Tag: Henry Ford

The Pause That Refreshes

 

Editor’s note: There was no post on this website last Friday, April 27, because it is healthy to take a break and go fishing once in a while.

 

“The pause that refreshes” was a slogan coined in 1929 by Coca-Cola marketers, and nearly a century later it remains one of the most memorable advertising slogans for Coke, or for any other product. It was also in the 1920s that Henry Ford instituted a new policy at his automobile manufacturing plant to shorten workers’ shifts to eight hours and their work week to 40 hours, a model that soon became the standard throughout American industry. In 1938, the federal government established with the Fair Labor Standards Act a minimum wage and rules for most workers to receive time and a half payment for hours worked over 40 in a week.


Niels Frederik Schiøttz-Jensen An afternoon's rest
An Afternoon’s Rest, an 1885 painting by Niels Frederik Schiøttz-Jensen (1855-1941).

It’s still up to the states to regulate breaks and lunch time off for workers, and many do so in a minimal way, if at all. It may come as a surprise to some workers that their breaks often come solely at the discretion of their employer or, if they are with a union, because breaks are written into the contract between the union and management. Even bathroom breaks can be a source of contention between labor and management. It is a wonder then to consider how much conditions for workers have generally improved since the early years of the industrial revolution in the eighteenth and nineteenth centuries, when 12 and 16 hour days were not uncommon and workers’ welfare and safety were entirely their own lookout.

What changed things was when workers started to organize and bargain collectively in the late nineteenth century. It is a misconception to think the worker holiday of May Day started in communist countries, because it actually began in the United States, and has come to commemorate the Haymarket affair in Chicago, Illinois, in May of 1886 when workers on strike and demonstrating for an eight hour workday ended up in deadly confrontations with the police over the course of two days. Unionization continued wringing concessions from management through the first half of the twentieth century, and from 1945 to 1975 the percentage of the non-farm workforce belonging to a union peaked at over 30 percent. In the years since, union membership has declined to less than half that, and the remaining unions, many of them organizations formed for the benefit of state employees such as teachers, are under attack from Republican controlled state governments.

A discussion of ways of coping in life from the 1964 film of The Night of the Iguana, based on the play by Tennessee Williams, directed by John Huston, and starring Ava Gardner, Deborah Kerr, and Richard Burton as the defrocked Reverend Dr. T. Lawrence Shannon.

None of that changes the need of people concentrating on their work to take a break from it every once in a while throughout the day, and for weeks or more at a time throughout the year. Robots have no need of breaks, but for the time being there are still jobs robots cannot do and those jobs will require the talents of fallible, sometimes frail humans. Enlightened management can choose to view breaks for workers as beneficial to both parties, since a more rested worker can be more productive in the long run than one who is run ragged. Less enlightened management may consider the burnout of workers as the cost of doing business, believing they are easily replaceable cogs in management’s profit making machine. That mindset prevailed over a hundred years ago, before Henry Ford, who was by no means enlightened in all areas, nonetheless saw that his workers and people like them were the buyers of his automobiles, and raised their wages and improved their conditions in the interest of maintaining a kind of partnership with them, rather than treating them wholly as chattel, as cogs in the gears of production.
— Vita

 

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Sell All That Thou Hast

 

“Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me.”
— Luke 18:22, from the King James Version of the Bible.

Philanthropy, meaning love of humanity, differs from charitable giving in that the rich conduct philanthropy in broad brush strokes for society, while charity is usually in the form of small gestures from one individual for the benefit of other individuals or small organizations. Andrew Carnegie, the steel baron of the late nineteenth and early twentieth century, endowed libraries across the country as well as cultural institutions. the Rockefeller and Ford Foundations have similarly given large grants to institutions since their establishment in the early twentieth century. When John D. Rockefeller handed out dimes to individuals, as he was known to do, that was charity, not what is generally considered philanthropy.


Helping the homeless
Two women donate food to a homeless man on Broadway in New York City. Photo by Ed Yourdon.

Among modern philanthropists are Warren Buffett and Bill Gates. Supreme Egotist wants to be included in that group, but like everything else he does, his philanthropy is a fantasy for the benefit of his narcissism and con artistry more than it is a real construct for the love of humanity. After first acknowledging what a good thing people like Mr. Buffett and Mr. Gates are offering to do with their money, the next thing that springs to mind is how on earth they accumulated their kind of wealth in order to give at least some of it away. The conventional capitalist idea is that they gained all their riches through their own hard work and good fortune. Maybe so. An aspect of capitalism that is usually glossed over in this scenario is how wealth begets wealth in algorithmic numbers. In other words, rich people in our system can benefit from a snowball effect.

There is a negative snowball effect in operation for poor people in our system who find themselves slipping away due to an unfortunate set of circumstances, whether by their own making or not. A person working a non-union factory job gets injured and cannot work, and for one reason or another workmen’s compensation and unemployment insurance either do not apply or are insufficient, and within months or a few short years the person ends up homeless. Living paycheck to paycheck, disaster is always lurking around a corner of bad luck. These unfortunates, who for the luck of the draw at any moment could be almost any one of us, may have to rely for their next meal and night out of the weather on the charitable giving of those who for the time being enjoy regular meals and a comfortable night’s sleep in their own bed.

 

What about the philanthropists whose giving is steered toward redressing larger societal ills? Andrew Carnegie hired goons to bust heads when workers at his steel mills struck for better hours, wages, and working conditions. This was the same Andrew Carnegie who endowed libraries so that the children of those workers could get a better education than their parents. He stole from the poor to give to the poor, and as the money changed hands along the way he made a tidy profit for himself. Are today’s philanthropists much better? Instead of expressing thanks for endowments and grants, perhaps it would be better to question whither the gains were gotten. That’s not likely, however, since it is almost always institutions such as universities that receive those endowments and grants, and stodgy university bureaucracies are not in the habit of examining gift horses too closely.

Serving homeless veterans 090701-N-JD458-020
USS Constitution‘s Yeoman 3rd Class Roberta Lee serves lunch to residents of the New England Shelter for Homeless Veterans. USS Constitution sailors volunteered at the shelter July 1, 2009, as part of Navy Community Outreach’s Boston Navy Week. Photo by U.S. Navy Mass Communication Specialist 3rd Class Anna Kiner.

What about the recipients of individual charitable gifts, are they relieved of responsibility? Did any of them question John D. Rockefeller about the provenance of the dime he handed them? Most likely not. It is better in spirit, however, for both giver and receiver if a charitable gift is borne out of the giver’s own honest labor rather than the exploitation of the labor of others or the use of money to beget money. Sharing the little extra one may have with another less fortunate is more meaningful and helpful to society than the sharing of largesse by another who came by it through the impoverishment in finances and spirit of the public as a whole.
— Ed.

A scene from the 1982 meditative documentary Koyaanisqatsi, directed by Godfrey Reggio, with music by Philip Glass.

 

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Twelve Angry Days

 

Right wing media has its knickers in a twist the past week over the findings by a Boston University theater history professor of some racist performances of “Jingle Bells” from the mid-nineteenth century through the early twentieth century. The professor, Kyna Hill, was researching the origins of the song and trying to settle whether it was written by James Lord Pierpont in Medford, Massachusetts, or in Savannah, Georgia. Ultimately the song’s point of origin remained unclear, but during the course of her research Professor Hill discovered that the first performance was in 1857 at a theater in Boston, and the white performers wore blackface.

Rudolf Ferdinandovich Frentz - Sleigh Ride in Winter
Sleigh Ride in Winter, a painting by Rudolf Frentz the Elder (1831-1918).

Professor Hill never claimed that the song as it is performed today is racist, but that did not deter some right wing media outlets such as Breitbart News from attributing that and other claims to her in an effort to paint her as an advocate of political correctness run amok. Right wing media enjoys fanning the flames of anger among its adherents, and since anger is the fuel of authoritarians, the readers and consumers of Breitbart News and other such outlets are always ready to flame up from a slow burn to a white hot conflagration. If there are not enough true stories available to fan their outrage, then the right wing will have to invent some false stories. The trendy term for that is “fake news”.

All this anger over ginned up controversies surrounding Christmas has been going on for a century, ever since the industrialist Henry Ford began muttering vaguely anti-Semitic remarks about a “War on Christmas”, as the right wing has since dubbed it. Ford thought Jewish owners of department stores were engaged in a conspiracy to undermine the Christianity of Christmas, all while lining their pockets by turning it into a largely secular, mercantile holiday. Never mind that no one twisted the arms of white Christians to engage in an orgy of spending for Christmas. The important thing was to direct right wing anger at an Other as American society turned away from the Currier and Ives mid-nineteenth century vision of Christmas (the same time as the early performances of “Jingle Bells”) to a more cosmopolitan, polyglot vision brought by the waves of immigrants in the late nineteenth and early twentieth centuries.

In Henry Ford’s day, Jews could be openly cast as the Other. After World War II and the Holocaust, that was no longer acceptable, and vilification of the Other settled on Communists, or Reds. The latest target of right wing objectification of an ideological and cultural Other is political correctness, a movement that started in the 1980s and has at times veered into ludicrously priggish stifling of dissenting opinion and alternative behavior, making it easy for the right wing to get outraged about it. Some people mock the excesses of political correctness, while right wingers alternate between mockery and spitting rage. Since political correctness is neither a religion, like Judaism, nor an entire political system, like Communism, the casting of its adherents as the Other by the right wing does not follow the same strand of unalloyed hatred.

Viewed by the right wing, and by some in the rest of society, advocates of political correctness are sociological scolds who are bent on taking away every last bit of cultural heritage of white European culture in America. The Nanny State description sums up the right wing view of the political correctness movement. When a story like the “Jingle Bells” one comes along then, right wingers are primed to pounce on it and vent their anger by putting words into Professor Hill’s mouth, making her a cipher for opinions she never expressed. In the “War on Christmas”, the right wingers proclaim “you are either with us or against us”. As a reward for her scholarship, poor Professor Hill got caught up in the culture war and got set up and knocked down as the right wing’s straw woman of the moment.
― Vita

 

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