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I Hated Bernie Bros Until I Loved and Lost One
“About 45,000 people in the US die every year from not having health insurance. My boyfriend was one of them.”
berniesanders  2020  katewillett  elections  hillaryclinton  hillarytobernie  medicareforall  death  love  feminism  berniebro  health  depression  us  democrats  raghavmehta  socialism 
9 days ago by robertogreco
Barbara Smith: Why I Left the Mainstream Queer Rights Movement - The New York Times
"A black feminist describes her disillusionment, saying many people are still marginalized, even in progressive circles.

I have not been active in the organized L.G.B.T.Q. movement for a long time.

I enthusiastically participated in the first National March on Washington for Lesbian and Gay Rights in 1979. About 100,000 of us were there from around the country, a good turnout but much smaller than subsequent marches — when being out and proud was less dangerous.

At the second national march, in 1987, I was invited to be one of eight major speakers. It was exhilarating to speak before a crowd of nearly one million people.

At the same time, it was devastating to see the vast AIDS quilt on display in one place for the first time, symbolizing so much human loss.

I felt ambivalent about the 1993 march. For me it was overly focused on gays in the military and in presenting our community as an affluent consumer group to win favor from the corporate mainstream. This supposed affluence was not even real except for a privileged sector of largely white gay men.

In 1999 the tight circle of organizers of the Millennium March in Washington reflected how narrow and hierarchical the movement had become.

A group of us established the multiracial Ad Hoc Committee for an Open Process. Ted Beck, Mandy Carter, Chandra L. Ford, Kara Keeling and I wrote an open letter to the march organizers titled “Will People of Color Pay the Price?”

Our efforts at opening up the organizational process were not successful. I did not attend the 1999 march or any subsequent ones. For me the Millennium March was the last straw.

I prefer to put my energy into multi-issue organizing. In the 1970s and 1980s, I co-founded the Combahee River Collective, a black feminist group, and Kitchen Table: Women of Color Press to give women of color, lesbians of color and even gay men of color a voice.

Three decades later, despite some genuine efforts to increase diversity, especially in progressive movement circles, exclusivity and elitism still divide us. We have won rights and achieved recognition that would have been unimaginable 50 years ago, but many of us continue to be marginalized, both in the larger society and within the movement itself.

One in four people in the L.G.B.T.Q. community experienced food insecurity in 2017. Twenty-four percent of lesbians and bisexual women earn less than the federal poverty line. L.G.B.T.Q. youth have a 120 percent higher risk of experiencing homelessness than heterosexual, cisgender youth.

Black men who have sex with men have the highest rates of new H.I.V. diagnoses. People who are transgender, particularly transgender women of color, experience appalling levels of violence, and this violence is exacerbated by poverty and racism.

These statistics show it is not possible to achieve justice in a vacuum. Marriage equality and celebrity culture will not solve it. Neither will political agendas focused on unquestioned assimilation. Gaining rights for some while ignoring the violation and suffering of others does not lead to justice. At best it results in privilege.

Unless we eradicate the systemic oppressions that undermine the lives of the majority of L.G.B.T.Q. people, we will never achieve queer liberation."
2019  barbarasmith  progressives  activism  oppression  inclusivity  elitism  liberation  combaheerivercollective  collectivism  gayrights  lgbtq  queer  feminism  queerrights  disillusionment  marriage  hierarchy  tedbeck  mandycarter  chandraford  karakeeling  race  poc  blackness  rights  society  us  politics  policy  homelessness  homeless  violence  marriageequality  celebrityculture  justice  socialjustice 
23 days ago by robertogreco
Carolina Caycedo's water portraits out of difficult environmental stories - Los Angeles Times
"While the politics of water have been a central theme, Caycedo’s explorations extend well beyond that.

Her work delves into issues of environmental justice, feminism and displacement. She is also a keen observer of the ways in which historical narratives are deployed: what they put forth and what, for purposes of myth-making, they leave out."
carolinacaycedo  clockshop  2019  carolinamiranda  art  rivers  losangeles  orangecounty  huntingtongardens  water  nature  performacnceart  colombia  socal  dams  cities  adrianrivas  pilartompkinsrivas  sandradelaloza  charlessepulveda  history  naturalhistory  sanjuan  puertorico  huntingtonlibrary  davidderozas  marinamagalhães  beta-local  environment  environmentaljustice  feminism  displacement 
5 weeks ago by robertogreco
You're not helping, Obama – just reinforcing myths about men v women | Arwa Mahdawi | Opinion | The Guardian
“Obama’s remark that women are ‘indisputably’ better than men points to the trope that women and men are innately different

Women are “indisputably” better than men, according to renowned male feminist Barack Obama.

“I’m absolutely confident that for two years if every nation on earth was run by women, you would see a significant improvement across the board on just about everything,” the former president recently opined at a private leadership event in Singapore.

Thanks for the vote of confidence, Obama, but that’s complete nonsense. If every nation on earth was run by a woman like Jacinda Ardern it might be true. If the world were run by the likes of Aung San Suu Kyi, however, it would be quite another story. Women, you’ll be amazed to know, are not a monolithic group.

Obama’s sweeping statements about women aren’t just facile, they’re supremely unhelpful. They reinforce the myth that women and men are innately different; that women are biologically programmed to be more cooperative and compassionate than men. We’re not. We’re just socially conditioned to be people-pleasers. And, from day one, we’re held to higher standards than men; “boys will be boys” but girls are expected to be angels.

Having more female leaders is also completely meaningless if those women simply “lean in” to exploitative systems of power. It’s not old white men that are the problem, it’s patriarchal capitalism. It’s an economic system in which power and resources are hoarded by the few. It’s the conflation of “leadership” with stereotypically “male” traits like aggression. And it’s the idea that one sex is “indisputably” better than another.“
arwamahdawi  barackobama  feminism  patriarchy  politics  capitalism  gender  2019  sherylsandberg  power  leadership  exploitation 
7 weeks ago by robertogreco
Safiya Umoja Noble PhD on Twitter: "All the way correct and worth the time to read. The invention of “ethical AI”: how big tech manipulates academia to avoid regulation https://t.co/QlVfmwZStd by Rodrigo Ochigame" / Twitter
“All the way correct and worth the time to read. The invention of “ethical AI”: how big tech manipulates academia to avoid regulation https://theintercept.com/2019/12/20/mit-ethical-ai-artificial-intelligence/ by Rodrigo Ochigame
How Big Tech Manipulates Academia to Avoid Regulation: A Silicon Valley lobby enrolled elite academia to avoid legal restrictions on artificial intelligence.

I’m out of Twitter time this AM but I’ll quickly say that using framworks of JUSTICE instead of ethics, naming OPPRESSION versus lauding diversity or fairness, are all important word choices and world views about how to define and solve problems.

Let me add, which may not be popular: these hedge funds and BigTech companies owe reparations. Their money needs to flow in the direction of justice, not for whitewashing ethics. We need intermediaries to take the money made off destroying lives and democracies to help us repair.

For me, the prob is not about allegedly having my work erased by this courageous grad student, Bc it isn’t. We need a critical mass demanding protections that stop racist/sexist AI, surveillance capitalism, and its destruction. Rodrigo is pointing to how that gets shut down.

I appreciate @gleemie‘s take on this bc she’s right—we can have a generous reading of the article. I liked the focus on structural analysis from @ubiquity75 too. I recognize there a neoliberal feminist reading of this article is also underway. And now I have to go grade.”
safiyanoble  rodrigoochigame  2019  ai  artificialintelligence  neoliberalism  feminism  ethicalai  ethics  reparations  bigtech  technology  siliconvalley  academia  oppression  justice  diversity  fairness  whitewashing  google  facebook  apple  amazon  microsoft  democracy  sexism  racism  criticalmass  safiyaumojanoble 
7 weeks ago by robertogreco
My So-Karen Life - The New York Times
“All our teachers were Jeans, and the Jeans loved the Karens of course, for their neat, sexy cursive and their indifference to pedagogy. “Why is our state bird the chickadee?” I wanted to know. “Why not the robin, or the blue jay, or the sea gull? Why, in fact, not the mallard duck?”

Karens never asked why we had to memorize all the state birds. They just did it. If Karens were a state, their motto would be “Because.””



“You know how Karens are because we live on Planet Karen.”
patriarchy  sarahmiller  feminism  generations  2019  centrism  selfhood  freedom  happiness  karens  whiteness  pettiness  sameness  bullying  economics  education  pedagogy  unschooling  deschooling  groupthink  brainwashing  injustice  justice  socialjustice  intersectionality  race  racism  gender  power 
9 weeks ago by robertogreco
Against Economics | by David Graeber | The New York Review of Books
“There is a growing feeling, among those who have the responsibility of managing large economies, that the discipline of economics is no longer fit for purpose. It is beginning to look like a science designed to solve problems that no longer exist.

A good example is the obsession with inflation. Economists still teach their students that the primary economic role of government—many would insist, its only really proper economic role—is to guarantee price stability. We must be constantly vigilant over the dangers of inflation. For governments to simply print money is therefore inherently sinful. If, however, inflation is kept at bay through the coordinated action of government and central bankers, the market should find its “natural rate of unemployment,” and investors, taking advantage of clear price signals, should be able to ensure healthy growth. These assumptions came with the monetarism of the 1980s, the idea that government should restrict itself to managing the money supply, and by the 1990s had come to be accepted as such elementary common sense that pretty much all political debate had to set out from a ritual acknowledgment of the perils of government spending. This continues to be the case, despite the fact that, since the 2008 recession, central banks have been printing money frantically in an attempt to create inflation and compel the rich to do something useful with their money, and have been largely unsuccessful in both endeavors.

We now live in a different economic universe than we did before the crash. Falling unemployment no longer drives up wages. Printing money does not cause inflation. Yet the language of public debate, and the wisdom conveyed in economic textbooks, remain almost entirely unchanged.

One expects a certain institutional lag. Mainstream economists nowadays might not be particularly good at predicting financial crashes, facilitating general prosperity, or coming up with models for preventing climate change, but when it comes to establishing themselves in positions of intellectual authority, unaffected by such failings, their success is unparalleled. One would have to look at the history of religions to find anything like it. To this day, economics continues to be taught not as a story of arguments—not, like any other social science, as a welter of often warring theoretical perspectives—but rather as something more like physics, the gradual realization of universal, unimpeachable mathematical truths. “Heterodox” theories of economics do, of course, exist (institutionalist, Marxist, feminist, “Austrian,” post-Keynesian…), but their exponents have been almost completely locked out of what are considered “serious” departments, and even outright rebellions by economics students (from the post-autistic economics movement in France to post-crash economics in Britain) have largely failed to force them into the core curriculum.

As a result, heterodox economists continue to be treated as just a step or two away from crackpots, despite the fact that they often have a much better record of predicting real-world economic events. What’s more, the basic psychological assumptions on which mainstream (neoclassical) economics is based—though they have long since been disproved by actual psychologists—have colonized the rest of the academy, and have had a profound impact on popular understandings of the world.”



“Economic theory as it exists increasingly resembles a shed full of broken tools. This is not to say there are no useful insights here, but fundamentally the existing discipline is designed to solve another century’s problems. The problem of how to determine the optimal distribution of work and resources to create high levels of economic growth is simply not the same problem we are now facing: i.e., how to deal with increasing technological productivity, decreasing real demand for labor, and the effective management of care work, without also destroying the Earth. This demands a different science. The “microfoundations” of current economics are precisely what is standing in the way of this. Any new, viable science will either have to draw on the accumulated knowledge of feminism, behavioral economics, psychology, and even anthropology to come up with theories based on how people actually behave, or once again embrace the notion of emergent levels of complexity—or, most likely, both.

Intellectually, this won’t be easy. Politically, it will be even more difficult. Breaking through neoclassical economics’ lock on major institutions, and its near-theological hold over the media—not to mention all the subtle ways it has come to define our conceptions of human motivations and the horizons of human possibility—is a daunting prospect. Presumably, some kind of shock would be required. What might it take? Another 2008-style collapse? Some radical political shift in a major world government? A global youth rebellion? However it will come about, books like this—and quite possibly this book—will play a crucial part.”
davidgraeber  2019  robertskidelsky  economics  economists  criticism  finances  policy  psychology  socialsciences  feminism  science  growth  productivity  change  theory  praxis  microfoundations  anthropology  behavior  humanism  complexity  simplicity  modeling  understanding  marxism  mainstream  politics  wisdom  knowledge  failure  government  governance  monetarypolicy  inflation 
november 2019 by robertogreco
reading - amélie.
“Recommended Reading

In the last week of October 2019, there were some discussion on Design Twitter about ethics and whether or not people should work for “x evil company” of the day.

I have a lot of complicated thoughts that I won’t share here. But I have realized is that most designers talking about ethics are doing so from a place of feelings or research that doesn’t understand the roots of white supremacy or many of the other societal ills we have to inherently deal with by virtue of legacy and short-term memories.

Just a heads up…

These are not “design” books. Too many of us get stuck in this rabbit hole where we believe that design is “everything.” But design isn’t everything, it simply touches everything. Life is complex and confusing. There’s very little in this world that can be “everything” or touch everything around it, without consequence.

What do they cover?

The following books emphasize, analyze, and critique history, law, race, culture, feminism, civil rights, psychology, white supremacy, sociology + more because I firmly believe we need a baseline understanding to effectively engage in dialogue around design ethics. Many of us are lacking the baseline because many design schools (at least in the US) teach us that design is separate from everything is.

These books will provide a clear understanding of how we got here and where we’re going.

Why am I doing this?

All designers should have the ability to engage difficult conversations with nuance and questions. I hope that by sharing these books, you’ll apply what you learn to critically think about what is happening around you and your impact, while also understanding how to cultivate empathy.

You can have space for that and more, despite what society tells you. (“You’re designer, just focus on design.” 🙄)

Understanding and changing our impact does not come from diving straight into “burn everything down, ANARCHY!!!” I, too, would like to burn everything down. But not only does that hurt people at the top, it also hurts people at the bottom.

So how do we start putting into action the feelings we have towards the positive change we want to see? We start by looking at the people who have done the work before us. By collaborating with and listening to the communities we want to we intend to “help”.

I’ll keep adding to the list as I think of more books to add, too.

And, if you’re grateful for this list, you’re more than welcome to send me a cup of tea via Ko-fi.

The list

This list is, by no means, exhaustive or definitive. Take what you need/can, leave the rest. All books on this list link directly to the publisher or indie book sellers, rather than Amazon where available.

Books that can only be found on Amazon are affiliate links, denoted by the following: 🥴. Academic papers are denoted by the following: 📄.

Finally, make sure you’re using the Library Extension, which can check your local library for books. Support libraries! ✊🏾

- Black Feminist Cultural Criticism by Jacqueline Bob
- Black and Blur by Fred Moten
- But Some of Us are Brave edited by Gloria T. Hull, Patricia Bell Scott, and Barbara Smith
- Caribbean Discourse: Selected Essays by Édouard Glissant
- 📄 “Decolonization is not a metaphor” by Eve Tuck and K. Wayne Yang
- Emergent Strategy by adrienne marie brown
- In the Wake: On Blackness and Being by Christina Sharpe
- Poetics of Relation by Édouard Glissant
- 🥴 Power, Privilege and Law: A Civil Rights Reader by Leslie Bender and Daan Braveman
- Race After Technology by Ruha Benjamin
- Sylvia Winter: On Being Human as Praxis edited by Katherine McKittrick
- Women, Race and Class by Angela Y. Davis”
amélielamont  books  design  inclusion  inclusivity  race  gender  technology  2019  angeladavis  ruhabenjamin  lesliebender  daanbraveman  power  privilege  racism  sexism  law  christinasharpe  adriennemariebrown  decolonization  evetuck  kwayneyang  barbarasmith  patriciabellscott  gloriahull  fredmoten  jacquelinebob  feminism  lists  readinglists  édouardglissant  class  women  katherinemckittrick  sylviawinter 
november 2019 by robertogreco
Why Ilhan Omar Is the Optimist in the Room | The Nation
“Instead of drawing the attention toward herself and her agenda, she expands the spotlight to those around her. At her core, she’s still a community organizer, building networks across the microcommunities that make up Minneapolis.”



“She likes to listen. She asks questions. She spends more time passing the microphone than speaking into it. She cares about the details of policy, especially the ways they might affect vulnerable communities. She is a product of inclusive Midwestern politics, not the result of a localized identity politics.”



“Her model of politics as an extension of community organizing helps make people feel empowered to seek transformative change themselves.”



“There was no hierarchy in my home, there was no one really smarter than the next person. We could just interject as kids, and whatever adult was in that space would pause and say, ‘You have something to say? Finish your sentence.’ I think it allowed us to grow and feel internal liberation. And it allowed whoever was the leader, the adult in that room, to feel more secure in whatever decision or thought process they were going through, because it wasn’t solely their own.”



““I have a complete disdain for gatekeepers, and I try to keep them at a distance,” she said, adding that she has developed “a complete disregard” for “talking to the subcommunities as a voting bloc.””



“While she acknowledged that different groups encounter distinct barriers and threats, she insisted that “our core needs as humans” are universal and that universality should govern our politics.”



“She said she’s handling the pressure easily enough. Being Somali, she explained, has given her a thick skin because of her community’s habit of good-natured mockery. “I also grew up in a Somali culture, where we are extremely direct and are trained to not take much offense. I mean, 90 percent of our nicknames are based on our abilities or defects that we might have as humans. Somalis call me ‘half-life’ because I’m so tiny. The natural thing for a Somali person when they see me [is] to say, ‘What is happening to you? Why are you dying?’”

What does worry her, though, is that people who identify with her will feel the blow. “I know that if they say something about Muslims or immigrants or refugees, that there is a refugee or an immigrant or a Muslim person who sees themselves in me and who will take it personally.”

Meanwhile, Omar and her team keep working to find new audiences to educate and experts to elevate. She’s always the “optimist in the room,” she said. “I am the kind of person that really isn’t challenged by any circumstances. I will see an opportunity.””
ilhanomar  politics  organizing  2019  listening  hierarchy  gatekeepers  community  subcommunities  identitypolitics  identity  optimism  change  empowerment  minnesota  midwest  microcommunities  universality  parenting  horizontality  feminism 
october 2019 by robertogreco
Opinion | I’m a Black Feminist. I Think Call-Out Culture Is Toxic. - The New York Times
"Today’s call-out culture is so seductive, I often have to resist the overwhelming temptation to clap back at people on social media who get on my nerves. Call-outs happen when people publicly shame each other online, at the office, in classrooms or anywhere humans have beef with one another. But I believe there are better ways of doing social justice work.

Recently, someone lied about me on social media and I decided not to reply. “Never wrestle with a pig,” as George Bernard Shaw said. “You both get dirty, and besides, the pig likes it.” And one of the best ways to make a point is to ignore someone begging for attention. Thanks, Michelle Obama, for this timely lesson; most people who read her book “Becoming” probably missed that she subtly threw shade this way.

Call-outs are often louder and more vicious on the internet, amplified by the “clicktivist” culture that provides anonymity for awful behavior. Even incidents that occur in real life, like Barbeque Becky or Permit Patty, can end up as an admonitory meme on social media. Social media offers new ways to be the same old humans by virally exposing what has always been in our hearts, good or bad.

My experiences with call-outs began in the 1970s as a young black feminist activist. I sharply criticized white women for not understanding women of color. I called them out while trying to explain intersectionality and white supremacy. I rarely questioned whether the way I addressed their white privilege was actually counterproductive. They barely understood what it meant to be white women in the system of white supremacy. Was it realistic to expect them to comprehend the experiences of black women?

Fifty years ago, black activists didn’t have the internet, but rather gossip, stubbornness and youthful hubris. We believed we could change the world and that the most powerful people were afraid of us. Efforts like the F.B.I.’s COINTELPRO projects created a lot of discord. Often, the most effective activists were killed or imprisoned, but it nearly always started with discrediting them through a call-out attack.

I, too, have been called out, usually for a prejudice I had against someone, or for using insensitive language that didn’t keep up with rapidly changing conventions. That’s part of everyone’s learning curve but I still felt hurt, embarrassed and defensive. Fortunately, patient elders helped me grow through my discomfort and appreciate that context, intentions and nuances matter. Colleagues helped me understand that I experienced things through my trauma. There was a difference between what I felt was true and what were facts. This ain’t easy and it ain’t over — even as an elder now myself.

But I wonder if contemporary social movements have absorbed the most useful lessons from the past about how to hold each other accountable while doing extremely difficult and risky social justice work. Can we avoid individualizing oppression and not use the movement as our personal therapy space? Thus, even as an incest and hate crime survivor, I have to recognize that not every flirtatious man is a potential rapist, nor every racially challenged white person is a Trump supporter.

We’re a polarized country, divided by white supremacy, patriarchy, racism against immigrants and increasingly vitriolic ways to disrespect one another. Are we evolving or devolving in our ability to handle conflicts? Frankly, I expect people of all political persuasions to call me out — productively and unproductively — for my critique of this culture. It’s not a partisan issue.

The heart of the matter is, there is a much more effective way to build social justice movements. They happen in person, in real life. Of course so many brilliant and effective social justice activists know this already. “People don’t understand that organizing isn’t going online and cussing people out or going to a protest and calling something out,” Patrisse Khan-Cullors, a founder of the Black Lives Matter movement, wrote in “How We Fight White Supremacy,”

For example, when I worked to deprogram incarcerated rapists in the 1970s, I told the story of my own sexual assaults. It opened the floodgates for theirs. They were candid about having raped women, admitted having done it to men or revealed being raped themselves. As part of our work together, they formed Prisoners Against Rape, the country’s first anti-sexual assault program led by men.

I believe #MeToo survivors can more effectively address sexual abuse without resorting to the punishment and exile that mirror the prison industrial complex. Nor should we use social media to rush to judgment in a courtroom composed of clicks. If we do, we run into the paradox Audre Lorde warned us about when she said that “the master’s tools will never dismantle the master’s house.”

We can build restorative justice processes to hold the stories of the accusers and the accused, and work together to ascertain harm and achieve justice without seeing anyone as disposable people and violating their human rights or right to due process. And if feminists were able to listen to convicted rapists in the 1970s, we can seek innovative and restorative methods for accused people today. That also applies to people fighting white supremacy.

On a mountaintop in rural Tennessee in 1992, a group of women whose partners were in the Ku Klux Klan asked me to provide anti-racist training to help keep their children out of the group. All day they called me a “well-spoken colored girl” and inappropriately asked that I sing Negro spirituals. I naïvely thought at the time that all white people were way beyond those types of insulting anachronisms.

Instead of reacting, I responded. I couldn’t let my hurt feelings sabotage my agenda. I listened to how they joined the white supremacist movement. I told them how I felt when I was 8 and my best friend called me “nigger,” the first time I had heard that word. The women and I made progress. I did not receive reports about further outbreaks of racist violence from that area for my remaining years monitoring hate groups.

These types of experiences cause me to wonder whether today’s call-out culture unifies or splinters social justice work, because it’s not advancing us, either with allies or opponents. Similarly problematic is the “cancel culture,” where people attempt to expunge anyone with whom they do not perfectly agree, rather than remain focused on those who profit from discrimination and injustice.

Call-outs are justified to challenge provocateurs who deliberately hurt others, or for powerful people beyond our reach. Effectively criticizing such people is an important tactic for achieving justice. But most public shaming is horizontal and done by those who believe they have greater integrity or more sophisticated analyses. They become the self-appointed guardians of political purity.

Call-outs make people fearful of being targeted. People avoid meaningful conversations when hypervigilant perfectionists point out apparent mistakes, feeding the cannibalistic maw of the cancel culture. Shaming people for when they “woke up” presupposes rigid political standards for acceptable discourse and enlists others to pile on. Sometimes it’s just ruthless hazing.

We can change this culture. Calling-in is simply a call-out done with love. Some corrections can be made privately. Others will necessarily be public, but done with respect. It is not tone policing, protecting white fragility or covering up abuse. It helps avoid the weaponization of suffering that prevents constructive healing.

Calling-in engages in debates with words and actions of healing and restoration, and without the self-indulgence of drama. And we can make productive choices about the terms of the debate: Conflicts about coalition-building, supporting candidates or policies are a routine and desirable feature of a pluralistic democracy.

You may never meet a member of the Klan or actively teach incarcerated people, but everyone can sit down with people they don’t agree with to work toward solutions to common problems.

In 2017, as a college professor in Massachusetts, I accidentally misgendered a student of mine during a lecture. I froze in shame, expecting to be blasted. Instead, my student said, “That’s all right; I misgender myself sometimes.” We need more of this kind of grace."
call-outculture  shame  lorettaross  politics  society  grace  healing  attention  socialmedia  online  conversation  michelleobama  georgebernardshaw  clicktivism  activism  race  gender  feminism  cointelpro  history  prejudice  kkk  accountability  oppression  whitesupremacy  patriarchy  dialogue  culture  socialjustice  violence  restorativejustice  transformativejustice  organizing  punishment  disposability  cancelculture  2019  discrimination  injustice  publicshaming  purity  hazing  policing  tonepolicing  whitefragility  democracy  pluralism 
august 2019 by robertogreco
Elizabeth Sawin on Twitter: "I’m so frustrated by the framing that says climate change efforts are either systemic change or individual action and that one is a distraction from the other. https://t.co/SeqllDewtI" / Twitter
“I’m so frustrated by the framing that says climate change efforts are either systemic change or individual action and that one is a distraction from the other.

[link to article: “You can’t save the climate by going vegan. Corporate polluters must be held accountable.” https://www.usatoday.com/story/opinion/2019/06/03/climate-change-requires-collective-action-more-than-single-acts-column/1275965001/ ]

Many individual actions to slow climate change are worth taking. But they distract from the systemic changes that are needed to avert this crisis.

I mean who would say “treating your female coworkers with respect is just virtue signaling; what we really need is equal pay legislation”. We can work, learn, change, and grow as individuals and work towards systemic change both at once.

Why does this keep coming up? Any insight?

Here’s what I had to say last time this was up.

[link to: “Individual carbon footprints or collective systemic change? Both! - Resilience” https://www.resilience.org/stories/2019-03-04/individual-carbon-footprints-or-collective-systemic-change-both/

“What is most important, to live with as small a carbon footprint as possible or to prioritize collective action to change laws, rules, and incentives? For me, this is not the right question to ask.”]

So apparently I’m not ready to let this go. I just got home. Tired/sad/mad from a day of writing about climate change. And here are my beans, almost fully cooked in our “wonderbag” this affordable insulated bag that keeps a pot hot for hours, just by holding the heat in. [two images]

Beans and boiling water went in at noon. Now almost fully cooked and no energy added. I feel a little less mad/sad because of this one small maybe insignificant thing. This is not a distraction. For me it is essential part of keeping going.

There you have it my final word (I promise) but jeez, I want to experience little tastes of the climate safe world we are going to make together, it’s not a distraction and it’s not virtuous, it’s just a little taste of something hopeful.”
elizabethsawin  2019  activism  climatechange  sustainability  individualism  collectivism  thisandthat  systems  actions  vegan  veganism  feminism  virtuesignaling  carbonfootprints  resilience  law  rules  incentives 
august 2019 by robertogreco
CENHS @ Rice! » 133 – María Puig de la Bellacasa
“Dominic and Cymene indulge a little post-Pruitt glee on this week’s podcast and speculate about the possibility of six foot tall low carbon lava lamps in the future. Then (16:46) we are thrilled to be joined by star STS scholar and emergent anthropologist María Puig de la Bellacasa to talk about her celebrated new book, Matters of Care: Speculative Ethics in More Than Human Worlds (U Minnesota Press, 2017). We start with the importance of care in feminist philosophy and how this work, alongside her own activist background, inspired this project. She asks us to consider how we can make knowledge that takes seriously a politics of care without giving ourselves over to the neoliberal commodification of care. And she asks how a commitment to speculative ethics can lead us to imagine and enact worlds different than the one we inhabit now. Later on, María tells us about what led her to quit philosophy and why appropriation might not actually be such a bad thing. Then we turn to her work with permaculturalists and soil scientists, what it was like to study with Starhawk, changing paradigms of soil ontology and ecology, what are alterbiopolitics, speculative ethics in a time of political crisis, and so much more.”

[See also:

“Matters of Care by María Puig de la Bellacasa, reviewed by Farhan Samanani”
https://societyandspace.org/2019/01/08/matters-of-care-by-maria-puig-de-la-bellacasa/

“Reframing Care – Reading María Puig de la Bellacasa ‘Matters of Care Speculative Ethics in More Than Human Worlds’”
https://ethicsofcare.org/reframing-care-reading-maria-puig-de-la-bellacasa-matters-of-care-speculative-ethics-in-more-than-human-worlds/ ]
maríapuigdelabellacasa  care  maintenance  2018  morethanhuman  humanism  posthumanism  multispecies  anthropology  ecology  alterbiopolitics  permaculture  caring  ethics  politics  soil  philosophy  brunolatour  work  labor  activism  neoliberalism  feminism  donnaharaway  academia  knowledge  knowledgeproduction  thoughtfulness  environment  climatechange  individualism  concern  speculation  speculativeethics  speculativefiction  identitypolitics  everyday  pocketsofutopia  thinking  mattersofconcern  highered  highereducation  intervention  speculative  speculativethinking  greenconsumerism  consumerism  capitalism  greenwashing  moralizing  economics  society  matter  mattering  karenbarad  appropriation  hope  optimism  ucsc  historyofconsciousness 
august 2019 by robertogreco
Duke University Press - What Comes after Entanglement?
"By foregrounding the ways that human existence is bound together with the lives of other entities, contemporary cultural theorists have sought to move beyond an anthropocentric worldview. Yet as Eva Haifa Giraud contends in What Comes after Entanglement?, for all their conceptual power in implicating humans in ecologically damaging practices, these theories can undermine scope for political action. Drawing inspiration from activist projects between the 1980s and the present that range from anticapitalist media experiments and vegan food activism to social media campaigns against animal research, Giraud explores possibilities for action while fleshing out the tensions between theory and practice. Rather than an activist ethics based solely on relationality and entanglement, Giraud calls for what she describes as an ethics of exclusion, which would attend to the entities, practices, and ways of being that are foreclosed when other entangled realities are realized. Such an ethics of exclusion emphasizes foreclosures in the context of human entanglement in order to foster the conditions for people to create meaningful political change.

Praise

“What Comes after Entanglement? is an exciting and novel book. It is unique in its combination of innovative theoretical explorations of activism and social change with suggestions for practical political interventions. Crucially, Eva Haifa Giraud explores the messy practicalities of activism. The findings and significance of her book go far beyond the case study focus on a broad variety of animal activism since the 1980s, which weaves together different times and places in really interesting ways.” — Jenny Pickerill, author of Cyberprotest: Environmental Activism Online

“Eva Haifa Giraud does not accept relationality theory without question. The force of her work is her seeing theory as in need of a thinking-through that does not simply apply it to situations, but instead sees the situated work of activism as rendering our notion of theory and relationality in a more nuanced fashion. I don't know of any other text that follows through on the activist potentials in the theories Giraud draws from as much as this one does. An impressive work.” — Claire Colebrook, author of Death of the PostHuman: Essays on Extinction"
books  activism  animals  animalstudies  morethanhuman  multispecies  feminism  evahaifagiraud  2019  toread  anticapitalism  ethics  exclusion  entanglement  politics 
august 2019 by robertogreco
Feminist cyborg scholar Donna Haraway: ‘The disorder of our era isn’t necessary’ | World news | The Guardian
"The history of philosophy is also a story about real estate.

Driving into Santa Cruz to visit Donna Haraway, I can’t help feeling that I was born too late. The metal sculpture of a donkey standing on Haraway’s front porch, the dogs that scramble to her front door barking when we ring the bell, and the big black rooster strutting in the coop out back – the entire setting evokes an era of freedom and creativity that postwar wealth made possible in northern California.

Here was a counterculture whose language and sensibility the tech industry sometimes adopts, but whose practitioners it has mostly priced out. Haraway, who came to the University of Santa Cruz in 1980 to take up the first tenured professorship in feminist theory in the US, still conveys the sense of a wide-open world.

Haraway was part of an influential cohort of feminist scholars who trained as scientists before turning to the philosophy of science in order to investigate how beliefs about gender shaped the production of knowledge about nature. Her most famous text remains The Cyborg Manifesto, published in 1985. It began with an assignment on feminist strategy for the Socialist Review after the election of Ronald Reagan and grew into an oracular meditation on how cybernetics and digitization had changed what it meant to be male or female – or, really, any kind of person. It gained such a cult following that Hari Kunzru, profiling her for Wired magazine years later, wrote: “To boho twentysomethings, her name has the kind of cachet usually reserved for techno acts or new phenethylamines.”

The cyborg vision of gender as changing and changeable was radically new. Her map of how information technology linked people around the world into new chains of affiliation, exploitation and solidarity feels prescient at a time when an Instagram influencer in Berlin can line the pockets of Silicon Valley executives by using a phone assembled in China that contains cobalt mined in Congo to access a platform moderated by Filipinas.

Haraway’s other most influential text may be an essay that appeared a few years later, on what she called “situated knowledges”. The idea, developed in conversation with feminist philosophers and activists such as Nancy Hartsock, concerns how truth is made. Concrete practices of particular people make truth, Haraway argued. The scientists in a laboratory don’t simply observe or conduct experiments on a cell, for instance, but co-create what a cell is by seeing, measuring, naming and manipulating it. Ideas like these have a long history in American pragmatism. But they became politically explosive during the so-called science wars of the 1990s – a series of public debates among “scientific realists” and “postmodernists” with echoes in controversies about bias and objectivity in academia today.

Haraway’s more recent work has turned to human-animal relations and the climate crisis. She is a capacious yes, and thinker, the kind of leftist feminist who believes that the best thinking is done collectively. She is constantly citing other people, including graduate students, and giving credit to them. A recent documentary about her life and work by the Italian film-maker Fabrizio Terranova, Storytelling for Earthly Survival, captures this sense of commitment, as well as her extraordinary intellectual agility and inventiveness.

At her home in Santa Cruz, we talked about her memories of the science wars and how they speak to our current “post-truth” moment, her views on contemporary climate activism and the Green New Deal, and why play is essential for politics.

We are often told we are living in a time of “post-truth”. Some critics have blamed philosophers like yourself for creating the environment of “relativism” in which “post-truth” flourishes. How do you respond to that?

Our view was never that truth is just a question of which perspective you see it from.

[The philosopher] Bruno [Latour] and I were at a conference together in Brazil once. (Which reminds me: if people want to criticize us, it ought to be for the amount of jet fuel involved in making and spreading these ideas! Not for leading the way to post-truth.)

Anyhow. We were at this conference. It was a bunch of primate field biologists, plus me and Bruno. And Stephen Glickman, a really cool biologist, took us apart privately. He said: “Now, I don’t want to embarrass you. But do you believe in reality?”

We were both kind of shocked by the question. First, we were shocked that it was a question of belief, which is a Protestant question. A confessional question. The idea that reality is a question of belief is a barely secularized legacy of the religious wars. In fact, reality is a matter of worlding and inhabiting. It is a matter of testing the holdingness of things. Do things hold or not?

Take evolution. The notion that you would or would not “believe” in evolution already gives away the game. If you say, “Of course I believe in evolution,” you have lost, because you have entered the semiotics of representationalism – and post-truth, frankly. You have entered an arena where these are all just matters of internal conviction and have nothing to do with the world. You have left the domain of worlding.

The science warriors who attacked us during the science wars were determined to paint us as social constructionists – that all truth is purely socially constructed. And I think we walked into that. We invited those misreadings in a range of ways. We could have been more careful about listening and engaging more slowly. It was all too easy to read us in the way the science warriors did. Then the rightwing took the science wars and ran with it, which eventually helped nourish the whole fake-news discourse.

Your PhD is in biology. How do your scientist colleagues feel about your approach to science?

To this day I know only one or two scientists who like talking this way. And there are good reasons why scientists remain very wary of this kind of language. I belong to the Defend Science movement and in most public circumstances I will speak softly about my own ontological and epistemological commitments. I will use representational language. I will defend less-than-strong objectivity because I think we have to, situationally.

Is that bad faith? Not exactly. It’s related to [what the postcolonial theorist Gayatri Chakravorty Spivak has called] “strategic essentialism”. There is a strategic use to speaking the same idiom as the people that you are sharing the room with. You craft a good-enough idiom so you can work on something together. I go with what we can make happen in the room together. And then we go further tomorrow.

In the struggles around climate change, for example, you have to join with your allies to block the cynical, well-funded, exterminationist machine that is rampant on the Earth. I think my colleagues and I are doing that. We have not shut up, or given up on the apparatus that we developed. But one can foreground and background what is most salient depending on the historical conjuncture.

What do you find most salient at the moment?

What is at the center of my attention are land and water sovereignty struggles, such as those over the Dakota Access pipeline, over coal mining on the Black Mesa plateau, over extractionism everywhere. My attention is centered on the extermination and extinction crises happening at a worldwide level, on human and non-human displacement and homelessness. That’s where my energies are. My feminism is in these other places and corridors.

What kind of political tactics do you see as being most important – for young climate activists, the Green New Deal, etc?

The degree to which people in these occupations play is a crucial part of how they generate a new political imagination, which in turn points to the kind of work that needs to be done. They open up the imagination of something that is not what [the ethnographer] Deborah Bird Rose calls “double death” – extermination, extraction, genocide.

Now, we are facing a world with all three of those things. We are facing the production of systemic homelessness. The way that flowers aren’t blooming at the right time, and so insects can’t feed their babies and can’t travel because the timing is all screwed up, is a kind of forced homelessness. It’s a kind of forced migration, in time and space.

This is also happening in the human world in spades. In regions like the Middle East and Central America, we are seeing forced displacement, some of which is climate migration. The drought in the Northern Triangle countries of Central America [Honduras, Guatemala and El Salvador] is driving people off their land.

So it’s not a humanist question. It’s a multi-kind and multi-species question.

What’s so important about play?

Play captures a lot of what goes on in the world. There is a kind of raw opportunism in biology and chemistry, where things work stochastically to form emergent systematicities. It’s not a matter of direct functionality. We need to develop practices for thinking about those forms of activity that are not caught by functionality, those which propose the possible-but-not-yet, or that which is not-yet but still open.

It seems to me that our politics these days require us to give each other the heart to do just that. To figure out how, with each other, we can open up possibilities for what can still be. And we can’t do that in a negative mood. We can’t do that if we do nothing but critique. We need critique; we absolutely need it. But it’s not going to open up the sense of what might yet be. It’s not going to open up the sense of that which is not yet possible but profoundly needed.

The established disorder of our present era is not necessary. It exists. But it’s not necessary."
donnaharaway  2019  anthropocene  climatechange  science  scientism  disorder  greennewdeal  politics  interdependence  families  critique  humanism  multispecies  morethanhuman  displacement  globalwarming  extermination  extinction  extraction  capitalism  genocide  deborahbirdrose  doubledeath  feminism  postmodernism  harikunzru  cyborgmanifesto  philosophy  philosophyofscience  santacruz  technology  affiliation  exploitation  solidarity  situatedknowledge  nancyhartstock  objectivity  human-animalrelations  human-animalrelationships 
june 2019 by robertogreco
What They’re Reading | UCHRI
"Lab in Residence: Collaboratory in Feminist and Social Justice Science Methods

[https://uchri.org/awards/lab-in-residence-tinkering-with-feminist-and-social-justice-science-methods/

"This lab in residence addresses the lack of venues for creating and hosting conversations between researchers who seek to conduct research in the public interest and stakeholders in that research. We also need space to practice these conversations and research methods. Spaces for ongoing engagements between those who practice humanistic critique and speculation on the topic of technoscience, and technical practitioners like physicians, natural science researchers, and engineers, are difficult to justify on university campuses, where labs are imagined around equipment and technology that are highly specific to discipline. Yet labs are spaces where people can sit down together and create a shared sense of research problem based on a common set of skills and training are a successful model for interdisciplinary inquiry. Our culture lab will rework the workshops of technology by gathering resources to plan and troubleshoot a functional model for a “feminist science shop.” The feminist science shop is a space for working out feminist approaches to building communities around material and political problems. Working together, scholars, artists, activists, and others will form relationships, imagine frameworks, and build tools to work towards a more just politics of knowledge production."]

This culture lab reworked the workshops of technology by gathering resources to plan and troubleshoot a functional model for a “feminist science shop.” The feminist science shop is a space for working out feminist approaches to building communities around material and political problems. Working together, scholars, artists, activists, and others will form relationships, imagine frameworks, and build tools to work towards a more just politics of knowledge production.

Here is what they were reading:

https://criticalrefugeestudies.com/

This website provides a model of feminist and social justice scholarship and thinking on refugees. It shows us how to center the voices and narratives of refugees and to approach refugeehood as a lens rather than as an object of study.

Erdrich, Heid. “Microchimerism,” “Upon Hearing of the Mormon DNA Collection,” and “Traffic.” Selected poems from Cell Traffic, 11-13, 47, 51. Tucson: University of Arizona Press, 2012.

Erdrich is an indigenous poet (Ojibwe) who writes on epigenetics and intergenerational relationality. We arrived to her work by way of the STS-inflected theorizing of scholar Ryan Rhadigan. We drew on this poem to engage what it might look like to take science seriously while provincializing its authoritative structures of claims-making.

Nagar, Richa. “Reflexivity, Positionality, and Languages of Collaboration in Feminist Fieldwork.” In Muddying the Waters: Coauthoring Feminisms Across Scholarship and Activism, 81-104. Urbana, Chicago, and Springfield: University of Illinois Press, 2014.

Nagar offers notions of “co-authoring feminisms” and “studying-with” to consider the depth of trust and reciprocity necessary to contravene the distancing and hierarchical conventions of ethnographic research. She offers material examples and counterpractices for research, collaboration, and the co-creation of knowledge that guide our thinking about accountability in collaborative research—particularly in navigating the shifting dynamics of power across space, institutions, languages, and communities.

Nye, Coleman and Sherine Hamdy. Lissa: A Story of Medical Promise, Friendship and Revolution. University of Toronto Press, 2017.

Since all of us are interested in collaborations within and outside academia, this graphic novel (a collaborative project between two anthropologists and two graphic artists) offers one model for both collaboration and for thinking about ways of representing academic work to a broad, public audience without reducing or losing the complexity of ideas. The graphic novel form also encourages perverse readings of critical medical anthropology ideas and reminds us that scholarship does not always have to be pedantic.

Bonds, Anne, Jennifer Hyndman, Jenna Loyd, Becky Mansfield, Alison Mountz, Margaret Walton-Roberts. “For Slow Scholarship: A Feminist Politics of Resistance through Collective Action in the Neoliberal University.” In ACME: An International E-Journal for Critical Geographies, 2015.

Feminist collaboration recognizes that all of us come into a project from an ecology. A feminist collaboration is not just project oriented, but invests in helping sustain the ecologies that support its members (who have different responsibilities, commitments, abilities, capacities, etc.). This is a different model of collaboration that must be distinguished from that of the neoliberal university. Supporting collaborators as part of their ecologies requires slow scholarship.

Weasel, Lisa H. “Laboratories Without Walls: A Personal Path to Feminist Science Action.” In Feminist science studies: A new generation. New York: Routledge, 2001.

Weasel writes about her work as a feminist academic in the Netherlands to convene students, scientists, feminists, and broader communities to work on problems requested by communities. Our group took inspiration from Weasel’s desire to reconfigure scholarly work in collaboration with others, but also sought models of sociality beyond service to communities.

Community Based Participatory Research is an approach drawn from public health that works to redress power imbalances in the provision of health and care. Our group took inspiration from Wallerstein’s and Duran’s work to hold and justify space within institutions to practice research that counters institutionalized hierarchies and forms of domination.



Wallerstein, Nina, and Bonnie Duran. “The Theoretical, Historical, and Practice Roots of CBPR.” In Community Based Participatory Research for Health, 25–46. San Francisco, CA: Jossey-Bass, 2008.

Wallerstein and Duran trace overlapping and divergent politics of action research traditions, especially consensus and Southern strands of CBPR. Southern strands work through problems of hybridity and domination in knowledge, settler colonial legacies, racism, and processes of accumulation.

Wallerstein, Nina, and Bonnie Duran. “Community-Based Participatory Research Contributions to Intervention Research: The Intersection of Science and Practice to Improve Health Equity.” In American Journal of Public Health 100, no. S1 (April 1, 2010): S40-S46.

Wallerstein and Duran make the case to public health researchers for building trust over long durations and ceding analytical authority to communities represented and implicated by the knowledge coming out of the collaboration.

Lee, Pam Tau, Niklas Krause, Charles Goetchius, J. M. Agriesti, and R. Baker. “Participatory Action Research with Hotel Room Cleaners: From Collaborative Study to the Bargaining Table.” In Community Based Participatory Research for Health, 390–404. San Francisco, CA: Jossey-Bass, 2003.

This paper shows the trajectory of a CBPR project in collaboration with hotel workers, establishing strong data to support workers’ knowledge about their job conditions and taking that knowledge all the way to the bargaining table through a union."
uchri  socialjustice  feminism  science  technoscience  humanism  christophhansmann  lillyirani  saibavarma  lesliequintanilla  salzarate  heiderdich  richanagar  colemannye  sherinehamdy  annebonds  jenniferhyndman  jennloyd  beckymansfield  alisonmountz  margaretwalton-roberts  lisaweasel  cbpr  ninawallerstein  bonnieduran  pamtaulee  niklaskrause  charlesgoetchius  jmagriesti  rbaker  participatory  research  participatoryresearch  health  slow  resistance 
may 2019 by robertogreco
Traditions of the future, by Astra Taylor (Le Monde diplomatique - English edition, May 2019)
"If the dead do not exactly have power or rights, per se, they do still have a seat at the table—Thomas Jefferson among them. In ways obvious and subtle, constructive and destructive, the present is constrained and shaped by the decisions of past generations. A vivid example is the American Constitution, in which a small group of men ratified special kinds of promises intended to be perpetual. Sometimes I imagine the Electoral College, which was devised to increase the influence of the southern states in the new union, as the cold grip of plantation owners strangling the current day. Even Jefferson’s beloved Bill of Rights, intended as protections from government overreach, has had corrosive effects. The Second Amendment’s right to bear arms allows those who plundered native land and patrolled for runaway slaves, who saw themselves in the phrase “a well regulated Militia,” to haunt us. Yet plenty of our ancestors also bequeathed us remarkable gifts, the right to free speech, privacy, and public assembly among them.

Some theorists have framed the problematic sway of the deceased over the affairs of the living as an opposition between tradition and progress. The acerbic Christian critic G. K. Chesterton put it this way: “Tradition may be defined as an extension of the franchise. Tradition means giving votes to the most obscure of all classes, our ancestors. It is the democracy of the dead. Tradition refuses to submit to the small and arrogant oligarchy of those who merely happen to be walking about. All democrats object to men being disqualified by the accident of birth; tradition objects to their being disqualified by the accident of death.” Social progress, in Chesterton’s account, can thus be seen as a form of disenfranchisement, the deceased being stripped of their suffrage. Over half a century before Chesterton, Karl Marx expressed sublime horror at the persistent presence of political zombies: “Men make their own history, but they do not make it as they please; they do not make it under self-selected circumstances, but under circumstances existing already, given and transmitted from the past. The tradition of all dead generations weighs like a nightmare on the brains of the living.”

The most eloquent partisans in this trans-temporal power struggle said their piece at the end of the 18th century. Edmund Burke and Thomas Paine had a furious debate that articulated the dichotomy between past and future, dead and living, tradition and progress. A consummate conservative shaken by the post-revolutionary violence in France, Burke defended the inherited privilege and stability of aristocratic government that radical democrats sought to overthrow: “But one of the first and most leading principles on which the commonwealth and the laws are consecrated, is lest the temporary possessors and life-renters in it, unmindful of what they have received from their ancestors, or of what is due to their posterity, should act as if they were the entire masters; that they should not think it amongst their rights to cut off the entail, or commit waste on the inheritance, by destroying at their pleasure the whole original fabric of their society.” Any revolution, Burke warned, hazards leaving those who come after “a ruin instead of an habitation” in which men, disconnected from their forerunners, “would become little better than the flies of summer.”

The left-leaning Paine would have none of it. Better to be a buzzing fly than a feudal serf. “Whenever we are planning for posterity we ought to remember that virtue is not hereditary,” he quipped. His critique, forcefully expressed in Common Sense and The Rights of Man, was not just an attack on monarchy. Rather, it was addressed to revolutionaries who might exercise undue influence over time by establishing new systems of government. “There never did, there never will, and there never can, exist a Parliament, or any description of men, or any generation of men, in any country, possessed of the right or the power of binding and controlling posterity to the ‘end of time,’” he protested.

In his pithy style, Paine popularized a commitment both to revolution and to novelty. “A nation, though continually existing, is continually in the state of renewal and succession. It is never stationary. Every day produces new births, carries minors forward to maturity, and old persons from the stage. In this ever-running flood of generations there is no part superior in authority to another.” Given the onslaught of change, a constitution “must be a novelty, and that which is not a novelty must be defective.” Never one for moderation, Paine advocated a decisive break with tradition, rejecting lessons from the past, castigating those who scoured records of ancient Greece and Rome for models or insights. What could the dead teach the living that could possibly be worth knowing?

Every person, whether or not they have children, exists as both a successor and an ancestor. We are all born into a world we did not make, subject to customs and conditions established by prior generations, and then we leave a legacy for others to inherit. Nothing illustrates this duality more profoundly than the problem of climate change, which calls into question the very future of a habitable planet.

Today, I’d guess that most of us are more able to imagine an environmental apocalypse than a green utopia. Nuclear holocaust, cyber warfare, mass extinction, superbugs, fascism’s return, and artificial intelligence turned against its makers—these conclusions we can see, but our minds struggle to conjure an image of a desirable, credible alternative to such bleak finales, to envision habitation rather than ruin.

This incapacity to see the future takes a variety of forms: young people no longer believe their lives will be better than those of their parents and financial forecasts give credence to their gloomy view; political scientists warn that we are becoming squatters in the wreckage of the not-so-distant liberal-democratic past, coining terms such as dedemocratization and postdemocracy to describe the erosion of democratic institutions and norms alongside an ongoing concentration of economic power. Meanwhile, conservative leaders cheer on democratic regression under the cover of nostalgia—“Make America Great Again,” “Take Our Country Back”—and seek to rewind the clock to an imaginary and exclusive past that never really existed."



"Questions of labor and leisure—of free time—have been central to debates about self-government since peasant citizens flooded the Athenian Pnyx. Plato and Aristotle, unapologetic elitists, were aghast that smiths and shoemakers were permitted to rub shoulders with the Assembly’s wellborn. This offense to hierarchical sensibilities was possible only because commoners were compensated for their attendance. Payments sustained the participation of the poor—that’s what held them up—so they could miss a day’s work over hot flames or at the cobbler’s bench to exercise power on equal footing with would-be oligarchs.

For all their disdain, Plato’s and Aristotle’s conviction that leisure facilitates political participation isn’t wrong. Throughout the nineteenth and twentieth centuries, radical workers agreed. They organized and fought their bosses for more free time, making substantial inroads until a range of factors, including the cult of consumption and a corporate counterattack, overpowered their efforts. A more sustainable, substantive democracy means resuscitating their campaign. Free time is not just a reprieve from the grindstone; it’s an expansion of freedom and a prerequisite of self-rule.

A reduction of work hours would have salutary ecological effects as well, as environmentalists have noted. A fundamental reevaluation of labor would mean assessing which work is superfluous and which essential; which processes can be automated and which should be done by hand; what activities contribute to our alienation and subjugation and which integrate and nourish us. “The kind of work that we’ll need more of in a climate-stable future is work that’s oriented toward sustaining and improving human life as well as the lives of other species who share our world,” environmental journalist and political theorist Alyssa Battistoni has written. “That means teaching, gardening, cooking, and nursing: work that makes people’s lives better without consuming vast amounts of resources, generating significant carbon emissions, or producing huge amounts of stuff.” The time to experiment with more ecologically conscious, personally fulfilling, and democracy-enhancing modes of valuing labor and leisure is upon us, at precisely the moment that time is running out.

With climate calamity on the near horizon, liberal democracies are in a bind. The dominant economic system constrains our relationship to the future, sacrificing humanity’s well-being and the planet’s resources on the altar of endless growth while enriching and empowering the global 1 percent. Meanwhile, in America, the Constitution exacerbates this dynamic, preserving and even intensifying a system of minority rule and lashing the country’s citizens to an aristocratic past.

The fossil fuel and finance industries, alongside the officials they’ve bought off, will fight to the death to maintain the status quo, but our economic arrangements and political agreements don’t have to function the way they do. Should democratic movements manage to mount a successful challenge to the existing order, indigenous precolonial treaty-making processes provide an example of the sort of wisdom a new, sustainable consensus might contain. The Gdoonaaganinaa, or “Dish with One Spoon” treaty, outlines a relationship between the Haudenosaunee Confederacy and Nishnaabeg people. The dish symbolizes the shared land on which both groups depend and to which all are responsible; in keeping with the Haudenosaunee Great Law of peace, … [more]
astrataylor  ancesors  climatechange  history  2019  democracy  capitalism  patriarchy  whitesupremacy  borders  power  time  future  change  hannaharendt  ecology  sustainability  globalwarming  interconnected  interconnectedness  indigeneity  indigenous  leannebetasamosakesimpson  leisure  plato  aristotle  philosophy  participation  participatory  organizing  labor  work  marxism  karlmarx  socialism  freetime  longnow  bighere  longhere  bignow  annpettifor  economics  growth  degrowth  latecapitalism  neoliberalism  debt  tradition  gkchesterson  thomaspaine  thomasjefferson  us  governance  government  edmundburke  commonsense  postdemocracy  dedemocratization  institutions  artleisure  leisurearts  self-rule  collectivism  alyssanattistoni  legacy  emissions  carbonemissions  ethics  inheritance  technology  technosolutionism  canon  srg  peterthiel  elonmusk  liberalism  feminism  unions  democraticsocialism  pericles  speed  novelty  consumerism  consumption  obsolescence  capital  inequality 
may 2019 by robertogreco
The Creative Clamor of Igiaba Scego’s ‘Beyond Babylon’ | by Jhumpa Lahiri | NYR Daily | The New York Review of Books
"Beyond Babylon is a variegated tapestry that unfurls over more than 400 pages and weaves together myriad stories, voices, settings, and time periods. But red and gray, and the contradictory realms they symbolize, are the two dominant threads. Red: a primary color on the spectrum, representative of life and death, of anger and love, of communism, of Catholic cardinals, of brides in the East. Gray, on the other hand, is absent from the color wheel. A singular shade that has no opposite, it is the color of in-betweenness, of imprecision, of shadows. A mixture of black and white, gray may be seen as a compromise, as ambiguity, as a meeting point between extremes. Gray is the color of cities, of asphalt and cement. Of sobriety but also impurity, given that it is not an independent tone, but a meeting point of both.

Colors have always been freighted with meaning: political, aesthetic, psychological, emotional. They are linked, in almost every culture, to rites of passage and to ceremonies of all kinds. In the Middle Ages, when each panel of a fresco told a separate story, each color had a value. Color, in this sense, stands for language itself. And, of course, there are the colors that we human beings are born with: the various shades of our skin, distinctive and indelible, that also tell a story, that indicate our genetic heritage and mark us from birth to death.

Beyond Babylon is a novel that interrogates language, race, and identity from beginning to end. Both Zuhra and Mar—the other central protagonist in the novel—are Italian women who are black. Zuhra is of Somali origin. Mar is half Somali and half Argentine. Both deal with color as a marker of race. Both struggle with what it means for them. As black women in a predominantly white country, they stand out and also feel invisible. If the inability to see colors is a source of frustration for Zuhra, her spirited telling of the story—in a series of red notebooks, she makes a point of saying—opens the reader’s eyes to what it means to be a black Italian woman: an element of Italian society that few see clearly, and some don’t recognize at all.

Like most literary quests, the search to regain color involves a journey, in this case, from Rome to Tunisia, where Mar and Zuhra have been sent to learn classical Arabic. This destination is itself described as a sort of “gray” in both the geographic and cultural sense, a nether-zone between Italy and Africa. But nearly everything in this novel is the product of mixture, of convergence, of hybridity, also of doubling. Everything is itself and also its counterpart. Mar and Zuhra are two sisters. They have two mothers. The two pairs of women occupy the center of two stories that themselves intersect in the novel. Interestingly, there is only one principle male figure, and he is connected, albeit in absentia, to all four of these women."



"There is no better time than now to bring this novel into English. Now, when women’s voices are being heard in a new way, when the silence surrounding sexual abuse is being shattered, articulated, exposed. Now, when the question of Italy’s identity in relation to the rest of Europe is increasingly in peril because of growing populism, growing xenophobia, and racially motivated crimes. Now, when those in power in Italy call to keep out foreigners and close its borders—an attitude unfortunately mirrored in other parts of the world—is the moment to read Beyond Babylon, a book that insists on all that is open and flowing, coalescent and coexistent. For the babel of plurilingualism, far from a condemnation, is in fact what enriches and ennobles our natural state. This is a novel not only about the importance of living astride more than one language, but about a woman writing herself, with her own words, and thus her own language, into being. The word babel has come to mean “incoherence” in English, but it is Hebrew for “confusion.” And Scego has written a novel that takes the act of confusion—literally, the melding together of disparate elements—to its highest and most articulate level."
igiabascego  jhumpalahiri  2019  italy  race  migration  feminism  racism  identity  xenophobia  language  color 
may 2019 by robertogreco
How Tressie McMillan Cottom's 'Thick' Affirmed My Years-Long Refusal Of Body Positivity Language
"Beauty only works if someone is not."



"Beauty is a global economy and a vital component in industries not directly related to it. But it’s not something progressive women and men want to believe is completely constructed. It’s easy for us to acknowledge the standards of beauty that exist, say, on a Victoria’s Secret runway and the way these narrow ideals can harm women’s self-esteem. But there’s still a popular belief, guided by the principles of body positivity, that everyone is beautiful or can achieve beauty. We’re defensive about it. We all want a slice of that capital."



"McMillan Cottom challenges her readers to understand beauty as a capitalist and white supremacist structure that is, therefore, inherently inaccessible for non-white people. She points to feminist analyses of beauty standards over time, most notably Naomi Wolf’s The Beauty Myth, which women of color are excluded from simply because beauty, as a Western concept, was not designed for us. This isn’t to say that Black women and women of color can’t be beautiful to themselves or within their own communities or even span outside of them under certain conditions. Just as McMillan Cottom talks about experiencing desirability and acceptance at her historically Black college, I find comfort in similar, all-Black environments. Still, we’ve all bought into same system where beauty is a form of power and that power is oppressive."
kyndallcunningham  tressiemcmillancottom  roxanegay  beauty  race  racism  inequality  capitalism  whitesupremacy  economics  hierarchy  feminism  whiteness  desirability  power  oppression  bodies  meritocracy  2019  bodypositivity 
april 2019 by robertogreco
Minh-Ha T. Pham on Twitter: "Folks teaching courses on and/or writing about race + beauty, assign/read Thuy Linh N. Tu's latest essay, "White Like Koreans: The Skin of New Vietnam," a beautifully written, smart essay that looks at the significance of whit
"Folks teaching courses on and/or writing about race + beauty, assign/read Thuy Linh N. Tu's latest essay, "White Like Koreans: The Skin of New Vietnam," a beautifully written, smart essay that looks at the significance of whiteness in VN and Asia that DOESN'T CENTRALIZE the West.

Folks teaching courses on and/or writing abt ethical fashion/garment industry, check out @deniseacruz's gorgeous essay "Splitting the Seams: Transnat'l Feminism and ... Filipino Couture." What ethical production really looks like FROM THE PERSPECTIVE of global south workers.

Another one for race + beauty research that doesn't assume or use a western framework --> S. Heijin Lee's "Beauty Between Empires." Also includes a great discussion of how social media helps/hurts Korean feminism.

Another one for ethical fashion/fast fashion/garment industry researchers: Christina Moon's "Times, Tempos, and Rhythm of Fast Fashion in LA & Seoul" - an ethnographic work that dispels major misconceptions abt fast fashion much of it is made in USA + involves design work)

All of these essays are in the newly published book *Fashion and Beauty in the Time of Asia* (@NYUpress).

Also: all these women are my friends, my friends are smart, my friends are beautiful writers. Read them, cite them. (I'm not done reading the book . Will have more later.)

PS. I have a chapter in the same book. Drawing on the China Through the Looking Glass exhibition at the Met, I argue that "cultural inspiration" is more than a personal feeling; it's a cultural economic asset that provides protection, recognition, and profit -- for some."

[See also: "Fashion and Beauty in the Time of Asia, by S. Heijin Lee , Christina H. Moon and Thuy Linh Nguyen Tu
NYU Series in Social and Cultural Analysis"
https://nyupress.org/9781479892846/fashion-and-beauty-in-the-time-of-asia/ ]
race  beauty  fashion  asia  korea  vietnam  whiteness  2019  minh-hapham  sheijinlee  feminism  socialmedia  christinamoon  china  books  thuylinhnguyentu 
april 2019 by robertogreco
A Place of Rage - Wikipedia
"A Place of Rage is a 1991 film by Pratibha Parmar. The film includes interviews of Angela Davis, June Jordan, Trinh T. Minh-ha, and Alice Walker.[1] It discusses and asks for political action regarding racism and homophobia, linking the two issues together.[2] It was created to be aired on British television and it is 52 minutes long.[3]

The main interviews of Davis, Jordan, and Walker were filmed in the present day. Davis and Jordan discuss the effects of Rosa Parks, Fannie Lou Hamer, and other activists; as well as women's roles in black churches during the Civil Rights Movement and the outcome of the 1960s Black Power movement.[3] Parmar took a 1970 prison interview of Davis and intercuts scenes of poetry of June Jordan.[1] The documentary also uses music from the Staple Singers, Neville Brothers, and Janet Jackson as well as documentary scenes of the 1960s.[3]

The film title originates from how the interview subjects say there was a "place of rage" within black people in the 1960s where they collected anger from being oppressed and released it against the persons oppressing them. The interview subjects stated that by the 1990s this shifted to a sense of defeatism and internal repression characterized by drug use and resignation.[3]"

[on demand: https://vimeo.com/ondemand/aplaceofrage

"A PLACE OF RAGE, an exuberant award-winning documentary a film by Pratibha Parmar made its debut in 1991 yet it's content is still one of the richest and most cherished with interviews from Angela Davis, June Jordan and Alice walker. A celebration of the contributions and achievements of prominent African American women, the film features Angela Davis, June Jordan and Alice Walker. Within the context of civil rights, black power, lesbian and gay rights and the feminist movement, the trio reassesses how women like Rosa Parks and Fannie Lou Hamer revolutionized American society and the world generally.

‘A Place of Rage documents the lives and politics of three African-American women. Weaving a narrative of spiritual awakenings, political consciousness and poetry through powerful imagery of Angela Davis speaking, Alice Walker reading and June Jordan teaching, A Place of Rage works like a narrative poem. It takes is title from a statement from June Jordan where she tries to articulate how her poetry and her pedagogy emerges from a ‘place of rage” and builds into some other kind of articulation. The film is moving in its quiet intensity and fascinating in its portrait of three powerful Black artists.’
Judith Halberstam, Professor of English,Gender Studies and American Studies and Ethnicity USC.

Pick of the Week. L.A. Weekly July 1992
Winner of The Best Historical Documentary from the National Black Programming Consortium, 1992.

"This lyrical film begins the much needed exploration of the African-American women who sustained and inspired the Civil Rights Movement of the 60's. By shining an intimate light on some of our best known artists / activists Parmar eloquently reveals the power and poetry of the hidden faces. Her film is a visual embrace of who black women really are. " Jewelle Gomez

"A complex image is created of the times, its ideas, emotions, victories and losses...the kind of analysis historical documentaries on African American life sorely need." - Collis Davis, Afterimage"]

[via: https://finalbossform.com/post/184255759875/trinh-t-minh-ha-in-a-place-of-rage-1991-dir ]
pratibhaparmar  angeladavis  junejordan  trinhminh-ha  alicewalker  1991  racism  race  homophobia  rosapark  fannielouhamer  activism  civilrightsmovement  oppression  blackpower  civilrights  feminism  intersectionality  pedagogy  aplaceofrage  documentary  politics  poetry  blackpantherparty  blackpanthers 
april 2019 by robertogreco
Thinking about how to abolish prisons with Mariame Kaba: podcast & transcript
"Does anybody go to their local prison and say, "Tell me how many people have left here and are okay and aren't doing things in the community." Nothing. You don't ask the cops for results. We don't ask anybody for results. They're not responsible for coming with an evaluation plan to show how they've used the money. They get unlimited money every single year, more and more and more money, no questions asked. How come that system gets to operate with impunity in that kind of way? And you're asking nonprofit groups on the ground who sometimes are not even nonprofits, just community groups in their neighborhoods, moms sitting on chairs... When they are trying to get a $10,000 grant, to show that they're going to end all violence within five years.

So the whole entire system is set up to actually be just unbalanced in terms of where the energy should be put, in terms of telling that system that is doing the wrong thing, rather than advancing the alternative.

CHRIS HAYES: And it's also not doing... People are victims and perpetrators of —

MARIAME KABA: Both.

CHRIS HAYES: Violence —

MARIAME KABA: All the time.

CHRIS HAYES: It's extremely important for us, in the stories we tell about violence and crime, to basically have cops and robbers.

MARIAME KABA: Good people.

CHRIS HAYES: There's a category over here... And the fact is all people —

MARIAME KABA: We're all both.

CHRIS HAYES: Are all both.

MARIAME KABA: That's very uncomfortable to talk about loudly.

CHRIS HAYES: Are perpetrators and —

MARIAME KABA: That we all harm people and we've all been harmed. Now the degrees are different, our accountability is different. But we're all both. Danielle Sered has a new book out right now, who runs Common Justice here in Brooklyn. And Common Justice is the only program I know of that works with adults to divert adults from prison to the community for violent crimes. So they're doing it. The thing, "I can't wrap my brain around..." Well, they're doing it. Okay? Are they getting $172 billion to do this? No.

What Danielle says in her new book is that no one enters violence for the first time having committed it. Meaning that something happened to you that led to that other form of violence of you either lashing out, using violence, because that's how you learned how to be whatever. No one enters violence for the first time having committed it.

And just that very important thing should condition all of our responses to everything. And it's not. It doesn't. It's the binary. You did something wrong. You're a bad person. You did something ... We all do bad things. We all do bad things. Whether it's out in the open and we acknowledge those things, or we're keeping it to ourselves because we know it's bad and we don't want to be ostracized or disposed of things like that. So we all do that. And I just think that's what transformative and restorative justice allow. They allow for people to be both.

CHRIS HAYES: But there's also... Just to push back slightly —

MARIAME KABA: Of course.

CHRIS HAYES: There's a hierarchy of harm, you know what I mean?

MARIAME KABA: There is. We talked about that. We have different levels of bad things, degrees of bad things, but let me just tell you also, the people who are least likely to cause the same harm again are people who've killed somebody. I know nobody wants to hear that, but it's because it's very hard to kill people. Contrary to what television tells you about serial killers, those images of crime, those crime shows that have literally polluted so many people's brains in this country.

Contrary to that, if you kill somebody, it is such a massively traumatic thing to have done to another person. Unless you are somebody who is evil without any sort of conscience, you are holding that the rest of your life. Go to any prison. And I've been to many, and I've actually taught in prisons, particularly a young people in juvenile facilities. When somebody killed somebody else, the level of remorse for that is something that is inexplicable to somebody who hasn't experienced it and done that.

So this notion that people are just "sociopaths," which I don't like to use that term either because it's very complicated and not directly linked in terms of mental health and violence. The ideas that people offer out there in the general public often take away that idea, the idea of that harm being so traumatic to the person who harmed you, too.

CHRIS HAYES: I mean the literature of army training, this is this sort of thing that happens. There's this famous study and I think it happens in World War II, in which they find out that a huge amount of soldiers are never firing their guns.

MARIAME KABA: Because it's so hard to kill somebody.

CHRIS HAYES: And they're like, "Oh my God, what's going on?" And the answer is, it's actually very hard—

MARIAME KABA: To kill somebody.

CHRIS HAYES: To overcome. And the training in the United States Armed Services uses that to get around that natural moral resistance that we have.

MARIAME KABA: As human beings, it is hard for us to kill other people. That sounds like an anathema.

CHRIS HAYES: It does. Because the whole idea of the model is thin blue line. That basically we're always on the edge of chaos, anarchy, and violence. And that the cops and the system are the thing that ... that’s literally what they say.

MARIAME KABA: Are the thing that stops it from happening. They're the line between us and savagery and anarchy. And that is a lie, because we know that by talking to people who've harmed other people very seriously, who often are desperate for an attempt to try to be accountable for that. They want a chance to talk to the families of the people they harmed because they want to talk to those people, because accountability is a form of healing. To say you did something and it was terrible, and now you're serving 50 years in prison with no chance of getting out. You want to be able to go to sleep at night.

CHRIS HAYES: I 1,000 percent agree with you that the storytelling and the policy rationale of the actual system is built out from the most extreme examples outward, right? So the pop cultural representations, the way we think about it like monsters, sociopaths, these immoral remorseless killers.

MARIAME KABA: But the question is, what about the remorseless?

CHRIS HAYES: That's where I'm going.

MARIAME KABA: And my thing is, I'm going to tell you right now that the remorseless killer who is caught is probably currently locked up for life. Right? Because that's where they're going to end up. My thing is within the new paradigm of a world that I envision, because so many things will have been different, because people will have had their needs met from the time they're a kid.

CHRIS HAYES: How did that remorseless killer get built?

MARIAME KABA: How did they get built? And so my thing is, I think we're going to shift the paradigm in the end so that we have less "remorseless" people. And so we're going to find a different way to handle those people who cannot in good conscience be within our regular society. But it doesn't have to be a prison. It doesn't have to be the prison as we've created it.

So that's the answer for me to that, which is we're going to figure it out. We're going to figure it out. But for now, most people who are locked up are not those people. For now, most people who are...

CHRIS HAYES: That is — I want to just be clear on the record — I 1,000 percent agree with that.

MARIAME KABA: So let's let all those people out tomorrow and then let's argue over the rest, while we're changing the other things that happen. And I'm going to say one last thing about this, which is the reason I can't get behind the right's criminal punishment reform models is not because they're on the right. It's because they refuse to fund and address all the things on the front end that would make the back end not possible. Because what they're doing is saying, "We need shorter sentences for some people, not everybody. We need a better re-entry system by which people get training for jobs that don't exist based on not having been educated from the time they were in the fourth grade in the first place."

So we just fundamentally have an ideological completely different view of how the world operates. In that way, I don't want Newt Gingrich out there doing criminal punishment reform. That is very antithetical to most of the reformers you're seeing out there right now. Who value the "bipartisan" stupid policy.

No. I want them to fund our schools, to allow us to have a planet. I want them to be able to give universal health care to people, because I believe that all those things, will make all the other stuff that were "working on" in criminal punishment reform less likely to occur."
mariamekaba  chrishayes  prisons  incarceration  police  lawenforcement  2019  prisonabolition  abolition  law  legal  restorativejustice  punishment  elizabethwarren  donaldtrump  wrath  accountability  justice  socialjustice  transformativejustice  crime  prisonindustrialcomplex  violence  paulmanafort  politics  policy  anger  remorse  hierarchy  systemsthinking  inequality  race  racism  nyc  education  mindchanging  domesticviolence  patriarchy  feminism 
april 2019 by robertogreco
In Praise of bell hooks - The New York Times
In 1987, I was a sophomore at Yale. I’d been in the United States for 11 years, and although I was a history major, I wanted to read novels again. I signed up for “Introduction to African-American Literature,” which was taught by Gloria Watkins, an assistant professor in the English department, and she was such a wonderful teacher that I signed up for her other class, “Black Women and Their Fiction.”

Gloria — as we were allowed to address her in the classroom — had a slight figure with elegant wrists that peeked out of her tunic sweater sleeves. She was soft-spoken with a faint Southern accent, which I attributed to her birthplace, Hopkinsville, Ky. She was in her mid-30s then but looked much younger. Large, horn-rimmed glasses framed the open gaze of her genuinely curious mind. You knew her classes were special. The temperature in the room seemed to change in her presence because everything felt so intense and crackling like the way the air can feel heavy before a long-awaited rain. It wasn’t just school then. No, I think, we were falling in love with thinking and imagining again.

She didn’t assign her own writing, but of course my friends and I went to the bookstore to find it. Gloria Watkins published her first book, “Ain’t I A Woman: Black Women and Feminism,” under her pen name, bell hooks, in honor of her maternal great-grandmother, Bell Blair Hooks. Watkins wanted her pen name to be spelled in lowercase to shift the attention from her identity to her ideas.

Gloria Watkins was a 19-year-old undergraduate at Stanford University when she wrote her first draft of “Ain’t I A Woman,” and she published the book when she was 29 years old, after she received her doctorate in English from the University of California, Santa Cruz. Since then she has published three dozen books and teaches in her home state of Kentucky at Berea College, a liberal arts college that does not charge tuition to any of its students. She is the founder of the bell hooks Institute and is recognized globally as a feminist activist and cultural critic. For nearly four decades, hooks has written and published with clarity, novel insight and extraordinary precision about art, media, race, gender and class.

For this now canonical text, hooks took her title from a line in the 1863 published version of Sojourner Truth’s speech in favor of women’s suffrage, which she gave in 1851 in Akron, Ohio. As in Truth’s political activism, hooks asserts that one cannot separate race from gender, history and class when considering a person’s freedom.

Now, 38 years after its publication in 1981, “Ain’t I A Woman” remains a radical and relevant work of political theory. hooks lays the groundwork of her feminist theory by giving historical evidence of the specific sexism that black female slaves endured and how that legacy affects black womanhood today. She writes, “A devaluation of black womanhood occurred as a result of the sexual exploitation of black women during slavery that has not altered in the course of hundreds of years.” The economics of slavery, which commodified human lives and the breeding of more enslaved people, encouraged the systematic practice of rape against black women, and this system established an enduring “social hierarchy based on race and sex.”

hooks’s writing broke ground by recognizing that a woman’s race, political history, social position and economic worth to her society are just some of the factors, which comprise her value, but none of these can ever be left out in considering the totality of her life and her freedom.

For me, reading “Ain’t I A Woman,” was as if someone had opened the door, the windows, and raised the roof in my mind. I am neither white nor black, but through her theories, I was able to understand that my body contained historical multitudes and any analysis without such a measured consideration was limited and deeply flawed.

I was 19 when I took hooks’s classes, and I was just becoming a young feminist myself. I had begun my study of feminism with Mary Wollstonecraft, Charlotte Perkins Gilman, Susan B. Anthony, Elizabeth Cady Stanton, Virginia Woolf, Betty Friedan and Gloria Steinem, among other white women, and perhaps, because I was foreign-born — rightly or wrongly — I had not expected that people like me would be included in their vision of feminist liberation. Women and men of Asian ethnicities are so often neglected, excluded and marginalized in the Western academy, so as a college student I’d no doubt internalized my alleged insignificance. bell hooks changed my limited perception.

Her book of theory taught me to ask for more from art, literature, media, politics and history — and for me, a Korean girl who had been born in a divided nation once led by kings, colonizers, then a succession of presidents who were more or less dictators, and for millenniums, that had enforced rigid class systems with slaves and serfs until the early 20th century, and where women of all classes were deeply oppressed and brutalized, I needed to see that the movement had a space for me.

In fostering a feminist movement, which can include and empower women from all different races and classes, hooks calls for an honest reckoning of its history. She indicts the origins of the white feminist movement for its racist and classist treatment of African-American women and repudiates its goals of imitating the power structure of white patriarchy. That said, she does not support a separate black women’s movement, and in fact, sees that as counterproductive to the greater power a well-organized collective women’s movement can have. hooks wrote in “Ain’t I A Woman”: “Without a doubt, the false sense of power black women are encouraged to feel allows us to think that we are not in need of social movements like a women’s movement that would liberate us from sexist oppression. The sad irony is of course that black women are often most victimized by the very sexism we refuse to collectively identify as an oppressive force.”

I am 50 years old now, and I worry when I hear that feminism is anything a woman chooses, because I don’t think that’s true. If a woman chooses to hurt another person or herself in the guise of feminism, surely that cannot eradicate sexism. bell hooks asserts that freedom “as positive social equality that grants all humans the opportunity to shape their destinies in the most healthy and communally productive way can only be a complete reality when our world is no longer racist and sexist.” This is very true, I think, and I wonder if today we are considering what is “most healthy and communally productive” for all of us, not just for some of us.

In college, I did not imagine that I could be a fiction writer. The wish to make art seemed like some incredibly expensive store I could never enter. Nevertheless, no matter what I would do with my life after graduation, “Ain’t I A Woman” allowed me to recognize the dignity and power of living privately and publicly as an immigrant feminist of color. At the time, I did not yet know of Kimberle Crenshaw’s brilliant term “intersectionality,” or Claudia Rankine’s vital concept “racial imaginary” — complementary and significant theories for understanding present day lives, but as a young woman, through hooks’s work, I was just beginning to see that everyone needs theory, and we need it like water.

bell hooks: A Starter Kit
‘Feminist Theory: From Margin to Center’ (1984) Considered a follow-up to “Ain’t I A Woman.” A smart analysis of the future of the women’s movement.

‘Talking Back: Thinking, Thinking Black’ (1989) Anthology of essays about feminism and finding her material and voice as a writer, including “to Gloria, who is she: on using a pseudonym” and “Ain’t I A Woman: looking back.”

‘Black Looks: Race and Representation’ (1992) Anthology of essays, including the knockout, “Eating the Other,” and film-studies canon essay, “The Oppositional Gaze.”

‘Teaching to Transgress: Education as the Practice of Freedom’ (1994) An exciting and liberating work of practical pedagogy for teachers and students.

‘Outlaw Culture’ (1994) Anthology of cultural criticism, including film, music and books. A terrific essay on rap music, “Gangsta Culture — Sexism and Misogyny,” which my friend Dionne Bennett, another former student of bell hooks and an anthropologist at City Tech, teaches because “There is no better essay on this topic,” says Dionne.

‘We Real Cool: Black Men and Masculinity’ (2004) Anthology of insightful cultural criticism of how white culture marginalizes and represses black men."
bellhooks  2019  minjinlee  feminism  race  racism  sexism  writing  teaching  howweteach  patriarchy  freedom  history  art  literature  media  politics  class  whitesupremacy  whiteness  whitefeminism  oppression 
march 2019 by robertogreco
Kat Blaque on Twitter: "Okay, so real quick, I feel like I really need to explain intersectionality to white people because stuff like this, even though it's well meaning is getting on my nerves. It's really hard to see a black woman's work be misused ove
"Okay, so real quick, I feel like I really need to explain intersectionality to white people because stuff like this, even though it's well meaning is getting on my nerves. It's really hard to see a black woman's work be misused over and over again by progressives/well meaning ppl https://twitter.com/RheaButcher/status/1097228767766896640
And since we’re talking about it:

This is what an intersectional statement looks like

So, Don Cheadle wearing a shirt that ways "protect trans kids" is amazing and I support the hell out of it, but it is not "intersectionality". That's not what that means.

Within, I'd say, mostly white political spaces, it's very easy for people to confuse "Intersectionality" with "inclusion" or "being considerate" for other identities. It's also easy to think it's all about a combination of identities, but it's not exactly that.

Firstly, I've made a really short and easy to understand video about this on my Youtube Channel. Check it out if you'd like to hear this explanation rather than read it. https://www.youtube.com/watch?v=lEeP_3vmdBY

Intersectionality was a term coined by a black woman named Kimberle Crenshaw, (who by the way is still alive @sandylocks ), in 1989. It's a term that she created in her paper she wrote for the Chicago Legal Forum. Full Text can be found here: https://chicagounbound.uchicago.edu/cgi/viewcontent.cgi?article=1052&context=uclf

To summarize what she meant when she defined intersectionality: It was about how black women were erased in conversations about discrimination because the feminist movement and the civil rights movement focused largely on its most privileged members.

So feminism, at the time (and arguably still) focused largely on white women's experiences with sexism and the civil rights movement focused, at the time (and arguably still) focused on how black men experienced racism. So black women's experiences had to be measured against that

Meaning that in several legal cases, explained in the document and my video, if a black woman's experiences with discrimination weren't paralleled to how black men experience racism and white women experience sexism, their cases were dismissed or thrown out.

So you had cases where black women would sue a company for racial discrimination and then you'd have the judge say that it was impossible for that to be true, because they currently employed black people. The problem was, the black people were all men.

And you'd have cases where they'd sue the company for being sexist, but they'd say that was impossible because they currently employed several women. The problem being, those women were all white.

And then you'd have cases where black women sued on behalf of themselves and black men for racial discrimination and their experiences were dismissed because their experiences as a woman, don't negate their experiences as men. Black women were unable to represent their own.

So the bones of intersectionality really has to do with the ways in which black women, specifically, have been ignored and dismissed because of the more mainstream view of what sexism and racism looks like.

So, intersectionality is about viewing discrimination outside of the single axis view of discrimination where individuals are only impacted by singular forms of discrimination (white women by sexism, black men by racism).

It's an acknowledgement that sometimes these things intersect. That sometimes it's racism and sexism, sometimes it's just racism and sometimes it's just sexism. But it's about opening up to the idea that it isn't just one of these things. It can frequently be more than one.

Which is why people often think it's about multiple identities, but really it's about multiple types of discrimination that can frequently inform each other.

For example, Women who are disabled are at a higher risk of sexual assault. When those women are black, that increases their risk of sexual assault.

So in that situation, you have people who have multiple identities, that face discriminations that often inform each other.

What Don Cheadle is doing here is called allyship. He is using his privilege as a cis man w/ access to an audience to spotlight transgender children. He is advocating for their protection and I think, within the scope of Hollywood, this is pretty radical and took a lot of guts.

I think he should be celebrated for it. But please do not call this "intersectional", because it isn't. Him being a black man... and an adult isn't really inching near what we're discussing when we discuss intersectionality.

Intersectionality CAN look like a person outside of one group advocating for another, but the optics of this aren't quite that. It's allyship and I think that should be celebrated without misusing the work of a black woman and a scholar.

The meaning and use of Intersectionality has expanded beyond black women's experiences, but it will always be about understanding the ways in which multiple types of discrimination inform each other.

As a black woman who is trans, and thus at a higher risk of violence, it's important to me and my understanding of the world.
Let's not warp it into a feel good thing about a mixture of identities. Let's keep the definition and use consistent because it is important."
katblaque  intersectionality  feminism  2019  kimberlecrenshaw  1989  sexism  race  racism  discrimination  identity 
march 2019 by robertogreco
Refiguring the Future Conference | Day One - YouTube
The Refiguring the Future conference convenes artists, educators, writers, and cultural strategists to envision a shared liberatory future by providing us with ideas that move beyond and critique oppressive systems. Participants in the conference will address concepts of world-building, ecologies, disability and accessibility, biotechnology and the body.

The conference kicks off the opening weekend of the Refiguring the Future, a new exhibition offering a politically engaged and inclusive vision of the intersection of art, science, and technology, organized in partnership with the REFRESH collective and Hunter College Art Galleries,

The Refiguring the Future conference is curated by Eyebeam/REFRESH Curatorial and Engagement Fellow Lola Martinez and REFRESH member Maandeeq Mohamed.

10:00 AM – 10:15 AM | Opening Remarks

Dorothy R. Santos and Heather Dewey-Hagborg, Co-Curators of Refiguring the Future

10:30 AM – 11:30 AM | World-building

Exploring the settler ontologies that govern technoscientific inquiry, this panel will engage technology towards a liberatory, world-building politic.

shawné michaelain holloway, Artist

Rasheedah Phillips, Artist and Co-Creator of Black Quantum Futurism

Alexander G. Weheliye, Professor, Northwestern University

Moderated by Maandeeq Mohamed, Writer


11:30 AM – 12:30 AM | Keynote Lecture


12:30 PM – 02:00 PM | Lunch


02:00 PM – 02:30 PM | Keynote Performative Lecture

In this performative lecture, artist Zach Blas offers critical investigations on issues of the internet, capitalism, and state oppression.

Zach Blas, Artist

Keynote Introduction by Heather Dewey-Hagborg, Artist


02:30 PM – 03:30 PM | Symbiotic Ecologies

Narratives of colonial legacy, migration, and extinction have shifted our cultural imagining of ecologies. Beginning by acknowledging our existence in unsustainable climates, this panel brings forth artistic and activist practices which provoke and foster symbiotic relationships for new understandings within environmental predicaments.

Sofía Córdova, Artist

Jaskiran Dhillon, Associate Professor, The New School

Sofía Unanue, co-founder and co-director of La Maraña

Moderated by Kathy High, Artist.


03:30 PM – 04:00 PM | Coffee Break

04:00 PM – 05:00 PM | Speculative Bodies: A Shell to be Surpassed

Technological biases categorize individuals according to markers such as race, gender, sexuality, and citizenship, and in turn undermine how we live and navigate our present and future worlds. This panel collectively examines how the fields of health, genomics, and technology are reinforced by Western scientific discourses and speculate new insights for alternative systems of knowledge.

Ruha Benjamin, Associate Professor, Princeton University

micha cárdenas, PhD, Assistant Professor, University of California, Santa Cruz

Dr. Pinar Yoldas, Artist

Moderated by Dr. Kadija Ferryman, Researcher at Data and Society.

05:00 PM – 06:00 PM | Keynote Lecture

In this Keynote lecture, Keeanga Yamahtta-Taylor examines the politics of social liberation movements. Author of #BlackLivesMatter to Black Liberation, Taylor offers an examination of the history and politics of Black America and the development of the social movement Black Lives Matter in response to police violence in the United States.

Keeanga Yamahtta-Taylor, Assistant Professor, Princeton University

Keynote introduction by Dorothy R. Santos, Curator and Writer"

[See also:
Refiguring the Future Conference | Day Two
https://www.youtube.com/watch?v=oCa36fWJhyk

"The Refiguring the Future conference convenes artists, educators, writers, and cultural strategists to envision a shared liberatory future by providing us with ideas that move beyond and critique oppressive systems. Participants in the conference will address concepts of world-building, ecologies, disability and accessibility, biotechnology and the body.

The conference kicks off the opening weekend of the Refiguring the Future, a new exhibition offering a politically engaged and inclusive vision of the intersection of art, science, and technology, organized in partnership with the REFRESH collective and Hunter College Art Galleries,

The Refiguring the Future conference is curated by Eyebeam/REFRESH Curatorial and Engagement Fellow Lola Martinez and REFRESH member Maandeeq Mohamed.

See the full schedule here: https://www.eyebeam.org/events/refiguring-the-future-conference/

In the Annex:

Talks | Refiguring Planetary Health, Building Black Futures

We cannot have a healthy planet that sustains all human beings as long as the systemic oppression of Black and Indigenous peoples continues. And yet, prominent environmental science institutions concerned with conservation and climate change often fail to address this oppression or their role in perpetuating it. In this talk, we will explore how histories of scientific racism and eugenics inform current scientific policies and practice. Cynthia Malone will work with various forms of freedom practice, from hip hop to science fiction to scholarship in the Black Radical Tradition, to consider alternative visions for planetary health that advance both environmental stewardship and liberation from oppressive ideologies and systems.

Cynthia Malone, Activist, Scholar, and Scientist
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The Spirit of the Water Bear

In this talk, Claire Pentecost will give an introduction and reading of Spirit of the Water Bear, a young adult novel set in a coastal town in the Carolinas. The novel’s protagonist, Juni Poole, is a 15-year-old girl who spends much of her time exploring the natural world. Inevitably, she finds herself confronting the urgency of a crisis that has no end, namely climate change and the sixth great extinction. Through experiences of activism, she finds comrades who feel environmental and political urgency much as she does, and learns that she has a place in the ongoing struggle for environmental justice. The book is a work of “Cli-Fi” or climate fiction, featuring Juni’s adventures, but it is also a work of “Cli-Phi” or climate philosophy, featuring conversations and musings on the nature of our existential predicament.

Claire Pentecost, Artist

Speaker Introductions by Lola Martinez, Eyebeam and REFRESH Curatorial and Engagement Fellow
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Roundtables and Talks | Visible networks: Community Building in the Digital Arena

As notions of accessibility are being rendered visible on networks and digital medias, disability and chronic illness communities are utilizing networks to provide resources and representations. Yet what does it mean to build community within these platforms? This roundtable discussion offers reflections by artists working to provide new insights into biomedical discourses which reinforce apparent and unapparent representations of disabled bodies.

Hayley Cranberry, Artist

Anneli Goeller, Artist

Yo-Yo Lin, Artist
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#GLITCHFEMINISM

Legacy Russell is the founding theorist behind Glitch Feminism as a cultural manifesto and movement. #GLITCHFEMINISM aims to use the digital as a means of resisting the hegemony of the corporeal. Glitch Feminism embraces the causality of ‘error’ and turns the gloomy implication of ‘glitch’ on its ear by acknowledging that an error in a social system disturbed by economic, racial, social, sexual, cultural stratification, and the imperialist wrecking-ball of globalization—processes that continue to enact violence on all bodies—may not be ‘error’ at all, but rather a much-needed erratum. The digital is a vessel through which our glitch ‘becoming’ realises itself, and through which we can reprogramme binary gender coding. Our ‘glitch’ is a correction to the machine—f**k hegemonic coding! USURP THE BODY—BECOME YOUR AVATAR!

Legacy Russell, Curator and Writer

Speaker Introductions by Lola Martinez, Eyebeam and REFRESH Curatorial and Engagement Fellow"]

[See also:
"Eyebeam presents Refiguring the Future: an exhibition and conference organized by REFRESH, produced in collaboration with Hunter College Art Galleries."
https://www.eyebeam.org/rtf/

EXHIBITION
Curated by REFRESH collective members Heather Dewey-Hagborg and Dorothy R. Santos, the exhibition title is inspired by artist Morehshin Allahyari’s work defining a concept of “refiguring” as a feminist, de-colonial, and activist practice. Informed by the punk ethos of do-it-yourself (DIY), the 18 artists featured in Refiguring the Future deeply mine the historical and cultural roots of our time, pull apart the artifice of contemporary technology, and sift through the pieces to forge new visions of what could become.

The exhibition will present 11 new works alongside re-presented immersive works by feminist, queer, decolonial, anti-racist, and anti-ableist artists concerned with our technological and political moment including: Morehshin Allahyari, Lee Blalock, Zach Blas*, micha cárdenas* and Abraham Avnisan, In Her Interior (Virginia Barratt and Francesca da Rimini)*, Mary Maggic, Lauren McCarthy, shawné michaelain holloway*, Claire and Martha Pentecost, Sonya Rapoport, Barak adé Soleil, Sputniko! and Tomomi Nishizawa, Stephanie Syjuco, and Pinar Yoldas*.

Names with asterik denotes participation in the conference. ]
eyebeam  dorothysantos  lolamartinez  maandeegmohamed  liberation  art  events  2019  heatherdewey-hagborg  shawnémichaelainholloway  rasheedahphillips  alexanderwehelive  zachblas  ecology  ecologies  sofíacórdova  sofíaunanue  jaskirandhillon  lamaraña  speculativefiction  designfiction  keeangayamahtta-taylor  michacárdenas  blacklivesmatter  gender  race  sexuality  citizenship  future  inclusions  inclusivity  health  genomics  speculativedesign  design  arts  pinaryoldas  kadijaferryman  glitchfeminism  feminism  clairepentecost  heyleycranbery  anneligoeller  yo-yolin  cyntihiamalone  climatechange  globalwarming  eugenics  racism  science  scientificracism  oppression  systemsthinking  activism  climatefiction  junipoole  accessibility  legacyrussell  technology  digital  disability  worldbuilding  bodies  biotechnology  morehshinallahyari  queer  decolonization  anti-racist  ableism  abti-ableism  leeblalock  abrahamavnisan  virginiabarratt  francescadarimini  marymaggic  lauranmccarthy  marthapentecost  sonyarapoport  barakadésoleil  sputniko!  tomominishiz 
february 2019 by robertogreco
Sick Woman Theory – Mask Magazine
"The most anti-capitalist protest is to care for another and to care for yourself. To take on the historically feminized and therefore invisible practice of nursing, nurturing, caring. To take seriously each other’s vulnerability and fragility and precarity, and to support it, honor it, empower it. To protect each other, to enact and practice community. A radical kinship, an interdependent sociality, a politics of care."
via:anne  disability  feminism  gender  health  anticapitalism  precarity  fragility  care  caring  kinship  radicalism  nursing  nurturing  vulnerability  sociality  social  politics 
january 2019 by robertogreco
On Bullsh*t Jobs | David Graeber | RSA Replay - YouTube
"In 2013 David Graeber, professor of anthropology at LSE, wrote an excoriating essay on modern work for Strike! magazine. “On the Phenomenon of Bullshit Jobs” was read over a million times and the essay translated in seventeen different languages within weeks. Graeber visits the RSA to expand on this phenomenon, and will explore how the proliferation of meaningless jobs - more associated with the 20th-century Soviet Union than latter-day capitalism - has impacted modern society. In doing so, he looks at how we value work, and how, rather than being productive, work has become an end in itself; the way such work maintains the current broken system of finance capital; and, finally, how we can get out of it."
davidgraeber  bullshitjobs  employment  jobs  work  2018  economics  neoliberalism  capitalism  latecapitalism  sovietunion  bureaucracy  productivity  finance  policy  politics  unschooling  deschooling  labor  society  purpose  schooliness  debt  poverty  inequality  rules  anticapitalism  morality  wealth  power  control  technology  progress  consumerism  suffering  morals  psychology  specialization  complexity  systemsthinking  digitization  automation  middlemanagement  academia  highered  highereducation  management  administration  adminstrativebloat  minutia  universalbasicincome  ubi  supplysideeconomics  creativity  elitism  thecultofwork  anarchism  anarchy  zero-basedaccounting  leisure  taylorism  ethics  happiness  production  care  maintenance  marxism  caregiving  serviceindustry  gender  value  values  gdp  socialvalue  education  teaching  freedom  play  feminism  mentalhealth  measurement  fulfillment  supervision  autonomy  humans  humnnature  misery  canon  agency  identity  self-image  self-worth  depression  stress  anxiety  solidarity  camaraderie  respect  community 
january 2019 by robertogreco
Just Research in Contentious Times 9780807758731 | Teachers College Press
"In this intensely powerful and personal new text, Michelle Fine widens the methodological imagination for students, educators, scholars, and researchers interested in crafting research with communities. Fine shares her struggles over the course of 30 years to translate research into policy and practice that can enhance the human condition and create a more just world. Animated by the presence of W.E.B. DuBois, Gloria Anzaldúa, Maxine Greene, and Audre Lorde, the book examines a wide array of critical participatory action research (PAR) projects involving school pushouts, Muslim American youth, queer youth of color, women in prison, and children navigating under-resourced schools. Throughout, Fine assists readers as they consider sensitive decisions about epistemology, ethics, politics, and methods; critical approaches to analysis and interpretation; and participatory strategies for policy development and organizing. Just Research in Contentious Times is an invaluable guide for creating successful participatory action research projects in times of inequity and uncertainty.

Book Features:

• Reviews the theoretical and historical foundations of critical participatory research.
• Addresses why, how, with whom, and for whom research is designed.
• Offers case studies of critical PAR projects with youth of color, Muslim American youth, indigenous and refugee activists, and LGBTQ youth of color.
• Integrates critical race, feminist, postcolonial, and queer studies."
michellefine  toread  webdubois  gloriaanzaldúa  maxinegreene  audrelorde  participatory  research  paricipatoryactionresearch  justice  methodology  queer  postcolonialism  objectivity  subjectivity  strongobjectivity  ethics  politics  methods  education  feminism  philosophy  situated  uncertainty  inequality  inequit  dialogue  criticalparticipatoryactionresearch  inquiry  distance  bias  epispemology 
november 2018 by robertogreco
sister-hood interview with Mona Eltahawy. Feminist author and public speaker. - YouTube
[2:00] "For some reason — I don't know who did this because there's no women's and gender studies program in that university to this day — some renegade librarian or professor had put all these feminist journals on a bookshelf that I discovered. And they had all these feminists from my heritage, from the Middle East, from Muslim backgrounds, and also other feminists from different backgrounds. And I remember when I first discovered the word 'feminism' and discovered their writing. [It] terrified me. It terrified me. I would just put these books down and these journals down and just walk away because I was really scared because I understood that the more I got into that, the more it would just unravel everything. And I use that experience now to tell people, "when something really scares you, it's an indication that it's something you really need because it's going to really unsettle all of the things that you need to shake up in you life." Feminism saved my life and feminism saved my mind. And thanks to Saudi Arabia, ironically enough, I became the woman I am today."
monaeltahawy  feminism  change  books  2018  unlearning  learning  patriarchy  librarians  libraries 
november 2018 by robertogreco
Mary Midgley - The Gifford Lectures
"An interviewer from the Guardian newspaper once wrote that Mary Midgley ‘may be the most frightening philosopher in the country: the one before whom it is least pleasant to appear a fool’. In a series of books, particularly Beast and Man (1978), Evolution as a Religion (1985),Science as Salvation (1992; her 1990 Edinburgh Gifford Lectures) and Science and Poetry(2001), Midgley offers a trenchant critique of science’s pretence to be much more than it actually is, of the ways in which science often becomes a religion.

Perhaps appropriately, Midgley the scourge of ‘science as religion’ was born to an army and Cambridge college chaplain, Canon Tom Scrutton, and educated in a boarding school in Charles Darwin’s old home, Downe House. Perhaps Midgley’s fascination with science came from her mother’s side; Lesley Hay’s father was an engineer who built the Mersey tunnel. It was in the Downe House library that Midgley first picked up Plato, and, in her own words, ‘thought it was tremendous stuff’ (although in later life perhaps Aristotelian questions have proved more fascinating). By this time, Midgley also realised that she was not a Christian, a position her clergyman father accepted rather matter-of-factly. Nevertheless, Midgley remains convinced that ‘the religious attitude’ is essential to human thriving, and in her work has repeatedly defended the place of religious belief (rather than particular religious beliefs) against its arrogant critics from the sciences.

A number of Midgley’s contemporaries at Somerville College, Oxford, went on to achieve philosophical distinction in later life, including Iris Murdoch, another Edinburgh Gifford Lecturer, with whom Midgley became a close friend. Midgley relished doing philosophy in wartime Oxford, partly because there wasn’t ‘an endless gaggle of young men’ to offer distraction. But she considered it ‘providential’ that she did not get the post she applied for at St. Hugh’s College, and left Oxford, since she thought that the then-prevailing climate of Oxford philosophy would have destroyed her as a philosopher.

She met Geoffrey Midgley while at Oxford. They married in 1950 at Newcastle, where Geoffrey had a job. She then raised a family and did not take up a post in the Department of Philosophy in Newcastle until 1962, where she remained until she retired as Senior Lecturer when the department closed.

Midgley’s animated critique of scientism—science become religion—has been taken by some, especially scientists, as an attack on science itself. This may partly be because Midgley seems much more adept at demolishing others’ positions than in stating her own clearly. In fact, Midgley’s critique of science should be seen against her own metaphor of the philosopher as plumber: the philosopher, like the plumber, engages in an activity that civilisation depends on, but it is an activity which people only notice and require when certain rather essential workings have gone wrong. At her best, Midgley is a ‘science critic’ (using the word ‘critic’ in the way it is used in ‘literary critic’), seeking dialogue with the important activity called science to enable it to do more good and less harm in the modern world. Midgley’s contribution to this project is perhaps largely that of negative criticism. However, her friendship with and support for James Lovelock, the scientist who developed the Gaia hypothesis (that the planet earth as a whole is a living system), tells us a lot about her positive beliefs. Presumably, in Lovelock, she finds a scientific approach that is more congenial and conducive to human flourishing."
marymidgley  scientism  2018  philosophy  behavior  humans  richarddawkins  eowilson  evolution  thinking  science  religion  theselfishgene  selfishness  society  feminism  cognition  humannature  animals  sociobiology  reductionism  christianity 
october 2018 by robertogreco
Mary Midgley, 99, Moral Philosopher for the General Reader, Is Dead - The New York Times
"The biologist Stephen Rose, writing in The Times Literary Supplement in 1992, called Dr. Midgley “a philosopher with what many have come to admire, and some to fear, as one of the sharpest critical pens in the West.”

Andrew Brown, writing in The Guardian in 1981, called her “the foremost scourge of scientific pretension in this country.”

Dr. Midgley unhesitatingly challenged scientists like the entomologist Edward O. Wilson and the biologist, and noted atheist, Richard Dawkins. By her lights they practiced a rigid “academic imperialism” when they tried to extend scientific findings to the social sciences and the humanities.

In place of what she saw as their constricted, “reductionistic” worldview, she proposed a holistic approach in which “many maps” — that is, varied ways of looking at life — are used to get to the nub of what is real.

One challenge came in 1978 in her first book, “Beast and Man: The Roots of Human Nature,” based on a conference she had organized on that slippery, perennial subject as a visiting scholar at Cornell University.

She was later asked to revise her original manuscript to reflect her critical reaction to Professor Wilson’s best-selling 1975 book, “Sociobiology: The New Synthesis” (“a volume the size of a paving stone,” she wrote later in a well-received 2005 autobiography, “The Owl of Minerva”). She described the field of sociobiology as a kind of reactionary “biological Thatcherism.”

Sociobiology — the application of gene-centered theories of natural selection to the social life of organisms — was not itself overly controversial, especially, as Professor Wilson originally used it, in the study of ants and insects. Dr. Midgley, given her own interest in emphasizing humans’ animal nature — that “we are not, and do not need to be, disembodied intellects” — praised parts of Professor Wilson’s book.

What provoked her and others was his hypothesis that the tenets of sociobiology could be applied to humans. That idea, according to scholars, threatened to radically revise generally accepted notions of human nature.

“The term ‘human nature’ is suspect because it does suggest cure-all explanations, sweeping theories that man is basically sexual, basically selfish or acquisitive, basically evil or basically good,” Dr. Midgley wrote in “Beast and Man.”

In “The Owl of Minerva,” she wrote that the need to address Professor Wilson’s concepts had distracted readers from her crucial topic: “the meaning of rationality itself — the fact that reason can’t mean just deductive logic but must cover what makes sense for beings who have a certain sort of emotional nature.”

She added that “Beast and Man” remained “the trunk out of which all my various later ideas have branched.”

Dr. Midgley took pains to distinguish between the important contributions of science and the philosophy of “scientism,” in which “prophets,” she wrote, decree that science is “not just omnicompetent but unchallenged, the sole form of rational thinking.”

“We do not need to esteem science less,” she continued. “We need to stop isolating it artificially from the rest of our mental life.”

Dr. Midgley did not align herself with any specific school of thought: She wrote that moral philosophy and plain “common sense” often covered the same ground. She targeted what she saw as some of the basic errors of modern scientific orthodoxy, including misplaced objectivity, the exclusion of purpose and motive, and the propensity to depersonalize nature.

The very titles of her books — among them “Science as Salvation: A Modern Myth and Its Meaning” (1992) and “Evolution as a Religion” (1985) — and even irreverent chapter headings, like “Knowledge Considered as a Weed Killer,” conveyed her stance against what she called the “parsimonious” worldview of science.

In 1979, in the journal Philosophy, she issued a scathing critique of Professor Dawkins’s widely popular book “The Selfish Gene,” taking issue with what she called his “crude, cheap, blurred genetics.”

In that book, Professor Dawkins suggested that evolution is a product of an innate drive in genes to perpetuate themselves, “selfishly,” through the vehicle of a given species, and that the behavior of living things is in service to their genes.

Dr. Midgley explained her disagreement years later in The Guardian, writing: “Selfish is an odd word because its meaning is almost entirely negative. It does not mean ‘prudent, promoting one’s own interest.’ It means ‘not promoting other people’s’ or, as the dictionary puts it, ‘devoted to or concerned with one’s own advantage to the exclusion of regard for others.’”

She refuted the notion that selfishness underpinned all life.

“Just as there would be no word for white if everything was white, there could surely be no word for selfish if everyone was always selfish,” she wrote, adding, “Selfishness cannot, then, be a universal condition.”

In a long career as a published philosopher, Dr. Midgley addressed a great number of subjects. Evolution, the importance of animals, the role of science in society, cognitive science, feminism and human nature all came under her scrutiny.

She ranged more widely in “Science and Poetry” (2001), in which she considered the place of the imagination in human life. She found excesses of materialism and fatalism in human life, discussed the unusual compatibility of physics and religion, and approved of philosophical and metaphorical aspects of the Gaia hypothesis, which looks at the earth as a living system.

“With this book,” Brian Appleyard wrote in The Sunday Times of London, “Professor Midgley establishes herself as the most cool, coherent and sane critic of contemporary superstition that we have.”"
marymidgley  scientism  2018  philosophy  behavior  humans  richarddawkins  eowilson  evolution  thinking  science  religion  theselfishgene  selfishness  society  feminism  cognition  humannature  animals  sociobiology  reductionism  christianity 
october 2018 by robertogreco
M.I.A. Talks 'Maya,' Sri Lanka, and Political Pop - The Atlantic
"Kornhaber: This is what your documentary is in large part about—your career-long attempt to get the world to care about Sri Lanka. Do you think the film will receive a different response than, say, you did in 2009, when you were protested and dismissed while trying to bring attention to the shelling of Tamil civilians?

Arulpragasam: When I was met with pushback back then, it was by people who had optimism toward state oppression. [They believed] that there would be an effort to change. But after 10 years of waiting for justice, Tamils not being heard, the [increasing] militarization in Sri Lanka, and the country being billions of dollars in debt to China, hopefully people are understanding and won’t see me as a flippant pop star who is using this for fame.

A million diasporic Tamil people abroad were silenced when the war ended. They were called terrorists. They were told not to be proud of who they are and their flag. After 10 years of waiting, there’s been no progress in the Sri Lankan state getting rid of extremism on their side. Extreme Buddhist chauvinism and fascism is inciting hateful actions toward not just Tamils but Muslims, as well. We’ve seen Sri Lanka’s template spread like cancer to other countries, like Burma. You’ve had the Killing Fields documentary that’s come out. Hopefully these all add to people making the right decision on Sri Lanka.

Kornhaber: If people are fans of yours, is it their responsibility to be with you on these issues—to be paying attention and to be vocal on Sri Lanka?

Arulpragasam: I’ve never asked them to be with me before, but I think I do need them to be with me now. Because especially in America, you can’t discuss the concept of activism, standing up against Donald Trump, standing up against a right-wing government, females standing up against sexual violence, or racism, genocide—you can’t stand up against any of these things if you don’t stand up for somebody else going through the same thing. We live in a global community now. The days of hypocrisy and seeing your problems in isolation are over.

The struggles of the Tamil people connect with the struggles of the spirit of people across the world fighting state oppression. If you are a Tamil, you can relate to what’s going on in the African American community in America. You can relate to what’s happening in Yemen. You can relate to what’s happening to the Rohingya dissidents. It’s very difficult to talk about immigration or refugee problems without discussing how people get made to fall into those categories and what makes them refugees.

Kornhaber: When the documentary first premiered, you said you were surprised it didn’t focus more on your music. Did that reaction stem from a general feeling that people think of you more in terms of politics than art?

Arulpragasam: It’s very difficult to separate the two. It’s a luxury not to be political in your work. If I lived in the land of marshmallows with unicorns flying around, that is what my art would be about. But unfortunately, what I know is what I know. And that’s what I make work about. As the only [mainstream] Tamil musician who made it to the West ever, it was not an option to remove that. I just happened to have people who loved me and people who hated me for it. The whole idea is to encourage discussion and give people something they might not get from anybody else.

Kornhaber: But when you watch the documentary, do you come to feel like the twists and turns of your career stemmed more from your musical choices or more from controversies outside of music? After the success of “Paper Planes,” you made Maya, which was a gonzo, challenging album. But its reception coincided with backlash over a brutal music video and a New York Times profile.

Arulpragasam: It was about all of it. Up to that point, I had a very romantic idea about the West and America and creativity and the internet. I didn’t just pick up a guitar and make acoustic music. I brought you an entire brand-new genre. I brought so much to the table that didn’t exist before, and that has inspired what you’ve seen for the last 15 years in the mainstream. They made millions out of my experiences—how I traveled, how I met people, how I was the outcast that had to fight the boring system. I fed this society. I fed the West.

And when it came to the crunch, the West chose to back the oppressors. They backed a genocide. They chose to back the [state] that bombed [hundreds of thousands of] people on a strip of beach. The UN said, Yeah, there’s war crimes, but they couldn’t really penetrate into changing the Sri Lanka government. Everybody was like, Oh look, it’s great they’ve defeated terrorism. It was heartbreaking to see that the survival of the fittest, survival of the richest, survival of the biggest guns is what people want. To me, that’s way more violent than what the Tamil side was accused of.

Do you think I’m going to make a celebratory album after that and give them the same thing I gave them before? Absolutely not. Because you literally are dealing with a separation. It was a divorce. I’m not looking for acceptance. I’m looking to say, as a society, you should make the right decisions.

Kornhaber: As you look around at pop music and hip-hop in the West these days, do you feel influential?

Arulpragasam: Yeah. I think the fact that your charts have been filled with Diplo songs for the last five years is something I did. People being activists overnight is something I did. Where you have mainstream artists—who encouraged girls shaking booties in front of mirrors and singing into hairbrushes for 10 years—turn their fan base into politicized beings, that’s my influence, but without substance. It wasn’t easy to speak up for all of these things back in 2009. I didn’t get invited to the White House. I wasn’t given a Grammy, and I wasn’t celebrated for speaking out.

Kornhaber: Do you want to talk about any specific examples of political pop that rub you the wrong way?

Arulpragasam: I encourage people becoming politicized. And women being more empowered. But the idea of female empowerment in America excludes the women who are exposed to the heavily militarized Sri Lankan state, who are raping and murdering. Sri Lankan women are not invited to that conversation about feminism and uprising and empowerment, because that conversation is being held in America. When will these women get brought to the table to join in that conversation? How do we open up that discussion so it doesn’t only include shiny Hollywood girls?

Kornhaber: Do you worry it’s going to be even harder to get Westerners to care about these issues when all eyes are on the crises in America under Trump?

Arulpragasam: They need to understand the root of Donald Trump: not being conscious of your effect on the world, and not being conscious that you have been living the good life the last 20 years and that the wars across the world have helped the American economy. Greed is what put Donald Trump there. The obsession with our celebrity culture is what put Donald Trump there. All of these things are what we champion in the mainstream—through movies, through music, through the news.

Everyone has to be more conscious of what we support. You don’t like refugees; you don’t like immigrants? Well, stop creating them!

Kornhaber: Do you take inspiration from any figures in musical history who’ve changed public opinion with their work?

Arulpragasam: Back in the day, I romanticized American artists who worked together through music to change the culture to oppose the Vietnam War. I don’t think that’s happened since. It’d be a beautiful thing if that could happen again, to where citizens are that empowered and artists encourage change. But that’s real change, where you can actually stop people from dying and not look after the interests of just America.

Now [the U.S. government is] talking about getting rid of the International Criminal Court. And that’s what [the international community] told the Tamils was the solution: Don’t worry. Just lose, just die, and then spend 10 years trying to get somebody convicted in the criminal court. Then, boom, out of nowhere Trump comes in and says, That thing is bullshit. So we’re left with nothing. This is why Americans and my fans need to know that everything is connected.

Kornhaber: The documentary is such a personal story, delving into your life and your family. Is that personal approach the best way to get people to care about big issues?

Arulpragasam: What happened to [the] Tamils is a collective experience. It’s not just an individual experience. But right now, discussing individual experiences has become trendy in America. So even when documenting human-rights violations by the Sri Lankan government, we had to reduce it to talking about it on a personal level: [This person] from this little village was raped by the Sri Lankan government and here’s her particular story. You have to isolate the experience in order to communicate to the West, because, at the moment, that’s how they’re engaged in the rest of the world. Whether you’re a girl from Saudi Arabia who can drive, a girl from Pakistan who’s wanting to wear a short dress on Instagram, a trans girl in New York, or a woman who’s pro-abortion in South America, you cannot be a movement. You have to reduce it to personal stories."
mia  srilanka  activism  feminism  race  resistance  protest  solidarity  2018  yemen  burma  fascism  isolationism  myanmar  rohingya  oppression  genocide  storytelling  us 
october 2018 by robertogreco
Camilla Power: Did Gender Egalitarianism Make us Human? or, if Graeber and Wengrow won’t talk about sex … 15 March 2018 on Vimeo
"Camilla Power: Did gender egalitarianism make us human? or, if David Graeber and David Wengrow won't talk about sex and gender, it's not surprising they have almost nothing to say about equality or what drives change. Talk given on the picket line in the lobby of the Anthropology Building, 14 Taviton Street, London WC1H 0BW on 13 March 2018, organised by Anthrostrike: students supporting UCU lecturers' dispute.

Responding to Graeber and Wengrow's recent article 'How to change the course of human history (at least, the part that's already happened)' (Eurozine, 2018) and their earlier piece in JRAI 'Farewell to the "childhood of man": ritual, seasonality, and the origins of inequality' (2015), Camilla Power assesses their confusing claims about human 'origins' (or is that rather: some examples of upper palaeolithic archaeology in Europe and some old suppositions about where we come from), and highlights the question of equality as the crucial preliminary for a serious examination of the spread of social inequality. Power shows how, for evolutionary anthropology in this century, the recognition of female strategies and perspectives has become central to the understanding of how humans became what they are. A balance of power between the sexes was critical to the origin of symbolic culture and gender as our species emerged in Africa.

Camilla recommends for further reading:

'Introduction' to Human Origins: Contributions from Social Anthropology, edited by Camilla Power, Morna Finnegan and Hilary Callan, Berghahn, New York/Oxford, 2016
http://berghahnbooks.com/title/PowerHuman

'Egalitarianism and Machiavellian Intelligence in Human Evolution' by David Erdal and Andrew Whiten, in Modelling the Early Human Mind, edited by Paul Mellars and Kathleen Gibson, McDonald Institute, Cambridge, 1996, 139–150
http://researchgate.net/publication/273292486_Egalitarianism_and_Machiavellian_Intelligence_in_Human_Evolution

'Egalitarianism, Evolution of' by Cathryn Townsend in The International Encyclopaedia of Anthropology, edited by Hilary Callan Wiley Blackwell, Oxford, 2018
http://researchgate.net/publication/323126751_%27Egalitarianism_Evolution_of%27_2018_In_H_Callan_ed_%27The_International_Encyclopaedia_of_Anthropology%27_Wiley_Blackwell "
camillapower  egalitarianism  davidgraeber  davidwengrow  inequality  hunter-gatherers  equality  gender  humans  sex  archaeology  power  anthropology  mornafinnegan  hilarycallan  paulmellars  communism  mutualaid  evolution  kathleengibson  cathryntownsend  autonomy  independence  women  feminism  hierarchy  horizontality 
june 2018 by robertogreco
Barbara Ehrenreich's Radical Critique of Wellness Culture | The New Republic
"Ehrenreich contemplates with some satisfaction not just the approach of her own death but also the passing of her generation. As the boomers have aged, denial of death, she argues, has moved to the center of American culture, and a vast industrial ecosystem has bloomed to capitalize on it. Across twelve chapters, Ehrenreich surveys the health care system, the culture of old age, the world of “mindfulness,” and the interior workings of the body itself, and finds a fixation on controlling the body, encouraged by cynical and self-interested professionals in the name of “wellness.” Without opposing reasonable, routine maintenance, Ehrenreich observes that the care of the self has become a coercive and exploitative obligation: a string of endless medical tests, drugs, wellness practices, and exercise fads that threaten to become the point of life rather than its sustenance. Someone, obviously, is profiting from all this.

While innumerable think pieces have impugned millennials’ culture of “self-care”—and argued that the generation born in the 1980s and ’90s is fragile, consumerist, and distracted—Ehrenreich redirects such criticisms toward an older crowd. Her book sets out to refute the idea that it’s possible to control the course and shape of one’s own biological or emotional life, and dissects the desire to do so. “Agency is not concentrated in humans or their gods or favorite animals,” she writes. “It is dispersed throughout the universe, right down to the smallest imaginable scale.” We are not, that is, in charge of ourselves."



"While workout culture requires the strict ordering of the body, mindfulness culture has emerged to subject the brain to similarly stringent routines. Mindfulness gurus often begin from the assumption that our mental capacities have been warped and attenuated by the distractions of our age. We need re-centering. Mindfulness teaches that it is possible through discipline and practice to gain a sense of tranquility and focus. Such spiritual discipline, often taking the form of a faux-Buddhist meditation program, can of course be managed through an app on your phone, or, with increasing frequency, might be offered by your employer. Google, for example, keeps on staff a “chief motivator,” who specializes in “fitness for the mind,” while Adobe’s “Project Breathe” program allocates 15 minutes per day for employees to “recharge their batteries.” This fantastical hybrid of exertion and mysticism promises that with enough effort , you too can bend your mind back into shape.

“Whichever prevails in the mind-body duality, the hope, the goal—the cherished assumption,” Ehrenreich summarizes, “is that by working together, the mind and the body can act as a perfectly self-regulating machine.” In this vision, the self is a clockwork mechanism, ideally adapted by natural selection to its circumstances and needing upkeep only in the form of juice cleanses, meditation, CrossFit, and so on. Monitor your data forever and hope to live forever. Like workout culture, wellness is a form of conspicuous consumption. It is only the wealthy who have the resources to maintain the illusion of an integral and bounded self, capable of responsible self-care and thus worthy of social status. The same logic says that those who smoke (read: poor), or don’t eat right (poor again), or don’t exercise enough (also poor) have personally failed and somehow deserve their health problems and low life expectancy."



"Ehrenreich’s political agenda goes largely unstated in Natural Causes, but is nonetheless central to her argument. Since at least the mid-1970s, she has been engaged in a frustrated dialogue with her peers about how they choose to live. In her view, the New Left failed to grasp that its own professional-class origins, status anxieties, and cultural pretensions were the reason that it had not bridged the gap with the working class in the 1960s and 1970s. It was this gap that presented the New Right with its own political opportunity, leading to the ascent of Ronald Reagan and fueling decades of spiraling inequality, resurgent racism, and the backlash against feminism.

The inability of her contemporaries to see themselves with enough distance—either historical distance or from the vantage of elsewhere in the class system—is the subject of some of her best books: Fear of Falling, a study of middle-class insecurity, and Nickel and Dimed, her best-selling undercover report on the difficulties of low-wage employment. At some level, it’s what all her work has been about. In the final pages of Natural Causes, Ehrenreich stages a version of this lifelong dialogue with her peers. She tries to convince them, in the last act, to finally concede that the world does not revolve around them. They can, she proposes, depart without Sturm und Drang.
Two years ago, I sat in a shady backyard around a table of friends, all over sixty, when the conversation turned to the age-appropriate subject of death. Most of those present averred that they were not afraid of death, only of any suffering that might be involved in dying. I did my best to assure them that this could be minimized or eliminated by insisting on a nonmedical death, without the torment of heroic interventions to prolong life by a few hours or days.


It’s a final, existential version of the same argument she’s made forever: for members of her generation and class to see themselves with a touch more perspective.

Despite Ehrenreich’s efforts, this radical message hasn’t resonated among them as widely as she hoped. She has, meanwhile, worked on building institutions that may foster a different outlook in the years to come. In 2012, she founded the Economic Hardship Reporting Project, an impressive, foundation-backed venture to support journalists reporting on inequality. Ever alert to the threat of social inequality and the responsibility of middle-class radicals, she served until just last year as honorary co-chair of Democratic Socialists of America—that renewed organ of radicalism for the millennial precariat. She is not giving up. “It’s one thing,” she writes, “to die into a dead world and, metaphorically speaking, leave one’s bones to bleach on a desert lit only by a dying star. It is another thing to die into the actual world, which seethes with life, with agency other than our own, and at the very least, with endless possibility.”

It takes a special kind of courage to maintain such humility and optimism across a whole lifetime of losing an argument and documenting the consequences. Barbara Ehrenreich doesn’t meditate. She doesn’t believe in the integral self, coherent consciousness, or the mastery of spirit over matter. She thinks everything is dissolving and reforming, all the time. But she’s not in flux—quite the opposite. She’s never changed her mind, lost her way, or, as far as I can tell, even gotten worn out. There’s the tacit lesson of Natural Causes, conveyed by the author’s biography as much as the book’s content: To sustain political commitment and to manifest social solidarity—fundamentally humble and collective ways of being in the world—is the best self-care."
barbaraehrenreich  mindfulness  wellness  culture  health  boomers  babyboomers  2018  gabrielwinant  politics  self-care  death  generations  perspective  socialism  inequality  dsa  radicalism  millennials  medicine  balance  body  bodies  lifeexpectancy  exercise  self-improvement  westernmedicine  feminism 
may 2018 by robertogreco
Article: Notes On An Anarchist Pedagogy – AnarchistStudies.Blog
"But, at this particularly dark moment in our nation’s history, I feel the need to act inside the classroom in a manner that more readily and visibly embodies the important and insightful critiques and guideposts of critical pedagogy,[2] perhaps in a manner, inspired by Graeber and Haworth, that rejects and abandons (education) policy, and more demonstratively and communally embraces the liberatory and transformative power of education itself, free from the bondage of neoliberalism.

Early on in Fragments of an Anarchist Anthropology, Graeber offers us: “against policy (a tiny manifesto)”. Graeber tells us:

The notion of “policy” presumes a state or governing apparatus which imposes its will on others. “Policy” is the negation of politics; policy is by definition something concocted by some form of elite, which presumes it knows better than others how their affairs are to be conducted. By participating in policy debates the very best one can achieve is to limit the damage, since the very premise is inimical to the idea of people managing their own affairs.

(2004: 9)

And, as the people I have identified in these notes thus far all document, policy (education reform) is little more than a “governing apparatus which imposes its will” on teachers, students, administrators, and entire communities with high stakes testing, the deskilling of teachers, the cuts to and diversion of funding for public education, and the imposition of the corporate model to direct and control all “outcomes”. And, following Graeber’s pushback to “policy”, I want to enact, to whatever degree possible, “an anarchist pedagogy” to acknowledge, confront and overcome the very dominating and authoritarian dynamics at work in the classroom today from kindergarten right on through to graduate school.

I want to evoke and provoke the issue of anarchy as a counterforce and impulse to the “governing apparatus which imposes its will on others”. I want to engage education as the practice of freedom methodologically, and not just ideologically (of course, I would agree that a genuine embracing of education as the practice of freedom ideologically would axiomatically mean to embrace it methodologically as well – as I believe Paulo Freire and bell hooks demonstrate, and many others also successfully participate in such engaged pedagogy).

But for my musings here, I want to consider enacting freedom directly and in totality throughout the classroom. This is the case, in part, because I want to challenge myself, and to some degree many of my colleagues, to once again consider and reconsider how we “are” in the classroom, living and embodying education as the practice of freedom, and, in part, to accept the need to acknowledge, confront and address the reality that we “operate”, however critically, within the very “governing apparatus which imposes its will”. As a result, I am, for the sake of these notes, forcing myself to fully embrace freedom, and, to whatever degree possible, attempting to reimagine and recomport myself toward promoting education as the practice of freedom.

As good a “critical” pedagogue as I believe I am and have been, for me these notes are a call to identify my beliefs, habits and pedagogy, not unlike Descartes’ Meditations on First Philosophy were for him. These notes are a consideration of how I embrace and enact those beliefs, habits and pedagogy, and represent a challenge to improve upon my pedagogy. I have decided that rethinking my own pedagogy in light of an anarchist pedagogy might prove the most challenging, informative and constructive mediation on pedagogy I could contemplate and enact at this moment."



"As many of us directly involved in the “field of education” (working as teachers and administrators from kindergarten through twelfth-grade, or those working in schools of education and on various education initiatives and in policy think-tanks) have witnessed (and sometimes promote and/or confront), there is much emphasis on a “best practice” approach and on “evidence-based” support for said practices. As a result, so much of education research and teaching is “data-driven”, even when the data is suspect (or just wrong). And, still more harmful, there exists a prejudice against “theory” and against a theoretical approach to teaching within a social/political/cultural context that emphasizes other aspects and dimensions of teaching and learning (such as the history and legacy of racism, sexism, class elitism, homophobia and biases against those with abilities and disabilities that render them “problematic” or outside the mainstream of education concern). All of this leads to an obsession with “information”, to the detriment of teaching and learning (see Scapp 2016b: Chapters 5 and 6). We also wind up with no vision or mission – education becomes little more than a “jobs preparatory program” and a competition in the market place. This is what leads us to the litany of reform programs (from the Bush administration’s “No Child Left Behind” to Obama’s “Race to the Top”, never mind the practically innumerable local initiatives attempting to “fix” education). The results are proving disastrous for all.

At the same time, even though someone may employ a theoretical stance and perspective, this doesn’t guarantee a successful classroom dynamic. We need to remember that how we are (a concern of these notes from the very start) is just as important as what we are presenting, and even why. We need to establish trustworthiness and a sense that students have the freedom to explore, challenge, work together, and even be wrong. Of course, I recognize that the classroom dynamics will look different in elementary school than in a graduate seminar, but for the sake of this meditation on pedagogy, I would like to posit that while acknowledging the differences that exist at different levels of instruction, the essential character of “education as the practice of freedom” ought to be manifest at every level, and at every turn. The hard and important work of good teaching is helping to create and establish that freedom."



"There is a long tradition of attempting to create such an “other space”. Feminist pedagogy has argued for and provided such other spaces, at times at grave personal and professional cost (denial of tenure, promotion, as well as ridicule). So too have disciplines and perspectives as diverse as Ethnic Studies and Queer Studies, and Environmental Studies and Performance Studies offered challenges to the constrictive traditional learning environment (space) and also offered new possibilities of reconfiguring those spaces (in and outside the classroom). In his essay “Spaces of Learning: The Anarchist Free Skool”, Jeffery Shantz rightly notes that:

Social theorist Michel Foucault used the occasion of his 1967 lecture, “Of Other Spaces”, to introduce a term that would remain generally overlooked with his expansive body of work, the notion of “heterotopia”, by which he meant a countersite or alternative space, something of an actually existing utopia. In contrast to the nowhere lands of utopias, heterotopias are located in the here-and-now of present-day reality, though they challenge and subvert that reality. The heterotopias are spaces of difference. Among the examples Foucault noted were sacred and forbidden spaces which are sites of personal transition.

(in Haworth 2012: 124)

It is precisely this effort to help create another kind of space, a “heterotopia”, that leads me to disrupt the distribution of the syllabus as the first gesture of the semester, and to solicit and elicit contributions and participation from the class toward this end.

Part of the reason that complying with the “syllabus-edict” is problematic is that it fully initiates and substantiates “the banking system” of teaching that Paulo Freire so astutely identified and named, and so thoughtfully and thoroughly criticized (as oppressive). Participating in the automatic act of handing out the syllabus (hardcopy or electronic) constitutes the very first “deposit” within the banking system, and renders students passive from the very start: “This is what you will need to know!”. So, the very modest and simple gesture of not distributing the syllabus initiates instead the very first activity for the entire class, specifically, a discussion of what the class will be.

Of course, such a stance, such a gesture, doesn’t mean that I would not have thought through the course beforehand. Certainly, I envision a course that would be meaningful and connected to their program of study. But, what I do not do is “decide” everything in advance, and leave no room for input, suggestions and contributions to the syllabus that we create, to enhance the course we create. This offers students a (new?) way of interacting in the class, with each other and the teacher, a way of engaging in social and educative interactions that are mutual and dialogic from the very start. As Shantz claims:

Anarchist pedagogy aims toward developing and encouraging new forms of socialization, social interaction, and the sharing of ideas in ways that might initiate and sustain nonauthoritarian practices and ways of relating.

(in Haworth 2012: 126)

I am claiming that the simple and modest gesture of extending a welcome to participate goes a long way “toward developing and encouraging new forms” of teaching and learning, new forms of mutual and dialogic interaction that are both respectful of the subject matter and of the students, and, if successful, does create the very “heterotopia” Foucault and Shantz describe.

I also ask students about the ways we might be able to evaluate their work and the course itself, evaluate the success of the teaching and learning, and my ability to help facilitate successful teaching and learning. The results vary, but students always come up with interesting and innovative ways to evaluate and … [more]
pedagogy  anarchism  anarchy  deschooling  decolonization  unschooling  learning  teaching  bellhooks  ronscapp  paulofreire  freedom  liberation  neoliberalism  capitalism  lucynicholas  postmodernism  michaelapple  angeladavis  henrygiroux  roberthaworth  descartes  stanleyaronowitz  stephenball  pierrebourdieu  randallamster  abrahamdeleon  luisfernandez  anthonynocella  education  dericshannon  richarkahn  deleuze&guattari  gillesdeleuze  michelfoucault  foucault  davidgraeber  jürgenhabermas  justinmuller  alanantliff  kennethsaltman  davidgabbard  petermclaren  alexmolnar  irashor  joelspring  gayatrichakravortyspivak  colonialism  highereducation  highered  cademia  politics  2018  resistance  corporatization  betsydevos  policy  authority  authoritarianism  howweteach  government  governance  colonization  homeschool  power  control  coercion  félixguattari  conformity  uniformity  standardization  standards  syllabus  heterotopia  lcproject  openstudioproject  tcsnmy  sfsh  cv  utopia  collaboration  evaluation  feminism  inclusion  inclusivity  participation  participatory  mutu 
may 2018 by robertogreco
Los Libros Silvestres (@loslibrosilvestres) • Fotos y vídeos de Instagram
"Librería en línea con material anarquista, feminista, antidesarrollista y crítica cultural."

[See also:
https://twitter.com/LibroSilvestres
https://www.facebook.com/LosLibroSilvestres/

"Librería en línea con material anarquista, feminista, antidesarrollista y crítica cultural."]
books  booksellers  communism  anarchism  anarchy  mexico  mexicodf  feminism 
april 2018 by robertogreco
The Feminist on Cellblock Y
"A convicted felon builds a feminist movement from behind bars at an all-male prison in Soledad, California. Streaming on CNNgo starting April 18th."
feminism  2018  patriarchy  prisons  incarceration  activism  soledad  california  masculinity 
april 2018 by robertogreco
Capitalism and the Family
"Issues of gender and sexuality are dominating the American public in a way that has few precedents in the recent past. From the alarmingly open misogyny of the president to the cascading revelations of sexual attacks in the workplace on one side, to the energy behind the historic women’s marches on the other, gender relations have risen to the top of the political debate. In a wide-ranging conversation, historian Stephanie Coontz places the current juncture in historical perspective, and offers her thoughts on how gender relations have been affected by the recent stagnation in working-class incomes and skyrocketing inequality. She closes with an eloquent plea to integrate gender politics into a broader progressive political vision."
capitalism  families  history  us  economics  gender  sexism  feminism  2018  stephaniecoontz  politics  labor  work  inequality  class  donaldtrump  women  marriage  society  stability  independence  progressive  progress  via:samir 
april 2018 by robertogreco
Survival of the Kindest: Dacher Keltner Reveals the New Rules of Power
"When Pixar was dreaming up the idea for Inside Out, a film that would explore the roiling emotions inside the head of a young girl, they needed guidance from an expert. So they called Dacher Keltner.

Dacher is a psychologist at UC Berkeley who has dedicated his career to understanding how human emotion shapes the way we interact with the world, how we properly manage difficult or stressful situations, and ultimately, how we treat one another.

In fact, he refers to emotions as the “language of social living.” The more fluent we are in this language, the happier and more meaningful our lives can be.

We tackle a wide variety of topics in this conversation that I think you’ll really enjoy.

You’ll learn:

• The three main drivers that determine your personal happiness and life satisfaction
• Simple things you can do everyday to jumpstart the “feel good” reward center of your brain
• The principle of “jen” and how we can use “high-jen behaviors” to bootstrap our own happiness
• How to have more positive influence in our homes, at work and in our communities.
• How to teach your kids to be more kind and empathetic in an increasingly self-centered world
• What you can do to stay grounded and humble if you are in a position of power or authority
• How to catch our own biases when we’re overly critical of another’s ideas (or overconfident in our own)

And much more. We could have spent an hour discussing any one of these points alone, but there was so much I wanted to cover. I’m certain you’ll find this episode well worth your time."
compassion  kindness  happiness  dacherkeltner  power  charlesdarwin  evolution  psychology  culture  society  history  race  racism  behavior  satisfaction  individualism  humility  authority  humans  humanism  morality  morals  multispecies  morethanhuman  objects  wisdom  knowledge  heidegger  ideas  science  socialdarwinism  class  naturalselection  egalitarianism  abolitionism  care  caring  art  vulnerability  artists  scientists  context  replicability  research  socialsciences  2018  statistics  replication  metaanalysis  socialcontext  social  borntobegood  change  human  emotions  violence  evolutionarypsychology  slvery  rape  stevenpinker  torture  christopherboehm  hunter-gatherers  gender  weapons  democracy  machiavelli  feminism  prisons  mentalillness  drugs  prisonindustrialcomplex  progress  politics  1990s  collaboration  canon  horizontality  hierarchy  small  civilization  cities  urban  urbanism  tribes  religion  dogma  polygamy  slavery  pigeons  archaeology  inequality  nomads  nomadism  anarchism  anarchy  agriculture  literacy  ruleoflaw  humanrights  governance  government  hannah 
march 2018 by robertogreco
Forum 34 | Sara Ahmed | Complaint: Diversity Work, Feminism, and Institutions - YouTube
"This lecture will draw on interviews with students and staff who have made (or have considered making) complaints about abuses of power within universities. It will show how feminist complaint can be a form of diversity work: as the work you would have to do before some populations can be included within institutions. We learn about the institutional “as usual” from those who are trying to transform institutions. Finally, the lecture will discuss how identifying and challenging abuses of power teaches us about
the mechanics of power."
saraahmed  2018  via:javierarbona  power  highered  highereducation  bullying  complaint  diversity  race  racism  feminism  gender  institution  ableism  abuseofpower  universities  colleges 
february 2018 by robertogreco
The Carrier Bag Theory of Fiction by Ursula K. Le Guin
"In the temperate and tropical regions where it appears that hominids evolved into human beings, the principal food of the species was vegetable. Sixty-five to eighty percent of what human beings ate in those regions in Paleolithic, Neolithic, and prehistoric times was gathered; only in the extreme Arctic was meat the staple food. The mammoth hunters spectacularly occupy the cave wall and the mind, but what we actually did to stay alive and fat was gather seeds, roots, sprouts, shoots, leaves, nuts, berries, fruits, and grains, adding bugs and mollusks and netting or snaring birds, fish, rats, rabbits, and other tuskless small fry to up the protein. And we didn't even work hard at it--much less hard than peasants slaving in somebody else's field after agriculture was invented, much less hard than paid workers since civilization was invented. The average prehistoric person could make a nice living in about a fifteen-hour work week.

Fifteen hours a week for subsistence leaves a lot of time for other things. So much time that maybe the restless ones who didn't have a baby around to enliven their life, or skill in making or cooking or singing, or very interesting thoughts to think, decided to slope off and hunt mammoths. The skillful hunters then would come staggering back with a load of meat, a lot of ivory, and a story. It wasn't the meat that made the difference. It was the story.

It is hard to tell a really gripping tale of how I wrested a wild-oat seed from its husk, and then another, and then another, and then another, and then another, and then I scratched my gnat bites, and Ool said something funny, and we went to the creek and got a drink and watched newts for a while, and then I found another patch of oats.... No, it does not compare, it cannot compete with how I thrust my spear deep into the titanic hairy flank white Oob, impaled on one huge sweeping tusk, writhed screaming, and blood spouted everywhere in crimson torrents, and Boob was crushed to jelly when the mammoth fell on him as I shot my unerring arrow straight through eye to brain.

That story not only has Action, it has a Hero. Heroes are powerful. Before you know it, the men and women in the wild-oat patch and their kids and the skills of the makers and the thoughts of the thoughtful and the songs of the singers are all part of it, have all been pressed into service in the tale of the Hero. But it isn't their story. It's his.

When she was planning the book that ended up as Three Guineas, Virginia Woolf wrote a heading in her notebook, "Glossary"; she had thought of reinventing English according to a new plan, in order to tell a different story. One of the entries in this glossary is heroism, defined as "botulism." And hero, in Woolf's dictionary, is "bottle." The hero as bottle, a stringent reevaluation. I now propose the bottle as hero.

Not just the bottle of gin or wine, but bottle in its older sense of container in general, a thing that holds something else.

If you haven't got something to put it in, food will escape you--even something as uncombative and unresourceful as an oat. You put as many as you can into your stomach while they are handy, that being the primary container; but what about tomorrow morning when you wake up and it's cold and raining and wouldn't it be good to have just a few handfuls of oats to chew on and give little Oom to make her shut up, but how do you get more than one stomachful and one handful home? So you get up and go to the damned soggy oat patch in the rain, and wouldn't it be a good thing if you had something to put Baby Oo Oo in so that you could pick the oats with both hands? A leaf a gourd a shell a net a bag a sling a sack a bottle a pot a box a container. A holder. A recipient.

The first cultural device was probably a recipient .... Many theorizers feel that the earliest cultural inventions must have been a container to hold gathered products and some kind of sling or net carrier.

So says Elizabeth Fisher in Women's Creation (McGraw-Hill, 1975). But no, this cannot be. Where is that wonderful, big, long, hard thing, a bone, I believe, that the Ape Man first bashed somebody with in the movie and then, grunting with ecstasy at having achieved the first proper murder, flung up into the sky, and whirling there it became a space ship thrusting its way into the cosmos to fertilize it and produce at the end of the movie a lovely fetus, a boy of course, drifting around the Milky Way without (oddly enough) any womb, any matrix at all? I don't know. I don't even care. I'm not telling that story. We've heard it, we've all heard all about all the sticks spears and swords, the things to bash and poke and hit with, the long, hard things, but we have not heard about the thing to put things in, the container for the thing contained. That is a new story. That is news.

And yet old. Before--once you think about it, surely long before--the weapon, a late, luxurious, superfluous tool; long before the useful knife and ax; right along with the indispensable whacker, grinder, and digger-- for what's the use of digging up a lot of potatoes if you have nothing to lug ones you can't eat home in--with or before the tool that forces energy outward, we made the tool that brings energy home. It makes sense to me. I am an adherent of what Fisher calls the Carrier Bag Theory of human evolution.

This theory not only explains large areas of theoretical obscurity and avoids large areas of theoretical nonsense (inhabited largely by tigers, foxes, other highly territorial mammals); it also grounds me, personally, in human culture in a way I never felt grounded before. So long as culture was explained as originating from and elaborating upon the use of long, hard objects for sticking, bashing, and killing, I never thought that I had, or wanted, any particular share in it. ("What Freud mistook for her lack of civilization is woman's lack of loyalty to civilization," Lillian Smith observed.) The society, the civilization they were talking about, these theoreticians, was evidently theirs; they owned it, they liked it; they were human, fully human, bashing, sticking, thrusting, killing. Wanting to be human too, I sought for evidence that I was; but if that's what it took, to make a weapon and kill with it, then evidently I was either extremely defective as a human being, or not human at all.

That's right, they said. What you are is a woman. Possibly not human at all, certainly defective. Now be quiet while we go on telling the Story of the Ascent of Man the Hero.

Go on, say I, wandering off towards the wild oats, with Oo Oo in the sling and little Oom carrying the basket. You just go on telling how the mammoth fell on Boob and how Cain fell on Abel and how the bomb fell on Nagasaki and how the burning jelly fell on the villagers and how the missiles will fall on the Evil Empire, and all the other steps in the Ascent of Man.

If it is a human thing to do to put something you want, because it's useful, edible, or beautiful, into a bag, or a basket, or a bit of rolled bark or leaf, or a net woven of your own hair, or what have you, and then take it home with you, home being another, larger kind of pouch or bag, a container for people, and then later on you take it out and eat it or share it or store it up for winter in a solider container or put it in the medicine bundle or the shrine or the museum, the holy place, the area that contains what is sacred, and then next day you probably do much the same again--if to do that is human, if that's what it takes, then I am a human being after all. Fully, freely, gladly, for the first time.

Not, let it be said at once, an unaggressive or uncombative human being. I am an aging, angry woman laying mightily about me with my handbag, fighting hoodlums off. However I don't, nor does anybody else, consider myself heroic for doing so. It's just one of those damned things you have to do in order to be able to go on gathering wild oats and telling stories.

It is the story that makes the difference. It is the story that hid my humanity from me, the story the mammoth hunters told about bashing, thrusting, raping, killing, about the Hero. The wonderful, poisonous story of Botulism. The killer story.

It sometimes seems that that story is approaching its end. Lest there be no more telling of stories at all, some of us out here in the wild oats, amid the alien corn, think we'd better start telling another one, which maybe people can go on with when the old one's finished. Maybe. The trouble is, we've all let ourselves become part of the killer story, and so we may get finished along with it. Hence it is with a certain feeling of urgency that I seek the nature, subject, words of the other story, the untold one, the life story.

It's unfamiliar, it doesn't come easily, thoughtlessly to the lips as the killer story does; but still, "untold" was an exaggeration. People have been telling the life story for ages, in all sorts of words and ways. Myths of creation and transformation, trickster stories, folktales, jokes, novels...

The novel is a fundamentally unheroic kind of story. Of course the Hero has frequently taken it over, that being his imperial nature and uncontrollable impulse, to take everything over and run it while making stern decrees and laws to control his uncontrollable impulse to kill it. So the Hero has decreed through his mouthpieces the Lawgivers, first, that the proper shape of the narrative is that of the arrow or spear, starting here and going straight there and THOK! hitting its mark (which drops dead); second, that the central concern of narrative, including the novel, is conflict; and third, that the story isn't any good if he isn't in it.

I differ with all of this. I would go so far as to say that the natural, proper, fitting shape of the novel might be that of a sack, a bag. A book holds words. Words hold things. They bear meanings. A novel is a medicine bundle, holding things in a particular, powerful relation to one another and to us.

One relationship among elements in the novel … [more]
ursulaleguin  1986  marxism  economics  labor  work  capitalism  feminism  writing  stories  storytelling  heroes  virginiawoolf  elziabethfisher  lilliansmith  humans  human  hunter-gatherers  humanity  scifi  sciencefiction  fiction  literature 
january 2018 by robertogreco
heteroglossia
"Because she arrives, vibrant, over and over again; we are at the beginning of a new history, or rather a process of becoming in which several histories intersect with one another. As a subject for history, woman always occurs simultaneously in several places. (In woman, personal history blends together with the history of all women, as well as national and world history.)

I wished that woman would write and proclaim this unique empire so that other women, other unacknowledged sovereigns, might exclaim: I, too, overflow; my desires have invented new desires, my body knows unheard of song. Time and again, I, too, have felt so full of luminous torrents I could burst – burst with forms much more beautiful than those which are put up in frames and sold for a stinking fortune."

— Helene Cixous, Utopias
helenecixous  via:fantasylla  becoming  women  gender  feminism  desires  multitudes  atemporality  ubiquity  interconnectedness  interconnected  interconnectivity 
january 2018 by robertogreco
Matters of Care — University of Minnesota Press
"Matters of Care presents a powerful challenge to conventional notions of care, exploring its significance as an ethical and political obligation for thinking in the more than human worlds of technoscience and naturecultures. A singular contribution to an emerging interdisciplinary debate, it expands agency beyond the human to ask how our understandings of care must shift if we broaden the world."

"Through its observations and appreciations of the worlds in which many forms of care happen, this bold and synthetic book makes two transforming contributions to contemporary theorizing as it subtly invites everyone to appreciate the centrality of posthuman thinking. Feminists and posthumanists can no longer speak past each other: here’s why." —Joan C. Tronto, University of Minnesota
books  care  caring  via:anne  technoscience  nature  naturecultures  ethics  politics  posthumanism  feminism  morethanhuman  toread  maríapuigdelabellacasa 
january 2018 by robertogreco
Bodied | NGV
"These are not silly questions as much as it is silly to ask any question of whiteness. Wherever you and I are in space and time, see my hand wrist-deep inside my body, rooting around for the part of me that would stand in front of an Indiana courthouse and throb for Mike and not for myself, that would call that woman a liar. I would have to tear at that part roughly again and again, although I would like to excise it cleanly. My fantasy is its muffled thud into the tin of a medical bowl: a bloody fibroid, veiny womb-muscle, attached to nothing, growing entirely out of place."
2018  dericashileds  missyelliott  anitahill  desireewashington  billclinton  ronaldreagan  bodies  race  gender  clarencethomas  1997  1991  miketyson  1995  1992  music  hiphop  1993  2001  welfare  lindataylor  1996  saidyahartman  liberalism  us  exclusion  marginalization  citicalracetheory  abuse  hortensespillers  economics  politics  policy  racism  sexism  feminism  body 
january 2018 by robertogreco
“My Working Will be the Work:” Maintenance Art and Technologies of Change – The New Inquiry
"In 1973, Mierle Laderman Ukeles staged a series of art performances at the Wadsworth Atheneum in Connecticut. In Transfer: The Maintenance of the Art Object, she took over the duties of the museum’s janitor and used his tools to clean a glass case containing a mummy. When she was finished, she stamped her cleaning tools and the mummy case with a rubber stamp, branding them “Maintenance Art Works.” She then transferred the cleaning duties to the museum’s curator, who alone was allowed to handle and conserve artworks. In another performance, Keeper of the Keys, Ukeles took the janitor’s keys and locked and unlocked various offices and rooms in the museum. Once Ukeles had locked an office, it became a Maintenance Artwork and no one was permitted to enter or use the room. Keeper of the Keys created an uproar, as it drastically impacted the work lives of the museum’s staff who pleaded to have certain floors exempted from the project so they could work undisturbed. Ukeles’ performances, examples of conceptual art called “Institutional Critique,” surfaced the hidden labor of maintenance in the museum setting, and the subsequent visibility of this labor proved to be incredibly disruptive to the institution of the museum.

Recently within the history of science and technology, scholars have focused an increasing amount of attention on the maintenance of technology and systems. Maintenance has been long overlooked in favor of a focus on innovation and design practices; the very beginnings of technology have always been more appealing than their often messy or disappointing longer lives. One important aspect of this “turn” to maintenance histories is that the un-and-underpaid labor of women and marginalized people, who are disproportionately relegated to maintenance work, has again become an important site for articulating the history of technology. A similar turn was initiated by scholars, like historian of technology Ruth Schwartz Cowan and others, in the 1980s.

Even before these early efforts, however, art historian and curator Helen Molesworth has argued that women artists, like Ukles and Martha Rosler, were making significant contributions to a discourse about public and private life, and the hidden labor that sustains both. Ukeles and Rosler, despite often being marginalized as “feminist artists,” were in the 1970s making strikingly political art about labor and gender, about technology and potential violence, and about the ability of art itself to sustain and renew utopia and revolution.

In her video piece The Semiotics of the Kitchen (1975), Rosler appears behind a table laden with kitchen tools, with the refrigerator, sink, and cupboards of her kitchen as backdrop. The artist works through her collection of kitchen gadgets one by one, alphabetically: A is for apron, K is for knife. But her gestures clash with the setting. Instead of using the knife to mime cutting food, she stabs violently at the air. She ladles invisible soup, but then flings it over her shoulder. Rosler’s deadpan stare and her gestural subversion of the audiences cooking-show set-up expectations make a mockery, or perhaps even a threat, out of the labor of the kitchen. Her misuse of the tools of the kitchen has the effect of stripping the technology of its meaning, making it more “thingy” and, thus, somehow threatening or alienating.

Helen Molesworth has used Ukeles’ performances and Rosler’s video pieces to unpick a largely unquestioned binary had existed for much of the 1980s and 90s between “essentialist” feminist art and the more theory-driven works, which succeeded them in critical estimation. Essentialist works focused on more straightforward imagery of the feminine and the female — of this school, Judy Chicago’s The Dinner Party (1974-79) is considered emblematic. Theory-based works are represented in this debate by conceptual artist Mary Kelly in the Post-Partum Document (1973-79), which consists of text and artifacts that document and analyze Kelly’s relationship to and experience of mothering her son. Molesworth shows that by adding Rosler and Ukeles to this longstanding binary, we can see that all four artists are actually working in an expanded field that investigates maintenance and other forms of hidden labor.

We might venture to expand the field once more, and place these maintenance artworks in a more explicit story about technology. In her influential book More Work for Mother: The Ironies of Household Technology from the Open Hearth to the Microwave, Ruth Schwartz Cowan takes pains to remind us that the modern industrialized household is intimately dependent on the large technological systems of modernity. No plumbing, electricity, gas means no housework. No access to the manufacture of tools and appliances, textiles and packaged foods means no dinner on the table. These artworks show us how the larger technological world as the public sphere, which Ukeles and Rosler contrast with a degraded private sphere, is itself intimately dependant on the invisible labor and technological systems of the home and the invisible labors of maintenance.

Recontextualizing of the labor and tools of housework, and the slightly unsettling effect this has on audiences, is the most important feature of both Ukeles’ and Rosler’s works. They give the viewer a little glimpse of the power that has, ironically, been vested in the home and its laborers by the public sphere that insists, indeed depends, on the private remaining private. These caches of unseen power, levers that can move an economy in their numbers, are also technological levers that rely on tools and systems that have been degraded and devalued because of their connection to maintenance labor.

Ukeles and Rosler remind us the invisible labor of women and marginalized people ensures that those permitted in the public sphere, white able-bodied men, are properly clothed and housed and supported and separated from waste so that they can innovate in comfort. By surfacing this labor and critiquing the ways it has been made invisible, Ukeles and Rosler prefigure scholarly critiques about the labor of women and marginalized people and the hidden histories of maintenance technology that support a public culture of innovation.

In an interview for Artforum, Ukeles talks about how two of the most famous Minimalist artists of the 20th century, Richard Serra and Donald Judd, made artworks that “skimmed the surface” of the industrial, technological world of the public sphere. The universalism of their work depends on the labor of making them which remains invisible and only the artwork itself is available for critique. Meanwhile, Ukeles felt that as both an artist and a mother her labor had become all about care and maintenance. Her decision to commit to an artistic practice of maintenance was an investment in the personal and political act of melding her artistic self to the aspects of herself that were defined by care-work. “My working will be the work,” she declared in her Manifesto for Maintenance Art 1969!.

Ukeles’ radical intervention was to name this invisible work of cleaning, repairing, cooking, and mending Maintenance Art, and to force this labor into spaces that had always privileged the result, not the work that sustains it. Rosler’s critique of the labor of the kitchen is enacted through her alienation from kitchen technologies, a transformation of the object that was mirrored in Ukeles’ branding of the cleaning rag as an artwork and her taking possession of the building keys. These are technology stories, but not the kind we may find most familiar.

Obsession with innovation over preservation is an obsession with those who are allowed to innovate and an indifference to those who are made to maintain. It’s not just an aesthetic matter of what kind of labor seems more appealing; it’s a power structure that requires the domination of others in order to “maintain the change” created by the innovators. Yet, Ukeles meant “maintain the change” in a much more utopian sense, a thread that Molesworth notes in her expanded field of feminist-informed art. The maintenance needed to preserve positive change is itself a worthy and humanistic pursuit and deserves the same status as change itself. The technologies and labors of maintenance, wielded and performed by the marginalized, have the power to disrupt as much as they have the power to sustain.

Further Reading

Helen Molesworth, “House Work and Art Work,” October vol. 92 (Spring 200): 71-97.

Ruth Schwartz Cowan, More Work for Mother: The Ironies of Household Technologies form the Open Hearth to the Microwave (Basic Books, 1983). "
art  maintenance  criticaltheory  feminism  annareser  2017  1973  mierleladermanukeles  performance  science  technology  care  caring  caretakers  ruthschartzcowan  1980s  martharosler  1970s  utopia  revolution  resistance  work  labor  productivity  gender  violence  1975  kitchens  helenmolesworth  judychicago  marykelly  ruthschwartzcowan  richardserr  donaldjudd  innovation  preervation 
january 2018 by robertogreco
Undercommoning – Revolution within, against, and beyond the University
"No nostalgia for the past | No nostalgia for the future

Undercommoning is building a North American network of radical organizers within, against, and beyond the (neo)liberal, (neo)colonial university.

We host critical discussions and engagements to build solidarity around radical and marginalized forms of knowledge and undercommons-centred power. We aspire to create heterogenous networks that will link disparate geographic locations while also facilitating meaningful relationships around local, place-based organizing.

Undercommoning is an evolving network of radical organizers within, against, and beyond the neoliberal, (neo)colonial university in North America. We seek to experiment with and broadcast new ways of working together, new forms of study, and new pathways to solidarity."



"What is the Undercommoning Project?

We participate in and affirm those activist projects that oppose and seek alternatives to gentrification, commercialization, rising student debt and tuition, low wages for university staff and contract labor, and the academy’s attempts to hold a monopoly on the production of knowledge.

We host occasional critical online discussions called “encounters,” broadcast and publish interviews with activists, and otherwise solicit and disseminate texts and projects that build solidarity around radical and marginalized forms of knowledge and to sustain and amplify the undercommons: those networks of struggle, study and creativity that exist within, outside and in spite of the university.

We aim to create platforms to connect those struggling in the shadows of the university: not only workers and students within the institution, but those for free education, autonomous learning, and collective study outside of the university’s walls. The Undercommoning project provides a framework to link diverse local struggles so that they can gain strength and insight from one another’s efforts and visions.

What does Undercommoning mean?
We discuss the project and its goals in more detail in this article: http://undercommoning.org/undercommoning-within-against-and-beyond/

Who we are
The Undercommoning Project is an alliance of outcasts and fugitive knowledge workers struggling in the margins and on the edges of the universities that wrought us.

As a network, we aim to connect to one another both continentally and locally, appropriating where we can the new technologies of digital communication and meeting in person when possible.

The network is maintained by a rotating “Collective” of 10-15 people, most of whom are precarious academic or university workers, some of whom have exited the university. We work semi-anonymously to avoid the recuperative and repressive forces of academic capitalism.

We reject the artificial hierarchies of knowledge and prestige that are the weapons of the university. As such, we are open to anyone onto whom the university casts its shadow, from custodial workers to dropouts, from adjunct faculty to administrative support staff, from students to food servers, from trade unionists to activists building alternative institutions.

We work in the tradition of militant inquiry: bottom-up collective learning dedicated to building community capacities for radical social change. Our project seeks to amplify everyday forms of resistance. The online forum is a place to share radical critiques and strategies for overturning a system where education is a transaction. Further, we recognize the education many of us have received owes an unpayable debt to oppression in the forms of colonialism, slavery, and dispossession of indigenous communities.

What we do?

While we are just getting off the ground now, as a collective, we aim to……

• Host regular online meet-ups for organizers and thinkers to learn about one another’s struggles and build solidarity and capacity.
• Publish interviews, transcripts, essays, news and examples from struggles around the world
• Organize local events where organizers can gather and make common cause.
• Act as a network for organizers and activists within, against, and beyond the university.
• Reveal and challenge the North American university as a site working at the junction of settler-colonialism, neoliberal capitalism, hetero-patriarchy, white supremacy and other systems of domination and exploitation. We also diagnose the university as a key institution of power that works in concert with police, prisons, the financial system, the ‘lower’ education system, punitive state bureaucracies, culture industries and other means of oppression.
• Catalyze intersectional solidarity between and beyond laborers of the university, including: precarious academic workers; clerical, technical, food service, maintenance, and other support workers; subcontracted workers; exploited student laborers; international learners’ and those ejected from or refused by the university.
• Valorize the labor of the “undercommons”, promoting the autonomy of these forms of bottom-up refusal, collaboration, solidarity and mass intellectuality that the university at once subjugates and requires for its survival.
How can I find out more?

Our hallmarks
• Anti-colonial: towards the reclamation and revalourization of Indigenous, non-white and proletarian forms of learning/study/community-building/praxis.
• Anti-racist: Towards a politics of liberation, against the afterlives of slavery and ongoing forms of racial capitalism which universities sustain and reproduce
• Anticapitalist: against the university as an Edu-factory and against schools as reproducers of class relations
• No nostalgia: for the public education or Keynesian university-that-never-was
• Feminist: for dismantling patriarchy and hetero-and-cis-sexism
• Trans-&-Queer-Liberationist: Towards a queer rebellion, against homonormative forms of capture and the valo(u)rization of new capitalist demographics
• Autonomist: grassroots self-organization, extraparliamentary, non-sectarian
• Accomplices: beyond allyship, strategizing with, not for, and ready to betray academic institutions
• Undercommoning: radical networks, resource redirection, subversion, non-participation
• Experimentation/exodus: radical creativity and courage
• Solidarity: learning/study in league with communities, struggles, etc.
• Strategic optimism: not just a pity party or a social club"
highered  highereducation  undercommons  stefanohaney  fredmoten  academia  gentrification  learning  neoliberalism  capitalism  colonialism  decolonization  praxis  feminism  networks  allyship  solidarity  optimism  strategicoptimism  education  anicapitalism  antiracism  indigenous  indigeneity  colleges  universities 
december 2017 by robertogreco
The Atlantic Interview - Chimamanda Ngozi Adichie (featuring Ta-Nehisi Coates) | Listen via Stitcher Radio On Demand
"In the inaugural episode of The Atlantic Interview, The Atlantic's editor in chief Jeffrey Goldberg talks with the novelist Chimamanda Ngozi Adichie about race, identity, what she does when people call her "Chimichanga" by mistake. Atlantic correspondent Ta-Nehisi Coates makes a cameo."

[See also: https://www.theatlantic.com/podcasts/the-atlantic-interview/
https://www.citylab.com/equity/2017/10/we-have-to-be-careful-not-to-romanticize-cities/543789/ ]
chimamandangoziadichie  ta-nehisicoates  2017  race  racism  paris  us  london  identity  donaldtrump  notknowing  innocence  ignorance  feminism  liberalism  daveeggers 
november 2017 by robertogreco
A Manifesto – Evergreen Review
"We devise and concoct ways to make each other beg for the most meager of resources. Death, which should simply be something that comes to us, is instead an instrument of dominion and torture. We have perfected instruments of death-making. We extend such deathery even to our social systems, creating ways to ensure that the poorest and most vulnerable among us will die because the rest of us don’t believe they deserve the methods and technologies by which we keep ourselves alive."



"And yet, even in our imagination, we cannot conceive of a world where abundance is enough. We can literally create anything we want and live without want, but we still want more.

In this imagined new world, we are still at war with others, crisscrossing space to divide it up into sectors and grids, cutting up even empty air into parcels the way we do patches of land. We make the vast and incomprehensible universe malleable by exerting our history of dispossession onto it. Our thirst for possession is as boundless as the universe we inhabit. Even our imagination is limited by avarice. This is why, dear aliens, I feel no real pain or sadness at the thought of what you might do to us. The sorrows and suffering we have inflicted upon each other, the degradations, the humiliations, the pain, the contrasts in resources and the creation of need—nothing in the universe can match what we have already done."



"Like the utopias they bring forth, manifestos are birthed in the possibility of failure. They succeed not in the audacity of hope but in the audacity of despair. What is the present and the future we need to keep imagining? What is a utopia? What is the nature of our utopias? Do we still dare to have any?"



"No one is outside ideology. Yet, too many Americans believe they are, and prefer to focus on how they feel: a particularly American problem is the preponderance of affect in politics. But when it comes to politics—to anything that calls itself justice—we should only pay attention to two questions: what do people need, and how do we get them what they need without having to beg? Yet our political programs are neither initiated nor sustained by the will to redistribute our ridiculously ample resources. Rather, we obsess over whether the people who receive them are worthy of our care. We ask questions we never ask the well-off: Are you deserving? Do you have the proper moral character? If we give you this money, how do we know you won’t spend it on cigarettes? If you buy food, will it be junk food or apples? But wait, how can we be sure you won’t blow it all on lobster?"



"If you want our help, then make us weep for you.

In that, the left has failed miserably. The left can barely articulate what it stands for without weeping for forgiveness for its own existence. This manifesto is an attempt to instantiate the left. How do we learn to be the left fearlessly, without either shame or arrogance?"



"No doubt, dear aliens, you will have found in your exploration of our debris or our archives (who knows in what state you encounter us) rants from leftists about “identity” or “identitarianism.” It has been difficult to convince this kind of activist that a true left finds a way to think about getting people what they need without erasing the material realities of their lives, but without capitulating to the essentializing of gender, race, ethnicity, and sexuality. Yet, even now, in most left organizations, it is women who do the emailing and the cleaning up, while the menfolk spout on about the revolution."



"A true left abjures philanthropy, which only enables the concentration of wealth by providing the super wealthy with fantastic tax breaks. A true left fights for a society where housing is not a matter of investment linked to the survival of an economy but simply a right. It fights for a world where prisons don’t exist to extract life from those whose failings, real or imagined, we cannot confront and whom we would rather shut away forever."



"
Such focus on Trump’s xenophobia ignores the fact that the millions of undocumented in this country became such under Bill Clinton. Two pieces of immigration legislation, in 1994 and 1996, made many simple misdemeanours into felonies only for non-citizens, and created the three- and ten-year bars on re-entry, which pushed undocumented people, now afraid of not being allowed to return if they should leave the country, into the shadows. Arguably, Trump has fine-tuned such mechanisms, but the tools for expulsion and removal were left there by Democratic administrations and are simply being sharpened and honed by this one."



"Resistance, like the heart, is a muscle, and needs to be constantly exercised. Instead, it’s become a buzzword. It’s made people think that somehow they’re soldiers now, fighting on every front. Ongoing work gets rebranded as “resistance” as if magically, due to the presence of Voldemort, everything changed overnight. The press plays up a collective sense of impending doom, making it seem like our lives are now unfolding like a scene from The Deathly Hallows."



"To liberals and lefties, this August 2016 exchange was evidence of Trump’s madness and his dangerously childish naivete. But in fact Trump’s response revealed the idiocy of nuclear weaponry and exposed the irrationality at the heart of American foreign policy: that somehow there is nothing wrong about possessing nuclear weapons."



"Neoliberalism is in fact capitalism made familiar, which is why I describe it as the endless privatisation of everyday life. It survives on vectors of intimacy, transforming capitalism into an emotional matter rather than an economic one, even though its incursions and devastations are deadly and long-lasting precisely because of the way it serves to insinuate itself into the machinations of the daily world."



"This is not to wax nostalgic about “neighborhoods” or to imply that everyone needs to be an “ethical gentrifier,” but to point out that the economic structure in relation to something as basic as housing is entirely set up to benefit the banking and finance industry. Meanwhile, Chicago resolutely and proudly refers to itself as a city of neighborhoods. The question is: who gets to belong, who gets phased out?"



"how neoliberalism operates upon various vectors of intimacy, and how that intimacy cuts across lines of class, race, and gender with varying effects."



"Over and over, Chicago and other cities fetishise their “neighborhood feel,” creating “community” out of displacement, demanding that the displaced then return only to satisfy the cravings the new residents refuse to acknowledge or to perform the jobs beneath the newcomers’ pay grade. Home ownership is what Americans, gay and straight, are expected to do as married people and the intimacy of married life brutally occludes the covert and hidden intimacies of transactions that keep underground economies flourishing.

Neoliberalism seduces us with its intimacy. Intimacy with our workplace, our occupation, the idea of having to “love” what you do: our work becomes our lover. Neoliberalism feeds off our sense of constant economic precariousness by convincing us that we must never demand more from the state or corporations, that what we label “sharing” economies are somehow community-based endeavors. And so people everywhere distribute their labor almost for free, in workplaces that are described as “mobile” and to which they “commute” as free agents. But these are in fact far more onerous than regular workplaces, and are mostly unregulated enterprises, and offer neither benefits nor protections (the field of “left publishing", including this publication, consists almost entirely of such labor).

But what they do is put us in touch with our own labor as something we control, birth, operate. We work with the illusion of control, but we are compelled, all the while, to cede it. We believe that having no control over the circumstances of our lives yields an intimacy that we cannot get elsewhere.

Neoliberalism survives as well as it does because its machinations allow people to express dissent even as they in fact only echo support for its worst effects. During Occupy, it was incredible to watch so many take to the streets, finally critical of how capitalism had wreaked its havoc. But as I wound my way through the massive crowds and their signs, it also became evident that the palpable anger was not so much at the system but that the system had failed them. Signs everywhere said, in effect, “I did the right thing for years, and I was still screwed over.” Everywhere, there was an anger at the ruling classes, certainly, but I couldn’t help but recall yet again those words about America’s “temporarily embarrassed millionaires.” The subsequent bailouts only confirmed a widespread sense that if we just fix the system, we can make it all better, when the system itself is the problem, and “fixing” it only serves to concentrate resources and power in the hands of fewer and fewer people."



"Capitalism flows unimpeded."



" Western analysts take their own social freedoms for granted—average Americans have, for many decades, left their parental homes in their late teens—but when it comes to other and what they fondly imagine as “more traditional” cultures, would prefer it if everyone just stayed transfixed in quaint old ways, please.

Neoliberalism fills the immediate needs of people in ways that other systems cannot—because, yes, that’s how capitalism functions, by dismantling our existing structures, and creating a need for new ones that provide the illusion of stability but in fact cause more harm. Consider schooling, at least in the US. We first eviscerated public education by defunding it, except in the wealthiest districts, and then created a demand for (exploitative, ruinous, substandard) … [more]
yasminnair  2017  society  manifestos  left  love  compassion  justice  socialjustice  utopia  ideology  charity  philanthropicindustrialcomplex  philanthropy  charitableindustrialcomplex  government  excess  abundance  hunger  healthcare  gender  race  racism  sexism  homophobia  neoliberalism  capitalism  feminism  systems  sytemsthinking  socialism  communism  migration  immigration  donaldtrump  barackobama  hillaryclinton  resistance  future  climatechange  neighborhoods  gentrification  chicago  privatization  class  classism  poverty  sexuality  intersectionality  compromise  change  organization  economics  power  control 
october 2017 by robertogreco
Anna Lowenhaupt Tsing - A Feminist Approach to the Anthropocene: Earth Stalked by Man - YouTube
"To take seriously the concept of the Anthropocene—the idea that we have entered a new epoch defined by humans’ impact on Earth’s ecosystems—requires engagement with global history. Using feminist anthropology, this lecture explores the awkward relations between what one might call “machines of replication”—those simplified ecologies, such as plantations, in which life worlds are remade as future assets—and the vernacular histories in which such machines erupt in all their particularity and go feral in counter-intentional forms. This lecture does not begin with the unified continuity of Man (versus indigenous ontologies; as scientific protocol; etc.), but rather explores contingent eruptions and the patchy, fractured Anthropocene they foster.

Anna L. Tsing is a Professor of Anthropology at UC Santa Cruz, and the acclaimed author of several books including Friction: An Ethnography of Global Connection and In the Realm of the Diamond Queen.

This Helen Pond McIntyre '48 Lecture was recorded on November 10, 2015 at Barnard College."
annalowenhaupttsing  2015  anthropocene  multispecies  morethanhuman  ecology  disentanglement  feminism  naturalhistory  anthropology  ecologies  plantations  capitalism  humans  entanglement  interdependence  animals  plants  trees  birds  farming  fordlandia  rubber  environment  hope  science  humanism  agriculture  annatsing 
september 2017 by robertogreco
EMMA Talks – Messages From Below
"EMMA is a Mini-Art Festival and Speakers Series. The core purpose of EMMA talks is to bring important stories by women identified* writers, activists, thinkers, storytellers, makers and doers, from the periphery to the public.

Together their stories will build a powerful and engaging collection of talks, celebrating and building on the conversations, imaginings, and hard work of so many individuals, communities and movements, which will lead to a creative cross-pollination of ideas.

*including two spirited, trans and gender non-conforming folks."

[Examples:

Astra Taylor on "Where Are The Gears? Thoughts on Resisting the (Neoliberal, Networked) Machine"
http://emmatalks.org/video/astra-taylor/

Leanne Betasamosake Simpson on "decolonial love: building resurgent communities of connection"
http://emmatalks.org/video/leanne-simpson/ ]
carlabergman  emmatalks  women  storytelling  making  activism  writing  video  feminism  justice  socialjustice  decolonization 
july 2017 by robertogreco
America Made Me a Feminist - The New York Times
"I used to think the word “feminist” reeked of insecurity. A woman who needed to state that she was equal to a man might as well be shouting that she was smart or brave. If you were, you wouldn’t need to say it. I thought this because back then, I was a Swedish woman.

I was 9 when I first stepped into a Swedish school. Freshly arrived from Czechoslovakia, I was bullied by a boy for being an immigrant. My one friend, a tiny little girl, punched him in the face. I was impressed. In my former country, a bullied girl would tattle or cry. I looked around to see what my new classmates thought of my friend’s feat, but no one seemed to have noticed. It didn’t take long to understand that in Sweden, my power was suddenly equal to a boy’s.

In Czechoslovakia, women came home from a long day of work to cook, clean and serve their husbands. In return, those women were cajoled, ignored and occasionally abused, much like domestic animals. But they were mentally unstable domestic animals, like milk cows that could go berserk you if you didn’t know exactly how to handle them.

In Sweden, the housekeeping tasks were equally divided. Soon my own father was cleaning and cooking as well. Why? He had divorced my mother and married a Swedish woman.

As high school approached, the boys wanted to kiss us and touch us, and the girls became a group of benevolent queens dispensing favors. The more the boys wanted us, the more powerful we became. When a girl chose to bestow her favors, the lucky boy was envied and celebrated. Slut shaming? What’s a slut?

Condoms were provided by the school nurse without question. Sex education taught us the dangers of venereal diseases and unwanted pregnancy, but it also focused on fun stuff like masturbation. For a girl to own her sexuality meant she owned her body, she owned herself. Women could do anything men did, but they could also — when they chose to — bear children. And that made us more powerful than men. The word “feminist” felt antiquated; there was no longer a use for it.

When I moved to Paris at 15 to work as a model, the first thing that struck me was how differently the men behaved. They opened doors for me, they wanted to pay for my dinner. They seemed to think I was too delicate, or too stupid, to take care of myself.

Instead of feeling celebrated, I felt patronized. I claimed my power the way I had learned in Sweden: by being sexuality assertive. But Frenchmen don’t work this way. In discos, I’d set my eye on an attractive stranger, and then dance my way over to let him know he was a chosen one. More often than not, he fled. And when he didn’t run, he asked how much I charged.

In France, women did have power, but a secret one, like a hidden stiletto knife. It was all about manipulation: the sexy vixen luring the man to do her bidding. It wasn’t until I reached the United States, at 18, and fell in love with an American man that I truly had to rearrange my cultural notions.

It turned out most of America didn’t think of sex as a healthy habit or a bargaining tool. Instead, it was something secret. If I mentioned masturbation, ears went red. Orgasms? Men made smutty remarks, while women went silent. There was a fine line between the private and the shameful. A former gynecologist spoke of the weather when doing a pelvic exam, as if I were a Victorian maiden who’d rather not know where all my bits were.

In America, a woman’s body seemed to belong to everybody but herself. Her sexuality belonged to her husband, her opinion of herself belonged to her social circles, and her uterus belonged to the government. She was supposed to be a mother and a lover and a career woman (at a fraction of the pay) while remaining perpetually youthful and slim. In America, important men were desirable. Important women had to be desirable. That got to me.

In the Czech Republic, the nicknames for women, whether sweet or bitter, fall into the animal category: little bug, kitten, old cow, swine. In Sweden, women are rulers of the universe. In France, women are dangerous objects to treasure and fear. For better or worse, in those countries, a woman knows her place.

But the American woman is told she can do anything and then is knocked down the moment she proves it. In adapting myself to my new country, my Swedish woman power began to wilt. I joined the women around me who were struggling to do it all and failing miserably. I now have no choice but to pull the word “feminist” out of the dusty drawer and polish it up.

My name is Paulina Porizkova, and I am a feminist."
paulinaporitzkova  us  feminism  france  sweden  sex  gender  sexuality  sexed  sfsh  czeckrepublic  czechoslovakia  equality  women 
june 2017 by robertogreco
Monstrous, Duplicated, Potent | Issue 28 | n+1
"On first read, I was dazzled and bewildered. Desperate to impress the organizer, who I thought brilliant, I strained over it line by line in hopes of insight. In the end, I mumbled through our meeting. I didn’t understand the Manifesto until I’d read it three more times. In truth, I probably still don’t. But for a young woman struggling to understand the world after Hurricane Katrina and a global financial crisis, Haraway beckoned. She offered a way to make sense of the things that seemed absent from politics as I knew it: science, nature, feminism.

The Manifesto proclaims itself to be against origin stories, but its own is hard to resist. In 1982, the Marxist journal Socialist Review — a bicoastal publication originally titled Socialist Revolution, whose insurrectionary name was moderated in the late 1970s as politics soured — asked Haraway to write five pages on the priorities of socialist feminism in the Reagan era. Haraway responded with thirty. It was the first piece, she claimed, she had ever written on a computer (a Hewlett-Packard-86). The submission caused controversy at the journal, with disagreement breaking down along geographic lines. As Haraway later recalled in an interview, “The East Coast Collective truly disapproved of it politically and did not want it published.” The more catholic West Coast won out, and the Manifesto was published in 1985 as “A Manifesto for Cyborgs: Science, Technology, and Socialist-Feminism in the 1980s,” though it has been known colloquially as the Cyborg Manifesto ever since.

In one sense, Haraway did what she was asked: she outlined the contemporary state of political economy from a socialist-feminist perspective. Her reading of the shift to post-Fordism was loose but lucid. The rise of communications technologies made it possible to disperse labor globally while still controlling it, she noted, scattering once-unionized factory jobs across the continents. The gender of industrial work was changing too: there were more women assembling computer chips in East Asia than men slapping together cars in the American Midwest. Automation was lighter and brighter: in place of hulking industrial machinery, our “machines are made of sunshine” — but this light, invisible power nevertheless caused “immense human pain in Detroit and Singapore.” Family structures were changing: mothers increasingly worked outside the home and headed up the household. The result was what Haraway, drawing on Richard Gordon, called the homework economy — a pointed term for what’s euphemistically and blandly called the service economy.

The Manifesto offered a new politics for this new economy. Prescient about the need to organize the feminized, if not always female, sectors, Haraway explicitly called leftists to support SEIU District 925, a prominent campaign to unionize office workers. She also criticized the idea of a universal subject, whether held up by Marxists (the proletarian) or radical feminists (the woman). A new politics had to be constructed not around a singular agent but on the basis of a patchwork of identities and affinities. How, then, to find unity across difference, make political subjects in a postmodern era, and build power without presuming consensus? “One is too few, but two are too many,” she wrote cryptically. “One is too few, and two is only one possibility.” Acting as isolated individuals leads nowhere, but the effort to act collectively cannot leave difference aside. Women of color, Haraway suggested, following Chela Sandoval, could not rely on the stability of either category; they might lead the way in forging a new, nonessentialist unity based on affinity rather than identity.

This is where the metaphor of the cyborg comes in. For Haraway, the cyborg is a hybrid figure that crosses boundaries: between human and machine, human and animal, organism and machine, reality and fiction. As a political subject, it is expansive enough to encompass the range of human experience in all its permutations. A hybrid, it is more than one, but less than two.

In place of old political formations, Haraway imagined new cyborgian ones. She hoped that “the unnatural cyborg women making chips in Asia and spiral dancing in Santa Rita Jail” would together “guide effective oppositional strategies.” Her paradigmatic “cyborg society” was the Livermore Action Group, an antinuclear activist group targeting the Lawrence Livermore National Laboratory, a nuclear-weapons-research facility in Northern California. The group, she thought, was “committed to building a political form that actually manages to hold together witches, engineers, elders, perverts, Christians, mothers, and Leninists long enough to disarm the state.”

What set the Manifesto apart from other reconceptions of feminism was its embrace of science. The cyborg was a figure that only a feminist biologist — herself an unlikely figure — could imagine. While by the 1980s many feminists were wary of biological claims about sexual difference, evading charges of essentialism by separating sex from gender (biology might give you a certain body, but society conditioned how you lived in it), Haraway argued that failing to take a position on biology was to “lose too much” — to surrender the notion of the body itself as anything more than a “blank page for social inscriptions.” Distinguishing her attachment to the body from the usual Earth Mother connotations was its famous closing line: “I would rather be a cyborg than a goddess.”

Who wouldn’t? The cyborg’s popularity was no doubt fueled in part by the vision of a bionic babe it suggested — a Furiosa or the Terminator — though it couldn’t be further from her meaning. Asked what she considered a true moment of cyborgness in 1999, Haraway responded, “the sense of the intricacy, interest, and pleasure — as well as the intensity — of how I have imagined how like a leaf I am.” The point was not that she shared some biological commonality with a leaf, or that she felt leaves to be kindred spirits (though she very well might have). What made her giddy was the thought of all the work that had gone into producing the knowledge that she was like a leaf — how incredible it was to be able to know such a thing — and the kinds of relationship to a leaf that such knowledge made possible.

Despite her frequent reminders that it was written as a “mostly sober” intervention into socialist-feminist politics rather than “the ramblings of a blissed-out, techno-bunny fembot,” many still read it as the latter. Wired profiled her enthusiastically in 1997. “To boho twentysomethings,” they wrote, “her name has the kind of cachet usually reserved for techno acts or new phenethylamines.” (More recently, the entrepreneurial synthetic biologist Drew Endy deployed the Manifesto in support of his bid to label synthetic biological products as “natural” under federal guidelines to increase their appeal to cautious consumers.)

Its Reagan-era coordinates may have changed, but the Manifesto remains Haraway’s most widely read work. The cyborg became a celebrity, as did Haraway herself, both serving as signifiers of a queer, savvy, self-aware feminism. Yet she has grown weary of its success, admonishing readers that “cyborgs are critters in a queer litter, not the Chief Figure of Our Times.”

Somewhat counterintuitively, it’s Haraway herself who sometimes seems the Chief Figure. There’s no Harawavian school, though she has many acolytes. She does not belong to any particular school herself, though many have attempted to place her. You can’t really do a Harawavian analysis of the economy or the laboratory; other than the cyborg, she’s produced few portable concepts or frameworks. Her own individual prominence runs counter to her view of intellectual work as collectively produced. Yet for thirty years she’s been ahead of intellectual trends, not by virtue of building foundational frameworks but by inspiring others to spawn and spur entire fields, from feminist science studies to multispecies ethics. Her work tends to emerge from problems she sees in the world rather than from engagement with literatures, thinkers, or trends, yet it manages to transcend mere timeliness.

Her new book, Staying with the Trouble, is a commentary on the most pressing threat of our era: catastrophic climate change. It’s hard to think of someone better suited to the task. Climate change requires ways of thinking capable of confronting the closely bound future of countless humans and nonhumans, the basis for certainty in scientific findings, the political consequences of such knowledge, and the kinds of political action that such consequences call for. If Haraway has long practiced such hybrid thinking, that also means the problem best suited to challenging her thought — to testing its mettle, and its usefulness to our political future — has decisively arrived."



"Under Hutchinson’s supervision, she wrote a dissertation heavily influenced by Thomas Kuhn’s 1962 landmark The Structure of Scientific Revolutions. Kuhn had caused an uproar with his argument that rather than steadily progressing toward truth, the production of scientific knowledge was marked by conflict and upheaval. What scientists had once been certain was true would eventually be considered wrong. Each emerging framework was often incommensurable with what had come before. Kuhn called this phenomenon a “paradigm shift.” A classic example was the transition from Newtonian physics to Einsteinian relativity."

[See also: "Cthulhu plays no role for me"
https://www.viewpointmag.com/2017/05/08/cthulhu-plays-no-role-for-me/ ]
donnaharaway  2017  science  scientism  feminism  cyborgs  serviceeconomy  economics  academia  philosophy  1982  1985  california  ucsantacruz  queerness  biology  nancyhartstock  marxism  fredericjameson  hueynewton  angeladavis  historyofconsciousness  teresadelauretis  climatechange  anthropocene  naomiklein  blockadia  rustenhogness  kinstanleyrobinson  cyborgmanifesto  jamesclifford  histcon  alyssabattistoni  blackpantherparty  bobbyseale  jayemiller  historyofscience  radicalism  radicalscience  multispecies  animals  praxis  gregorybateson  systemsthinking  language  storytelling  politics  intersectionality  situatedknowledge  solidarity  perspective  thomaskuhn  epistemology  reality  consciousness  primatology  theory  empiricism  octaviabutler  sciencefiction  scifi  patriarchy  colonialism  racism  ignorance  objectivity  curiosity  technology  biotechnology  technofuturism  companionspecies  dogs  ethics  chthulucene  capitalocene  ursulaleguin  utopia  mundane  kinship  families  unity  friendship  work  labor  hope  sophielewis  blackpanthers 
may 2017 by robertogreco
How Telling Someone to Go Educate Themselves Can Actually Be Oppressive
"(Note: This comic has been transcribed below.)

You should never have to push yourself beyond your boundaries to educate someone about your experiences with oppression. And some people, like trolls, just have no genuine interest in an education.

But if you’re wondering why everyone doesn’t just go educate themselves on the Internet, you might be missing something about some other forms of oppression.

The truth is that there are real, valid barriers to accessing social justice education. So check out this comic to help you find a balance between setting your boundaries and having patience with folks who are still learning."
self-education  oppression  feminism  race  racism  sexuality  socialjustice  education  compassion  empathy  patience  love  friendship  leelai  2017  comics 
april 2017 by robertogreco
The Snarling Girl | Hazlitt
"Oh really, she says. Now I matter? Wrong, motherfucker: I mattered before. (Also: Nope, can’t help you write a book, best of luck.)

She’s a little trigger-happy on the misanthropic rage, this snarling girl. She is often accused of “not living up to her potential.” She is neither inspired by nor impressed with prep school. The college admissions race leaves her cold. Her overbearing mother berates her about crappy grades and lack of ambition. (O-ho, the snarling girl says, you want to see lack of ambition? I’ll show you lack of ambition!) Where she is expected to go right, she makes a habit of veering left. She is not popular, not likely to succeed. Her salvation arrives (surely you saw this coming) in the form of books, movies, music. She obsessively follows the trail of breadcrumbs they leave behind. Here is a neat kind of power: she can be her own curator. She can find her way from one sustaining voice to another, sniffing out what’s true, what’s real. In her notebooks she copies out passages from novels, essays, poems, and songs. She Sharpies the especially resonant bits on her bedroom wall. This is how she learns to trust herself, no easy feat. These are epigraphs to the as yet unwritten book of her life, rehearsals for the senior page she is keen to assemble. These stories and lines and lyrics are companionship, proof that the universe is much, much bigger than her radioactive family and rich bitch west L.A. and Hebrew school and Zionist summer camp. Behold: She is not crazy! She is not alone! She is not a freak! Or, rather: she is crazy, she is alone, she is a freak, and she’ll keep glorious company with all of these other crazy, lonely, amazing freaks.

Look at her notebooks, all in a row. They live in my study, above shelves stacked with my books, galleys, audiobooks, foreign editions, literary journals, anthologies, Literary Death Match Champion medal, and piles of newspapers and magazines in which I’m celebrated as this amazing thing: a writer. A novelist. Legit. But witness, please, no coincidence, the notebooks live above that stuff. Spiral-bound, leather-bound, fabric-bound, black, pink, green, floral. This Notebook Belongs To: Elisa Albert, neatly printed in the earliest, 1992. Fake it ’til you make it, girl! The notebooks have seniority. Here is how she began to forge a system of belief and belonging, to say nothing of a career. Am I aggrandizing her? Probably. I am just so goddamn proud of her."



"Everything worthwhile is a sort of secret, not to be bought or sold, just rooted out painstakingly in whatever darkness you call home.

Here is what we know for sure: there is no end to want. Want is a vast universe within other vast universes. There is always more, and more again. There are prizes and grants and fellowships and lists and reviews and recognitions that elude us, mysterious invitations to take up residence at some castle in Italy. One can make a life out of focusing on what one does not have, but that’s no way to live. A seat at the table is plenty. (But is it a good seat? At which end of the table??? Alongside whom!?) A seat at the table means we are free to do our work, the end. Work! What a fantastic privilege."



"Some ambition is banal: Rich spouse. Thigh gap. Gold-buckle shoes. Quilted Chanel. Penthouse. Windowed office. Tony address. Notoriety. Ten thousand followers. A hundred thousand followers. Bestseller list. Editor-in-Chief. Face on billboard. A million dollars. A million followers. There are ways of working toward these things, clear examples of how it can be done. Programs, degrees, seminars, diets, schemes, connections, conferences. Hands to shake, ladders to climb. If you are smart, if you are savvy, who’s to stop you? Godspeed and good luck. I hope you get what you want, and when you do, I hope you aren’t disappointed.

Remember the famous curse? May you get absolutely everything you want.

Here’s what impresses me: Sangfroid. Good health. The ability to float softly with an iron core through Ashtanga primary series. Eye contact. Self-possession. Loyalty. Boundaries. Good posture. Moderation. Restraint. Laugh lines. Gardening. Activism. Originality. Kindness. Self-awareness. Simple food, prepared with love. Style. Hope. Lust. Grace. Aging. Humility. Nurturance. Learning from mistakes. Moving on. Letting go. Forms of practice, in other words. Constant, ongoing work. No endpoint in sight. Not goal-oriented, not gendered. Idiosyncratic and pretty much impossible to monetize.

I mean: What kind of person are you? What kind of craft have you honed? What is my experience of looking into your eyes, being around you? Are you at home in your body? Can you sit still? Do you make me laugh? Can you give and receive affection? Do you know yourself? How sophisticated is your sense of humor, how finely tuned your understanding of life’s absurdities? How thoughtfully do you interact with others? How honest are you with yourself? How do you deal with your various addictive tendencies? How do you face your darkness? How broad and deep is your perspective? How willing are you to be quiet? How do you care for yourself? How do you treat people you deem unimportant?

So you’re a CEO. So you made a million dollars. So your name is in the paper. So your face is in a magazine. So your song is on the radio. So your book is number one. You probably worked really hard; I salute you. So you got what you wanted and now you want something else. I mean, good, good, good, great, great, great. But if you have ever spent any time around seriously ambitious people, you know that they are very often some of the unhappiest crazies alive, forever rooting around for more, having a hard time with basics like breathing and eating and sleeping, forever trying to cover some hysterical imagined nakedness.

I get that my foremothers and sisters fought long and hard so that my relationship to ambition could be so … careless. I get that some foremothers and sisters might read me as ungrateful because I don’t want to fight their battles, because I don’t want to claw my way anywhere. My apologies, foremothers: I don’t want to fight. Oh, is there still sexism in the world? Sigh. Huh. Well. Knock me over with a feather. Now: how do I transplant the peonies to a sunnier spot so they yield more flowers next year or the year after? How do I conquer chapter three of this new novel? I’ve rewritten it and rewritten it for months. I need asana practice, and then I need to sit in meditation for a while. Then some laundry. And the vacuum cleaner needs a new filter. Then respond to some emails from an expectant woman for whom I’m serving as doula. And it’s actually my anniversary, so I’m gonna write my spouse a love letter. Then pick up the young’un from school. And I need to figure out what I’m making for dinner. Something with lentils, probably, and butter. Then text my friends a stupid photo and talk smack with them for a while.

Taking care of myself and my loved ones feels like meaningful work to me, see? I care about care. And I don’t care if I’m socialized to feel this way, because in point of fact I do feel this way. So! I am unavailable for striving today. I’m suuuuuper busy.

Yes, oppression is systemic, I get it, I feel it, I live it, I struggle, I do. Women are not equal, we’re not fairly represented, the pie charts are clear as day: nothing’s fair, nothing at all, it’s maddening, it’s saddening, it’s not at all gladdening. We all suffer private and public indignities (micro-aggressions, if you prefer) big and small. It’s one thing to pause and grapple with unfairness, but if we set up camp there, we can’t get anything done, can’t get to the root of the problem. So sure, great, go on and on about how women should help other women! Rah rah, put it on a T-shirt, sell it on Etsy. Great marketing, but what’s actually being accomplished? Who, specifically, is being helped? A collection of egos shouting ME ME ME is not artistically or intellectually productive or interesting.

“Real” work is often invisible, and maybe sort of sacred as such. The hollering and clamoring and status anxiety and PR two inches from our collective eyeballs all day? Not so much. So tell the gatekeepers to shove it, don’t play by their rules, and get back to work on whatever it is you hold dear. Nothing’s ever been fair. Nothing will ever be fair. But there is ever so much work to be done. Pretty please can I go back to my silly sweet secret sacred novel now? Bye. Take care."



"Here’s what bothers me about conventional ambition, the assumption that we all aspire to the top, the winner’s circle, the biggest brightest bestest, the blah blah blah, and that we will run around and around and around our little hamster wheels to get there: most of these goals are standardized. Cartoonish. Cliché. Beware anything standardized, that’s what I would teach my daughter. Health care, ambition, education, diet, culture: name it, and you will suffer endlessly from any attempt to go about it the same way as some projected Everyone Else. You cannot be standardized. You are a unique flower, daughter. Maybe the Ivy League will be wonderful for you; maybe it will crush your soul. If the former, I will mortgage the house to pay your way; if the latter, give that shit the finger and help me move these peonies, will you? You are not defined by such things, either way. Anyway, let us discuss what we want to whip up for dinner and take turns playing DJ while doing so.

“She can, though every face should scowl / And every windy quarter howl / Or every bellows burst, be happy still.” That was Yeats.

I mean, fuck ambition, that’s where this is going. I don’t buy the idea that acting like the oppressor is a liberation, personal ambition being, in essence, see above, patriarchal. And yeah, about recognition. What about when genius and/or hard work isn’t recognized? Because often it isn’t, and what do we make of that… [more]
elisaalbert  writing  belief  2017  literature  purpose  books  notebooks  care  caring  emotionallabor  whatmatters  feminism  audience  small  slow  ambition  standardization  mayaangelou  patriarchy  liberation  recognition  success  mastery  accomplishment  sideeffects  unintendedconsequences  striving  humility  winning 
april 2017 by robertogreco
Common World | Research Collective
"The Common Worlds Research Collective is an interdisciplinary network of researchers concerned with our relations with the more-than-human world. Members work across the fields of childhood studies, early childhood education, children’s and more-than-human geographies, environmental education, feminist new materialisms, and Indigenous and environmental humanities.

We approach our lives as situated and embedded in ‘common worlds’ (Latour, 2004). The notion of common worlds is an inclusive, more than human notion. It helps us to avoid the divisive distinction that is often drawn between human societies and natural environments. By re-situating our lives within indivisible common worlds, our research focuses upon the ways in which our past, present and future lives are entangled with those of other beings, non- living entities, technologies, elements, discourses, forces, landforms.

Common worlds researchers are involved in two strands of inquiry. One strand experiments with feminist common worlds methods. The other strand features inquiries into children’s common worlds relations with place, with the material world, and with other species."
children  childhood  education  indigenous  environment  geography  earlychildhood  commonworlds  brunolatour  human  nature  multispecies  feminism  place  experientialeducation  interdisciplinary  sfsh  experientiallearning 
march 2017 by robertogreco
Working as a woman can #suck
[original thread begins here:
https://twitter.com/SchneidRemarks/status/839910253680553988 ]

[Follow-up post:
"Working While Female"
https://medium.com/@nickyknacks/working-while-female-59a5de3ad266#.31xh2evah

"So here's a little story of the time @nickyknacks taught me how impossible it is for professional women to get the respect they deserve:

Nicole and I worked for a small employment service firm and one complaint always came from our boss: She took too long to work with clients.

(This boss was an efficiency-fetishizing gig economy-loving douchebag but that's another story.)

As her supervisor, I considered this a minor nuisance at best. I figured the reason I got things done faster was from having more experience

But I got stuck monitoring her time and nagging her on the boss' behalf. We both hated it and she tried so hard to speed up with good work.

So one day I'm emailing a client back-and-forth about his resume and he is just being IMPOSSIBLE. Rude, dismissive, ignoring my questions.

Telling me his methods were the industry standards (they weren't) and I couldn't understand the terms he used (I could).

He was entertainment industry too. An industry I know pretty well.

Anyway I was getting sick of his shit when I noticed something.
Thanks to our shared inbox, I'd been signing all communications as "Nicole"

It was Nicole he was being rude to, not me. So out of curiosity I said "Hey this is Martin, I'm taking over this project for Nicole."

IMMEDIATE IMPROVEMENT. Positive reception, thanking me for suggestions, responds promptly, saying "great questions!" Became a model client.

Note: My technique and advice never changed. The only difference was that I had a man's name now.

So I asked Nicole if this happened all the time. Her response: "I mean, not ALL the time... but yeah. A lot."

We did an experiment: For two weeks we switched names. I signed all client emails as Nicole. She signed as me.
Folks. It fucking sucked.

I was in hell. Everything I asked or suggested was questioned. Clients I could do in my sleep were condescending. One asked if I was single.

Nicole had the most productive week of her career.
I realized the reason she took longer is bc she had to convince clients to respect her.

By the time she could get clients to accept that she knew what she was doing, I could get halfway through another client.

I wasn't any better at the job than she was, I just had this invisible advantage.

I showed the boss and he didn't buy it. I told him that was fine, but I was never critiquing her speed with clients again.

He conceded that battle, but found ways to hound us both on time in other manners, but again, that's a different story.

Here's the real fucked-up thing: For me, this was shocking. For her, she was USED to it. She just figured it was part of her job.

(I mean, she knew she was being treated different for being a woman, she's not dumb. She just took it in stride.)"
gender  sexism  2017  work  labor  respect  feminism  inequality  martinschneider  nicolehallberg 
march 2017 by robertogreco
POLITICAL THEORY - Karl Marx - YouTube
"Karl Marx remains deeply important today not as the man who told us what to replace capitalism with, but as someone who brilliantly pointed out certain of its problems. The School of Life, a pro-Capitalist institution, takes a look.



FURTHER READING

“Most people agree that we need to improve our economic system somehow. It threatens our planet through excessive consumption, distracts us with irrelevant advertising, leaves people hungry and without healthcare, and fuels unnecessary wars. Yet we’re also often keen to dismiss the ideas of its most famous and ambitious critic, Karl Marx. This isn’t very surprising. In practice, his political and economic ideas have been used to design disastrously planned economies and nasty dictatorships. Frankly, the remedies Marx proposed for the ills of the world now sound a bit demented. He thought we should abolish private property. People should not be allowed to own things. At certain moments one can sympathise. But it’s like wanting to ban gossip or forbid watching television. It’s going to war with human behaviour. And Marx believed the world would be put to rights by a dictatorship of the proletariat; which does not mean anything much today. Openly Marxist parties received a total of only 1,685 votes in the 2010 UK general election, out of the nearly 40 million ballots cast…”"
karlmarx  marxism  capitalism  2014  work  labor  specialization  purpose  alienation  disconnection  hierarchy  efficiency  communism  belonging  insecurity  economics  primitiveaccumulation  accumulation  profit  theft  exploitation  instability  precarity  crises  abundance  scarcity  shortage  productivity  leisure  unemployment  freedom  employment  inequality  wealth  wealthdistribution  marriage  relationships  commodityfetishism  feminism  oppression  ideology  values  valuejudgements  worth  consumerism  materialism  anxiety  competition  complacency  conformity  communistmanifesto  inheritance  privateproperty  banking  communication  transportation  eduction  publiceducation  frederickengels  generalists  specialists  daskapital 
january 2017 by robertogreco
I do not recognise the stereotype of John Berger as a dour Marxist – his work embodied hope | Books | The Guardian
"John Berger had the most amazing eyes. I do not mean that in the abstract, though it is true; his way of seeing the world has become part of the way we understand visual culture. I am thinking simply of those great baby blues. He was never not looking. He was a painter and he took up photography at one point but gave it up because once you have taken a picture “you stop looking at what you’ve shot. I was more interested in looking. I think I gave my camera away.”

When I heard he’d died at the great age of 90, of course I thought of his eyes, of what it was like to have them focused on you – he did that to everyone, it was absolutely compelling. To be human for him meant always seeing, listening, exchanging.

He wrote to me out of the blue when I was a film critic. It was the most brilliant letter of warmth and encouragement that had me floating with joy. He wrote many such letters to many people. It is what he did, that old-fashioned thing: engagement.

He wrote to me about the nature of criticism. Like many, I was interested in criticism as a result of his work, because of the idea that criticism could be radical, that it was a conversation not an evaluation. Yes, that remains idealistic as we live in a world where criticism is debased to stars, to a TripAdvisor mentality that requires no thought or knowledge whatsoever, the precursor to the sneering at experts mentality.

But in 1972 Berger had shown what could be achieved. His TV series and book, Ways of Seeing, remain revelatory. He blew up everything we thought we “knew” about art and its reproduction. He said: “The relation between what we see and what we know is never settled”, freeing up a space for us to wonder about meaning. This is quite beautiful to me still, this wondering.

A letter from Berger was an invitation to be somehow involved in one of his myriad projects – a film, a novel, an idea – so I did meet him, but more often we talked on the phone. Not about geopolitics, though of course he was one of the first people to grasp that migration, “forced or chosen, across national frontiers or from village to metropolis”, was “the quintessential experience of our time”. Instead, he might call to ask how best to describe dreadlocks (dreads or locks?), or about my children, or what colour I was painting the kitchen. This amuses me now, this chatting about the details, but he always wanted the details. The everyday was not trivial to him.

That may be why I simply do not recognise him in some of the snippy obits in which he has been reduced to the stereotype of the dour Marxist. He was the complete opposite. I guess the challenge he presented still stands. Nor is he reducible to a methodology of decoding. This is to miss all his stories, poems and thinking that were so grounded in the material. One does not have to like all his work or agree with his various political stances (many could not stomach his stance on Rushdie) to see his significance is huge.

In any situation where political power was in play, his very instinct was to side with the powerless. He was undeniably a romantic. But everything went back to experience in the end.

Episode two of Ways of Seeing remains seared on my mind. Remarkable television, so far from how the 70s is now often envisioned. Here, Berger talks about the difference between being naked and nude, explaining who owns the gaze – men. Men act and women appear. He talks of how women always survey themselves, even in moments of grief. Then, halfway through the programme, he says that he has shown images of women but not heard their voices so hands over the discussion to a group of women, while he listens and smokes.

Here then are the beginnings of understanding how visual culture – art, TV, film, advertising – depicts women for the presumed male spectator/owner’s pleasure. Feminists took this much further and still use these insights. No wonder Kenneth Clark, Auberon Waugh, Stephen Spender et al – the old elite – did not like Berger. This was an oppositional reading of “their” culture.

Berger’s way of seeing, I came to understand, was a way of being. Here was a public intellectual who never divvied up the world into “politics” and “culture”, a learned man who shied away from academia but could talk to anyone. He knew observation has consequences. He knew that not from theory but because he rode a motorbike.

As he trained his eyes and his ears on whoever he was with, this intense listening meant he was a wonderful storyteller of searing moral clarity. He always seemed to know, implicitly, that protest and anger derive from hope. His work embodies the hope involved in our everyday human exchanges, whatever the circumstances. His very being radiated it.

“Hope,” he once said, “is a contraband passed from hand to hand and story to story.” What contraband. What treasure. I am for ever grateful for it."
johnberger  suzannemoore  2017  hope  marxism  storytelling  listening  seeing  power  powerlessness  politics  waysofseeing  wonder  wondering  engagement  criticism  feminism  kennethclark  auberonwaugh  stephenspender 
january 2017 by robertogreco
A Time for Treason – The New Inquiry
"A reading list created by a group of Black, Brown, Indigenous, Muslim, and Jewish people who are writers, organizers, teachers, anti-fascists, anti-capitalists, and radicals.

WE studied and pursued methods for revolutionary social change before Trump came to power, and our core focus remains the same: abolishing the ever-enlarging systems of hierarchy, control, and environmental destruction necessary to sustain the growth of capital. With the ascendance of White nationalist ambition to the upper echelons of empire, we have given special attention to struggles waged and endured by marginalized people for whom the fight against capital has always been a concurrent fight against Anglo-Saxon supremacy.

Although there are bleak times ahead, we must remember that for most of us America was never paradise. Democrats and liberals will use this time to revise history. They will present themselves as the reasonable solution to Trump’s reign and advocate a return to “normalcy.” But their normal is a country where Black people are routinely killed by police and more people are imprisoned than any other place in the world. Their normal is a country where millions are exploited while a handful eat lavishly. Their normal is the opposite of a solution; it’s a threat to our lives.

We encourage everyone to use their local libraries and indiebound.org to acquire the books listed below.

ANTI-FASCISM/FASCISM HISTORY

Militant Anti-Fascism: A Hundred Years of Resistance by M. Testa (Ebook free until 11/30 from AK Press)
The Mass Psychology of Fascism by Wilhelm Reich (PDF)
Escape from Freedom by Erich Fromm
Blackshirts and Reds by Michael Parenti (PDF)
“The Shock of Recognition” (An excerpt from Confronting Fascism by J. Sakai)
Hypernormalisation by Adam Curtis (documentary)
A critical review of Hypernormalisation
Fascist Symbols (photo)
Searchable Symbol Database
Hatemap

Chile:
The Battle of Chile (Documentary): Part I, Part 2, and Part 3

Philippines:
When A Populist Demagogue Takes Power

Argentina:
Transatlantic Fascism: Ideology, Violence and the Sacred in Argentina and Italy
Eastern Europe: In the Shadow of Hitler

Italy:
The Birth of Fascist Ideology by Zeev Sternhell (PDF)
Basta Bunga Bunga
Lessons from Italy: The Dangers of Anti-Trumpism

Greece:
How Greece Put an Anti-Austerity, Anti-Capitalist Party in Power

Russia:
Russian Fascism: Traditions, Tendencies, and Movements by Stephen Shenfield

France:
Where Have All the Fascists Gone? by Tamir Bar-On
Neither Right nor Left by Zeev Sternhell (PDF)
Gender and Fascism in Modern France edited By Melanie Hawthorne, Richard Joseph Golsan
The Manouchian Group (French Antifa who resisted the Nazis when Germany occupied France)
L’Armée du Crime/The Army of Crime (Film)
Antifa Chasseurs de Skins (Documentary)

Spain:
Fascism in Spain 1923–1977
“The Spanish Civil War” (Series on Youtube)

Germany/Hitler:
Escape Through the Pyrenees by Lisa Fittko
Male Fantasies, Vol. 1 and Vol. 2 by Klaus Theweleit (particularly Chapter 1)
The Nazis, Capitalism and the Working Class by Donny Gluckstein
Eichmann in Jerusalem by Hannah Arendt (PDF)
Every Man Dies Alone by Hans Fallada (fiction)
“Freudian Theory and the Pattern of Fascist Propaganda” by Theodor Adorno (PDF)
Fascinating Fascism
The Horrifying American Roots for Nazi’s Eugenics

United States:
Negroes with Guns by Robert F. Williams: EPUB, PDF and Audio Documentary
The Deacons for Defense: Armed Resistance and the Civil Rights Movement by Lance Hill
In the Name of Eugenics by Daniel Kevles
Dixie Be Damned: 300 Years of Insurrection in the American South by Saralee Stafford and Neal Shirley
Bloody Dawn: The Christiana Riot and Racial Violence in the Antebellum North by Thomas P. Slaughter
“Why We Fight” Part I & Part II
Columbus Day is the Most Important Day of Every Year
Fascism in a Pinstriped Suit by Michael Parenti (Essay in book Dirty Truths)
Southern Horrors by Ida B. Wells
Morbid Symptoms: The Rise of Trump

Alt-Right/U.S. Neo-Nazis:
‘Hail Trump!’: White Nationalists Salute the President Elect
This Is Not a Guide: Is the Alt-Right White Supremacist? (yes)
Why We Must Stop Speaking of Oppression as “Hate”
The Myth of the Bullied White Outcast Loner Is Helping Fuel a Fascist Resurgence
The New Man of 4Chan
The Dark History of Donald Trump’s Right-Wing Revolt
Dark Days at the RNC
Trump Normalization Watch
The Real Origins of ‘Lone Wolf’ White Supremacists Like Dylan Roof

Here are assorted alt-right/White nationalist propaganda videos to better understand their rhetorical pull: one, two, three (Note: these videos were made by white supremacists).

U.S. REPRESSION & MCCARTHYISM

A ‘Commission on Radical Islam’ Could Lead to a New McCarthy Era
Newt Gingrich Calls for a New House of Un-American Activities
If They Come in the Morning: Voices of Resistance edited by Angela Davis (PDF)
Naming Names by Victor Navasky
Red Scare Racism and Cold War Black Radicalism by James Zeigler
The Other Blacklist: The African American Literary and Cultural Left of the 1950s by Mary Helen Washington
Still Black, Still Strong: Survivors of the War Against Black Revolutionaries by Dhoruba Bin Wahad, Assata Shakur, Mumia Abu Jamal (PDF)
Enemies: A History of the FBI by Tim Weiner
The COINTELPRO Papers by Ward Churchill (PDF)
Red Scare: Memories of the American Inquisition by Griffin Fariello
Subversives: The FBI’s War on Student Radicals and Reagan’s Rise to Power by Seth Rosenfeld (EPUB)
Interview with the Rosenfeld on NPR.
Green Is the New Red by Will Potter
War Against All Puerto Ricans: Revolution and Terror in America’s Colony by Nelson Denis (EPUB)
War Against The Panthers: A Study of Repression in America by Huey Newton (PDF)
The Repression Lists
The Story Behind The NATO 3 Domestic Terrorism Arrests
Why Did the FBI Spy on James Baldwin (Review of the book All Those Strangers by Douglas Field)
Cointelpro 101 by The Freedom Archives (Video)

SECURITY CULTURE/THE SURVEILLANCE STATE

The Burglary by Betty Medsgar
Overseers of the Poor by John Gilliom (PDF)
The Smart Girl’s Guide to Privacy by Violet Blue
Security Culture, CrimethInc
EFF Surveillance Self Defense
The Intercept’s Surveillance Self Defense against the Trump Administration
Things To Know About Web Security Before Trump’s Inauguration
How Journalists Can Protect Themselves Online
How To Encrypt Your Entire Life in Less Than An Hour
On Building a Threat Model for Trump
FBI Confirms Contracts with AT&T, Verizon, and MCI
New York’s EZ Pass: We’re Watching You
NYCLU on EZ Pass Surveillance and ACLU blog on EZ Pass Surveillance
New York’s New Public Wifi Kiosks Are Spying On You
Why Public Wifi is a Public Health Hazard
The Drone Papers
The NSA’s Secret Role in the U.S. Assassination Program
US Cited Controversial Law in Decision To Kill American By Drone
Security Notebook (a packet of readings)
Why Misogynists Make The Best Informants
Fusion Centers / What’s Wrong With Fusion Centers (ACLU report) / Fusion Center Investigations Into Anti War Activities
How See Something, Say Something Punishes Innocent Muslims and Spawns Islamophobia
Citizenfour by Laura Poitras (Documentary)
1971 by Johanna Hamilton (Documentary)

RESISTANCE TACTICS

The Ideology of the Young Lords Party (PDF)
Pedagogy of the Oppressed by Paulo Freire (PDF)
The Black Panther Party: Service to the People Programs, edited by David Hilliard (PDF)
Blood in My Eye by George Jackson (PDF)
Peoples’ War, Peoples’ Army by Vo Nguyen Giap (PDF)
Poor People’s Movements by Frances Fox Piven
Policing the Planet, edited by Jordan T. Camp and Christina Heatherton
In the Shadow of the Shadow State
Black Riot
Against Innocence
Nothing Short of a Revolution
A Concise History of Liberation Theology
Organizing Lessons from Civil Rights Leader Ella Baker
After Trump
Black Study, Black Struggle
The Jackson Kush Plan (by Cooperation Jackson/MXGM)
Fuck Trump, But Fuck You Too: No Unity with Liberals
the past didn’t go anywhere — making resistance to antisemitism part of all our movements
De-arrests Are Beautiful
10 Points on Black Bloc (Text or Youtube)
On Blocs
How To Set Up an Anti-Fascist Group
How To Survive A Knife Attack: Part 1, Part 2, Part 3, and Part 4


BLACK LIBERATION

Black Reconstruction by W. E. B. Du Bois (PDF)
Abolition Democracy: Beyond Empire, Prisons, and Torture by Angela Davis (PDF)
Revolutionary Suicide by Huey Newton (PDF)
Ella Baker and the Black Freedom Movement by Barbara Ransby
We Will Shoot Back: Armed Resistance in the Mississippi Freedom Movement by Akinyele Omowale Umoja (PDF)
How Capitalism Underdeveloped Black America by Manning Marable (PDF)
Hammer and Hoe: Alabama Communists During the Great Repression by Robin DG Kelley (PDF)
Interview with Robin DG Kelley about his book
Black Marxism: The Making of the Black Radical Tradition by Cedric Robinson (PDF or EPUB)
Wretched of the Earth by Frantz Fanon (PDF)
Black Jacobins by CLR James (PDF)
A History of Pan-African Revolt by CLR James
Black Awakening in Capitalist America by Robert Allen
From the War on Poverty to the War on Crime by Elizabeth Hinton
This NonViolent Stuff’ll Get You Killed by Charles E. Cobb Jr (PDF or EPUB)
Eddie Conway in conversation with Charles E. Cobb in How Guns Kept People Alive During The Civil Rights Movement: Part I, Part II and Part III
The Young Lords: A Reader (PDF)
Black Anarchism: A Reader (PDF)
We Charge Genocide’s Report on Community Policing (PDF) | The group’s talk with DOJ
An Open Letter To My Sister Angela Davis by James Baldwin
Cooperation Jackson: Countering the Confederate Assault and The Struggle for Economic Democracy (Video)
American Nightmare: Black Labor and Liberation (Documentary, not yet released)
On Reparations: Resisting Inclusion and Co-optation by Jamilah Martin
Beyond Nationalism but Not Without It by Ashanti Alston
The Liberal Solution to Police Violence: Restoring Trust Will Ensure More Obedience
The Weapon of Theory by Amilcar Cabral
The Carceral State
The Work Continues: Hannah Black Interviews Mariame Kaba… [more]
activism  fascism  history  donaldtrump  2016  readinglists  booklists  mccarthyism  resistance  nationalismanit-fascism  chile  argentina  philippines  italy  italia  greece  russia  france  germany  hitler  alt-right  neonazis  repression  us  cointelpro  security  surveillance  surveillancestate  blackliberation  deportation  immigration  chicanos  oppression  border  borders  mexico  blackmigration  migration  muslims  nativeamericans  feminism  gender  race  racism  sexuality  queer  civilrights  patricioguzmán  thebattleofchile 
november 2016 by robertogreco
Are You Being Served? → Summit_afterlife.md
"A few months after “Are You Being Served?“ some of us met up in the Feminist Server Summit at Art Meets Radical Openness (AMRO <http://radical-openness.org>), ESC in Graz. The theme of this edition, Autonomy (im)possible sparked discussions on relationality, dependency and what that would mean for an (imaginary) Feminist Server. The following embryonic manifesto was written in response to these discussions.
A feminist server…

* Is a situated technology. She has a sense of context and considers herself to be part of an ecology of practices
* Is run for and by a community that cares enough for her in order to make her exist
* Builds on the materiality of software, hardware and the bodies gathered around it
* Opens herself to expose processes, tools, sources, habits, patterns
* Does not strive for seamlessness. Talk of transparency too often signals that something is being made invisible
* Avoids efficiency, ease-of-use, scalability and immediacy because they can be traps
* Knows that networking is actually an awkward, promiscuous and parasitic practice
* Is autonomous in the sense that she decides for her own dependencies
* Radically questions the conditions for serving and service; experiments with changing client-server relations where she can
* Treats network technology as part of a social reality
* Wants networks to be mutable and read-write accessible
* Does not confuse safety with security
* Takes the risk of exposing her insecurity
* Tries hard not to apologize when she is sometimes not available


Another version will be developed and presented at The Ministry of Hacking (ESC, Graz) <http://esc.mur.at/de/projekt/ministry-hacking>. You are welcome to contribute to this text through comments, rewriting, additions or erasure: <http://note.pad.constantvzw.org/public_pad/feministserver>."
via:caseygollan  feminism  servers  technology  ecology  community  software  hardware  materiality  efficiency  scalability  slow  small  immediacy  networking  autonomy  security  safety  readwrite  service  manifestos  context  sfsh  care  caring  transparency  open  openness 
november 2016 by robertogreco
Elite, White Feminism Gave Us Trump: It Needs to Die - VersoBooks.com
"In False Choices: The Faux Feminism of Hillary Rodham Clinton, I and many other writers argued that the bourgeois feminism Clinton represents works against the interests of the vast majority of women. This has turned out to be even more true than we anticipated. That branding of feminism has delivered to us the most sexist and racist president in recent history: Donald Trump."



"Working-class women knew perfectly well that for all Clinton’s “listening tours,” the only listening that mattered took place in conversations with her high-end funders, in the living rooms of the Hamptons and Beverly Hills– or in the Q&A sessions after her $250,000 speeches to Goldman Sachs. In the fall of 2016, she was spending most of her time with the super-rich.

Her tone-deaf campaign didn’t even pretend to transcend such class divisions. Once she had secured the nomination, Clinton offered few ideas about how to make ordinary women’s lives better. That’s probably because what helps the average woman most is redistribution, and Clinton’s banker friends wouldn’t have liked that very much. #ImWithHer was a painfully uninspiring campaign slogan, appropriately highlighting that the entire campaign’s message centered on the individual candidate and her gender, rather than on a vision for society, or even women, as a whole. She wrote off huge swaths of the population as “deplorables” and didn’t even bother to campaign in Wisconsin. Among union members, her support was weak compared to other recent Democratic candidates, and, according to most exit polls, significantly lower than Obama’s was in 2008."



"Clinton simply didn’t inspire enough people – especially women and African-Americans — to come out and vote for her.

Obama inspired Americans by talking about change and hope. Clinton couldn’t do talk about change because that’s not what she believes in, and she couldn’t talk about hope because hope is dangerous. Indeed, when Bernie Sanders, her Democratic primary opponent, suggested major changes in policy, Clinton responded with the class rage of a committed one-percenter."



"Feminism now has an opportunity to move beyond the go-girlism of the Sheryl Sandberg set. Left feminists must organize to protect women’s rights under Trump/Pence. We should work together to protect immigrants’ rights and religious freedoms, and prevent a likely assault on abortion rights. We also need to work on environmental issues at the state and local level, recognizing that nothing good can be achieved at the federal level under a regime of climate denialism. We need to strengthen institutions of the left: organize unions in our workplaces, join independent left parties, run progressive candidates for local and state offices, make and disseminate left media. We should work especially to help existing feminist efforts that are squarely focused on women’s material realities, whether that means joining local and state campaigns demanding paid sick days and family leave, single-payer health care or – especially right now – the Fight for $15.

I thought the ruling class would ensure victory for their candidate, but this turned out to be more than even they could arrange in a democratic system, given the widespread dissatisfaction with everything she represents. I have argued that Clintonism would not defeat Trumpism in the long run, because (as the UK found with Brexit) aloof, corrupt elites and cruel neoliberal regimes nourish right-wing populism. But it turns out that even in the short run, Clinton and the politics she represents are finished."
lizafeatherstone  feminism  2016  elections  hillaryclinton  class  classism  racism  inequality  economics  sherylsandberg 
november 2016 by robertogreco
A Philosophy of Voting and Revolutions | tressiemc
"There is a meme floating around. I won’t share an image of it. Somewhere along the way, I pieced together too many followers to casually link to people’s memes and social media content. I don’t want it to seem like I’m refuting any single person so much as an idea floating out there in the ether.

The meme cites James Baldwin and/or W.E.B. DuBois on why the negro should not vote.

I respect both philosophers a great deal. I teach DuBois as the start of modern sociology. I think my respect is well-documentated.

However, there is another political philosophy about the African American vote that I find interesting. I will call it the Bash Mister’s Head Open And Think About Heaven Later philosophy.

______________

If you don’t recognize the reference there is an excellent chance that you are not a black American of a certain age. It is from The Color Purple:

[video: https://www.youtube.com/watch?v=rnSbUuCEvrQ ]

I have tried for a long time to articulate how I understand black southern working class women’s philosophy in the U.S.

Many smart people are doing this work formally. You should read Anita Allen, Paula Giddings, Tina Botts, and Brittney Cooper to get started.

I am thinking about philosophy more like a sociologist might: philosophy of knowledge and the political economy of knowledge production. And, I am thinking about philosophy more like a black southern Gen-Xer raised in Black Panther Party politics but also in the NAACP respectability machine might think about it. That is, it is complicated.

That’s the gist of my argument about Hillary Clinton’s campaign in “False Choice: The Faux Feminism of Hillary Rodham Clinton” A recent book review called the feminists in that volume, including me, as peripheral to mainstream feminism. I was like, you ain’t never lied but also thank you.

Being on the periphery is exactly what black women like me have always been. Our philosophy reflects that.

_______________

Bash Mister’s Head Open And Think About Heaven Later philosophy reflects the peripheral knowledge production that black women have done as they fight in their house: with Mister, with Mister’s oppressors, and with political machinations that ignore both.

In that space where our fight has been systematically and deliberately erased, it is useful to think about DuBois and Baldwin’s arguments against voting as a powerful statements of resistance. And they are. But they are not absolutely statements about how black working class (who have been historically situated in the U.S. south physically or ideologically) women have to fight in a political regime.

Miss Sophia offers a way to understood black suffragists like Ida B. Wells. Wells, who knew as much about state sanctioned white rage and violence as anyone, still organized for black women’s franchise.

Later, black women socialists wrote the philosophy of revolution but also, some of them quietly, organizing the vote.

These philosophers of action and rhetoric seemed capable of both incrementalism and revolution, something we’re told are incompatible. The result was revolution of a sort. It was revolutionary for blacks to force one of the mightiest nations in history to prosecute whites for hanging blacks, for example. And, it was also incremental in that state violence clearly continues to target black people. But to say the revolution is incomplete isn’t the same as saying revolutions don’t happen. They simply may not happen the way we dream of them.

Philosophical rhetoric is important but black women philosophers have argued and lived the truth that it is not the only thing that is important.

______

Here’s where I am: I try to vote the interests of poor black women and girls. I do that because, as a winner in this crap knowledge economy, the election outcome won’t much affect my life no matter who wins or loses. But poor black women and girls don’t have a lobby. So, I supported Bernie Sanders because, despite his (non)rhetoric on race, I truly believed that an anti-poverty policy would represent poor black women and girls’ political interests. Truly. I still believe that.

I don’t care if Bernie didn’t ever learn the words to Lift E’ry Voice and Sing. I thought that with a Democratic party machine behind him to hopefully elect locals and state officers plus a federal agency to legitimize an anti-poverty and jobs program, maybe we could get some long overdue economic and political investment in poor black women and girls. Now I will vote for Hillary for the same reason, even as I know that being oppressed in the U.S. still makes us all complicit in the U.S.’ global oppression of other poor people, brown people and women.

However I am crystal clear on this: my not voting or voting Trump doesn’t change global geo-politics. By definition, a “vote” can never do those things as voting is defined by nation-states and the military power to enforce their boundaries and, ergo, legitimize voting as a state project. That’s why I can’t ONLY vote but vote and donate; vote and organize; vote and philosophize a resistance. Petty feels good, god knows it does. But so do applied philosophies like Planned Parenthoods.

I want to bash mista’s head in with Planned Parenthoods for poor black women and girls now while I think about heaven (and revolution) later."
tressiemcmillancottom  2016  voting  elections  alicewalker  thecolorpurple  berniesanders  hillaryclinton  rhetoric  politics  democrats  anitaallen  paulagiddings  tinabotts  birttneycooper  webdubois  jamesbaldwin  sociology  philosophy  knowledgeproduction  knowledge  feminism  oppression  idabwells  revolution  incrementalism  change  changemaking  democracy 
july 2016 by robertogreco
Girls of the global South can’t fix the world alone | Aeon Ideas
"Generally, the international development community sees rather particular ways of being a girl as healthy and modern. In short, empowered, modern girlhoods are marked by individualism and entrepreneurship, consumerism, delayed marriage and motherhood, participation in the wage-labour market, and positive public expressions of sexuality. It’s a model of girlhood most associated with the white, middle-class experience. In contrast, girls living in poverty, in rural areas or in neighbourhoods rife with violence, crime or drugs find themselves classified as ‘at-risk’, ‘backward’ or ‘failed’ girls. So are girls who prioritise the wellbeing of their faith communities and families, and who value solidarity over individualism. But, all is not lost – education, empowerment and/or leadership projects posit that failed girls can be transformed into empowered, modern girls.

My research in Pakistan, however, highlights women and girls for whom the white, Western liberal ideal of girlhood is neither possible nor desired. These girls viewed waged work not as a ‘choice’ or a ‘right’ but as a form of compulsion, primarily because the work opportunities available to them are often contingent and highly exploitative. They called for strengthening local systems of support, including faith-based governance bodies, councils and civil society organisations. The Western international development community typically deems such institutions as patriarchal, oppressive and unaware of ‘best practices’. However, my participants found these organisations supportive, especially when public/state-sponsored social services were absent. It is these local organisations that step in when development agencies leave or are unable to sustain projects.

No one is suggesting that all local organisations are exemplars of gender justice – the jirga (village council) who ordered the murder this May of 16-year-old Ambreen in Abbottabad for helping her friend escape the village to marry is clearly not! What I am suggesting, however, is that there are many ways of being a girl. Surely, if girlhood is important, and girls are important, then girls and women in the global South also deserve a say in what kind of life they want, and how to live it.

In practice, the attention on the figure of the girl makes social development appear as yet another individualised project. It avoids attention on the structures, systems and networks that actually produce the economic, social and political marginalisation of girls. For example, the search for new markets in Africa and Asia, corruption, colonial legacies, and the War on Terror all deepen poverty and displace hundreds of thousands, perhaps millions, of people. But the international community asks girls to take personal responsibility for their welfare. For instance, Nike Foundation’s campaign Girl Effect portrays girls as ‘co-creators of new solutions’ to poverty. How are adolescent girls going to address state corruption and the War on Terror? No one is denying the agency of girls; indeed, I have documented such forms of resistance. However, we cannot expect girls to do this work in the absence of an authorising environment. Putting the onus of solving systemic problems such as poverty, terrorism and disease solely on girls, rather than calling for political solutions, is in reality contrary to the interest of girls.

The convergence on the figure of the girl should be greeted with skepticism. These campaigns tend to render invisible some of the biggest problems afflicting girls in the global South. In the case of Pakistan, for instance, we can begin by acknowledging the political and economic conditions that make the lives of girls and their families precarious. This would include advocating for living wages rather than simply ‘jobs’. It would involve protesting the exploitation of the country’s natural resources and its people by transnational capital. It would call for legal measures to provide safe working environments, and holding the Pakistani state accountable for re-investing in the enervated social service sectors. Ending the rampant corruption among the political elite, as demonstrated by the recent charges of money-laundering against the prime minister Nawaz Sharif’s family, would also help girls because it would help Pakistan. Not coincidentally, it is Sharif’s daughter who is leading USAID’s Let Girls Learn project in the country. As long as attention remains on girls, instead of elite corruption and exploitation, the revenue streams for the Sharif family remain open.

Effective feminism, feminism for the people instead of the elite one per cent, requires structural changes to political and financial institutions to improve the wellbeing of women and girls. We should not allow feminism to be reduced to window dressing that can be used to transform girls into flexible, low-paid and underemployed workers – the ‘human capital’ needed to reproduce current inequalities."

[also here: http://blogs.lse.ac.uk/southasia/2016/08/12/for-many-women-and-girls-the-white-western-liberal-ideal-of-girlhood-is-neither-possible-nor-desired/ ]
policy  girls  gender  womanhood  colonialism  2016  globalsouth  politics  government  patriarchy  poverty  development  feminism  work 
july 2016 by robertogreco
Laurie Penny | Life-Hacks of the Poor and Aimless
"Late capitalism is like your love life: it looks a lot less bleak through an Instagram filter. The slow collapse of the social contract is the backdrop for a modern mania for clean eating, healthy living, personal productivity, and “radical self-love”—the insistence that, in spite of all evidence to the contrary, we can achieve a meaningful existence by maintaining a positive outlook, following our bliss, and doing a few hamstring stretches as the planet burns. The more frightening the economic outlook and the more floodwaters rise, the more the public conversation is turning toward individual fulfillment as if in a desperate attempt to make us feel like we still have some control over our lives."



"The wellbeing ideology is a symptom of a broader political disease. The rigors of both work and worklessness, the colonization of every public space by private money, the precarity of daily living, and the growing impossibility of building any sort of community maroon each of us in our lonely struggle to survive. We are supposed to believe that we can only work to improve our lives on that same individual level. Chris Maisano concludes that while “the appeal of individualistic and therapeutic approaches to the problems of our time is not difficult to apprehend . . . it is only through the creation of solidarities that rebuild confidence in our collective capacity to change the world that their grip can be broken.”

The isolating ideology of wellness works against this sort of social change in two important ways. First, it persuades all us that if we are sick, sad, and exhausted, the problem isn’t one of economics. There is no structural imbalance, according to this view—there is only individual maladaption, requiring an individual response. The lexis of abuse and gas-lighting is appropriate here: if you are miserable or angry because your life is a constant struggle against privation or prejudice, the problem is always and only with you. Society is not mad, or messed up: you are.

Secondly, it prevents us from even considering a broader, more collective reaction to the crises of work, poverty, and injustice. "



"When modernity teaches us to loathe ourselves and then sells us quick fixes for despair, we can be forgiven for balking at the cash register. Anxious millennials now seem to have a choice between desperate narcissism and crushing misery. Which is better? The question is not rhetorical. On the one hand, Instagram happiness gurus make me want to drown myself in a kale smoothie. On the other, I’m sick and tired of seeing the most brilliant people I know, the fighters and artists and mad radical thinkers whose lives’ work might actually improve the world, treat themselves and each other in ludicrously awful ways with the excuse, implicit or explicit, that any other approach to life is counterrevolutionary."



"The problem with self-love as we currently understand it is in our view of love itself, defined, too simply and too often, as an extraordinary feeling that we respond to with hearts and flowers and fantasy, ritual consumption and affectless passion. Modernity would have us mooning after ourselves like heartsick, slightly creepy teenagers, taking selfies and telling ourselves how special and perfect we are. This is not real self-love, no more than a catcaller loves the woman whose backside he’s loudly admiring in the street.

The harder, duller work of self-care is about the everyday, impossible effort of getting up and getting through your life in a world that would prefer you cowed and compliant. A world whose abusive logic wants you to see no structural problems, but only problems with yourself, or with those more marginalized and vulnerable than you are. Real love, the kind that soothes and lasts, is not a feeling, but a verb, an action. It’s about what you do for another person over the course of days and weeks and years, the work put in to care and cathexis. That’s the kind of love we’re terribly bad at giving ourselves, especially on the left.

The broader left could learn a great deal from the queer community, which has long taken the attitude that caring for oneself and one’s friends in a world of prejudice is not an optional part of the struggle—in many ways, it is the struggle. Writer and trans icon Kate Bornstein’s rule number one is “Do whatever it takes to make your life more worth living. Just don’t be mean.” It’s more than likely that one of the reasons that the trans and queer communities continue to make such gains in culture, despite a violent backlash, is the broad recognition that self-care, mutual aid, and gentle support can be tools of resistance, too. After the Orlando massacre, LGBTQ people across the world started posting selfies under the hashtag #queerselflove. In the midst of the horror, the public mourning, and the fear, queer people of all ages and backgrounds across the world engaged in some light-hearted celebration of ourselves, of one another.

The ideology of wellbeing may be exploitative, and the tendency of the left to fetishize despair is understandable, but it is not acceptable—and if we waste energy hating ourselves, nothing’s ever going to change. If hope is too hard to manage, the least we can do is take basic care of ourselves. On my greyest days, I remind myself of the words of the poet and activist Audre Lorde, who knew a thing or two about survival in an inhuman world, and wrote that self care “is not self-indulgence—it is self-preservation, and that is an act of political warfare.”"
lauriepenny  2016  feminism  happiness  culture  capitalism  neoliberalism  self-care  katebornstein  audrelorde  chloeking  chrismaisano  well-being  latecapitalism  work  emotionallabor  poverty  injustice  labor  privation  justice  socialjustice  society  democracy  gtd  hopelessness  despair 
july 2016 by robertogreco
Nigerians are writing steamy romance novels to escape religious violence | Public Radio International
"The books shift between morality tales and classic pulp romance. Often written by hand in small composition books, the stories find a wider audience after they are transcribed and published online.

People also buy the books in crowded marketplaces, where you can buy thousands of different titles for a dollar or two. They're called littattafan soyayya, which roughly translates to “love literature."

The littattafan soyayya industry is the subject of photographer Glenna Gordon’s new photo book, "Diagram of the Heart."

The stories are mostly written by women, for women. And amid Nigeria's political turmoil, they provide an escape of sorts.

The chaos in Nigeria became much more widely reported after the terrorist organization Boko Haram kidnapped 276 school girls from their dorm in 2014, but the group has been around since 2002. At the same time, the government faces huge amounts of corruption and the country is split because of religious tension.

Gordon says escaping the stress of that instability is one of the reasons women turn to romance novels. But it's certainly not the only reason.

Gordon first heard about the genre after a friend suggested she read a book called “Sin Is a Puppy That Follows you Home,” which describes itself as an Islamic soap opera.

The book has a pretty complicated plot.

First a man brings home a second wife. That second wife turns out to be a prostitute. The first wife ends up separating from him, and is kicked out of the house along with the couple’s children. After time, she opens a restaurant and builds a new life. Meanwhile, the husband loses everything he has in a fire and his second wife leaves him.

At the end of the book, the original couple gets back together. But their power dynamic has shifted.

“Even though it doesn’t really look like a traditional feminist text in the way I might think of one, there has been a significant change in the course of the book,” Gordon says.

Gordon says most people don’t know about Nigeria’s thriving publishing industry and culture of literature because of a language barrier. Books are often written in Hausa, and while the language is extremely popular — it’s one of the most widely spoken languages in Africa — the books are rarely translated into other languages.

They're also controversial.

Some local governments in Northern Nigeria censor the books, and in 2007, the minister of education publicly burned many books that he said were corrupting young people and encouraging moral indecency.

Today, authors are forced to register with the Hisbah, the morality police, as well as government officials. Gordon says at this point many authors self-censor to avoid the hassle. But their books used to be much more risqué.

There are people who don’t register and publish anyway, she says. Also the government is somewhat irregular in how it enforces the rules.

“So some things get through and some things don’t,” she says."
nigeria  literature  feminism  2016  bokoharam  books  hausa  morality  islam  women  publishing  photography  glennagordon 
april 2016 by robertogreco
Prime Minister Trudeau talks politics, fatherhood, and feminism with Vox - Vox
"Liz Plank
We often talk about the role models for women and the need for more role models for women. What about men? What kind of role models do they need?

Justin Trudeau
My own role models on that have been my mum, who went through some very, very tough times as a young woman in a political world that was uncompromising in terms of the role of women and the expectations of what a first lady of Canada would actually do and be. And she ended up being a very strong voice for me for women's rights.

My dad was too, because he was good on equality. He wasn't great on feminism, but he was good on equality and rights, and that was his generation. That's where I sort of come from. My wife, Sophie, continues to challenge me. ... We were having a conversation at one point, and I said, "I talk to our daughter, Ella ... all the time about how she can do anything she wants and she's just as good as any man, and she's better than any man because she's brilliant and she's wonderful and everything."

Sophie is like, "Good. That's great, but how are you saying that to our sons as well? How are you training your sons to be focused on women's rights and women's opportunities the way you're focused on telling your daughter that she can be anything?" That for me was a really important wake-up, and that's great for me.

Liz Plank
They're so young. How do you do it at such an early age?

Justin Trudeau
Part of it is modeling. Showing that I'm attentive and respectful and very much in a partnership with Sophie as much as we are in a marriage. That I respect her advice. We disagree, and sometimes it's because I'm right and sometimes it's because she's right, and there's a relationship amongst equals there.

We highlight for examples. In a certain sense, highlighting gender stereotypes has been a little more challenging because we're in a family where, you know, Sophie does a lot of great activism and work and public speaking, but she's mostly a mom and I'm the one who is the breadwinner, and we live in a place because of my job.

That's been a little more challenging in some ways than getting them to be open to LGBT issues. ... One of my close friends is married to a wonderful guy, and they've adopted a child. There is a much greater awareness of gay rights equality than sometimes the gender imbalances that still remain, so there's a challenge to be thoughtful about all those things together, and we had a great conversation about mental illness and what that means, and stuff. My son who is 8 now, and the 2-year-old, we're still easing him along.

The 8-year-old is getting it, but when you look at what conversations they have in the schoolyard and I caught Ella-Grace at one point leaving through a magazine, a Vogue or a Cosmo or something, and saying, "She's a 10. She's just sort of an 8. She's nice, but the face is sort of medium." It's just like, "My God, Ella. What are you doing?" This was just..."
justintrudeau  feminism  2016  canada  politics  fatherhood  lizplank  parenting 
march 2016 by robertogreco
I Used to Be In Love With Hillary Clinton | theindependentthinker2016
"I used to be in love with Hillary Clinton.

These days, not so much.

It always hurts when you allow yourself to be duped.

I didn’t really know Hillary.

I projected my wants onto her.

I believed that she represented me and when I found out that she didn’t it hurt.

I’ve moved on and I sincerely hope others will learn the things that I did.

I do not believe that Hillary supporters are bad people.

I believe they are just like I was.

Life is busy.

Who has time to research politicians.

Pretty lies are more fun than ugly truths.



But I can’t support someone who has done the things she has done.

Maybe you will think I am just a scorned, former lover.

All I know is that the more I learned, the more it hurt me to see someone with so many people looking up to her, do things that hurt so many.

I cannot vote for Hillary Clinton.

I cannot live with blood on my hands."
2016  hillaryclinton  us  politics  policy  corruption  money  campaignfinance  tpp  prisonindustrialcomplex  inequality  welfare  taxes  unions  labor  walmart  monsanto  climatechange  arms  miltary  democrats  podestagroup  childlabor  wallstreet  finance  racism  doma  iraq  history  libya  syria  campaigning  vicitmblaming  gender  feminism 
march 2016 by robertogreco
Daniela K. Rosner: Design as Inquiry
"Design and fieldwork to understand emerging cultures of digital production, from hobbyist fixer groups to feminist hacker collectives. I am an assistant professor of Human Centered Design and Engineering and co-direct the TAT Lab at UW."

[via: https://jentery.github.io/syracuse/
https://jentery.github.io/syracuse/#/twenty ]
design  inquiry  danielarosner  designthinking  craft  hacking  research  feminism  maintenance  repair  repairing 
march 2016 by robertogreco
What to do when you're not the hero any more
"Let's not get carried away here. These stories and retellings are still exceptions. Women are still paid less, respected less and promoted less at almost every level of every creative industry. For every Jessica Jones there's a Daredevil, whose female characters exist solely to get rescued, provide the protagonists with some pneumatic exposition, or both. For every Orphan Black there's Mr Robot and Narcos and you know, sometimes I wonder if perhaps I watch too much television. The point is that what we have right now isn't equality yet. It's nothing like equality. But it's still enough to enrage the old guard because when you've been used to privilege, equality feels like prejudice.

The rage that white men have been expressing, loudly, violently, over the very idea that they might find themselves identifying with characters who are not white men, the very idea that heroism might not be particular to one race or one gender, the basic idea that the human story is vast and various and we all get to contribute a page - that rage is petty. It is aware of its own pettiness. Like a screaming toddler denied a sweet, it becomes more righteous the more it reminds itself that after all, it’s only a story.

Only a story. Only the things we tell to keep out the darkness. Only the myths and fables that save us from despair, to establish power and destroy it, to teach each other how to be good, to describe the limits of desire, to keep us breathing and fighting and yearning and striving when it'd be so much easier to give in. Only the constitutive ingredients of every human society since the Stone age.

Only a story. Only the most important thing in the whole world.

The people who are upset that the faces of fiction are changing are right to worry. It's a fundamental challenge to a worldview that's been too comfortable for too long. The part of our cultural imagination that places white Western men at the centre of every story is the same part that legitimises racism and sexism. The part of our collective mythos that encourages every girl and brown boy to identify and empathise with white male heroes is the same part that reacts with rage when white boys are asked to imagine themselves in anyone else’s shoes.

The problem - as River Song puts it - is that 'men will believe any story they're hero of,' and until recently that's all they've been asked to do. The Original Star Wars was famously based on Joseph Campbell's "Hero's Journey", the "monomyth" that was supposed to run through every important legend from the beginning of time. But it turned out that women had no place in that monomyth, which has formed the basis of lazy storytelling for two or three generations: Campbell reportedly told his students that "women don't need to make the journey. In the whole mythological journey, the woman is there. All she has to do is realise that she's the place that people are trying to get to".

Which is narratologist for "get back to the kitchen" and arrant bullshit besides. It's not enough to be a destination, a prop in someone else's story. Now women and other cultural outsiders are kicking back and demanding a multiplicity of myths. Stories in which there are new heroes making new journeys. This isn't just good news for steely-eyed social justice warriors like me. It also means that the easily bored among us might not have to sit through the same dull story structure as imagined by some dude in the 1970s until we die.

What does it mean to be a white cis boy reading these books and watching these new shows? The same thing it has meant for everyone else to watch every other show that’s ever been made. It means identifying with people who don’t look like you, talk like you or fuck like you. It’s a challenge, and it’s as radical and useful for white cis boys as it is for the rest of us - because stories are mirrors, but they are also windows. They let you see yourself transfigured, but they also let you live lives you haven’t had the chance to imagine, as many other lives as there are stories yet to be told, without once leaving your chair.

This isn’t just about "role models". Readers who are female, queer or of colour have been allowed role models before. What we haven’t been allowed is to see our experience reflected, to see our lives mirrored and magnified and made magical by culture. We haven’t been allowed to see ourselves as anything other than the exception. If we made it into the story, we were standing alone, and we were constantly reminded how miraculous it was that we had saved the day even though we were just a woman. Or just a black kid. Or just - or just,whatever it was that made us less than those boys who were just born to be heroes.

The people who get angry that Hermione is black, that Rey is a woman, that Furiosa is more of a hero than Mad Max, I understand their anger. Anyone who has ever felt shut out of a story by virtue of their sex or skin colour has felt that anger. Imagine that anger multiplied a hundredfold, imagine feeling it every time you read or watched or heard or played through a story. Imagine how over time that rage would harden into bewilderment, and finally mute acceptance that people like you were never going to get to be the hero, not really.

Then imagine that suddenly starting to change. Imagine letting out a breath you’d held between your teeth so long you’d forgotten the taste of air.

Capitalism is just a story. Religion is just a story. Patriarchy and white supremacy are just stories. They are the great organising myths that define our societies and determine our futures, and I believe - I hope - that a great rewriting is slowly, surely underway. We can only become what we can imagine, and right now our imagination is being stretched in new ways. We're learning, as a culture, that heroes aren't always white guys, that life and love and villainy and victory might look a little different depending on who's telling it. That's a good thing. It's not easy - but nobody ever said that changing the world was going to be easy.

I learned that from Harry Potter."
lauriepenny  privilege  feminism  starwars  2015  capitalism  inequality  gender  religion  patriarchy  whitesupremacy  madmax  josephcampbell  monomyths 
february 2016 by robertogreco
Digital Manifesto Archive
"This collection aggregates manifestos concerned with making as a subpractice of the digital humanities."



"This archive is an academic resource dedicated to aggregating and cataloging manifestos that fall under two basic criteria. 1) The Digital Manifesto Archive features manifestos that focus on the political and cultural dimensions of digital life. 2) The Digital Manifesto Archive features manifestos that are written, or are primarily disseminated, online.

The manifesto genre is, by definition, timely and politically focused. Further, it is a primary site of political, cultural, and social experimentation in our contemporary world. Manifestos that are created and disseminated online further this experimental ethos by fundamentally expanding the character and scope of the genre.

Each category listed on the archive is loosely organized by theme, political affiliation, and (if applicable) time period. While the political movements and affiliations of the manifestos archived in each category are not universal, each category does try to capture a broad spectrum of political moods and actions with regard to its topic.

This site is meant to preserve manifestos for future research and teaching. The opinions expressed by each author are their own.

This archive was created by Matt Applegate. Our database and website was created by Graham Higgins (gwhigs). It is maintained by Matt Applegate and Yu Yin (Izzy) To
You can contact us at digitalmanifestoarchive@gmail.com.

This project is open source. You can see gwhigs' work for the site here: Digital Manifesto Archive @ Github.com"
manifestos  digital  digitalhumanities  archives  making  mattapplegate  yuyin  designfiction  criticalmaking  engineering  capitalism  feminism  hacking  hacktivism  digitalmarkets  digitaldiaspora  internetofthings  iot  cyberpunk  mediaecology  media  publishing  socialmedia  twitter  ethics  digitalculture  piracy  design  bigdata  transhumanism  utopianism  criticaltheory  mediaarchaeology  opensource  openaccess  technofeminism  gaming  digitalaesthetics  digitaljournalism  journalism  aesthetics  online  internet  web  technocracy  archaeology  education  afrofuturism  digitalart  art  blogging  sopa  aaronswartz  pipa  anarchism  anarchy 
february 2016 by robertogreco
Listening While Feminist: In Defense of “Baby, It’s Cold Outside” – Persephone Magazine
[See also: https://www.washingtonpost.com/posteverything/wp/2014/12/19/baby-its-cold-outside-was-once-an-anthem-for-progressive-women-what-happened/ ]

"I’m a pretty voracious consumer and critic of American popular culture. I’m one of those 3rd wavers who believes that the deconstruction of all aspects of pop culture is an important aspect of feminism or any sort of progressive movement. Mass culture is the stew we all live in; when we learn to look at it critically, we can discuss the messages we’re soaking in every day. Sometimes we’re good at it, sometimes we’re bad at it, sometimes we get bogged down in the wrong details. But asking questions is important.

I’ve noticed over the last several years that some feminists have a strong dislike for the Frank Loesser song “Baby, It’s Cold Outside.” Hattie wrote about one interpretation of the song last week, but with all due respect to my fellow Persephonine, I must heartily disagree with her view of it.

I’ve heard the take on “Baby” as “rapey” a couple of times over the years and the concern about the song usually centers in on one line: “Say, what’s in this drink,” which many contemporary listeners assume is a reference to a date rape drug. But narrowing in on this particular line divorces it from its own internal context, and having only passing familiarity with the song divorces it from its cultural context. You can (and should) read the lyrics of the song in their entirety here.

The structure of “Baby” is a back and forth conversation between the male and female singers. Every line the woman utters is answered by him, until they come together at the end of the song. When we just look at “Say, what’s in this drink,” we ignore the lines that proceed and follow this, which are what indicates to the listener how we’re supposed to read the context.

The song sets up a story where the woman has dropped by her beau’s house on a cold winter night. They talk in the first verse about how long she’s going to stay. She has “another drink” and stays longer, and then later in the evening it’s implied that she’s going to sleep over.

If we look at the text of the song, the woman gives plenty of indication that she wants to stay the night. At the time period the song was written (1936), “good girls,” especially young, unmarried girls, did not spend the night at a man’s house unsupervised. The tension in the song comes from her own desire to stay and society’s expectations that she’ll go. We see this in the organization of the song — from stopping by for a visit, to deciding to push the line by staying longer, to wanting to spend the entire night, which is really pushing the bounds of acceptability. Her beau in his repeated refrain “Baby, it’s cold outside” is offering her the excuses she needs to stay without guilt.

Let’s look at the lines. As she’s talking about leaving, she never says she doesn’t want to stay. Her words are all based around other people’s expectations of her — her mother will worry, her father will be pacing the floor, the neighbors will talk, her sister will be suspicious of her excuses and her brother will be furious, and my favorite line that I think is incredibly revealing, — “My maiden aunt’s mind is vicious.” Vicious about what? Sex. Unmarried, non-good girl having, sex.

Later in the song, she asks him for a comb (to fix her hair) and mentions that there’s going to be talk tomorrow – this is a song about sex, wanting it, having it, maybe having a long night of it by the fire, but it’s not a song about rape. It’s a song about the desires even good girls have.

So what is he singing while she’s talking about what other people think of her? He’s providing her with a list of cover stories, essential, excuses she can use to explain why she hasn’t or won’t go home. It’s cold out, it’s snowing, the cabs aren’t running, the storm is becoming a blizzard, she might get hurt trying to get home. He’s complimenting her as well, something that many criticisms of the song hone on — she has beautiful eyes, her lips look delicious, her hair looks swell. But this is standard romantic language. They are having an intimate time together and he’s far less constrained by societal expectations, so he can ask her to stay. It’s always assumed that she’ll turn him down. Except that she doesn’t want to. It’s her mother, her father, her aunt, the neighbors that want her to go home in a storm; she’s having a lovely time. (“I ought to say no, no, no sir, well, at least I’m gonna say that I tried.”)

So let’s talk about that drink. I’ve discussed solely looking at the lyrics of the song and its internal universe so far, but I think that the line “Say, what’s in this drink” needs to be explained in a broader context to refute the idea that he spiked her drink. “Say, what’s in this drink” is a well-used phrase that was common in movies of the time period and isn’t really used in the same manner any longer. The phrase generally referred to someone saying or doing something they thought they wouldn’t in normal circumstances; it’s a nod to the idea that alcohol is “making” them do something unusual. But the joke is almost always that there is nothing in the drink. The drink is the excuse. The drink is the shield someone gets to hold up in front of them to protect from criticism. And it’s not just used in these sort of romantic situations. I’ve heard it in many investigation type scenes where the stoolpigeon character is giving up bits of information they’re supposed to be protecting, in screwball comedies where someone is making a fool of themselves, and, yes, in romantic movies where someone is experiencing feelings they are not supposed to have.

The song, which is a back and forth, closes with the two voices in harmony. This is important — they’ve come together. They’re happy. They’re in agreement. The music has a wonderfully dramatic upswell and ends on a high note both literally and figuratively. The song ends with the woman doing what she wants to do, not what she’s expected to do, and there’s something very encouraging about that message."
feminism  2010  slaybelle  music  progressivism  culture  context  frankloesser 
december 2015 by robertogreco
Hot Allostatic Load – The New Inquiry
"HI

I am too sick to write this article. The act of writing about my injuries is like performing an interpretative dance after breaking nearly every bone in my body. When I sit down to edit this doc, my head starts aching like a capsule full of some corrosive fluid has dissolved and is leaking its contents. The mental haze builds until it becomes difficult to see the text, to form a thesis, to connect parts. They drop onto the page in fragments. This is the difficulty of writing about brain damage.

The last time I was in the New Inquiry, several years ago, I was being interviewed. I was visibly sick. I was in an abusive “community” that had destroyed my health with regular, sustained emotional abuse and neglect. Sleep-deprived, unable to take care of myself, my body was tearing itself apart. I was suicidal from the abuse, and I had an infected jaw that needed treatment.

Years later, I’m talking to my therapist. I told her, when you have PTSD, everything you make is about PTSD. After a few minutes I slid down and curled up on the couch like the shed husk of a cicada. I go to therapy specifically because of the harassment and ostracism from within my field.

This is about disposability from a trans feminine perspective, through the lens of an artistic career. It’s about being human trash.

This is in defense of the hyper-marginalized among the marginalized, the Omelas kids, the marked for death, those who came looking for safety and found something worse than anything they’d experienced before.

For years, queer/trans/feminist scenes have been processing an influx of trans fems, often impoverished, disabled, and/or from traumatic backgrounds. These scenes have been abusing them, using them as free labor, and sexually exploiting them. The leaders of these scenes exert undue influence over tastemaking, jobs, finance, access to conferences, access to spaces. If someone resists, they are disappeared, in the mundane, boring, horrible way that many trans people are susceptible to, through a trapdoor that can be activated at any time. Housing, community, reputation—gone. No one mourns them, no one asks questions. Everyone agrees that they must have been crazy and problematic and that is why they were gone.

I was one of these people.

They controlled my housing and access to nearly every resource. I was sexually harassed, had my bathroom use monitored, my crumbling health ignored or used as a tool of control, was constantly yelled at, and was pressured to hurt other trans people and punished severely when I refused.

The cycle of trans kids being used up and then smeared is a systemic, institutionalized practice. It happens in the shelters, in the radical organizations, in the artistic scenes—everywhere they might have a chance of gaining a foothold. It’s like an abusive foster household that constantly kicks kids out then uses their tears and anger at being raped and abused to justify why they had to be kicked out—look at these problem kids. Look at these problematic kids.

Trans fems are especially vulnerable to abuse for the following reasons:

— A lot of us encounter concepts for the first time and have no idea what is “normal” or not.

— We have nowhere else to go. Abuse thrives on scarcity.

— No one cares what happens to us.

This foster cycle relies on amnesia. A lot of people who enter spaces for the first time don’t know those spaces’ history. They may not know that leaders regularly exploit and make sexual advances on new members, or that those members who resisted are no longer around. Spaces self-select for people who will play the game, until the empathic people have been drained out and the only ones who remain are those who have perfectly identified with the agendas and survival of the Space—the pyramid scheme of believers who bring capital and victims to those on top."



"
TRASH ART

When it was really bad, I wrote: “Build the shittiest thing possible. Build out of trash because all i have is trash. Trash materials, trash bodies, trash brain syndrome. Build in the gaps between storms of chronic pain. Build inside the storms. Move a single inch and call it a victory. Mold my sexuality toward immobility. Lie here leaking water from my eyes like a statue covered in melting frost. Zero affect. Build like moss grows. Build like crystals harden. Give up. Make your art the merest displacement of molecules at your slightest quiver. Don’t build in spite of the body and fail on their terms, build with the body. Immaculate is boring and impossible. Health based aesthetic.”

Twine, trashzines made of wadded up torn paper because we don’t have the energy to do binding, street recordings done from our bed where we lie immobilized.

Laziness is not laziness, it is many things: avoiding encountering one’s own body, avoiding triggers, avoiding thinking about the future because it’s proven to be unbearable. Slashing the Gordian Knot isn’t a sign of strength; it’s a sign of exhaustion."



"SOCIAL DYNAMICS

COMMUNITY IS DISPOSABILITY
There are no activist communities, only the desire for communities, or the convenient fiction of communities. A community is a material web that binds people together, for better and for worse, in interdependence. If its members move away every couple years because the next place seems cooler, it is not a community. If it is easier to kick someone out than to go through a difficult series of conversations with them, it is not a community. Among the societies that had real communities, exile was the most extreme sanction possible, tantamount to killing them. On many levels, losing the community and all the relationships it involved was the same as dying. Let’s not kid ourselves: we don’t have communities.

—The Broken Teapot, Anonymous"

People crave community so badly that it constitutes a kind of linguistic virus. Everything in this world apparently has a community attached to it, no matter how fragmented or varied the reality is. This feels like both wishful thinking in an extremely lonely world (trans fems often have a community-shaped wound a mile wide) and also the necessary lens to convert everything to profit. Queerness is a marketplace. Alt is a marketplace. Buy my feminist butt plugs.

The dream of an imaginary community that allows total identification with one’s role within it to an extent that rules out interiority or doubt, the fixity and clearness of an external image or cliche as opposed to ephemera of lived experience, a life as it looks from the outside.

—Stephen Murphy

These idealized communities require disposability to maintain the illusion—violence and ostracism against the black/brown/trans/trash bodies that serve as safety valves for the inevitable anxiety and disillusionment of those who wish “total identification”.

Feminism/queerness takes a vague disposability and makes it a specific one. The vague ambient hate that I felt my whole life became intensely focused—the difference between being soaked in noxious, irritating gasoline and having someone throw a match at you. Normal hate means someone and their friends being shitty toward you; radical hate places a moral dimension onto hate, requiring your exclusion from every possible space—a true social death."



"There is immense pressure on trans people to engage in this form of complaint if they want access to spaces—but we, with our higher rates of homelessness, joblessness, lifelessness, lovelessness, are the most fragile. We are the glass fems of an already delicate genderscape.

Purification is meaningless because anyone can perform these rituals—an effigy burnt in digital. And their inflexibility provides a place where abuse can thrive—a set of rules which abusers can hold over their victims.

Deleuze wrote, “The problem is no longer getting people to express themselves, but providing little gaps of solitude and silence in which they might eventually find something to say. Repressive forces don’t stop people from expressing themselves, but rather, force them to express themselves. What a relief to have nothing to say, the right to say nothing, because only then is there a chance of framing the rare, or ever rarer, the thing that might be worth saying.”

>>

ENDING

People talk about feminism and queerness the way you’d apologize for an abusive relationship.

This isn’t for the people who are benefiting from these spaces and have no reason to change. This is for the people who were exiled, the people essays aren’t supposed to be written for. This is to say, you didn’t deserve that. That even tens or hundreds or thousands of people can be wrong, and they often are, no matter how much our socially constructed brains take that as a message to lie down and die. That nothing is too bad, too ridiculous, too bizarre to be real when it comes to making marginalized people disappear.

Ideology is a sick fetish.

RESISTING DISPOSABILITY

— Let marginalized people be flawed. Let them fuck up like the Real Humans who get to fuck up all the time.

— Fight criminal-justice thinking. Disposability runs on the innocence/guilt binary, another category that applies dynamically to certain bodies and not others. The mob trials used to run trans people out of communities are inherently abusive, favor predators, and must be rejected as a process unequivocally. There is no kind of justice that resembles hundreds of people ganging up on one person, or tangible lifelong damage being inflicted on someone for failing the rituals of purification that have no connection to real life.

— Pay attention when people disappear. Like drowning, it’s frequently silent. They might be blackmailed, threatened, and/or in shock.

— Even if the victim doesn’t want to fight (which is deeply understandable—often moving on is the only response), private support is huge. This is the time to make sure the wound doesn’t become infected, that the PTSD they acquire is as minimized as … [more]
porpentine  community  via:sevensixfive  feminism  abuse  disposability  identity  interdependence  ptsd  trauma  recovery  punishment  safety  socialmedia  call-outculture  society  culture  violence  mobbing  rape  emotionalabuse  witchhunts  silviafederici  damage  health  communication  stigma  judithherman  terror  despair  twine  laziness  trashart  trashzines  alliyates  social  socialdynamics  stephenmurphy  queerness  jackiewang  complaint  complaints  power  powerlessness  pain  purity  fragility  gillesdeleuze  deleuze  solitude  silence  ideology  canon  reintegration  integration  rejection  inclusivity  yvetteflunder  leadership  inclusion  marginalization  innocence  guilt  binaries  falsebinaries  predators 
december 2015 by robertogreco
bell hooks: Buddhism, the Beats and Loving Blackness - The New York Times
"G.Y.: Absolutely. You’ve talked about how theory can function as a place of healing. Can you say more about that?

b.h.: I always start with children. Most children are amazing critical thinkers before we silence them. I think that theory is essentially a way to make sense of the world; as a gifted child growing up in a dysfunctional family where giftedness was not appreciated, what held me above water was the idea of thinking through, “Why are Mom and Dad the way they are?” And those are questions that are at the heart of critical thinking. And that’s why I think critical thinking and theory can be such a source of healing. It moves us forward. And, of course, I don’t know about other thinkers and writers, but I have the good fortune every day of my life to have somebody contacting me, either on the streets or by mail, telling me about how my work has changed their life, how it has enabled them to go forward. And what greater gift to be had as a thinker-theorist, than that?"



"G.Y.: Is there a connection between teaching as a space of healing and your understanding of love?

b.h.: Well, I believe whole-heartedly that the only way out of domination is love, and the only way into really being able to connect with others, and to know how to be, is to be participating in every aspect of your life as a sacrament of love, and that includes teaching. I don’t do a lot of teaching these days. I am semi-retired. Because, like any act of love, it takes a lot of your energy."



"G.Y.: You’ve conceptualized love as the opposite of estrangement. Can you say something about that?

b.h.: When we engage love as action, you can’t act without connecting. I often think of that phrase, only connect. In terms of white supremacy right now for instance, the police stopped me a few weeks ago here in Berea, because I was doing something wrong. I initially felt fear, and I was thinking about the fact that in all of my 60-some years of my life in this country, I have never felt afraid of policemen before, but I feel afraid now. He was just total sweetness. And yet I thought, what a horrible change in our society that that level of estrangement has taken place that was not there before.

I know that the essential experience of black men and women has always been different, but from the time I was a girl to now, I never thought the police were my enemy. Yet, what black woman witnessing the incredible abuse of Sandra Bland can’t shake in her boots if she’s being stopped by the police? When I was watching that video, I was amazed the police didn’t shoot her on the spot! White supremacist white people are crazy.

I used to talk about patriarchy as a mental illness of disordered desire, but white supremacy is equally a serious and profound mental illness, and it leads people to do completely and utterly insane things. I think one of the things that is going on in our society is the normalization of mental illness, and the normalization of white supremacy, and the evocation and the spreading of this is part of that mental illness. So remember that we are a culture in crisis. Our crisis is as much a spiritual crisis as it is a political crisis, and that’s why Martin Luther King, Jr. was so profoundly prescient in describing how the work of love would be necessary to have a transformative impact.

G.Y.: And of course, that doesn’t mean that you don’t find an important place in your work for rage, as in your book “Killing Rage”?

b.h.: Oh, absolutely. The first time that I got to be with Thich Nhat Hanh, I had just been longing to meet him. I was like, I’m going to meet this incredibly holy man. On the day that I was going to him, every step of the way I felt that I was encountering some kind of racism or sexism. When I got to him, the first thing out of my mouth was, “I am so angry!” And he, of course, Mr. Calm himself, Mr. Peace, said, “Well, you know, hold on to your anger, and use it as compost for your garden.” And I thought, “Yes, yes, I can do that!” I tell that story to people all the time. I was telling him about the struggles I was having with my male partner at the time and he said, “It is O.K. to say I want to kill you, but then you need to step back from that, and remember what brought you to this person in the first place.” And I think that if we think of anger as compost, we think of it as energy that can be recycled in the direction of our good. It is an empowering force. If we don’t think about it that way, it becomes a debilitating and destructive force.

G.Y.: Since you mentioned Sandra Bland, and there are so many other cases that we can mention, how can we use the trauma that black people are experiencing, or reconfigure that trauma into compost? How can black people do that? What does that look like therapeutically, or collectively?

b.h.: We have to be willing to be truthful. And to be truthful, we have to say, the problem that black people face, the trauma of white supremacy in our lives, is not limited to police brutality. That’s just one aspect. I often say that the issue for young black males is the street. If you only have the streets, you encounter violence on all sides: black on black violence, the violence of addiction, and the violence of police brutality. So the question is why at this stage of our history, with so many wealthy black people, and so many gifted black people, how do we provide a place other than the streets for black males? And it is so gendered, because the street, in an imperialist white supremacist capitalist patriarchy, is male, especially when it is dark. There is so much feeling of being lost that it is beyond the trauma of racism. It is the trauma of imperialist white supremacist capitalist patriarchy, because poverty has become infinitely more violent than it ever was when I was a girl. You lived next door to very poor black people, but who had very joyful lives. That’s not the poverty of today.

G.Y.: How is the poverty of today different?

b.h.: Let’s face it, one of the things white people gave us when they gave us integration was full access to the tormenting reality of desire, and the expectation of constant consumption. So part of the difference of poverty today is this sort of world of fantasy — fantasizing that you’ll win the lottery, fantasizing that money will come. I always cling to Lorraine Hansberry’s mama saying in “A in Raisin in the Sun,” “Since when did money become life?” I think that with the poverty of my growing up that I lived with and among, we were always made to feel like money is not what life is all about. That’s the total difference for everyone living right now, because most people in our culture believe money is everything. That is the big tie, the connecting tie to black, white, Hispanic, native people, Asian people — the greed and the materialism that we all invest in and share.

G.Y.: When you make that claim, I can see some readers saying that bell is pathologizing black spaces.

b.h.: As I said, we have normalized mental illness in this society. So it’s not the pathologizing of black spaces; it’s saying that the majority of cultural spaces in our society are infused with pathology. That’s why it’s so hard to get out of it, because it has become the culture that is being fed to us every day. None of us can escape it unless we do so by conscious living and conscious loving, and that’s become harder for everybody. I don’t have a problem stating the fact that trauma creates wounds, and most of our wounds are not healed as African-Americans. We’re not really different in that way from all the others who are wounded. Let’s face it — wounded white people frequently can cover up their wounds, because they have greater access to material power.

I find it fascinating that every day you go to the supermarket, and you look at the people, and you look at us, and you look at all of this media that is parading the sorrows and the mental illnesses of the white rich in our society. And it’s like everybody just skips over that. Nobody would raise the question, “why don’t we pathologize the rich?” We actually believe that they suffer mental illness, and that they deserve healing. The issue for us as black people is that very few people feel that we deserve healing. Which is why we have very few systems that promote healing in our lives. The primary system that ever promoted healing in black people is the church, and we see what is going on in most churches today. They’ve become an extension of that material greed.

G.Y.: As you shared being stopped by police, I thought of your book “Black Looks: Race and Representation,” where you describe whiteness as a site of terror. Has that changed for you?

b.h.: I don’t think that has changed for most black people. That particular essay, “Representations of Whiteness in the Black Imagination,” talks about whiteness, the black imagination, and how many of us live in fear of whiteness. And I emphasize the story about the policeman because for many of us that fear of whiteness has intensified. I think that white people, for the most part, never think about black people wanting to be in black only spaces, because we do not feel safe.

In my last book, “Writing Beyond Race: Living Theory and Practice,” I really wanted to raise and problematize the question: Where do we feel safe as black people? I definitely return to the home as a place of spiritual possibility, home as a holy place.

I bought my current house from a conservative white male capitalist who lives across the street from me, and I’m so happy in my little home. I tell people, when I open the doors of my house it’s like these arms come out, and they’re just embracing me. I think that is part of our radical resistance to the culture of domination. I know that I’m not who he imagined in this little house. He imagined a nice white family with two kids, and I think on some level it was very hard for … [more]
bellhooks  2015  georgeyancy  buddhism  christianity  spirituality  religion  race  class  patriarchy  racism  classism  mentalillness  money  greed  mentalhealth  society  capitalism  consumerism  materialism  domination  power  gender  feminism  idenity  listening  love  humor  martinlutherkingjr  cornelwest  allies  influence  homes  intellectualism  theory  practice  criticalthinking  pedagogy  writing  children  unschooling  deschooling  teaching  howweteach  oedagogy  solitude  workinginpublic  publicintellectuals  narcissism  healing  malcolmx  blackness  whitesupremacy  abandonment  betrayal  anger  masculinity  markmcleodbethune  resistance  safety  whiteness  terror  wealth  imperialism  inequality  pathology  poverty  truth  truthfulness  sandrabland  thichnhathanh  activism  estrangement  everyday  humanism  humanization  humility  grace  change  changemaking  transformation  canon  empowerment  composting  desire  lotteries  lorrainehansberry  araisininthesun  culture  trauma  sorrow  leadership  psychology  self-determination  slow  small  beatpoets  jackkerouac  garysnyder  beatpoetry  ethics 
december 2015 by robertogreco
Men Explain Lolita to Me | Literary Hub
"I had never said that we shouldn’t read Lolita. I’ve read it more than once. I joked that there should be a list of books no woman should read, because quite a few lionized books are rather nasty about my gender, but I’d also said “of course I believe everyone should read anything they want. I just think some books are instructions on why women are dirt or hardly exist at all except as accessories or are inherently evil and empty.” And then I’d had fun throwing out some opinions about books and writers. But I was serious about this. You read enough books in which people like you are disposable, or are dirt, or are silent, absent, or worthless, and it makes an impact on you. Because art makes the world, because it matters, because it makes us. Or breaks us."
rebeccasolnit  feminism  books  literature  mansplaining  anitifeminism  lolita  vladimirnabokov  2015  art  worldmaking 
december 2015 by robertogreco
DYNAMIC AFRICA - Taking up Space
"Kenyan-British artist Marion A. Osieyo photographs women of colour and their daily acts of resistance. She is based in London, UK."
marionosieyo  occupation  takingupspace  resistance  england  oxford  diaspora  africanwomen  women  photography  art  feminism  uk 
december 2015 by robertogreco
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