The World Trade Centers – Before and Now

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Before and After the Tragedy

Before and After the Tragedy

What is a memory? What is a memorial?

A memorial is something to preserver a memory – but of what?

The image on the left is the prophetic shot of Don DeLillo’s great novel, UnderworldPublished in 1997, the Underworld was immediately recognized as one of the best American novels ever written – in fact, recently, viewed in the top 5.  Post 9/11 readers by the droves were drawn, first, to the ominous cover, second, to the narrative’s harrowing picture of American culture, the world, and where we might find some semblance of hope – or not.  Somewhere between our waste and commodification, we struggle for hope, for a better future.  Peace, as DeLillo ends his novel.

The image on the right was just captured by my son, Carlos, a professional photographer living in Brooklyn, NY.  In many ways, Carlos’ image is also a memorial – to the days of DeLillo picture, to the harrowing events of 9/11, and to our current malaise and sense of hope and vulnerability.

Carlos’ image is very much a vulnerable one: will we experience 9/11 again?  Given the conditions in our world, are we, like this image, in a fog we can’t get out of? Is this a memorial to a time we’ll never get back, yet we hope for something more?

Out of Life, Out of the Past (Ch. 3 of Life-Affirming Acts)

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I’ve been talking to other teachers, conducting workshops on teaching, and the notion of “influence” has come up: Why do we teach the way we do?  What enters into our pedagogy?  Who are the unseen forces that stand with us in classrooms?  Teacher’s voices are hardly ever heard; we are never really considered in all this chatter about education reform.  I’d argue that we need to have more teachers speak; we need more teaching voices telling their stories.  To that end, I submit to you “Out of Life, Out of the Past,” which is the third chapter of my book, Life-Affirming Acts: Education as Transformation in the Writing Classroom.

Ch_3LifeAffirming

If you’re a teacher – or you remember teachers – and are so moved to tell your story, please use the “Comment” feature here and we’ll compile these … Thank you.

 


More Than a Gesture: Toward a Pedagogy of Community

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It’s inescapable that when we speak about education we speak about pedagogy. And when we speak about pedagogy, we actually never speak about pedagogy at all—that is to say, never in meaningful and significant ways. Instead, the language around the method and practice of teaching is rife with utopian aspirations, anxiety and discontent.

Thus is pedagogy’s paradox. Or to state it another way: pedagogy is a form and in this form there are at least three postulates that create its meaning, and our confusion and uneasiness, even displeasure, with education writ large. –  Read More … 

Gandolfini, Hoffman, Williams, James Foley, Ferguson, Iraq, Syria & ISIS: The World According to Kafka

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The most disconcerting lines in modern fiction, the opening of Franz Kafka’s The Metamorphosis, perfectly capture our condition, today; it’s what we’ve become: “When Gregor Samsa woke up one morning from unsettling dreams, he found himself changed in his bed into a monstrous vermin.”

It’s the tone of the lines that gets to us; its matter of fact, almost as if half-expecting this metamorphosis; it’s as if becoming a “monstrous vermin” is not shocking. It simply is. To simply be means that is has always been; it’s not sudden, new, shocking.

“What happened to me?” thinks Samsa. “It was no dream,” he realizes. Gregor Samsa, a traveling salesman, looks over to a table, on top of which he’s placed a picture of a young lady “done up in a fur hat and a fur boa” inside “a pretty guilt frame.” He has no one; he’s alone, fantasizing plastic dreams that will never come. Nothing is real; and the nothing that isn’t real is his life. The unreality is the reality. The illusion is what he’s living. Truth and illusion are interchangeable.

What’s real? asks Kafka.

Gregor Samsa tries – or rather, he thinks about going back to sleep, but can’t. In his present state he can’t sleep on his right side, which he prefers, because he “always rocked onto his back again” and could then still see his “squirming legs.”

If we turn away from something that is, does it cease existing? Is turning away possible, real, more real than the “squirming legs”?

Gregor Samsa can think of nothing else but the “grueling job” he has, “Day in, day out – on the road.” The reality that he’s a vermin is less important. Gregor Samsa, “a tool of the boss, without brains or backbone,” is more concerned with getting to work on time than he is about his new condition. Samsa is anxious about his responsibilities. Vermin or not, he’s not going to lose his job, his footing.

But is Samsa’s condition new? And is Samsa’s condition our very own? Kafka is telling us that Gregor Samsa’s acceptance of his “monstrous vermin” state is something long in the making. Acceptance of horror takes time to enter into a culture. It doesn’t happen over night.

In the opening scene of another Kafka piece, In the Penal Colony, examining a “remarkable piece of apparatus” to be used to kill a condemned man, we learn that the “condemned man looked like a submissive dog that one might have thought he could be left to run free on the surrounding hills and would only need to be whistled for when the execution was due to begin.”

The dominion that builds gradually and unconsciously to the point that we don’t even notice our transformation into submissive subjects – vermin, the condemned- is key to understanding Kafka – and ourselves.

In Capital in the Twenty-First Century, a “hot” book everyone seems to be talking about, though quite clearly chewing at the edges – as Gregor Samsa does when he experiences his altered state – Thomas Piketty says, “…that the dynamics of wealth distribution reveal powerful mechanisms pushing alternately toward convergence and divergence. Furthermore, there is no natural, spontaneous process to prevent destabilizing, inegalitarian forces from prevailing permanently.”

Our systems push and pull; merge and deviate, detour; and there’s no “natural, spontaneous process” to prevent damaging and undermining, undemocratic forces from, eventually, reigning. In other words, we’ve awakened into a state – as in a dream – we have a hard time understanding, never mind getting at the root causes of why we’re here.

So what do we do?

We accept. We’ve authorized – a nice word for this – the move toward the ongoing merger of financial and military spheres that diminish our authority, for instance; we’ve approved the move away from a substantive global democracy; we’ve endorsed the humanization of the corporation. In all this, we’ve established our de-humanization. We prefer not noticing.

The deaths of Gandolfini, Hoffman and Williams, for starters, suggest that even at the highest socio-economic levels we don’t understand suffering; we don’t understand the conditions in our lives that may cause us stress and harm; we don’t understand how we might help one another, collaborating and cooperating, sometimes across differences, which is the only way to prevent becoming Gregor Samsa. We seem to be okay letting people go – or at least, okay that this is how things go.

Iraq, ISIS, Syria, and the horror that was the murder of journalist James Foley are characteristic of an age that has grown cold, unsensual, dismissive and callous. It’s hard to argue against this. It is a world that – it should be obvious by now – looks to the short term rather than the long view. And compressing all experience into tight, corporate mediated narratives that leave no room for questions and dialog. Iraq, ISIS, Syria and James Foley are horrible unintended consequences of a world – like Kafka’s – where the gruesome apparatus for death is a machine we just have to look at; “it works all by itself,” Kafka writes. We approve that the mechanisms of death work by themselves.

The rise of evil and violence is directly related to our incapacity to engage our world – and each person in it – in ways that address our interconnectedness – because, as Don DeLillo says in Underworld, everything is indeed connected. There’s no escaping this fact. The murderers that ended James Foley’s promising life know this; 9-11 was all about the relationship between blindness and interconnectedness, something we still yet deny. Disconnected people, cultures, societies react – they have to.

Ferguson, for instance, appears to us as a shocking reminder that we are not a post racial America; yet we can’t seem to find the language to try and understand the piercing reality that Ferguson has been festering for quite some time, and it’s been smoldering across our land. People in Ferguson – and many, many places in the US – are feeling very disconnected. Ferguson is a sign. We could move towards greater freedoms or we could move towards greater oppression.

Several mechanisms – unobstructed – work to ensure that this is how we live: Propaganda and Ideology. They work in tandem. One needs the other.

Propaganda, says Jacques Ellul, “is scientific in that it tends to establish a set of rules, rigorous, precise, and tested, that are not merely recipes but impose themselves on every propagandist, who is less and less free to follow his own impulses. He must apply, increasingly and exactly, certain precise formulas that can be applied by anybody with the proper training – clearly a characteristic of a technique based on science” (Propaganda: The Formation of Men’s Attitudes). This happens by analyzing environments and individuals; it’s thought through. And it works in business, as well as in government, affecting political speech, for instance. A key characteristic of propaganda is that “the individual,” says Ellul, “is never considered as an individual, but always in terms of what he has in common with others, such as his motivations, his feelings, or his myths.” A key characteristic of popular media – the assumption that we’re all one.

Enter Ideology. An ideological apparatus or mechanism in any given culture works by ensuring that each individual see himself as an other, as with others. In other words, one’s individualism, through a propaganda model set in an ideology, say grounded in capitalism, is used to actually justify what Slavoj Žižek calls a “vast anonymous power” that works unconstrained, “without any democratic control” and which regulates our lives (Demanding the Impossible).

What has happened?

How we measure balance, virtue, truth has changed; our very measures of what is extreme have changed. When we look around – Gandolfini, Hoffman, Williams, James Foley, Iraq, ISIS, Syria and Ferguson – we fully realize that these are extremes. But, like Gregor Samsa, these are metaphors, today, of the hard shell we wear and that keeps us from moving as we might like; and like Samsa, when we begin to feel “a slight, dull pain,” something we’ve never felt before, we think about our grueling jobs, the challenges of just getting to work on time, not losing time, not losing our step in the illusory game of our own private enterprise to succeed. And go to happy hour or rush to ESPN.

The long-run evolution of capital, I’d argue, has lead to our awakening in a vermin state, though like Gregor Samsa, we half expected it so we rush to social media, we rush to screens and rapid fire texting and calls to check on one another, not saying anything meaningful, mind you, just merely acknowledging that we’re alive amidst all this pain and suffering we’ve allowed to grow and flourish, and which, sadly, we accept as ongoing.

A great darkness hangs over us now.

From Getting Lost: Victory and Loss: Solnit’s Letter to My Dismal Allies on the US Left

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This piece was originally written for Getting Lost, the blog addressing the work of Rebecca Solnit.  I’m placing it here for the readers of the Uncanny.


Rebecca Solnit ends her letter, (though it was published, online, in The Guardian, on October 15, 2012, I’ve just run into it and find it – still – relevant for many reasons, which I’ll try to capture here), by saying the following :

There are really only two questions for activists: what do you want to achieve? And who do you want to be? And those two questions are deeply entwined. Every minute of every hour of every day you are making the world, just as you are making yourself, and you might as well do it with generosity and kindness and style. That is the small ongoing victory on which great victories can be built, and you do want victories, don’t you? Make sure you’re clear on the answer to that, and think about what they would look like.

Solnit also says:

There is idealism somewhere under this pile of bile, the pernicious idealism that wants the world to be perfect and is disgruntled that it isn’t – and that it never will be. That’s why the perfect is the enemy of the good. Because, really, people, part of how we are going to thrive in this imperfect moment is through élan, esprit de corps, fierce hope and generous hearts.

Solnit is, for me anyway, trying to channel, (to some extent and falling dramatically short), Slavoj Žižek, the Slovanian Marxist philosopher, psychoanalist, and cultural critic. (To directly cite Žižek would be disastrous for her, I’m sure.)  Read more …

The Decision II: LeBron James and the New Owners

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“Who owns this body, this body of work?” asks David Shields in his great book, Body Politic: The Great American Sports Machine.

Carmelo Anthony

Carmelo Anthony

As I write, we’re amidst the NBA Free Agency Period, 2014: Carmelo Anthony is touring Chicago, Houston, Dallas and Los Angeles (where he, too, has a home), while still holding on to the Knicks – at least on paper; the Houston Rockets have “ramped up their pursuit of Chris Bosh”; and King James is on vacation while his agent contemplates offers.

“Who owns this body, this body of work?” Indeed.

In “The Bottom Line Should Decide,” Forty-Million Dollar Slaves author and New York Times columnist William C. Rhoden asks, “Who makes the game?”

Answer: “Networks televise the game. Advertisers buy the games. Fans support the games. Players are the game (italics mine).” Rhoden, consistent with his seminal work, Forty-Million Dollar Slaves, continues:

Anthony should keep that in mind and not accept a nickel less than he feels he is worth. Athletes are conditioned early on to feel grateful to be on the team. The reality is that their schools, and, later, their franchises, depend on the athletes to have a program. Athletes are the show.

 

If the Knicks ask Anthony to take a pay cut, or when Pat Riley appeals to James’s sense of loyalty, the Clippers’ pending sale should be a glowing reminder to say no.

 

In an often coldblooded industry focused on the bottom line, players still invariably lead with their hearts, often to their detriment. The new rules of engagement should be, simply, money first.

Who owns the body – and the game? Players.

LeBron James

LeBron James

This a decisive moment in the business of sports, particularly the NBA. For us, the fans, the spectators of the modern age, we began to see this change with “The Decision,” LeBron’s move to Miami, which, says Rhoden, “showed how valuable he was not just to his team but to an entire region, with Cleveland’s economy seeming to take a hit.”

We’ve seen this kind of thing when Tiger Woods plays golf – or doesn’t and TV ratings take a hit; we see this in tennis, too, when the Williams sisters cherry pick which tournaments to play, unlike any other player on the tour, including the top names.

We saw this in the great Muhammad Ali who, says Rhoden in Forty-Million Dollar Slaves, “brought home the concept of principle, that there was something greater in life than wealth, though wealth has its place; something greater in life than fame, though fame has its place. And he taught [me] that in the right hands wealth and fame, the fruits of athletic success, could be used as a tool in the ongoing struggle.”

This is where we are – an ongoing, historical process. We’re fixated on tweets and on headlines, going back and forth between salary caps, salary commitments, how much is this guy or that guy leaving behind, but failing to see that we’re moving into uncharted territory where ownership of the game, by star players, is dominating.

The Decision II – yet to be made as of this writing – will put a hole through the old plantation model. What commentary is missing, but, I think, management realizes, is that, “the history of African American survival in the United States is the history of teamwork and a history of individual expression within the context of the larger group,” as Rhoden tells us.

We’re witnessing an unprecedented amount of teamwork – at the business level; in turn, the business of basketball is showing how powerful these great players really are. I agree, these players own the game. They’re moving into ownership without knocking on doors – something Michael Jordan tried with the Wizards in 2000 and was rejected, even fired; they’re simply walking through, commanding leadership roles that will determine the future of the game.

How Fútbol (not soccer) Explains the World – If not, How it Explains Inmigración En EEUU (USA)

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When John Oliver took on the broken immigration system on his HBO show, Last Week Tonight, calling it the universal crazy maker and saying that it’s great here, so how can people be blamed for wanting to live in the USA, carefully explaining right-wing fallacies, he never touched on how fútbol and The World Cup of the beautiful game actually explain how totally ironic – and extremist – the immigration fiasco is in America.

Last Week Tonight, John Oliver

Last Week Tonight, John Oliver

Oliver says that many people who would like to see a change in our doctrinaire immigration policies are “drowned out by a lot of opinions unsupported by documentation.” These “undocumented opinions,” says Oliver, need a “fence of facts” around them to protect us. One such “undocumented opinion,” which is not true but “feels like it might be,” he says, is the notion that undocumented workers are here to take jobs from Americans. The American Enterprise Institute, for instance, a private, conservative, not-for-profit institute, says that there is no evidence that undocumented workers are taking jobs from Americans. Let me repeat: this is coming from a conservative institute about “Freedom. Opportunity. Enterprise” (the periods theirs). John R. Bolton is a resident scholar, as is Lynn V. Cheney. Get the drift? Okay, so let’s go a bit further and follow the American Enterprise Institute’s thinking in their own words:

Even among less-skilled workers, Americans and immigrants tend to work in different fields. Low-skilled Americans are twice as likely as low-skilled immigrants to work in offices or administrative support jobs. They’re also twice as likely as immigrants to work in sales. In contrast, low-skilled immigrants are three times more likely than low-skilled Americans to fill farming, fishing and forestry jobs.

And they’re more likely to be in those office buildings cleaning and removing garbage. It gets better yet:

Less-skilled Americans work in difficult conditions – outdoors, on their feet, in jobs that require repetitive motion and expose them to contaminants. But less-skilled immigrants work in jobs that are even dirtier, more dangerous and more difficult.

Immigrants are not smuggling drugs either, another undocumented opinion; they don’t add to crime. And Obama, by addressing the immigration issue, is not trying to make sure that the Republicans never win the White House, as Michele Bachmann contends.

John Oliver’s solution: What if you just tried treating them better... Maybe as if they’re human beings who might hypothetically contribute something.

US National Team 2014

US National Team 2014

Fútbol has embraced John Oliver’s idea – fully. Even the US National Team abides. You see, fútbol tells us another story – it has for years, only nobody calls attention to it. Fútbol is an example of where societies will go – or need to go.

The fútbol story is about how different people, from different nationalities, collaborate; it’s about how globalization works; how money floats to where there is least resistance; how multinational corporations look for smooth, quiet rides into areas of least resistance, cross borders and blur boundaries and speak a totally different language than that spoken in Washington D. C.’s inner sanctum of confusion.

In his book, How Soccer Explains the World, Franklin Foer, says that, “You could see globalization on the pitch: During the nineties, Basque teams, under the stewardship of Welsh coaches, stocked up on Dutch and Turkish players; Moldavian squads imported Nigerians. Everywhere you looked, it suddenly seemed, national borders and national identities had been swept into the dustbin of soccer history.” Foer cites Thomas Friedman, the New York Times columnist, to show how the beautiful game follows the premise of globalization: “The inexorable integration of markets, nation-states and technologies to a degree never witnessed before – in a way that is enabling individuals, corporations and nation-states to reach around the world farther, faster, deeper and cheaper than ever before.” Fútbol, like global markets, is a world-flattening enterprise that confounds boundary-making. The only boundaries that matter are evident only on the pitch; creativity is what gets you through – in 90 minutes. To win, then, we do anything, even push through warring ideologies and national debates. That’s one of the beauties of the game today.

Evidence of this is overwhelming. We need to look no further than the great commercials airing during the 2014 World Cup ,Oliver Stone’s commercial, which teams him up with Rodrigo Prieto, the Mexican cinematographer and, of course, the US National Team to understand how truly bigoted, misinformed, costly and inhumane US immigration policy is.

The commercials are easy; these represent the most notable multinational corporations in the world: Samsung, CocaCola, Verizon, AT&T, Apple, Honda & Hyundai, Volkswagen & Mercedes, Yingli Green Energy Holding Co of China, and so on – the list is very, very long. Okay, more: Anheuser- Busch, Corona, Bacardi, McDonald’s. The point is that brands are seeking a global reach and they don’t care what language the message is in or where their customers are; companies expect their costumers to be everywhere. They’re not taking any chances and spending lots of money to ensure their reach. But the largest group of customers – and growing – is Spanish-speaking, many of who are in the USA.

(When Mexico beat Cameroon in a very dramatic game, at the end, cameras cut to Mexico City AND Los Angeles – the crowds nearly equal in size. This suggests that for stations covering the game – ABC, ESPN, Univision and Canadian TV and radio – it’s always already known that large numbers of Spanish speaking immigrants – legal and not so legal – reside in the USA; that these Spanish folks love the beautiful game, they’ll be caught up in it – and all the implications that come from mediated sports experiences – and find, hopefully, their products as alluring as the game, after all, spokespersons are Messi, Pepsi and creativity and community, Cristiano Ronaldo, Neymar , Rooney, Zlatan, Iniesta in the Nike Commercial 2014: The Last Game – risk everything – quite a message about living lives on the borders of existence, forgotten heroes returning as saviors.)

Immigrants and multinational corporations follow the flow of money; it provides hope and potential – a future. The flow of capital knows no boundaries – everyone, especially people suffering in different parts of the world, know this. We, “the EEUU,” (after all North, South and Central Americans are ALL AMERICANS), have a hand in creating possibilities, as well as destruction. Iraq comes quickly to mind where we’re now witnessing the devastation that evolved from the massive Bush-Cheney lie that is accepted as truth in neocon/neoliberal circles. We can go back to Iran – Contra, when senior administration officials in the Reagan Administration secretly facilitated the sale of arms to Iran, the subject of an arms embargo; and there are Gary Webb’s stories, in the San Jose Mercury News, which shaped his 1999 book Dark Alliance: The CIA, The Contras, and the Crack-Cocaine Explosion about the role of the CIA and the Department of Justice in cocaine trafficking in South Central Los Angeles. (On December 10, 2004, Gary Webb was found dead from two gunshot wounds to the head. Sacramento County coroner Robert Lyons ruled that it was suicide, noting that a suicide note was found at the scene. Two shots to the hit? How do you do that to yourself?)

“The major task,” says Edward Said in his essay Movement and Migrations (in Culture and Imperialism), “is to match the new economic and socio-political dislocations and configurations of our time with the startling realities of human interdependence on a world scale…But we need to go on and situate these in a geography of other identities, people, cultures, and then to study how, despite their differences, they have always overlapped one another, through unhierarchical influence, crossing, incorporation, and recollection, deliberate forgetfulness, and, of course, conflict…The fact is, we are mixed in with one another in ways that most national systems of education have not dreamed of. To match knowledge in the arts and sciences with these integrative realities is … the intellectual and cultural challenge of moment.”

The point is this: when it suits us, we’ll cross any border; we’ll invade; we’ll destroy. Immigrants, witnessing this way of being, follow suit – then we prosecute them. For instance, the children that are now crossing into the USA from Guatemala, Honduras and El Salvador are doing so, less because of confusing rhetoric from the Obama Administration, and more because they are escaping horrific violence in their countries. We confuse everything. The rest of the story is that this fertile ground for killing, the drug cartels operating in these parts of the world, and the despair are remnants of our US involvement in Iran-Contra; these gangs, too, operate with impunity in the USA (see The Gangs of Garden City: How Immigration, Segregation and Youth Violence are Changing America’s Suburbs, please, a terrific study by Sarah Garland.).

What we perceive as the truth, isn’t. The world is upside down. As Alexander Solzhenitsyn once wrote, “Men, in order to do evil, must first believe that what they are doing is good.”

Truth, today, ironically, can be found in fútbol. Let’s take a look at the US National Team and let’s start with the manager, Jurgen Klinsmann, the great German striker who went on to coach the German National team 2004 -2006 (He faced his protégé on Thursday, June 26, 2014 – and lost 1-0). When games begin, we can see Klinsmann singing the US National Anthem as he presides over a team that’s half German. (Before the US vs Germany game, Klinsmann refused to answer questions in German.) One commentator called the game between Germany and the US the Germans vs the half Germans.

Jermaine Jones, for instance, who is still learning English, has lived for most of his life in Germany. The son of an American father and a German mother, born in Frankfurt, who lived in the US as a boy, moved to Germany when his parents separated. In 2008, he failed to make Germany’s squad for the European Championship. He surmised that his best chances to make it to the World Cup – and the grandest of all spectacles – was to use his dual citizenship and try out for the US National Team. His bet worked. He’s not the only one.

True, Jones and others on the team – Diskerud is from Norway; Chandler, also from Frankfurt, Germany; Johnson, Munich – are dual citizens; but the point is, just as we can’t stop cross-border, cross-cultural love, as in these cases, we can’t stop the flow of capital and the pursuit of happiness that today is synonymous with the pursuit of some sort of wealth.

French National Team 2014

French National Team 2014

Another poignant example is the French National Team. Here we see one of the best teams of this year’s World Cup – and the result of French Colonialism. This is what we learn from Europe, Sport, World: Shaping Global Societies, edited by J. A. Mangan:

 

 

 

The fact that France is currently the most

popular destination of African migrant footballers says much about the strength of the link between football migration from Africa to Europe and broader socio-economic processes associated with colonialism. The expropriation of African players to play their domestic and international football in France during the first half of the twentieth century can clearly be interpreted as an extension of France’s colonial policy of Gallicization or the assimilation of the local population into the citizenship of the motherland.

The result, in 2014, is an incredible French team. For the USA, it’s another version of Manifest Destiny, which justifies that we intervene in this or that aggression since World War Two; it also suggests, for us, that there is a “pure” American, which couldn’t be further from the truth since all Americans are Americans hyphen. Ironic, of course, since the San Antonio Spurs won the NBA title with two foreign players, Tony Parker, French, and Manu Ginóbili, Argentininian. But this is what we always do: look the other way when we need highly qualified foreign nationals, as we learn in The Real Odessa that tells the story of US involvement in smuggling German- Nazi scientists and engineers, through Argentina, Mercedes-Benz the proximity, with the help of Juan Perón, to come to the US to develop our military industrial complex. No one is clean; no one is innocent.

The real problem is how we’ve approached immigrants, accepting those we want, discarding those that will hold up, on bended backs, the world we want.

So where are we? What have we learned about this yet to be named nebulous period in our global history?

Let’s go back to John Oliver – What if you just tried treating them better... Maybe as if they’re human beings who might hypothetically contribute something.- we can see some solutions:

  1. Let’s follow the money and get rid of borders, as have multinational financial markets, reducing the stress of lives that live there and are defined by fences and walls. (Walls define those on the inside too; the warden and the prisoner, eventually, are interchangeable.)
  2. And let’s go ahead an issue legal working permits to everyone that wants to work in the USA, whether they’re citizens or not.
  3. Let’s demand this from the other Americas as well, so we, in the EEUU, can also work anywhere.  Let’s create an easier flow of workers and producers.
  4. In our case, if a permit-holding worker begins a job, s/he pays taxes – not social security; s/he would also have to have insurance (Obamacare and the insurance companies already happy with their profits will be more happy).
  5. Let’s likewise create a feasible path to citizenship.
  6. And, since this will come up, let’s also work on a living wage and adequate, safe working conditions for all Americans (North, South & Central), regardless of citizenship, and lets really focus on early education for all since we want an educated class of citizens; in turn, this will enhance everyone’s ability to contribute to society.

This is, in fact, the fútbol model. Let’s embrace what is already surely to happen and concentrate on what we know and not on “undocumented opinion” that does nothing but keep us apart.