The belief that work makes sense of our lives is in crisis, at least as late industrialization did. We could define this working character as a Protestant ethic of work, in the way in which the bourgeoisie has developed with its own interest (useful for capitalism), assumed by the working class, as well as by the thoughts of Basque cooperativism. After all, it is paid work that has long made us subjects of society. Yes, that vision has left a lot of people out of hegemonic identities.

The sense of work is in crisis, because precariousness has been reopened, because the very definition of work has been liberated from wage work and has become more complex, because work based on collective self-organization has been dressed as feminist, environmentalist and anti-reason glasses, because the systemic crisis has put needs such as security and relocation at the centre, because it has divinized leisure (consumption) than neoliberalism.

To prevent the nostalgia of workers' identity from entering the pool of reactionary exercises and to identify as a problem the escapism that the systemic crisis leads people to supposedly safe jobs, we will have to think about what to do with the meaning of the work. Since the oppressed and invisible have always been out of this sense, it may be a first step to listen to them and give them room as subjects. Another path may be to bring to the variables of meaning the self-organized and collectivized work that has always existed.

We therefore need a new definition and a new ethics of work; a complex issue. Let's start with our lives and territories. Let us make our intention to work and live in our peoples (well), our political line and core material. We have to deal with the scary eco-social crisis and the apocalypse that Joseba Gabilondo has defined well, giving social and material prestige to the work needed for life. For example, care and food production. Education in relation to the identification of material and social needs to live in our peoples, creating collective projects of trabajo.Para will have to put into the network and in this direction the capacities, common resources and knowledge that exist in our peoples.

We need work in its broadest sense, in the community, in the collective, in equality, for life to be possible. That is why, in the future, we will work in our towns and neighborhoods.