Unmaking as Emancipation

Who really is a Luddite? Contrary to popular usage of the term, Luddites are not anti-technology; they are anti-exploitation.

In E4, we discussed the constant tug-of-war between labor and capital that pushes history forward. Capital, on its side, innovates to strive for more accumulation and profits, primarily by developing new technology to reduce labor costs. This is the situation skilled artisans in 18th century Europe found themselves in; after being forced into the wage economy by capitalism, the system continued reducing its use for them as it innovated technologies to reduce labor costs. The skilled artisans resisted, striking down the machines taking their livelihoods away. Labor organizing at the time was illegal, so workers had few legal means of protest.

Here in Kenya, we find a similar parallel in the unfolding of colonialism. Under it, our elders were forced into the wage economy through laws such as the Crown Land Ordinance that forced them out of the land they relied on to make a living and the imposition of monetary taxes that they had to work to pay for. In Kericho, for example, 90,000 acres were stolen from the Kipsigis and Talai and leased to tea-farming multinationals. Those who the land had been stolen from found themselves forced to work for their thieves.

Upon independence, the new neocolonial overseer class allowed the British multinationals farming tea on the land to continue working there, often at lower than market-rate land lease fees. The Kipsigis and Talai continued to work on the land that had been stolen from them as well; they had no access to the factors of production that they could use to remove themselves from this system. Then, as it happened to the artisans of the 1800s, their labor (& consequently livelihoods were continuously made redundant as these tea companies introduced machines to cut labor costs.

In E4, we discussed how states and corporations have laid out bureaucracies to rein in unions and drag out conciliatory procedures. The tea-pickers, through their union, Kenya Plantation and Agricultural Workers Union, after fighting for a whole 10 years in court with the mechanizing multinationals, lost their case in 2021. So, what did they do in the absence of their ability to undermine capital? They found another way to undo their oppression; by destroying the machines responsible for their lost livelihoods. Framing our discussion around these 2 points in history (the 18th-century Luddite movement and the 21st-century tea-pickers resistance) and making reference to the various ways amorphous groups of workers are fighting back against capital as discussed in E4, we put forth all this work as the work of unmaking. What are the different ways we unmake the oppressive structures governing our lives? Tune in for an exciting discussion.