Story-telling makes us human because it helps us understand the human condition in different contexts.
Recent history has shown that the humanities are greater than the sum of its parts. An eccentric topic for an obsessed researcher may not seem to matter in light of national security or to the general public until we are caught off guard in a crisis when, as in the wake of September 11, we are pressed to learn about who we are, how to come to terms with atrocities, where we as a nation are headed, and why. The humanities are not a luxury; they are the very foundation on which meaningful lives are built. Skills in critical thinking, civil debate, and understanding narratives are vital
I realized that they had never understood that women produce the whole labor force and that that work is not acknowledged and not even considered as work. It’s like, “What did you do all day?” was a very popular way that men would greet women when they came home from “real” work.
And so, we then, you know, talked about the unwaged work that women were doing. That is, you got some payment, you got your food and board, if you were a housewife, but you didn’t have the autonomy of money, which ensured that everybody knew you were working and which gave you the independence of having money of your own. But that was really only the beginning, because then we began to understand that most of the world had no wages, that we—that the subsistence farming in Africa—you know, 80 percent of the food that is eaten in Africa is grown by women, unwaged—you know, no money, nothing, just very, very hard work—and that all of this work, the volunteer work, you know, the reproduction of the human race, really, that women do, not merely, you know, in giving birth, which is quite important, not merely in giving children the food that they want and that they need, which is breast milk, but just caring for everyone and fighting for everyone. You know, it’s women who fight to get justice for their children and for men. You know, we have a slogan in London: “Mothers, daughters, sisters, wives, fighting for our loved ones’ lives.” And that’s not a Romantic view of women’s work that—women’s justice work. That is the reality. That’s who does it. That’s who’s on the line in front of the prison where men and women are held unjustly. It’s women who are doing this work. And it’s an extension of the caring work that we have always done.
Now, I want to make it absolutely clear: we do this work, and we are civilized by this work, we women, and have a much greater understanding of human beings, because that’s what we’re dealing with all the time. But we don’t want to be the only ones to do it. Men need to do this work, because men need to be civilized by this work as we have been. Men don’t—we don’t want them to be doing this work for capitalism and not doing this work for ourselves, for each other, you know, for the society generally. Men have to start making society, along with women, not to help—I’m not talking about men helping. Sometimes we have to fight so that they give us a little help, but I’m not talking about that. I’m talking about that being the aim and purpose of our lives, to be with others, to care for others, and to, as I say, to make society with us.
A Theory of Structure: Duality, Agency, and Transformation
William H. Sewell, Jr.
The American Journal of Sociology, Vol. 98, No. 1. (Jul., 1992), pp. 1-29.