"Dom kallar oss giggare". En studie av de nya daglönarna i flexibilitetens tjänst.
(2020) ETNK02 20192Division of Ethnology
- Abstract
- The following paper aims to examine and discuss the gig-economy and the workers that I call “giggare” from a cultural analysis-perspective. In this essay I hope to answer these three questions: In what way does labour operate in a material and technological aspect? How does flexibility shape the work and the worker? And how is the body of the worker visible in the labour? The study is based on the ethnographic material I collected during my fieldwork in Skåne in October of 2019. I conducted seven interviews with eight people that work or used to work within the gig-economy, most of them work as messengers for a food delivering company that exist both in Lund and Malmö. One of the participants in the study works with collecting scooters and... (More)
- The following paper aims to examine and discuss the gig-economy and the workers that I call “giggare” from a cultural analysis-perspective. In this essay I hope to answer these three questions: In what way does labour operate in a material and technological aspect? How does flexibility shape the work and the worker? And how is the body of the worker visible in the labour? The study is based on the ethnographic material I collected during my fieldwork in Skåne in October of 2019. I conducted seven interviews with eight people that work or used to work within the gig-economy, most of them work as messengers for a food delivering company that exist both in Lund and Malmö. One of the participants in the study works with collecting scooters and charging them during night. For this essay I used three different theories: Zygmunt Bauman’s theory on the perspectives of work, the new worker and the new consumer, Pierre Bourdieu’s theories about capital from a power and class-perspective, and the last theory is the idea of the precariat from a intersectional and feminist perspective. To understand the idea of the precariat, I use Silvia Federici’s critique of the neglecting of the fact that woman and coloured people always experience precarious situations.
It shows that despite technology is a major part of the work its not designed for the workers use. The general belief in technological makes the workplace virtual and the lack of connection between workers results in problems with organizing and creating unions for workers’ right. The second part is the idea of flexibility and how its manifests in the labour market with short contracts and insecure employments, but also how it shapes the workers feelings about themselves and the identity of being a giggare. In the third part of the analysis, I discuss the body as a tool and the importance of a strong body. An ideal body is a young, white and non- precarious body. The ideal body, and the Ideal worker is the one the companies promote, but in reality there exists a substantial division among gender, race, age and body physics. I hope to make an invisible group of people more visible with this paper. (Less)
Please use this url to cite or link to this publication:
http://lup.lub.lu.se/student-papers/record/9006886
- author
- Bäckström, Astrid LU
- supervisor
-
- Signe Bremer LU
- organization
- course
- ETNK02 20192
- year
- 2020
- type
- M2 - Bachelor Degree
- subject
- keywords
- flexibility, gig economy, labour, bodies, technology, precarious, work.
- language
- Swedish
- id
- 9006886
- date added to LUP
- 2020-03-25 09:09:49
- date last changed
- 2020-03-25 09:09:49
@misc{9006886,
abstract = {{The following paper aims to examine and discuss the gig-economy and the workers that I call “giggare” from a cultural analysis-perspective. In this essay I hope to answer these three questions: In what way does labour operate in a material and technological aspect? How does flexibility shape the work and the worker? And how is the body of the worker visible in the labour? The study is based on the ethnographic material I collected during my fieldwork in Skåne in October of 2019. I conducted seven interviews with eight people that work or used to work within the gig-economy, most of them work as messengers for a food delivering company that exist both in Lund and Malmö. One of the participants in the study works with collecting scooters and charging them during night. For this essay I used three different theories: Zygmunt Bauman’s theory on the perspectives of work, the new worker and the new consumer, Pierre Bourdieu’s theories about capital from a power and class-perspective, and the last theory is the idea of the precariat from a intersectional and feminist perspective. To understand the idea of the precariat, I use Silvia Federici’s critique of the neglecting of the fact that woman and coloured people always experience precarious situations.
It shows that despite technology is a major part of the work its not designed for the workers use. The general belief in technological makes the workplace virtual and the lack of connection between workers results in problems with organizing and creating unions for workers’ right. The second part is the idea of flexibility and how its manifests in the labour market with short contracts and insecure employments, but also how it shapes the workers feelings about themselves and the identity of being a giggare. In the third part of the analysis, I discuss the body as a tool and the importance of a strong body. An ideal body is a young, white and non- precarious body. The ideal body, and the Ideal worker is the one the companies promote, but in reality there exists a substantial division among gender, race, age and body physics. I hope to make an invisible group of people more visible with this paper.}},
author = {{Bäckström, Astrid}},
language = {{swe}},
note = {{Student Paper}},
title = {{"Dom kallar oss giggare". En studie av de nya daglönarna i flexibilitetens tjänst.}},
year = {{2020}},
}