Beyond hustling – The sanctity of work and indignity of our exploitation
By Dr Cleopas Sambo
A WEEK or so ago, I wrote a critical reflection into the pressing issue of anomie that has infiltrated our society, and one response struck me as particularly curious: ‘What are you doing about it?’ I found this question interesting for two reasons.
Firstly, those asking me this question seemed to overlook the fact that by writing about the issue, I was in fact, doing something about it. In drawing attention to a structural phenomenon, I was contributing to the conversation. This made me reflect on the peculiar time warp we seem to inhabit — do we as a society not recognise that discursive action is, in fact, action?
This thought brought to mind one of my favourite scholars, Amartya Sen, and his insightful work, The Argumentative Indian. A lesson I picked up from this book is that ‘talk’— particularly intentional and reflective argument — is crucial to social progress. A society that shies away from discussion is one that stifles exploration and innovation. We must talk; confronting each other’s ideas, purposefully. It’s not merely a pastime, but a means of refinement.
Secondly, what struck me was that I was the one being asked about my contribution to resolving the problem, while no none of those asking me the question offered their plans for action. It felt as though, having identified the problem, I was also expected to prescribe a solution. And yet, even in a hospital, the diagnostic doctor typically doesn’t hand you the medicine; rather, the prescription is filled by another, who instructs you on the dosage and, cautions you against certain beverages! This led me to ponder how we frame our agency – both as individuals and as a collective. If the responsibility to resolve our anomy was again mine, what remains for yours? Anyhow, allow me to discuss a different matter today – the sanctity of work and the indignity in most of ours!
Pope John Paul II’s teachings on the sanctity of work, particularly articulated in his encyclical Laborem Exercens, provide a profound philosophical and theological framework for understanding the nature of work. The framework is particularly relevant when examining the contemporary challenges faced by Zambia, including our state of worklessness and labour market exploitation.
In Laborem Exercens, Pope John Paul II argues that work is not merely a means to an economic end but a fundamental aspect of human dignity. He asserts that work is an expression of the human person’s creative abilities and a participation in God’s creation. This encyclical emphasizes that through work, we fulfil our potential and contribute to the common good. This theological perspective makes clear the intrinsic value of work, which transcends its economic dimensions. Work, as described here by Pope John Paul II is more than a hustle – it is about value, purpose, creativity and ultimately human dignity and flourishing! The Pope articulates several key principles regarding the sanctity of work, which are particularly important to us in Zambia in both the express manifestation of work and its symbolism:
Dignity of the Worker: Work is inherently linked to the dignity of the worker. Everyone, created in the image of God, has the right to engage in meaningful work that respects their dignity.
Rights of Workers: Workers have rights that must be protected, including the right to fair wages, safe working conditions, and the ability to organize – as in labour unions. The encyclical calls for a just economic system that recognizes these rights.
Solidarity and the Common Good: The Pope emphasizes the importance of solidarity among workers and the need for systems that promote the common good. This principle calls for an economic order that prioritizes human welfare over profit.
Work as a Vocation: Work is viewed as a vocation, a calling that allows individuals to contribute to society and fulfil their purpose. This perspective encourages a holistic view of work that integrates personal fulfilment with social responsibility.
These principles, as outlined here, are crucial for Chiluba’s Christian Zambia for several reasons. First, the unemployment rate in Zambia is a pressing issue, particularly among the youth. A significant portion of this group struggles to secure meaningful employment, leading to economic disenfranchisement and social isolation. This situation directly contradicts the sanctity of work as described by Pope John Paul II, as individuals are deprived of the right to engage in work that upholds their dignity. This should be a matter of concern for any Bible-carrying, verse-quoting leader – especially those who frequently turn to scripture to support their political rhetoric.
The second issue is that a substantial portion of the Zambian workforce is engaged in the informal sector, where workers often lack legal protections and face precarious working conditions. The absence of regulation in this sector has led to exploitation, with workers receiving inadequate wages and lacking access to social security benefits. By and large, we have a missing middle – a huge segment of the population that is young, unprotected and exploited. This scenario raises ethical concerns that challenge the idea of a just and humane work environment. The Zambian worker remains crushed under the weight of neoliberal capital, yet the contradictions are glaring. SMEs lament overregulation and lack of access to capital, all while indulging in blatant worker exploitation. At some point, we must acknowledge that the informal sector – that brilliant creation of late-stage capitalism – is doing exactly what it was designed to do: keeping workers atomized, unprotected, and perfectly exploitable. This serves as a clear reminder that human development cannot be left to the whims of the market.
Here we see the dysfunction of a fractured labour market, where labour protections, including traditional unions, are complicit with market leaders and the political elite. A key factor behind the failure of our democratic transition since President Chiluba imported labour unions into government and introduced a retrenchment programme that left workers disillusioned, is the collusion between labour and capital. This is, in fact, a masterstroke: our labour leaders, once champions of workers’ rights, have become experts in class collaboration. While they proclaim ‘solidarity,’ they ensure the machinery of exploitation operates smoothly. The Pope speaks of the “common good,” yet our union bosses trade workers’ rights for political appointments – truly a miracle of modern capitalism. They have realised that political consciousness, with its better rewards, is far less demanding than class consciousness. Their transformation from advocates of class consciousness to what Marx might call ‘advanced networking opportunities for aspiring politicians’ would make for a fascinating case study. They have mastered the art of converting worker solidarity into political capital, impressing even the most hardened capitalists. Instead of class struggle, we now see a remarkable harmony between labour leadership and capital – just not in the way the Pope envisioned.
The third issue is the actual labour exploitation of the workers. certain demographics, including women and children, are disproportionately affected by labour market exploitation. Women often face wage disparities and discrimination, while child labour persists in various sectors. And the worst exploitation is occurring in our homes against domestic workers, and in factors against our deprived country men. What we need is not less, but far more rigorous oversight to ensure that businesses comply with wage parity, non-discrimination policies, and the prohibition of child labour. The government itself must play an active role in promoting and supporting programmes that provide meaningful skills training and education to women and children, reducing their vulnerability to exploitation. Training young people to become minibus drivers or tailors in an already saturated market seems like a smart solution but it is not a sustainable one. Instead, we must focus on developing skills that align with the evolving demands of the economy, creating opportunities for young people that are both relevant and rewarding, and ensuring they have the support to thrive in a fair and regulated labour market.
Cleopas Sambo is a lecturer at the University of Zambia and a Postdoctoral Fellow in Social Policy at Oslo Metropolitan University. He graduated from the University of Oxford with a doctorate in the same subject.
