Perhaps the most critical question to the establishment of a capitalist system is the idea of the individual. In order for capitalism to exist the individual must not only exist but be a “productive member of society” contributing in whichever way to the distribution of resources and the gross domestic product. With this came the ideas of weighting and quantifying these contributions and deciding that this has further value than the other. And, of course, keeping the “high value” labour for the individuals that are held in “high esteem” or considered “better than” other members of society. In this way capitalism continues to reward those who have the capital/knowledge to exploit the system while consistently taking away/erasing the labour of those who are structurally held back. What’s more it continues to undervalue/devalue any labour that will not show immediate returns in terms of profit.
Anne Moraa writes:
Erasure makes us forget the Kenyan women who explicitly used their nakedness to shame the government into releasing their sons held as political prisoners in 1992. It makes us oblivious of Field Marshall Muthoni, a woman ranking equal to our most famous freedom fighter, Dedan Kimathi, a woman revered by him not just as a fighter but as a strategist and thinker (…) It erases the fact that we have not found true freedom.
And we don’t need to go that far to understand the implications of erasure. Feminist politics has done a vast (very vast) amount of labour in touching and exposing forms of invisible labour and how the invisibling of this labour perpetuates age-old myths of value and roles. And of course with these myths of value told through a capitalist mind frame comes ideas of “laziness” and “disposableness.” It’s not a large leap from “disposable” to “burdensome” – and who wants to carry around a burden with them? The individual, in a capitalist society, is free to use their capital as they deem fit. The capital, after all, has been earned and is a true reflection of the value of their labour (as has been pre-ordained by a capitalist patriarchal society).
A cycle of oppression that has continued to redefine the boundaries of what it is to produce value and has left us all pursuing the fast paced big deal life that is reserved for the people who hold capital, the so called “creators of employment.” This life, we imagine, is “better.” (Not going into this because who knows what better even means? But we all know that wealth gives you more access to things, which are generally nice). Abigail Disney, granddaughter of Roy O. Disney, co-founder of The Walt Disney Company, says this about starting from money:
I could be a billionaire if I wanted to be a billionaire, and I’m not because I don’t want to be a billionaire. That’s an insane amount of money. But it’s the easiest thing in the world to make money if you start with money. And then people give themselves credit for being that smart when they’re not.
And, of course, when a person in the right suit tells us how to make money we are likely to believe them – don’t they have money? Surely they know a thing or two – this is how network marketing is still a thing, or how we were caught by the quail egg bug. And, just like any network marketing * cough* pyramid * cough* scheme by the time we know it we are left holding a batch of useless information, a lot of debt and wasted time, as the individual collects their profits from the activity and walks away to be interviewed by whoever or the other financial empowerment magazine/blog.
“We can’t entrepreneur our way around bad leadership. We can’t entrepreneur our way around bad policies. Those of us who have managed to entrepreneur ourselves out of it are living in a very false security in Africa. There is growth in Africa, but Africans are not growing. And we have to questions why is there this big push for us to innovate ourselves around problems that our leaders, our taxes, our policymakers, ourselves, to be quite frankly, should be grappling with.”
This individualized thinking does a lot of work in moving and shifting the narrative away from the problems that do not fall squarely on the individual’s shoulders. It creates a situation where the individual is solely responsible for their rise and fall. And, in this environment, hunger goes up a notch. With the knowledge that we must find a way to pay for our own medical insurance, a premium for good education, naviagate overpriced, unstructured transport systems and more we leave the house with a weight, a burden on our shoulders every day. And (whatever kind of) capitalism (we have) demands that this weight is our own. And indeed it is, because the human next to you bears an equal if not greater weight.
This, in turn leaves citizens in a situation where whatever resources they can access are far thinner than whatever demands are placed upon them, creating a desperation in that hunger. It is in this desperation that we are left vulnerable to predatory loan products like those created by Tala and Branch (what even are those interest rates?) while consistently praising them for, at least, creating access to credit.
This backwards way of placing responsibility steers us way from the individuals that are actually culpable for happenings in society and turns it back on the citizen. Gathara writes:
Instead of blaming individuals for fomenting chaos, we have chosen to see entire communities as culpable. We accepted the “official truth” that we were all responsible for the 2007 tragedy, that we were all potentially murderous. In doing so, we have generated a climate of fear and hatred wherein every dispute is seen as an existential threat. Since every neighbour is a potential machete-wielding psycopath in disguise, every action and utterance is the potential spark for mindless, all-consuming violence. This is the genesis of our mutual terror of one another, the consequent quashing of dissent, and the loud and incessant calls for a peaceful silence.
“But if he’s scared of me, how can we be free?”
This idea that there’s a certain level of productivity we must achieve to “deserve” certain things is a dangerous and dehumanizing one that steers the conversation away from the one we need to be having. Which is – when will our government provide actual safety nets? Or are we to continue by exploited by state capture and self-benefiting policies while we continue to see each other as the enemy?