizations of work, the wandering walk through the many different views of writers about work may be of great use.
But as I read Budd’s book, I was left underwhelmed and more than a bit frustrated. From the perspective of a labor educator, the book is a disappointment. It lacks any useful analysis of the various views of work or practical applications for those who are interested more in changing and improving work than in philosophizing about it.
Budd leads us to the edge but fails to delve deeply into the interests (including class interests) of the various conceptualizations of work. His assertion that “. . . the thought of work shapes the nature of work in practice” (p. 17) leaves aside the needed discussion of interests, class and power, particularly of conceptualizations that are designed to constrain struggle or simply achieve productivity and profitability.
Work has changed over the years, and these changes need to be analyzed and understood. But this is indeed where the book lets us down. References to new modes of production such as teams or new Human Resource Management approaches such as work enhancement are not followed by a discussion of what these really mean for the workforce, and for those who are promoting them.
Instead, Budd gives us shallow generalizations: “In the United States, Britain, and other wealthy, industrialized countries over the last three decades, flexible specialization has replaced mass manufacturing as the industrial catchphrase, employee empowerment rather than scientific management is embraced, the service sector or the creative sector is displacing manufacturing as the employment engine, and globalization is straining employers, employees, unions and communities” (p. 9). In Budd’s presentation, the rhetoric and reality are too often indistinguishable. Thus, for the labor educator, the critical steps from knowledge to understanding to action are left unexplored.
I would have liked to see more direction, analysis, and discussion of how various conceptions of work fit together or conflict, and how the interests of various classes are served by particular conceptions of work. I wanted a deeper view of how concrete changes in the nature of work are analyzed and understood. Budd’s book gives a lot but leaves me wanting much more.