Aikin albashi

Ma'aikata masu albashi (kuma ma'aikata masu biyan albashi a cikin Turanci na Amurka), yawanci ana kiransu aiki mai biyan albashi, aiki mai biyan kuɗi, ko aiki mai biyan diyya, yana nufin dangantakar zamantakewa da tattalin arziki tsakanin ma'aikaci da ma'aikaci inda ma'aikacen ke sayar da ikon aiki a ƙarƙashin kwangilar aiki ta al'ada ko ta al'adu.: "All labor contracts were/are designed legally to bind a worker in one way or another to fulfill the labor obligations the worker has undertaken. That is one of the principal purposes of labor contracts." Wadannan ma'amaloli yawanci suna faruwa a kasuwar ma'aikata inda albashi ko albashi ke da alaƙa da kasuwa.

Don musayar kuɗin da aka biya a matsayin albashi (yawanci ga kwangilar aiki na ɗan gajeren lokaci) ko albashi (a cikin kwangilar aikin dindindin), samfurin aiki gabaɗaya ya zama dukiyar mai aiki. Ma'aikacin albashi mutum ne wanda ainihin hanyar samun kudin shiga ta hanyar sayar da ayyukansu ta wannan hanyar.   [<span title="This claim needs references to reliable sources in the body of the article. (December 2023)">not verified in body</span>]

 Halaye 
A cikin tattalin arzikin zamani kamar na ƙasashen OECD, a halin yanzu shine mafi yawan tsarin aiki. Kodayake ana shirya mafi yawan ma'aikata bisa ga wannan tsari, shirye-shiryen aikin albashi na Shugabannin, ma'aikata masu sana'a, da ma'aikatan kwangila masu sana'aa wani lokacin ana haɗa su da Ayyukan aji, don haka ana ɗaukar "aikin albashi" don amfani ne kawai ga marasa ƙwarewa, ƙwarewa ko aikin hannu.

 Nau'o'in 
Hanyar da aka fi sani da aikin albashi a halin yanzu ita ce ta yau da kullun, ko kuma "cikakken lokaci". Wannan aiki ne wanda ma'aikaci mai zaman kansa ke sayar da aikinsu na wani lokaci mara iyaka (daga 'yan shekaru zuwa duk aikin ma'aikacin), don dawo da albashi ko albashi da ci gaba da dangantaka da ma'aikacen wanda ba ya ba da kwangila ko wasu ma'aikata ba bisa ka'ida ba. Koyaya, aikin albashi yana ɗaukar wasu nau'o'i da yawa, kuma bayyane ba kamar yadda ya saba da bayyane ba (watau an tsara shi ta hanyar dokar aiki da haraji) kwangila ba sabon abu ba ne. Tarihin tattalin arziki ya nuna hanyoyi daban-daban, inda ake kasuwanci da musayar ma'aikata. Bambance-bambance sun bayyana a cikin:

 Matsayi na aiki - ana iya amfani da ma'aikaci na cikakken lokaci, na ɗan lokaci, ko kuma na ɗan lokaci. Ana iya amfani da su misali na ɗan lokaci don takamaiman aikin kawai, ko kuma na dindindin. Ayyukan albashi na ɗan lokaci na iya haɗuwa da aikin kai na ɗan lokaci. Ana iya amfani da ma'aikacin a matsayin Mai koyo.
 Matsayi na jama'a (na doka) - ma'aikaci na iya zama ɗan ƙasa mai 'yanci, ma'aikacin ma'aikata, batun aikin tilas (ciki har da wasu kurkuku ko aikin soja); hukumomin siyasa na iya sanya ma'aikaciya zuwa aiki, za su iya zama rabin bawa ko bawa da aka ɗaure zuwa ƙasar wanda aka hayar shi a wani ɓangare na lokacin. Don haka ana iya yin aikin ne da son rai, ko kuma ba da son rai ba, inda akwai digiri da yawa.
 Hanyar biyan kuɗi (ramament ko diyya) - Ana iya biyan aikin da aka yi "a tsabar kudi" (albashi-albashi) ko "a cikin nau'i" (ta hanyar karɓar kaya da / ko ayyuka), ko kuma a cikin nau'in "ƙididdigar yanki" inda albashi ya dogara kai tsaye da yawan abin da ma'aikacin ke samarwa. A wasu lokuta, ana iya biyan ma'aikaci ta hanyar bashi da aka yi amfani da shi don siyan kayayyaki da aiyuka, ko kuma a matsayin Zaɓuɓɓukan hannun jari ko hannun jari a cikin kamfani.
 Hanyar daukar ma'aikata - ma'aikaci na iya shiga kwangilar aiki a kan kansu, ko kuma suna iya hayar ma'aikatansu a matsayin wani ɓangare na rukuni. Amma kuma suna iya hayar ma'aikatar su ta hanyar matsakaici (kamar hukumar daukar ma'aikata) ga wani ɓangare na uku. A wannan yanayin, matsakaici ne ke biyan su, amma suna aiki ga wani ɓangare na uku wanda ke biyan matsakaici. A wasu lokuta, ana ba da kwangila sau da yawa, tare da matsakaici da yawa. Wani yiwuwar shi ne cewa an sanya ma'aikaci ko kuma an tura shi aiki ta hanyar hukuma ta siyasa, ko kuma wata hukuma ta dauki ma'aikacin aiki a cikin kamfani tare da hanyoyin samarwa.

 Tattaunawa 
An yi amfani da aikin albashi da bautar da daɗewa. A sakamakon haka, ana amfani da kalmar "Bautar albashi" sau da yawa a matsayin kalma mai banƙyama don aikin albashi. Hakazalika, masu ba da shawara game da bautar sun kalli "mugunta na Slave Society da Free Society, na bautar ga Malaman ɗan adam da bautar ga Babban Birni, "  kuma sun ci gaba da jayayya cewa bautar albashi ya mafi muni fiye da bautar kaya. .. Masu kare hakkin bautar kamar George Fitzhugh sun yi jayayya cewa ma'aikata kawai sun yarda da aikin albashi tare da wucewar lokaci, yayin da suka zama "masu sanarwa da rashin kula da yanayin zamantakewar da suka kamu da cutar da suke ci gaba da numfashi".[d]

A cewar Noam Chomsky, bincike game da tasirin tunanin mutum na bautar albashi ya koma zamanin Haskakawa. A cikin littafinsa na 1791 On the Limits of State Action, mai tunani mai sassaucin ra'ayi Wilhelm von Humboldt ya bayyana yadda "duk abin da ba ya fitowa daga zaɓin ɗan adam, ko kuma sakamakon umarni da jagora ne kawai, ba ya shiga cikin yanayinsa; ba ya yin shi da ƙarfin ɗan adam na gaske, amma kawai tare da daidaitattun albashi na inji" kuma don haka lokacin da ma'aikaci ke aiki a ƙarƙashin ikon waje, "muna sha'awar abin da yake, amma muna raina abin da yake".  Dukansu Milgram da Stanford sun sami amfani a cikin binciken ilimin halayyar mutum.  Bugu da ƙari, kamar yadda masanin ilimin ɗan adam David Graeber ya ce, kwangilar ma'aikata ta farko da muka sani a zahiri kwangilar haya ne na bayi (yawanci mai shi zai sami rabon kuɗin, kuma bawa, wani, wanda zai kula da kuɗin rayuwarsu.) Irin waɗannan shirye-shiryen, a cewar Graeber, sun kasance sananne ne a Sabon Duniya duka, ko a Amurka ko Brazil.. C. L. R. James ya yi jayayya a cikin Black Jacobins cewa mafi yawan dabarun ƙungiyar ɗan adam da aka yi amfani da su a kan ma'aikatan masana'antu a lokacin juyin juya halin masana'antu an fara kirkiresu ne a kan gonakin bayi..

Ga Marxists, aiki-a matsayin kaya, wanda shine yadda suke la'akari da aikin albashi, : "[L]abour-power, a commodity sold by the worker himself." yana ba da muhimmiyar mahimmanci na kai farmaki kan jari-hujja. Another one, of course, being the capitalists' theft from workers via surplus-value. "Za a iya jayayya da shi sosai, "ya lura da wani masanin falsafa mai damuwa, "cewa ra'ayin ma'aikacin a matsayin kayan masarufi ya tabbatar da ƙaddamar da Marx game da tsarin albashi na jari-hujja mai zaman kansa a matsayin 'bautar albashi;' wato, a matsayin kayan aiki na jari-hida don rage yanayin ma'aikaci zuwa na bawa, idan ba a ƙasa da shi ba. . This Marxist objection is what motivated Nelson's essay, which argues that labour is not, in fact, a commodity. Wannan ƙin yarda da shi ne mai mahimmanci ya biyo bayan ƙaddamarwar Marx cewa aikin albashi shine ainihin tushen jari-hugaba ba, babu wani mutum zai iya fuskantar ainihin darajar jari-hu-hujja ba tare da wani abu ba; ". Emphasis in the original.See also p. 716: "[T]he capitalist produces [and reproduces] the worker as a wage-labourer. This incessant reproduction, this perpetuation of the worker, is the absolutely necessary condition for capitalist production."

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