Connect with us

Workers

Financial Help Ideas to Support Service and Gig Workers Right Now

Published

on

Reach out to the trainers, teachers, and tutors you normally work with and see if they’re offering any online services. Or if they’d like to! Perhaps your trainer would offer a virtual workout or would even just write programming for you to do at home—and you can pay them for that.

5. Or maybe take up a new hobby or class from someone offering virtual services

If you’re telecommuting and grappling with boredom, a virtual Pilates class, poetry workshop, tarot reading, or language class are all great ways to break up your day while also supporting those displaced from the service sector. Now is the time to find folks offering their services online so they can continue to earn an income.

6. Find (and donate to) an aid fund set up for a variety of different kinds of workers

When Mason, Ohio students Alexandra Madaras, Mariah Norman, and Raghav Raj decided to launch a fundraiser for bar and restaurant employees affected by closures, they hoped to raise a few hundred dollars. “So many people have been affected by this crisis, so personally I was worried that people would feel too overwhelmed with their own problems to help someone else,” Norman said in an email. “Luckily, I was proved very wrong.” Within a week, the Service Workers Mutual Aid Fund had raised $10,000 and dispersed aid to 30 workers in need of relief.

Individuals and organizations have launched fundraising efforts large and small to assist workers left in financial precarity by the new coronavirus pandemic, piecing together at the ground level the protections not provided by the federal government.

“Domestic workers have been excluded from most basic workplace laws, and the social safety net has never accommodated them,” Ai-Jen Poo, executive director of the National Domestic Workers Alliance, says in an email to SELF. “They have always cobbled together work, and most workers struggle to make ends meet from one day to the next.” The NDWA’s just-launched Coronavirus Care Fund has already raised $1,000,000 of its $4,000,000 goal “to provide emergency assistance for home care workers, nannies, and house cleaners to support them in staying safe and staying home to slow the spread of the coronavirus and to care for themselves and their families.”

From servers and nannies to artists and sex workers, there are relief funds dedicated to alleviating the financial stress of the pandemic. Donating to one or several is a great way to help communities in need make it through the next few weeks or months. And if you can’t find a fundraiser geared toward the people you’re most concerned about, you can always start a GoFundMe or virtual tip jar of your own!

7. Support musicians by buying from Bandcamp and donating to Sweet Relief

Like Joaquina Lluma above, many musicians are without their normal income stream now that bars and theaters have shut down. Buying music or merchandise on Bandcamp, which takes only a 15% cut on digital music and 10% on merch, means most of your money goes to the artists who need it. On Friday, March 20, Bandcamp waived their revenue cut, making $4.3 million dollars in sales that went straight to musicians. You can also donate to the COVID-19 Fund by Sweet Relief, a nonprofit that provides aid to musicians dealing with illness or disability.

8. Tip the shit out of service workers if you can afford it

If you’re ordering takeout, having groceries delivered, or getting drive-thru, someone is staying at work and risking exposure to meet your needs. Be kind and patient, and tip like a beast.

9. Advocate for legislation that would offer economic relief

While relief bills are being debated in Congress, many in the service sector worry their needs will be overlooked. Kristin Snyder, the Detroit hairstylist, launched a Change.org petition for emergency relief funds allocated to the beauty and body work industry—a petition which has now received over one million signatures, and, she says, will be delivered to various U.S. senators. “I had no idea how big this was going to get,” said Snyder. “People have been sharing their stories, and there are so many people in such dire positions.”

Source link

Workers

‘Many workers in gig economy earn less than minimum wage’

Published

on

By

A study published by the Institute of Public Policy (IPP) of the National Law School of India University (NLSIU) on jobs in platform economy or gig economy has documented below the minimum wage earning, despite working beyond eight hours a day.

The study ‘Is Platform Work Decent Work? A Case of Food Delivery Workers in Karnataka’ also said that none of the workers in the sample set of the study earned their base wage.

During the course of the study, which spanned over a year from March last year, the researchers spoke to workers engaged with various food delivery platforms in Karnataka.

Taking into consideration the current COVID-19 pandemic and its impact on the industry, the study said, “The employers took advantage of widespread urban unemployment to force workers to accept lower earning rates for their work.”

Hence the study recommended that the government should recognise gig employees as workers and bring the sector within the ambit of labour laws and that there was a need to prescribe a minimum standard for earnings.

“The situation of the gig workers during the pandemic gives lie to the myth perpetuated by industry that these workers are independent contractors. The dependent and unequal relationship is patent in the unilateral behaviour of the employers to drive down working conditions,” the study observed.

Problem with incentives

Workers also claimed that they were not given the incentive despite reaching targets, even if they were a minute late. Workers also lost on the incentives part if they had technical glitches and network issues, even if they were in the basements or elevators for delivery.

According to the study, one of the food delivery platform did not pay incentives if workers “denied” more than one order a day and denials due to the fault of customers or the platform itself is not taken into consideration.

Source link

Continue Reading

Workers

SEC Proposes Gig Workers Get Paid In Equity, Unacademy Valued At $2B In New Round, And More – Crunchbase News

Published

on

By

Here’s what you need to know today in startup and venture news, updated by the Crunchbase News staff throughout the day to keep you in the know.

Subscribe to the Crunchbase Daily

SEC proposes paying gig workers in equity

The U.S. Securities and Exchange Commission has proposed a pilot program to allow tech companies like Uber and Lyft to pay gig workers a portion of their annual compensation in equity rather than cash.

The agency says the proposal is intended to modernize the system for compensation, in an effort to provide workers an opportunity to share in the growth of the business. Until now, SEC rules have not allowed companies to pay gig workers in equity.

Under the proposed rules, equity pay for gig workers would be capped at 15 percent of annual compensation or $75,000 in three years.

Funding rounds

  • India’s Unacademy raises round at $2B valuation: India-based online learning platform Unacademy has reportedly raised a funding round of between $75 million and $100 million at a valuation of $2 billion, with backing from Tiger Global.
  • RevLifter secures 3.3 million euros for e-commerce platform: RevLifter raised 3.3 million euros in a Series A round led by Gresham House Ventures and Maven Capital Partners. The London-based company is developing an e-commerce deals personalization platform that is poised for global scale.

Public offerings

  • Metromile to go public via SPAC: Metromile, the pay-per-mile auto insurer, announced that it plans to go public on Nasdaq through a merger with INSU Acquisition Corp. II, a publicly-traded special purpose acquisition company, or SPAC.

Illustration: Dom Guzman

 

Source link

Continue Reading

Workers

Some CA Gig Workers May Owe EDD Overpaid Benefits

Published

on

By

The Conversation

Muslims have visualized Prophet Muhammad in words and calligraphic art for centuries

The republication of caricatures depicting the Prophet Muhammad by French satirical magazine Charlie Hebdo in September 2020 led to protests in several Muslim-majority countries. It also resulted in disturbing acts of violence: In the weeks that followed, two people were stabbed near the former headquarters of the magazine and a teacher was beheaded after he showed the cartoons during a classroom lesson. Visual depiction of Muhammad is a sensitive issue for a number of reasons: Islam’s early stance against idolatry led to a general disapproval for images of living beings throughout Islamic history. Muslims seldom produced or circulated images of Muhammad or other notable early Muslims. The recent caricatures have offended many Muslims around the world. This focus on the reactions to the images of Muhammad drowns out an important question: How did Muslims imagine him for centuries in the near total absence of icons and images? Picturing Muhammad without imagesIn my courses on early Islam and the life of Muhammad, I teach to the amazement of my students that there are few pre-modern historical figures that we know more about than we do about Muhammad. The respect and devotion that the first generations of Muslims accorded to him led to an abundance of textual materials that provided rich details about every aspect of his life. The prophet’s earliest surviving biography, written a century after his death, runs into hundreds of pages in English. His final 10 years are so well-documented that some episodes of his life during this period can be tracked day by day.Even more detailed are books from the early Islamic period dedicated specifically to the description of Muhammad’s body, character and manners. From a very popular ninth-century book on the subject titled “Shama’il al-Muhammadiyya” or The Sublime Qualities of Muhammad, Muslims learned everything from Muhammad’s height and body hair to his sleep habits, clothing preferences and favorite food. No single piece of information was seen too mundane or irrelevant when it concerned the prophet. The way he walked and sat is recorded in this book alongside the approximate amount of white hair on his temples in old age. These meticulous textual descriptions have functioned for Muslims throughout centuries as an alternative for visual representations. Most Muslims pictured Muhammad as described by his cousin and son-in-law Ali in a famous passage contained in the Shama’il al-Muhammadiyya: a broad-shouldered man of medium height, with black, wavy hair and a rosy complexion, walking with a slight downward lean. The second half of the description focused on his character: a humble man that inspired awe and respect in everyone that met him. Textual portraits of MuhammadThat said, figurative portrayals of Muhammad were not entirely unheard of in the Islamic world. In fact, manuscripts from the 13th century onward did contain scenes from the prophet’s life, showing him in full figure initially and with a veiled face later on. The majority of Muslims, however, would not have access to the manuscripts that contained these images of the prophet. For those who wanted to visualize Muhammad, there were nonpictorial, textual alternatives. There was an artistic tradition that was particularly popular among Turkish- and Persian-speaking Muslims. Ornamented and gilded edgings on a single page were filled with a masterfully calligraphed text of Muhammad’s description by Ali in the Shama’il. The center of the page featured a famous verse from the Quran: “We only sent you (Muhammad) as a mercy to the worlds.”These textual portraits, called “hilya” in Arabic, were the closest that one would get to an “image” of Muhammad in most of the Muslim world. Some hilyas were strictly without any figural representation, while others contained a drawing of the Kaaba, the holy shrine in Mecca, or a rose that symbolized the beauty of the prophet. Framed hilyas graced mosques and private houses well into the 20th century. Smaller specimens were carried in bottles or the pockets of those who believed in the spiritual power of the prophet’s description for good health and against evil. Hilyas kept the memory of Muhammad fresh for those who wanted to imagine him from mere words. Different interpretationsThe Islamic legal basis for banning images, including Muhammad’s, is less than straightforward and there are variations across denominations and legal schools. It appears, for instance, that Shiite communities have been more accepting of visual representations for devotional purposes than Sunni ones. Pictures of Muhammad, Ali and other family members of the prophet have some circulation in the popular religious culture of Shiite-majority countries, such as Iran. Sunni Islam, on the other hand, has largely shunned religious iconography.Outside the Islamic world, Muhammad was regularly fictionalized in literature and was depicted in images in medieval and early modern Christendom. But this was often in less than sympathetic forms. Dante’s “Inferno,” most famously, had the prophet and Ali suffering in hell, and the scene inspired many drawings. These depictions, however, hardly ever received any attention from the Muslim world, as they were produced for and consumed within the Christian world. Offensive caricatures and colonial pastProviding historical precedents for the visual depictions of Muhammad adds much-needed nuance to a complex and potentially incendiary issue, but it helps explain only part of the picture. Equally important for understanding the reactions to the images of Muhammad are developments from more recent history. Europe now has a large Muslim minority, and fictionalized depictions of Muhammad, visual or otherwise, do not go unnoticed.With advances in mass communication and social media, the spread of the images is swift, and so is the mobilization for reactions to them. Most importantly, many Muslims find the caricatures offensive for its Islamophobic content. Some of the caricatures draw a coarse equation of Islam with violence or debauchery through Muhammad’s image, a pervasive theme in the colonial European scholarship on Muhammad. Anthropologist Saba Mahmood has argued that such depictions can cause “moral injury” for Muslims, an emotional pain due to the special relation that they have with the prophet. Political scientist Andrew March sees the caricatures as “a political act” that could cause harm to the efforts of creating a “public space where Muslims feel safe, valued, and equal.” Even without images, Muslims have cultivated a vivid mental picture of Muhammad, not just of his appearance but of his entire persona. The crudeness of some of the caricatures of Muhammad is worth a moment of thought.[Insight, in your inbox each day. You can get it with The Conversation’s email newsletter.]This article is republished from The Conversation, a nonprofit news site dedicated to sharing ideas from academic experts. It was written by: Suleyman Dost, Brandeis University.Read more: * Muslim schools are allies in France’s fight against radicalization – not the cause * Why there’s opposition to images of MuhammadSuleyman Dost does not work for, consult, own shares in or receive funding from any company or organization that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

Source link

Continue Reading

Trending

Copyright © 2019 Gigger.news.