With the midterms behind us, we have Nov. 4, 2020, to look forward to—labor’s next morning after. On Nov. 5, 2008, we were euphoric and full of delusional hope over the imminent passage of the Employee Free Choice Act and the restoration of labor. On Nov. 9, 2016, we were paralyzed by despair and denial.
At this point, betting our future on the next brutal mating ritual of Republicans and Democrats is not a bet most workers are willing to take. Since the 1950s, union membership decline has been a straight line downward, regardless of which political party is in power. Only 10.7 percent of workers are unionized; an enormous 89.3 percent are not. That’s too low to make much difference for most people in most places—more molecular level Brownian motion than labor movement. No threat to wealth, the wealthy, or powerful. Much worse, no voice or power of, by, or, for workers. Instead, organized labor has become so marginal Donald Trump has been able to usurp its role as the emotional voice for workers.
The economy is doing great—apart from workers. Wages remain stagnant. Forty percent of adults don’t have enough savings to cover a $400 emergency expense such as a car repair or medical crisis. Forty-three percent of families aren’t making enough to cover monthly living expenses. Uncertain work, unpredictable work hours, mandatory overtime, dictatorial bosses, miserable job standards, create day-to-day desperation with psychological and social tolls. The labor market is ripe for an organizing explosion, but it isn’t happening.
Blaming the rich and the Republicans is great sport. The income inequality research industry is booming and there is no need to catalog Republican offenses—they campaign on them. Long ago, labor outsourced its representation in the public sphere to the Democratic Party, and in the process become a dependent franchise and an easy target. But the truth is that the Democrats patronize labor on a good day, sell us out on a bad day, and ignore us on most days. (I speak as a recovering politician, a Democrat who ran and was elected four times to city council in my heavily Republican small town.)
Partisan and competitive thinking insidiously affects behavior. Fifty percent plus one passes for solidarity. Unionists succumb to political speak, sounding like Washington rather than “folks ‘round here.” We blame workers for voting for Republicans. If they’d only voted how we told them, then we could get things done. We estrange ourselves from large chunks of workers while giving ourselves an excuse for failure. We don’t have to do the hard work of building a movement, we only need to win an election.
Maybe we should rethink that.
Instead, start today from where we are and who we are. Simple collective self-representation without institutional, ideological, partisan or monetary artifice. Understanding who and where we are by our own compass; by our own position, not opposition. This requires radical respect for our fellow workers. For lack of a better term, this unadorned organizing is social organizing.
Abundant example are scattered across the globe and buried in history. I witnessed a jarring worker tutorial in social organizing in Poland in 1995, when AFL-CIO desperation over labor’s decline and my good luck resulted in a leave of absence from my elected Central Labor Council job to work in those early post-revolutionary years with Solidarnosc leadership and membership. Ironically, at one point, I was tasked with organizing a conference on American union organizing for Solidarnosc activists. Just as the accomplished, well-educated American organizer sent over by the union began his presentation, one Solidarnosc members interrupted to ask, “What do you mean “organize?” A moment of awkward silence followed. Then, charitably, another Solidarnosc member suggested, “Do you mean, join our organization and we’ll represent you?” The original questioner jumped in, “we had 45 years of that with the Communists.” The workers then came up with their own definition of organizing, “co-creating our own future.” Workers, not the organization, were the of, by, and for.
Post-revolution, the solidarity of Solidarnosc dissipated into political and institutional factions. Still, this incident illuminates the commitment to social organizing that helped spark this transformational worker movement.
When all we have is each other, social organizing is where we start.
Back to basics
Social organizing built the labor movement. When 19th-century American workers had virtually no institutional or political voice or power, they developed both by caring about and for each other. In nearly every inch of America, now-forgotten workers came together with that definition of solidarity.
In 1894, Coxey’s Army of unemployed workers marched on Washington, D.C., to press for defined jobs and meaningful work. As branches passed through cities and towns—including Fort Wayne, Ind., where I work—the Fort Wayne Sentinel reported that local residents lavished them for days with food and social support. That same year the Sentinel reported, during the 1894 streetcar workers strike, housewives directed garden hoses at scabs, horse drawn wagons inexplicably unhitched on the tracks, and riders boycotted the streetcars. Returning the solidarity, striking workers went back to work without pay for one day, Memorial Day, so citizens could visit the graves of their departed. Streetcar workers and the community won that strike.
Thousands of lost histories such as this were the roots of community-based solidarity in industrial America. This populist industrial solidarity spawned and supported Workingmen’s Associations, Knights of Labor chapters, Trade and Labor Councils. In turn, these organizations incubated worker organizing in workplaces and by trades. Local solidarity in railroad towns and company towns built the institutional, political and legal foundations for our now diminished labor movement. The gravity of solidarity drew workers into the inextricably intertwined labor market and community. This culture of solidarity included direct actions such as strikes and boycotts but, more consistently and importantly, direct education of, by, and for workers. Apprenticeships,“lectors” who read news and literature aloud to workers on the job, and intentionally educational union meetings with guest speakers were part of the culture. Railroad and industrial activities were regularly covered in newspapers, with the reporting focused more on workers than bosses or business. Journalists, whether Knights of Labor or just solid reporters, would commonly cover union federation meetings. Union leaders understood their role as representative in the community meant talking to reporters, not hiding from them. Everybody had something to teach and everybody had something to learn and an obligation to do both. A culture of solidarity meant educate to organize and organize to educate.
We could take solace and avoid the hard work of organizing by saying America and the world are different now. Our mid-twentieth century institutions, economy, and democracy have decayed or been hijacked. Our social divisions can feel insurmountable. We’ve been sliced, diced, monetized, politicized and controlled. But are we so special that we now believe we are the first ones to have ever been so seemingly screwed? Or do we try to work through it, experiment based on what we can learn from other times and places and most importantly, each other?
Social organizing after the 2008 Recession
Since 1996, the folks I’ve been working with at the Workers’ Project, a research and education nonprofit, have experimented scores of times with worker representation through social organizing. We are confident and hopeful various configurations of workers have been experimenting elsewhere. We have learned some lessons from our successes and failures.
One instructive experiment focused on unemployed workers’ social organizing for voice and power during and after the Great Recession. A torrent of mostly non-union workers, newly jobless after the economic crash, were overwhelming Indiana’s unemployment offices. The state offices were disinterested or actively hostile toward unemployed workers. Meanwhile, a union foundry in Kendallville, Ind., was closing. Busted up from years of foundry work, the union president, the late Leonard Hicks, was ready to quit working but unwilling to stop representing his folks as their lives became even tougher.
First, we listened as workers talked about problems and possibilities. We developed a survey. In the unemployment office parking lot, we surveyed unemployed workers about how the office was doing, giving them a report card style survey to fill out, with a voluntary contact information form. The state immediately called in the police to stop us—claiming that we were trespassing on private property, because the public office was housed on private land. We alerted the media and the state received reams of bad press.
The media coverage revealed to unemployed workers they could have a voice and some grit. They began coming to UAEWI meetings, along with the union foundry workers in Kendallville and other union shops experiencing mass lay-offs.
Our ranks of unemployed included workers with education and experience in sociology. With their assistance, the UAEWI members developed and collected a broader survey. The survey was not for academic publication, or for an institutional or partisan agenda, but instead for collective self-representation. It had real value for public policy discussions. While the political class talk about or for unemployed workers, UAEWI represented themselves.
Membership was determined solely by a worker’s decision to participate in the survey—to voluntarily add their voice to the collective voice. We conducted education and training classes as well as group talk sessions. Within a few months, the State’s unemployment office management found themselves in a union hall across a bargaining table with the UAEWI members. Unemployed workers gained improvements in services including increased staffing and training but most importantly, a change in attitude. Most UAEWI members had never been union members; they learned how collective representation worked.
For seven more years, we continued and broadened annual UAEWI surveys. We gathered responses wherever we found voiceless workers: from folks leaving food banks, township trustee office, social service agencies, a mobile Mexican consulate. Our sampling exceeded 500 workers in 2012 and was conducted in English, Spanish and Burmese. We asked more wide-ranging public policy questions about issues such as economic development.
UAEWI members bargained in the public sphere. They provided local, state, national, and international journalists with reliable data, context, and access to socially organized workers willing to tell compelling stories. Some of the stories supported Peabody and Murrow investigative journalism awards. UAEWI members presented survey report results to other members and the public in very public formats ranging from traditional research reports to semi-theatrical presentations and even cinematic effort. UAEWI members attended and spoke before the local and state Workforce Investment Boards, Fort Wayne City Council, Indiana Economic Development Board meetings.
Just the modest act of asking drew workers out of their isolation and into solidarity. Many UAEWI members were personally transformed as they shaped public policies from the unemployment office to well beyond. They were co-creating their own futures. This was bargaining in the public sphere, bargaining with the state over the terms and conditions of our lives. Bargaining with state is foundational for worker representation in the 21st century, just as it was with Coxey’s Army in the 19th century. The UAEWI effort only updated representation with a bit of worker-driven social science.
In the last four years, learning from UAEWI effort, we have experimented with applying worker-driven social science and applying it to original NLRA intent in workplaces. In labor speak workers develop “non-certified minority status bargaining” with so-called private employers. (This less legalistic, institutional and technocratic organizing was envisioned when the NLRA was first implemented—the work of labor law scholar, the late Clyde Summers, as well as Charles Morris’s in Blue Eagle At Work documents this well.)
We helped workers develop their collective understanding and identity to, from the worm’s eye view, make things better at work. In each case, their self-organizing grew from “solidarity selfies” and a survey of co-workers’ thoughts on the terms and conditions of their employment. It is simultaneously concerted activity under the NLRA and, more importantly, intellectual property owned by the workers. We provided supportive research and education for Latina workers at a manufacturing plant; sub-contracted workers at a retail outlet; and Burmese workers at a manufacturing plant. One group faced unsafe work conditions causing miscarriages. The second faced a classic bullying boss culture. The third faced systematic ethnic and language discrimination.
We provided them access to social science, legal support, and social organizing talent, as well as a place in our community of solidarity. We supported their conversations to develop strategies to negotiate with the boss. They succeeded on their own terms. First the survey process overcame employer-imposed isolation. Workers experienced their own workplace “me too” revelations which led to collective voice. They built their representational power by developing a research report on their work lives that became collectively owned and copyrighted intellectual property with real bargaining value. Each unit could choose to share the findings with whoever they decide in the public-private spectrum: media, government regulators, elected officials, customers, suppliers, competitors, stockholders or, if willing, across the table with the boss.
The Latina factory workers met with the plant owner to present their findings. Safety conditions improved, maternity leaves were granted, healthy babies were born, and little Jose Manuel now attends our events. Some of the workers were fired, most moved on to other jobs, some won legal settlements. Most remain active in the Hispanic Workers Circle.
The subcontracted retail workers successfully confronted top national corporate management. They ended the bullying management culture and maintain an ongoing social “solidarity union” collecting no dues and participating in all Workers’ Project activities.
The Burmese factory workers efforts are ongoing. They constitute a significant portion of our Burmese Workers Circle which is developing as a workers’ and civil rights organization.
Stay tuned for more news: All groups continue full-throated participation in Workers’ Project activities and Fort Wayne’s huge annual Labor Day picnic.
We think collective intellectual property is an intriguing innovation. As workers we are robbed of our intellectual property as employers pick our brains, pick our pockets, only to pick up and leave us jobless. As consumers, our data has collected by others, monetized and politicized at our expense to benefit wealth. Intellectual property we own collectively can help us bargain with anyone in the power spectrum, from private employer to the state.
Owning our own voices and power, collective human agency, is our democracy where we work and where we live. Valuing each other, sharing our experiences, information, ideas, and respect seems a great place to start especially when you are starting at scratch. Social organizing, old school or innovative, is still solidarity.
Tom Lewandowski is co-founder and director of the Workers’ Project in Fort Wayne, Indiana.