Maria Mies’ classic work Patriarchy and Accumulation on a World Scale: Women in the International Division of Labor is an unduly neglected classic of radical feminist history-writing. Although written in 1986, and using materials mostly from the late 1970s and early 1980s, her lucid and polemical argumentation has lost neither its relevance nor its potency. As current debates in socialist politics and economics are reviving once more the question of feminism as a central concern of radical activism, it is encouraging to hear that Zed Books are intending to republish this work before long. (The edition used for this review was the reprint edition of 2001).
Mies’ book came out of a particular strand of radical feminist writing, which although deeply influenced by Marxism sought to go beyond it and formulate a critique of patriarchal relations and of the use of technology within a patriarchal structure as a historical and political-economic foundation of exploitation deeper still than the class relations analyzed within (most) Marxist thought. This writing was especially prominent in the 1970s and 1980s in Germany, with the ‘Bielefeld school’ of Mies, Claudia von Werlhof, and Veronica Bennholdt-Thomsen, and in Italy, as in the work of Mariarosa Dalla Costa and Silvia Federici.(1) In both cases, it was the product of the struggle of women’s autonomous organizations, who developed in their struggle both an autonomist style Marxism and a conception of capitalist exploitation as a subset, a special case, of a more general kind of exploitation inherently involved with patriarchal society.
What makes Patriarchy and Accumulation on a World Scale such a powerful classic of this movement is not just the steely clarity and force with which its theses are expounded, but also Mies’ thoroughgoing materialism and her critical attitude to Marxism and its standard assumptions and historiography. The book is written in continuous critical dialogue with the Marxism of her day, especially the traditional Leninist approaches but not limited to those alone. This dialogue is more often implicit than explicit, certainly in terms of works referenced, but it is clear that the argument can be read as one of the most systematic radical critiques of the Marxist understanding of history and political economy ever to come out of the so-called ‘social movements’. For that reason alone, it should be read with seriousness and attention by Marxists, and not just those concerned with ‘women’s issues’ as a kind of cultural or political side project. Mies’ critical engagement with Marxism is not at the level of the fundamentals, at the level of the Marxist understanding of class, exploitation, agency, and power. If therefore in this review I concentrate on the work’s theories rather than my evaluation of them, it is because of my belief in the importance of engaging with them independently and widely, since I think that – whether or not they are right – they are as important and relevant for feminists and socialists now as when they were written.
Of course, to do such a tightly argued series of essay-style arguments justice is not an easy task. But I shall attempt to sum up what I see as the main points of the book, the most fundamental theses of this particular school of radical feminism. The first and most important is the rejection of feminism, the significance and theory of women’s liberation, as a primarily cultural or political affair. That is to say, the oppression of women is for Mies not a question of purely ideological conservatism or political division of the working class. The roots of patriarchy are not superstructural, but foundational: in that unhappy metaphor, a part of the ‘base’. Mies systematically critiques the ‘cultural’ interpretations of feminism, the role of structuralism and functionalist theories of ‘roles’, and the traditional Marxist viewpoint of women’s oppression as arising out of the relegation of women to the ‘non-productive’ sphere.
In contrast to this, for Mies patriarchy is to be found in the social relations of production themselves, and is perhaps the single most important shaper of these relations. It is therefore not ‘just’ a form of oppression, but in the full sense a form of exploitation: exploitation of women’s labor and exploitation of women’s bodies. It is also, and this is the second thesis (in some sense a corollary of the first), not the product of capitalism nor a holdover fated to disappear under capitalism. Throughout the book, Mies mobilizes a fair amount of case studies in political economy – especially in India, in Andhra Pradesh, where she worked for a while – as well as in anthropology and economic history to support these theses. As she endeavours to show, women’s labor has always been a productive form of labor. To simplify her narrative of economic anthropology somewhat, the fundamental basis of patriarchal exploitation is the sexual division of labor, and this division of labor arises out of what she calls the ‘Man-the-Hunter’ model.
Human beings, from the outset, produce their lives. This is done in the earliest societies by means of gathering and hunting, before the origins of agriculture. For Mies, the gathering stage fundamentally precedes the hunting stage and agriculture. In this gathering stage, the center of society is the woman, who as mother is the precondition for the reproduction of the species. This involves a subject-relation to nature, in which the production of life is central, seen as a kind of relationship of give-and-take. Men are necessary for procreation, but do not have their whole bodies as sources for the production of life in the way women do; for them, the relationship to nature is an object-relation, one not fundamental to the reproduction of life itself. Where hunting coexisted with gathering, the hunting was generally the task of men, but as a supplement to the staple food procurement of women, not as the central economic metabolism reproducing society. Therefore, women’s reproductive labor has been the basis of society from the start.
However, with hunting men’s object-relation to nature developed and allowed them to turn their tools of violence onto other humans, including on the women providing the food and the new humans that allowed society to continue to exist. The hunting technology, purely parasitical on life and unable to produce new life, then became the basis of the ability of men to subjugate women, and thereby to exploit the productive labor of women to their own benefit. Both agriculture and pastoralism then sustained and systematized these relationships; in pastoralism, men could reproduce life via cattle, making women an accessory to their property in cattle, and in agriculture, the settled surplus could be appropriated by men and become the basis of their claims to property. This, in essence, is how exploitation entered the world from the man-the-hunter model, according to Mies.
While much of the work contains suggestive historical and political insights that I cannot explain here in any detail, in essence it extends this conception of exploitation of women’s labor in society to the economic history of capitalism and its origins. As with Federici’s work, feudalism, colonialism, and the witch hunts play a major role in the story, as examples of the further colonization of the life-world (a Frankfurt School conception implicitly prest in the work) by patriarchy. The witch hunts, on this reading, were a prerequisite of capitalism in destroying the knowledge and autonomy of women regarding their own bodies that ancient and feudal relations had to some extent maintained, and to destroy the ability of women of property, midwives, herb doctors and so forth to continue a public existence economically independent of men. Colonialism simultaneously extended the patriarchal-exploitative model onto the non-European world, rendering the colonized subject in much the same way as women were rendered subject and dependent on men, and often using the same tropes to justify this exploitation. Borrowing from Carolyn Merchant’s pioneering work, the Scientific Revolution of the 17th century appears as the ideological and practical systematization of patriarchal relations, as an instrumentalizing of technology to the ends of the complete subjugation of nature, which inherently means the subjugation of women as ‘natural’ by the men of ‘culture’ or ‘science’ – as seen in the notoriously misogynist formulations of the new scientific outlook in Francis Bacon.(2)
Capitalism is in a sense the fulfilment of these ‘promises’. Not only does it reinforce and strengthen the immediate forms of violent economic coercion, but, for Mies, it can only exist on the basis of these more fundamental exploitations. While the relentless drive to subjugate every life for the sake of accumulation is peculiar to capitalism, this does not destroy but rather modifies and strengthens the underlying foundation. The basis of the exploitation of wage labor, on this reading, is not just the one-off ‘primitive accumulation’ of the early modern period, but the persistence and indeed necessity of the exploitation of labor deemed not ‘productive’ for capitalism itself.
In other words, exploitation of ‘productive’ labor is only possible because of the exploitation of ‘unproductive’ labor, and this is precisely what Mies holds most against the Marxist interpretations of capitalism and patriarchy alike. Marxists, Mies argues, have always seen the integration of women into the working class as the prerequisite for the emancipation of women. While feminism has been a part of socialism from the start, independent feminist action has often been denounced as bourgeois and divisive because of its nonclass nature. Simultaneously, working class feminists were told that the oppression of women was either an ideological holdover from feudalism, to be eradicated by political and cultural struggle, or that it was the result of the exclusion of women from productive labor, which could be solved by unified class-based activism for employment, unionization, etc. (Often both arguments at once.) Maria Mies’ critique of this standpoint is as relevant now as ever, with leftwing organizations – especially self-proclaimed Leninist ones – still often using argumentation along these lines. For Mies, what this viewpoint ignores is a vast amount of the actual economic exploitation under capitalism, namely the exploitation of labor productive of life. Not just housework and care for children, but vast amounts of women’s labor even in the direct production or maintenance of commodities is ignored in this perspective.
It is absurd, she argues, to claim that women should be reintegrated into the workforce as a precondition of emancipation when women have always been the majority of the workforce – just not counted as such because work undertaken by women is systematically downgraded or ignored into ‘informal sector work’, ‘unproductive work’, or even seen as leisure time. Especially in the Third World, but not infrequently even in the First (and Second), women were and are systematically excluded from the ‘productive’ sectors of the economy (heavy industry and higher administrative work etc) and pushed out into less paid, higher-intensity and more irregular work in ‘informal’ sectors, in putting-out systems, handicraft production from home, and so forth. In agriculture in poor countries, it is overwhelmingly women who bear the burden of the heavy labor in addition to the housework, healthcare work, childcare and so forth that revolves on them.
Such systematic exploitation is only possible because of the violent imposition of such roles onto women by men. An illustrative example here is the various leftwing national liberation struggles, which supported women’s equality and sought to integrate them into factory work and even frontline fighting, out of the exigencies of the war – but as soon as the war in e.g. Vietnam was over, the women were relegated once more systematically to informal and housework, poorly recognized and remunerated, working longer hours, and generally excluded from political participation. And this is hard to deny: virtually no Leninist Politburo or National Liberation type government has ever had a woman in it, and none have been led by women. (In fact, one could add to this the similar pattern of expansion and retrenchment of women’s positions following their equally ‘emergency’ participation in the ‘productive’ workforce in the West during WWI and WWII.)(3)
The ‘wages for housework’ campaign of the Italian wing of this radical feminist school should probably be seen in this light. It involves a critique of the concepts of productive and unproductive labor of not just capital itself, but also of the Marxist interpretations of capital. It is in that sense both descriptive and normative, as is Mies’ theory. Although the latter does not specially emphasize this campaign, rather arguing in favor of women’s autonomous organizing and a rejection of the dismissal of ‘middle class feminism’ in favor of an encouragement of all women’s activism at the point of consumption.
What then is the upshot of all this? Here, the theory and the political conclusions must, as always, be analytically distinguished. The main point of the book is the powerfully argued case that rather than seeing women’s issues as one of many ‘side problems’, oppressions to be distinguished from and considered less fundamental than class exploitation under capitalism, in fact capitalism itself is merely a special case of patriarchal society. In this sense, Mies reverses the usual Marxist conception of the relationship between women’s oppression and capitalist relations. This also means that women’s oppression and violence against them should not be seen as a feudal holdover, something that will go away on the basis of a workerist politics, but are rather ongoing ‘primitive accumulation’ – something akin to what David Harvey has since theorized as ‘accumulation by dispossession’. It is the exploitation of women’s labor, the majority of all labor performed in the world in Mies’ broader definition of this concept, that is fundamental to all patriarchal societies since the dawn of pastoralism and agriculture. The Marxist politics of equality through integration are therefore totally inadequate to accommodating this fact, as is any Marxist political economy that fails to comprehend the really productive nature of the supposed ‘unproductive’ production of life.
In my judgement, there is much here that is instructive, interesting, and worth engaging with. Much of the argumentation with regard to the exploitation of women’s labor, past and present, can probably be sustained without too much difficulty. Indeed, that socialist politics and economic analysis have often not moved forward much on these points since the mid-1980s is a sign of the relative retrogression of the socialist movement generally since that period. Although indeed many feminist and socialist activists have worked with these ideas and continue to extend and apply them today, much of the ‘higher’ political economy and theory of Marxism has not really grappled with the fact of socially reproductive labor, the informal sector, and the centrality of women to both in an adequate way. (The foreword to the 2001 edition, written in 1998, barely registers any change.)
On the other hand, it is unclear how well Mies’ actual narrative of exploitation stands up to economic and historical scrutiny. Much rests on the anthropology of early societies and her sometimes rather philosophical claims about the respective relationships of men and women to them, and I am unable to judge to what extent those are confirmed by recent literature. While this perspective is a salient counterblast to the revival of patriarchal ‘realism’ in the form of Evo Psych, this does not mean it is any more correct, and the questions of nature and the natural in society (ancient and modern) remain hotly debated. (Mies does not, for what it’s worth, deny to men’s nature an ability to overcome patriarchy, nor does she regard them inherently oppressive or violent.) Similarly, the economic historical narrative is suggestive, but based on an extremely narrow set of sources largely within or allied to this particular school of theory, such as the work of Merchant, Von Werlhof, and others, plus some selective readings in the work of Claude Meillassoux and Immanuel Wallerstein.
It is imperative that an argument along these lines be developed or judged in light of a wider and more inclusive body of literature if it is to fully convince. Occasionally, after all, her interpretations lead her to some bizarre statements, such as the claim that rape does not occur in animals (p. 164), or her insistence that violence against women is constantly increasing in modern society, which she does not support with any evidence. This underlines the need to take the argument seriously, but not to take all the empirical claims for granted without further corroboration. Similarly, to what extent her views on productive and unproductive labor are or are not to be reconciled with Marxist value theory is a subject not explored in this book, but a potentially fruitful avenue of argument that could actually move Marxist political economy forward as well. That said, this criticism should not be overstated – for example that some of her empirical work has become outdated (such as the arguments based on the legality of rape within marriage in the West) is for an important part creditable to the activism of feminists thinkers and doers like herself.
What’s more worrying is the political section at the end of the book, in which she outlines a more or less programmatic view of anti-patriarchal politics. Just like with Von Werlhof’s intriguing works on capitalist technology, it is here that in my view she badly lets down the materialist and critical commitments that characterize most of the work. For Mies, the importance of the production of life as central to any radical politics opposed to capitalism and patriarchy leads her to oppose any view that involves the classic Marxist arguments for reducing necessary labor, freeing up the life-time of individuals, and applying technological capacities in the interests of all. These are for her just so many more attempts at technological utopias, dreamed up by working men to further free themselves from work at the expense of nature (ecology) and the colonized (women and the Third World).
Instead, her dream is essentially one of romantic reaction. In a rather remarkable piece of justification, she claims that it would be better for as many people as possible to return to agriculture, to work in the house and on the land, for the reproduction of life in an immediate way. Much of the argument is here indebted to the Frankfurt School critiques of Enlightenment instrumentalism, but she gives them a markedly backward-facing turn.(4) After all, she assures us, the poor Indian women of Andhra Pradesh she saw at work didn’t really mind working so much, they were happy and even sang songs, showing that this is the real relationship of the body to production. Autarkic production in all societies, with the burden of work as large as possible and shared among all as much as possible, is here the goal; to strive for an overcoming of work, or a use of modern technologies to free us from work, is merely “Man playing God”.
It is here that Mies falls both into romantic reaction and into theoretical inconsistency. She rebuts these claims in her later foreword by stating that a return to an old state isn’t so bad, and besides, she offered an alternative political economy, which is an important part of socialist theoretical work. But it is not so simple. Mies’ materialism abandons her when she thinks that previous forms of society, such as feudal or older agricultural labor, are more ‘natural’ than any other merely because they involve producing food as the precondition of life. While this may be the precondition of all other organic development of society, it does not mean that we can or should replace a base-superstructure model of class vs all other social relations with one along the lines of agriculture vs all other production.
Moreover, she is inconsistent in what she will and will not allow the future society to contain. It is possible that the future society deconstructs the ancient patriarchal exploitation based on the sexual division of labor; that it overcomes the need for accumulation; and that it achieves ecologically sustainable autarky. But it is not possible that the free time of the future would be more meaningful than the ‘leisure’ of today, which she solely conceives of as a false category invented to ignore women’s housework. It is not possible that technology which today is applied against humanity can tomorrow serve it. It is possible for her ideal society to contain all forms of work which are sensuous and pleasurable; but it is not possible for the Marxists to argue that free time could be the basis for human development, as free time is just filled with “male leisure activities such as video films and computer games” anyway.
Her romantic vision of agriculture and its deadening, back-breaking work is not supported by any sense of either the reality of this work or what it would really mean for humanity to be doomed forever to be restricted within this narrow perspective of life. It may be so that it was good enough for many of our ancestors, but why should we care? Indeed, in the history of humanity as a species, agriculture is a comparatively recent invention, and it is just as instrumental and technological as any other technology. In this, Marx’s critique of what he called ‘feudal socialism’, the hankering for the imaginary peace of the settled past with its narrow horizons and its stable order, is as valid as ever. The choice is not really between either capitalist accumulation and a turning back of the anthropological clock; even if the latter were possible, which it is not, it is not desirable. Her vision here, paradoxically, reveals on her part a failure of the imagination, one common to much of the writing of this school: a failure to imagine technology and life-time as constituted differently than in the societies of the past, where both served the surplus rather than the surplus serving them. While I sympathize with much of the radical feminist interpretation and critique of patriarchy offered here, as well as with the critique of accumulation for its own sake, this does not imply to me that we must substitute Marx’s utopianism of free time for Mies’ reactionary utopianism of peasant authenticity. Mies should not crucify humanity upon a cross of mud.
1) Not to be confused with the Bielefeld School of social history, associated with Reinhart Koselleck and his colleagues.
2) E.g. the metaphors in his Novum Organum of putting nature on the rack, making Her reveal Her secrets, and so forth. There is a whole interesting feminist reading of the origins of modern science that this review cannot go into. See: Carolyn Merchant, The Death of Nature: Women, Ecology, and the Scientific Revolution (New York, NY 1983: HarperCollins).
3) For more on the subjugation of women to nationalist ideas of nature and productivity, see a previous guest article on Notes & Commentaries here.
4) While she does not credit them, there seems an implicit debt to Adorno & Horkheimer’s Dialectic of Enlightenment (1944).