Labor History: November 2024 Blog

Disclaimer: These words are the author’s personal views and do not reflect the Labor Guild’s opinion.
NOVEMBER 23 1170 B.C. – “History’s first recorded (on papyrus) strike by Egyptians working on public works projects for King Ramses III in the Valley of the Kings. They were protesting having gone 20 days without pay – portions of grain – and put down their tools. The exact date is estimated, described as within “the sixth month of the 29th year” of Ramses’ reign –1170 B.C. – in The Spirit of Ancient Egypt, by Ana Ruiz. Scholar John Romer adds in Ancient Lives: The Story of the Pharaoh’s Tombmakers that the strike terrified the authorities, and they gave in and raised wages. Romer believes it happened a few years later, on Nov. 14, 1152, B.C.” St. Louis/Southern Illinois, LABOR TRIBUNE; November 22-28.

My original research brought me to the understanding that the earliest record of unionism was in France around 770 A.D. Where groups of people formed “family bonds” to protect family members and then grew into “artificial bonds” or groups who together protected their common interests. Through common societal need and necessities, groups organized protective structures such as “Frith” guilds used by the Vikings. The “Frith” provided protection to ships in convoys to protect trade and goods while at sea. As well as the use of policies to suppress bank robberies before people’s money was insured and more secure. It wasn’t until a student in one of my classes alerted me to the Egyptian strike that made me research it and correct my findings.

Like many strikes this was a product of a poor economy afflicted by the cost of many years of war, poor harvest, politics, the inability of the government to make a difference and of course corruption. Sound familiar! This strike could be used as a case study or a translucent flow chart that could be placed over most any strike since its time.

In this case they were Tombmakers, whose craftsmanship was in demand to provide a sacred afterlife for their dead along with the idea that workers dignity and the amount they are paid are relevant factors in society as part of their religion. You see that same concept as a tenant of many religions today.

This labor fight includes many of the same ingredients we have spoken about before: The government, the politics, the economic conditions, and the workers. In this case it was Ramses III who had been continuing a battle that his father Ramses II had been fighting with a group called the “Sea People”. Defined as: “a seafaring confederation that attacked ancient Egypt and other regions in the East Mediterranean” coming from, western Asia Minor, and the Aegean. In an attempt to end this fight, the Egyptians drew up a battle plan that lured enemy boats up the Nile, close enough where their archers could attack them but not close enough for the enemy to gain land access.

The lives lost by Egyptians were much greater than they reported. Loss of that labor reflected in lower harvests, fewer merchants to do business with and a loss of workers that keep the economy strong. And of course, the debt from the war itself was a burden on the economy.

The political environment of the day centered around Ma’at (pronounced Mar-At), the daughter of the Sun God “RA” and means straight. Which in this case reflected a behavior for society to follow. The philosophy of Ma ’at was to be one with all of creation to provide order, justice, and coherence throughout Egyptian society. Where Ma’at was seen as the spirit of all creatures, all people should live in that spirit and should walk in the reflection of peace, justice, and harmony. Much like religions of today reflect the teachings of their religious Icon’s. If a person follows the will of Ma’at they will have a good life and peace in the afterlife. If not, a person would be punished by the consequences of their imbalance and the trial and tribulations caused by their choices. The spirit of Ma’at was believed to balance peace and justice within a society.

The job of Ramses III above all was to be in concert with the philosophy of Ma’at and maintain a balance between the people and their God, as well as to protect the land and its people from predators and hunger. The King tried to manage his problems by conscripting a new army and traveled throughout the country to assess the needs. The cost of his entourage alone was a burden enough but along with depleted treasury he sent an expedition force to a country Egypt had not been to for a very long time. The reports suggest there was more than enough bounty to replenish the treasury but did not. The treasury did not get full. The central thinking on this case gives three different reasons why it did not happen. The cost of the war against the Sea People, corrupt government officials who diverted money earmarked for the war into their own pockets and poor weather conditions contributed to poor harvests.

The stage is now set, the ingredients for unrest are now present. In peace time we have a ruler who is in balance with his government, the religious philosophy, a prospering economy, with plenty of workers to produce goods, plant enough and harvest enough to feed the people and run their society as well as to support the corruption being carried out. All of these issues discussed came together and a new reality came into being, things were going downhill. Instead of investigating what happened to their money and correct it. They instead decided to spend even more money on an upcoming Jubilee for the King.

Trouble began when the “tomb builders” pay showed up a month late. A spokesperson for the group negotiated a deal for the distribution of more wheat for the workers, which was a temporary fix but the reason for not getting paid on time was not addressed. When the same thing happened a second time, the system for paying workers broke down as well, due to the shifting funds to the King’s jubilee. After waiting 18 more days for their pay, workers put down their tools and marched into the city chanting “we are hungry”. This being the first time it ever happened; officials did not know what to do. So, I guess, their first thought was to give them something to eat. And that’s what they did. The official brought pastries for them to eat to settle their anger. I don’t know for sure, but I am thinking this may have been the first recorded case and the definition of “hangry”!!

Everyone from King to peasant was stunned at this defiance. Not so much as the slap to the system or the state but rather as a violation of Ma’at. It had always been the King who balanced society under the rule of Ma’at. However, this time it was the workers that drew attention to

the imbalance of society, and everyone was expected to respect that idea. Which included giving workers the wages they were owed, which were in line with Ma’at principle

Two days later the workers broke into and took over a grain storage warehouse. Demanding to stay until wages were paid. Officials came (police) and ordered them to leave, which workers refused. When the police came armed, workers threatened to burn the grain if they tried to remove them. After negotiating, officials agreed to pay the workers, and they returned home. As soon as they got home, and disbanded, workers got word their next pay, again, would not be coming.

Upon hearing this, workers this time, blocked all of the entrance to the Valley of the Kings, which was their most sacred grounds and tombs where priests and family paid homage and brought offerings to their friends and loved ones in the afterlife. This time when the armed guards came, workers threatened to enter and destroy the tombs.

It was the common people that convinced Pharoh of the serious breach of Ma’at. Pharoh concluded that he, not the workers, should be the person modeling and displaying the ideology of Ma’at. Although it took months, the workers worked out a compromise with the Temple leaders for proper and timely payments.

Look at this case and you will see what has been going on and continues to go on. The wars reduce workers, cause famine, and drain treasuries. This social system is how we should treat each other. The government’s responsibility is to take care of the people and the structure in order to balance it.

The economic system: I am sure there were rich people in Egypt at this time but their seemed to be a deep regard for the workers as well. In this case there is even a taste of Karl Marx and his theory of “Dialectic Materialism”. Basically, if workers cannot provide the necessities they need to live, they will rebel; and this was true in 1159 B.C. That kind of harmony is missing today. The structure of the economy then seemed to be consciously fairer. At some point I will talk about the development of economic theory, and you will see how and why we developed into what we are like.

I also want to draw attention to the similarity of Ma’at and its dedication to workers. Treating workers fairly is also a basic tenant of many religions today. I know that many priests and people are not aware of that fact. Perhaps it is not emphasized enough, but Pope Leo XIII in his encyclical “Rerum Novarum, 1891”, certainly defined it. If there was any doubt, he codified the subject within religion doctrine. In fact, our Labor Guild foundation sits on the basis of this doctrine. As you can see our history goes back a long way, and as the saying goes. “If we do not heed the lessons of history, we are destined to repeat them.” And we have, over and over again. workers cannot provide the necessities they need to live, they will rebel; and this was true in 1159 B.C. That kind of harmony is missing today. The structure of the economy then seemed to be consciously fairer. At some point I will talk about the development of economic theory, and you will see how and why we developed into what we are like we are today.

I also want to draw attention to the similarity of Ma’at and its dedication to workers. Treating workers fairly is also a basic tenant of many religions today. I know that many priests and people are not aware of that fact. Perhaps it is not emphasized enough, but Pope Leo XIII in his encyclical “Rerum Novarum, 1891”, certainly defined it. If there was any doubt, he codified the subject within religion doctrine. In fact, our Labor Guild foundation sits on the basis of this doctrine. As you can see our history goes back a long way, and as the saying goes. “If we do not heed the lessons of history, we are destined to repeat them.” And we have, over and over again.