The other side of the equation, the production of human beings who through their work will participate in the production processes, was much less developed from a theoretical point of view. Much was said about "modes of production," but almost nothing mobile phone number list about "modes of reproduction." The contribution of the Marxist feminist debate and, specifically, the work of Larguía and Dumoulin, answers this question. How are human beings produced, that "commodity" that is the labor force in capitalism? How does reproduction operate within the capitalist mobile phone number list economy? Reproductive activities are carried out in homes. In capitalism, the family does not have an economic function.
It is not a social class. It remains alive as an ethical, ideological and legal form, but also as a field of production and reproduction of the labor force. The labor used for the production of this "good" is above all the labor of women. It is not paid and its true mobile phone number list producers, the women, cannot market it. From this perspective, patriarchy, as a system of subordination of women, acquires analytical importance. If the home-family is the social institution in charge of organizing daily life and reproduction, attention must be paid to its internal organization and the differentiation of the roles of men and women. In the patriarchal nuclear family mobile phone number list model, the male worker, with his salary, provides the monetary resources required for the maintenance of the working family,
while the counterpart of the domestic work performed by the "housewife mother", which transforms that monetary income in the goods and services that mobile phone number list allow social maintenance and reproduction, it remains implicit and invisible. It is in this scenario of theoretical and political debate that the work of Larguía and Dumoulin is inserted.