Explainer
Comment
Economics
6 min read

Paying for dignity lets life flourish

The Real Living Wage is the pragmatic way to safeguard the dignity of workers. Campaigner Ryan Gilfeather explains how it takes away the barriers to flourishing lives.

Ryan Gilfeather explores social issues through the lens of philosophy, theology, and history. He is a Research Associate at the Joseph Centre for Dignified Work.

At twlight, the lit office windows of two tower blocks contrast with a darkening sky
Night in London's financial district. when many cleaners work.
CGPGrey, CC BY 2.0, via Wikimedia Commons.

Christians have been at the heart of the campaign for the Real Living Wage since the movement began in 2001.  Alongside other faith and community groups, Christian leaders in East London noticed that so many people in their communities were paid so little that they had to work two jobs just to get by. These workers had to choose between feeding their children and seeing them. They did not even have time to go to church or pray. Christians have objected to poverty wages ever since because these wages deny the inextinguishable dignity of each person; their faith drives them to campaign for wages sufficient for the means of life 

The Real Living Wage is the minimum hourly pay rate someone needs to earn to be able to afford the means of life if they work full time. That’s £11.95 in London; £10.90 everywhere else. It’s calculated by the Resolution Foundation; a policy think tank that focuses on improving outcomes for people on low and modest incomes.  

A campaign run by The Living Wage Foundation encourages employers to agree to pay all their workers this amount.  

It is not to be confused with the so-called National Living Wage, which mandates by law that all workers 23 and older be paid £10.42 an hour.

Since we are all fundamentally equal, we all deserve the same dignity. This dignity involves allowing all to flourish in the ways a human being should. 

Many Christians support the Real Living Wage because the Bible leads them to believe that every single human being shares the same fundamental dignity and value. As the story of creation says, everyone is made in ‘the image of God.’ Nothing is of greater value than God, so no thing in this world is more valuable than the image of God. Since we are all fundamentally equal, we all deserve the same dignity. This dignity involves allowing all to flourish in the ways a human being should, for example health, faith, family relationships and opportunities for children.  

As each year passes, the way to safeguard the dignity of all in relation to work changes. Wages and working conditions change over time. When positive patterns emerge Christians praise and support them, but when insidious structures emerge, they challenge them. Safeguarding the inherent dignity of all human beings requires moral pragmatism. It demands that Christians always consider which changeable means can help attain the unchanging goal of human dignity.  They see the Real Living Wage as a pragmatic way of safeguarding what the Bible teaches about human dignity, because poverty wages compromise it.  

Poverty wages undermine workers’ ability to flouring in faith, health, family relationships, and opportunity for their children. 

Voices of those on poverty wages reveal its damaging effects. In December 2022, a church in the heart of London’s financial district,, St Katherine Cree, hosted a carol service in English, Spanish and Portuguese. The intended congregation were not financiers but cleaners. Alongside singing carols and listening to bible readings, the service included testimonies from cleaners and their families, expressing their sense of life and faith. These testimonies exposed how poverty wages undermine workers’ ability to flouring in faith, health, family relationships, and opportunity for their children. 

The root of the problem is that poverty wages cause severe overwork. Maritza, a one-time cleaner earning poverty wages and now a manager at Clean for Good, a cleaning company which pays the Real Living Wage, recalls:  

"I went through a very difficult time in my life – having to bring up my children on my own, and earning so little money. I had to work such long hours."  

Whilst Toyin, a community organiser and child of a cleaner earning below the living wage, speaks of how their mother ‘worked two jobs, seven days a week’ simply because her ‘job does not pay enough.’ Low paid workers often work incredibly long hours to earn enough to feed their children. These long hours and overwork then get in the way of these workers flourishing in other aspects of their life. 

Such overwork compromises faith. Maritza explains that: “In this time of hardship, I lost my faith.” Toyin’s account expands on why Maritza and others have this experience.  

“The people that I work with are affected because having more than one job does not allow them to find the time to go to church or even pray.”  

For Christians, going to Church and praying underpin an individual’s faith. When poverty wages necessitate long and often unpredictable hours, they prevent people from exercising their religious belief and identity in these ways. Hence, one of the experiences of workers which led to the real living wage campaign was that overwork and Sunday working meant there was little time left for churchgoing or the other practices of faith. Aspects of life that having discretionary free times allows us to do. 

Severe overwork damages the mental health of cleaners. Toyin suggests that an inability to spend time with family and practice their religious beliefs “has affected their mental health and well-being.” Research shows how widespread this phenomenon is. 69 per cent of below living wage workers report that their pay negatively affects their anxiety. Thus, poverty wages force conditions which damage workers’ health. 

Under these conditions, workers find it difficult to make advance plans, even for events as important as their children’s birthday parties.

Conditions of poverty and overwork undermine family relationships. Maritza explains that,  

‘‘I had to work such long hours that my children saw very little of me."

Toyin fleshes this point out.  

"My mother was not paid a real living wage which meant I missed out on time with my mother which I resented as I didn’t understand her sacrifice at the time… The people that I work with are affected because having more than one job does not allow them to find the time to… provide the time, love and support to their families."  

Cleaners often work such long hours at inconvenient times of the day that they are simply unable to see their children enough to nurture that relationship. To make matters worse, these hours are often highly unpredictable. 50 per cent  of workers earning less than the real living wage receive less than a week’s notice for shifts, and 33 per cent have experienced unexpected cancellations. Under these conditions, workers find it difficult to make advance plans, even for events as important as their children’s birthday parties. It is no surprise, therefore, that 48 percent of workers earning less than the real living wage say that their wage has negatively affected their relationship with their children. Poverty wages force workers to choose between spending enough time with their children and having enough money to provide for them. 

Poverty wages erode educational outcomes for children. Toyin explains that some parents find it harder to support children in their education.  

"When I was younger, my mother worked two jobs, seven days a week which meant she was not able to help me with my schoolwork, come to school assemblies and other family needs."  

Since parental support increases the child’s educational attainment, these children are left vulnerable to worse educational outcomes. Furthermore, it forces children into unofficial caring roles. 

"There are also families where children have to care for their younger siblings, cook, clean and play the role of the parent due to their parent not being paid a living wage." 

The pressures of this role distract from a child’s education and compromises their ability to reach their full potential. Poorer educational outcomes for children living in poverty is well documented. According to the National Education Union, ‘Children accessing Free School Meals are 8% less likely to leave school with 5 A*-C GCSE grades than their wealthier peers.’ A lack of parental support and the burden of caring responsibilities are likely a contributing factor. 

Christians see how poverty wages compromise the inherent dignity of these workers by restricting their ability to flourish in faith, health, family relationships and opportunities for children. They also notice that these problems are widespread: the Resolution Foundation found in 2021 that about one in five jobs in the UK pay below the Real Living Wage. They believe that the Real Living Wage is the pragmatic way to safeguard the dignity of these workers, because it will take away the barriers to their flourishing. That is why Christians continue to campaign for the Real Living Wage, and why increasing numbers of Christian employers insist on paying fair wages. In this way, the belief that all are made in the image of God leads Christians pursue a world in which safeguards every person’s dignity and worth.  

Snippet
Comment
Politics
Work
3 min read

Who’d be an MP today?

A vulnerable vocation that we should all consider

Jamie is Vicar of St Michael's Chester Square, London.

MPs sit and stand in a crowded parliament.
The House of Commons sits, and stands.
Houses of Parliament.

Last year, 132 Members of Parliament headed for the exit. Of course, the reasons for this vary, but the unsustainable nature of the role must be factored in. As the Westminster Parliament returns for another session, who on earth would want to be an MP in today's day and age?  

Most starkly, we saw the murders of Jo Cox and Sir David Amess, with the latter writing in 2020 that the fear of attacks "rather spoilt the great British tradition of the people openly meeting their elected politicians". Herein lies much of the issue of being an MP today: accessibility. They might be highly insulated within the Palace of Westminster, but within their phones and outside of those gates they are always available, and always on, with slings and arrows that are verbal and violent. 

The combination of abuse and accessibility is a potent force. It's not limited to the MPs themselves. Dr Ashley Weinberg, an occupational psychologist from the University of Salford, said that 49.5 per cent of MPs' staff suffering from distress was double the level experienced by the general population. Those in vocation-based work need some boundaries as capes don't come with the parliamentary pass.  

And if the exit sign is so alluring, how do we remove barriers to entry? In Why We Get the Wrong Politicians, Isabel Hardman writes that seeking a seat is 'the most expensive and time-consuming job interview on earth'. Only to be met by remuneration that doesn't quite make up for the package deal. Of course, there's the uber-keen. Morgan Jones, writing in The New Statesman, notes 'People who want to be MPs really want to be MPs. They are willing to try and try again: in the footnotes of the careers of many now-prominent politicians, one finds unsuccessful first tilts at parliament.'  

Being adopted, working class, a mum, a carer, and a cancer survivor didn't stop Conservative MP Katherine Fletcher from standing as an MP. In fact, it all contributed to it: 'You stand on a podium and say, "Vote for me please!" To do it properly you have to bring your whole self.' The sense of calling to a vocation comes from a frustration, where she found herself yelling at the TV, intersecting with our core experiences and values. 

Even with five-year terms, there's an inherent reactivity in the daily nature of being an MP. Where is the space to think? To really reflect. In a plaintive but not totally despairing summer article, Andrew Marr, the veteran observer of politics, wrote more broadly about British society: 'What is new and disorientating is that we have so few storytellers to shake us or point a way ahead… This means that we push our anxieties, our frustrated hopes and our confusion even more on to the shoulders of political leaders who are entirely unsuited to bearing the weight.' As we lack imaginative drive, 'The fault is not in our stars but in ourselves.'  

We need everyone from poets to plumbers to make this society work. And there's the question of vocation: where does my gifting and passion meet the needs of our society that solves problems or inspires others to? 

We rightly have high expectations of our leaders, and project our hopes and fears onto their blank canvases. But their canvasses aren't blank. They are crammed with the urgent and important. We can't expect our politicians to do and be everything - and we all need to play our part. Our blame-and-shame culture finds hysterical, theatrical representation at Prime Minister's Questions. Sir Tony Blair said that 'A private secretary would come in and say: "Well, Prime Minister, a grateful nation awaits." I would follow him out feeling as if I was going to my execution.' The agonistic, antagonistic design of the House of Commons, where one side is pitted against the other, has ripples in our society with an increasingly antagonistic public discourse.  

In pointing the finger we have three pointing back at ourselves. As Jesus famously said, 'Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye?' 

Our vote at the ballot box may be our exercise of judgement. But before scathing our members of parliament, it's worth us first asking 'what have I done as a member of the public?' 

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