April 21, 2013 § Leave a Comment
For Leah and the girls down in Boston today
I’ve not been “on” this blog for some time. I want to apologize, say I’m sorry, but I don’t know who I’d say this too. And given what we face today, a darkness visible hanging over American culture, it’s hard for me to find the words to get through this. But here goes …
Boston changed everything. Boston brought me back to our interconnectedness, a notion or theme linking all my classes this term, a Writing Workshop and Social Class and the Environment. So that’s what I want to talk about. Interconnectedness.
CNN’s feed — such an influence! — compels me to create my own timeline to my emotions:
1. 3PM – 4PM, Monday, April 15: I was in a deluctible bubble, sitting in my warm, safe and bright college office with a student, engaged in an incredible conversation about social justice, environmentalism, writing and creativity, a healthier future we imagined conceivable.
2. 4:10PM: I learned about Boston — the ugly violence, the havoc and instant suffering, the confusion that turned into a tremendous weight — and disbelief.
3. 5:30PM: On the ride home from school, I learned of the cowardly defeat of the gun bill. A heavier darkness set in. The NRA and Washington cowards intent on keeping power, not saving lives, are more powerful then the voices of American citizens. Washington exists outside our American lives.
4. April 17, two days later: The news of the poison letters sent to Senator Roger Wicker (R-Miss) and President Obama. And the darkness reigned supreme, a suffocating feeling.
The winter winds have begun to change in Vermont. Indifferent clouds race across the skies, the air is lighter — you can smell it — the temperature rising ever so slowly, as it does this time of year. Hints of sun remind us that it’s still there laboring to find its way back to us — finally. Something other then death, destruction and callous indifference has to come our way.
5. April 19, Friday: When one suspect is dead and CNN works to fit into every aspect of the unfolding manhunt, a tropical wind is screaming across Vermont. My chickens had a hard time getting across paddocks, pushing against it, literally going airborne and tumbling when the gusts were incredibly harsh. It all felt surreal, confusing. At some point that night, maybe around 11PM, I learned that Dzhokhar Tsarnaev, the second Boston marathon bombing suspect, was apprehended.
During the depressing malay, the chants of Boston Strong, the Red Sox game and Neil Diamond, my brain turned to a movie, The Siege, directed by Edward Zwick. This film is about a fictional situation in which terrorist cells make several attacks in New York City. Despite objections, the US President declares marshal law and the US Army’s 101st Airborne Division, under Major General William Devereaux (Bruce Willis), occupies and seals off Brooklyn. People of Arab descent are rounded up and detained in Yankee Stadium. New Yorkers stage violent demonstrations against the army and the racial profiling of the Arabs and the Army fights to maintain control.
The Siege, again, a fictional account — I’m compelled to repeat this, just to pinch myself — is not the Boston lock down, but it gave me pause. Is this what we’re facing, our future? Surveillance. Tighter controls, literally and virtually. A military-like presence in our cities. Fiction has been turned into our lives.
Regardless of the ethnicity of the Tsarnaev brothers, they grew up in the United States. In the West, many fundamentalist radicals intent on following terrorist actions are being bread in our communities. Tamerlan and Dzhokhar Tsarnaev, whatever they did to get to that tragic day that colored the Boston marathon with such harshness, had friends in the community. They had family, went to schools like everyone else’s — even excelled. They went to work, too. In other words, they lead American lives in an American community. They were, at one point, normal, as we like to say.
In an interconnected world, everything is possible.
Welcome. This is our world now.
Where do we go from here, knowing what we now know?
I’m a father of 4. I’m a husband. A son. A brother. And I’m a teacher. This Sunday, April 21, my mind is on the Middlebury Women’s Tennis Team: they took the trek to Tufts, in Boston, yesterday, Saturday, because the original trip, a long weekend of matches, first against MIT, then Tufts, was put on hold by the Tsarnaev brothers. Everyone was on tender hooks. With some anxiety, these beautiful, wanting kids took the trip to Boston. They went to do something they love; they went to meet their responsibilities. That’s what we’re called to do. I know they’re safe, but I can’t help thinking of them because they’re young, like my children. Hell, they are my children — they’re all our children. They’re young and innocent working so hard that it sometimes brings me to tears to watch them grapple with our difficult world. Sometimes we cry together.
I feel totally guilty for the world my generation is leaving behind. It’s a world where neighbors can’t trust neighbors; where important people in important positions, graduates of our most elite institutions, can’t be trusted at all. This is the world we’ve given them, the tomorrows colored by a siege scenario. Unacceptable.
All I can say to them, my students, is I love you. I have nothing else, nothing left. How else can you teach any kid anything today? Love and Health are the only curriculum. What we pass along as knowledge and information makes no sense — not to them, not to us. The material I teach, I find almost irrelevant. In the face of Boston — and the Bostons to come — I’m driven to my knees. I’m sorry, yes, I can say that only to them. I know that now. I love you is what I must say to them and show them, let them know that in their time with me, they’ve been loved, unconditionally; that this is love in this heartless universe — so harsh. We’ve become so harsh and reproachful.
Why are we here?
6. April 21, about 1:40: the girls are on the courts at Tufts. Brazilian Girls: Some people want to burn the world with their greed. We just want to have a good time, all the time.
I had to travel some, today, to get to the Brazilian Girls. Given how dark I felt, after morning chores I turned on Al Greene. His Greatest Hits have a way of lifting me — even though my wife, Nina, laughs. You know nothing about music, she says. My son, Devon, agrees. But Nina is in a workshop in NY and I’m a weekend bachelor, left alone with the weight of things. But Love and Happiness — Love will make you do right, make you do wrong, just wasn’t doing anything for me; it existed somewhere else. Love is, Love is walking together, talking together…
Is it? Can it be?
Feeling so alone, I took to cooking. And somewhere between the chili con carne and the lamb (White Dorper, our own) with lentils, and Bonnie Raitt, Used to Rule the World began to lift the veil of darkness. I began to see, slowly, a bit. Brother lovejoy. Yeah, Raitt’s raspy voice, that guitar — she touched my soul, showed me the way, aching. With her cover of Right Down the Line — You know that I need your love, you got that hold on me – I had 3 dishes going simultaneously — the lamb, the chili and a kale and potato soup. And I was moving to Raitt. She was moving me towards light.
Lucidity. The agony of lucidity.
Lucidity is both a gift and a punishment. Lucid comes from Lucifer, the rebellious angel, the Devil. But Lucifer is also the morning star, the first star, the brightest, the last to fade. Lucid comes from Lucifer, Lucifer from Lux and Ferous, meaning that he who has light, who generates light, who brings the light allowing inner vision. Good and Evil together. Pain and pleasure. Lucidity is agony, and the only pleasure we can know, the only pleasure, remotely like joy, is that of being aware of our own lucidity. “The silence of understanding, the silence of merely being. There, the years go by. There, beautiful animal joy went,” said Pizarnik. Brilliant. (Lugares Comunes, Adolfo Aristrain, Director, 2002)
Lucidity is agony. This morning I sent my students a note, just a quote, something to ponder in this extraordinarily blinding world:
Academics who act as ambassadors of the oppressed are no substitute for enduring arrangements that might enable the oppressed to explain themselves and pursue their own interests as they wish … When humanists claim to set aside crude, worldly, practical concerns for the sake of purely ‘philosophical’ inquiry, they actually fall prey to the optical illusion of a pure thinker somehow separate from the world. (Arts of Living: Reinventing the Humanities for the Twenty-first Century, Kurt Spellmeyer, 2003).
I blame myself for the world we have. Us professors, in our elite institutions, have presumed a position that is an illusion: the world is out there, we are somehow living in loftier terrain separate from the world. We have separated people; we have separated ourselves from feeling the world. This false position has created the world we’re in. We’ve failed to describe a world that Don DeLillo gives us in Underworld (1997) where everything is interconnected: the guy making toothpaste and light bulbs is also making nuclear warheads. How do we tell the good from the bad? asks DeLillo.
Our way of life has consequences. Our leisure, our comforts — and discomforts — come at a price; we can’t have what we have unless someone pays. This is what Rob Nixon calls slow violence (Slow Violence and the Environmentalism of the Poor; 2011). Struggles for existence, for human rights, are extraordinarily symbolic — as well as physical (banking; military) and intellectual (ideologies; academia). Thus, the overwhelming force of the West has created cultures of doubt coupled to systems burdened by national debt. It’s not a stretch to imagine the rise of terrorism from here.
Now it’s come home; it comes from us. If we are to enter into this age with meaning — to try to understand our complicity, first, then find a way through — the agony of lucidity must be central, and it begins by recognizing that everything is interconnected, as DeLillo would say; that what happened in Boston is not because of some foreign force, rather it’s, in part, due to our own force, our own blindness in our uses of force, the cataclysmic development of structural violence worldwide.
November 15, 2012 § Leave a Comment
I told you so.
It’s not a hospitable way to begin this piece and draw your attention, but I just had to say it . I told you so.
In “Nothing Will Change: the 2012 Presidential Election,” written June 23, 2011, I said that, “the state and the corporation are the main sponsors and coordinators of an ‘unprecedented combination of powers distinguished by their totalitarian tendencies, powers that not only challenge established boundaries — political, moral, intellectual, and economic — but whose nature it is to challenge those boundaries continually, even to challenge the limits of the earth itself,’ says Sheldon S. Wolin in Democracy Inc: Managed Democracy and the Specter of Inverted Totalitarianism.”
Here we are again, debating tax reform, taxation of the rich and entitlements. Mitch McConnell is still obstructing by any means necessary. Paul Ryan is still showing his colors, suggesting that they lost the election because “too many Blacks voted.” Too many? And Mitt Romney, acutely blind to what happened, before, during and now after the election, insists, speaking to the LA Times, that Obama won the election because he gave Big Gifts to Latinos and Blacks.
The rest of us, meanwhile, exhausted, are looking optimistically for a compromise. Sound familiar? Have we been here before?
In Obama we’ve chosen a kind of struggle that will work only be degrees, slowly, gradually — yet not alter the state of affairs at all. Romney wanted to drastically change everything and place a perverse oligarchy at the helm. With Obama, we’ll fix a tire here, a spark plug there, a belt, a carburetor — but the fact that the system is fundamentally flawed is not going to be addressed. Remember: I told you so. And I’m telling you now.
On January 28, 2012, looking at this system keen on manufacturing illusion as its primary feature, I wrote “Vero Beach, Florida and the Manufacturing of Consciousness: How the GOP Will Give Obama a Victory in 2012“, and said :
Vero Beach is the American Paradox: the extraordinary cost of creating and maintaining such lavishness and the economic drain of a lifestyle that is characterized by total mechanization, as the pudgy elderly try to stave off the inevitable by walking and biking, their lives well kept by Latinos and some, very few, African Americans usually found behind counters at Publix markets, gas stations and sanitation trucks. The divide is the evolution of manifest destiny that has assumed a contemporary look and feel.
We can hear Karl Rove’s grandiosity; we can also see the denial of the changing face of the American electorate: younger, bolder, Latino, women, the LGBT community, and African Americans that are now looking for Obama, their president, to address their ills in more concrete ways then he did his first go ’round. Privilege is indeed blinding. The GOP never saw it coming.
But things have changed. And we have to help things change even further.
Robert Wolf, Obama’s top Wall Street ally, says that the rich can tolerate tax hikes. As reported by Andrew Rosenthal, in The New York Times, Bill Kristol, the stalwart conservative of the Weekly Standard, has endorsed raising taxes.
So immediately following the election — and the devastation from Sandy that brought so many together in a dramatic tableau of self-reliance — we have reason to, well, hope for change. But don’t get carried away. As Chris Hedges tells us in Empire of Illusion, our best and the brightest are educated, by our elite instutions, to be mechanics, not change agents — fix this or that, never changing the system; the status quo is accepted. It’s how we roll in America — and why we’re fat, too.
What do we have wrong? What do we have to change?
For me, this can only be done through education, a creative struggle with ideas, difficult ideas, challenging ideas that are, if they’re to be effective, questioning the status quo and offering alternatives. We need to work to transgress. We have to re-examine what we mean by “progress” and, likewise, we have to conflate our sense of it with what we “value”; in the journey, we have to look back and try to also define “virtue” and “virtuous action,” the keys to any foundation that is looking to move to new and better ways of living. These are the road to happiness.
So let’s turn to our socioeconomic challenges, first, since these are on everyone’s mind. Please run to your local bookstore and, whether you’re on the right or the left or somewhere in-between, pick up a copy of Bill Ivey’s Handmaking America: A Back-to-Basics Pathway to a Revitalized American Democracy. Read it. Then let’s have an educated discussion about who we want to be.
But if we’re going to do this, as Ivey says, we have to first accept that our values have been corrupted by consumption; this is why the constant affirmation of growth has lead us to a precipice — the so called fiscal cliff. (I can already hear the claims of “socialist”! from folks I know.) Here, listen:
Americans have been converted; we’ve internalized market values. We experience consuming as a liberating activity, strong enough to at times present the illusion of social rebellion. ‘Freedom’ is no longer a condition defined by the absence of debt and envy. Instead, modern-day advertising has transformed freedom into a central tenet of consumerist ideology.
This is called “Freedomism,” says Ivey: “the sentiment that allows buyers to somehow believe that the purchase of a new SUV is a ticket to the great outdoors, when the real effect is a hefty installment loan and the inevitable truth that to service the debt, one must work more hours, inside, at a desk.” Thus, “the transformation of every facet of human activity into marketable product in the end conflates money and meaning.”
We got to this place because we’ve been blind to the idiocy of growth, the notion that if we just expand, buy more, create more stuff, we’ll somehow buy our way out of our socioeconomic woes. In this world the Corporation is viewed as a positive “fixture of America’s democracy,” says Ivey. It happened gradually, but we accept the Corporate Ideological Apparatus and its insistence on the illusion of growth.
Grow where, though? How?
Look around: the earth’s resources are dwindling; we are being lead to believe that because we’ll be drilling our own fossil fuels, becoming less reliant on the Middle East for production, we’ll be better off. But here’s another I told you so: if you think that somehow this is going to change anything — price at the pump, price of heating oil, nurse the environment — you’re dreaming because, in the end, whether we drill, baby, here or there, this fossil resource is dwindling, too. It’s scarce any way we cut it. The costs, I tell you, will be higher. Watch.
The way to turn this around is in yet another source: Bill McKibben, my colleague and
friend, in his Deep Economy: The Wealth of Communities and the Durable Future argues that More does not necessarily mean better. There are three fundamental challenges to the notion of growth, says Bill (it’s worth citing all):
One is political: growth, at least as we now create it, is producing more inequality than prosperity, more insecurity than progress. This is both the most common and the least fundamental objection to our present economy … By contrast, the second argument draws on physics and chemistry as much as on economics; it is the basic projection that we do not have the energy needed to keep the magic going, and can we deal with the pollution it creates? The third argument is both less obvious and even more basic: growth is no longer making us happy. These three objections mesh with each other in important ways; taken together, they suggest that we’ll no longer be able to act wisely, either in our individual lives or in public life, simply by asking which choice will produce More.
I dare say that this is, in fact, true, particularly if we go back and look at what I said, above, and examine the relationships between “progress,”"value,” and “virtuous action” and Happiness. In this exercise, it’s incumbent upon us, as civilized humans, to examine Happiness for all, not just for the few. How can we work to create environments of Happiness, which could, in turn, be very different for different people?
To answer this question, we have to turn to another source, Rob Nixon’s Slow Violence and the Environmentalism of the Poor. In Nixon’s words,
…we can recognize that the structural violence embodied by a neoliberal order of austerity measures, structural adjustment, rampant deregulation, corporate megamergers, and a widening gulf between rich and poor is a form of covert violence in its own right that is often a catalyst for more recognizably overt violence…[an] insistence that the systematic burdens of national debt to the IMF and World Bank borne by many so-called developing nations constitute a major impediment to environmental sustainability…To talk about violence, then, is to engage directly with our contemporary politics of speed.
If we then conflate our “contemporary politics of speed” with the illusion of growth, we have our perfect storm, our current state of affairs that, following Ivey, McKibben, and now Nixon, create vast disparities between us, exciting an air of negative competition that seeks to outdo someone else — the Other — for my selfish benefit only.
But, finally, there is an answer — missed by the GOP during the election, noticed by the Obama campaign, but, yet, it’s still living in a kind of fog, just out there at our fingertips, waiting to be noticed and appreciated for its, yes, mathematical accuracy: DIVERSITY. Not growth, but diversity will give us the future.
We thus turn to Scott E. Page’s The Difference: How the Power of Diversity Creates Better Groups, Firms, Schools, and Societies. (Here is Page speaking on leveraging diversity.) Page tells us that, “Progress depends as much on our collective differences as it does on our individual IQ scores.” This is a challenge for a society that “prizes individual talent and achievement”:
Diversity is a property of a collection of people — a basket with many kinds of fruit. Diversity and ability to complement one another: the better the individual fruits, the better the fruit basket, and the better the other fruit, the better the apple … We should encourage people to think differently. Markets create incentives to be different as well as to be able, but perhaps not to the appropriate level. We have to do more.
Page goes on to prove his thesis mathematically and logically; it’s undeniable — except to the GOP that lead Romney to defeat and continues to deny the very real diversity evident in our election results. Notice, too, that critical interdisciplinary work is an essential component that will excite market-driven diversity, since we’ll need people who are not necessarily smarter then you and me, but rather, people who actually can address a problem by thinking differently. Mathematically, Page shows us that a group of diverse thinkers in a room can actually solve problems more efficiently, faster and more creatively.
What does this mean?
The challenge for politics, for instance, is that the same people are always in the room: corporate spokespersons parading as senators and congress people; we impose, on the poor, for instance, how they should live, rather then asking them, at the seminar table, what solutions they see; we impose on teachers standardization, across the board, without asking teachers to contribute to their profession; and, likewise, we impose, then, structural imperatives on students without asking students how they learn, how they go to school, what challenges they face in this community or that community.
In other words, the challenge today is far more complex — and subtle; it’s about understanding our diversity, acknowledging that what we may be doing in the name of growth isn’t better — and it hurts many, many people.
In this long piece (sorry), I am compelled to leave you with a shocking, 1991 confidential World Bank memo, written by the esteemed Lawrence Summers, and found in Nixon’s Slow Violence, that actually demonstrates all I’ve said; it’s the ultimate I told you so :
I think the economic logic behind dumping a load of toxic waste in the lowest-wage country impeccable and we should face up to that … I’ve always thought that countries in Africa are vastly under polluted; their air quality is probably vastly inefficiently low compared to Los Angeles … Just between you and me, shouldn’t the World Bank be encouraging more migration of the dirty industries to the Least Developed Countries?
Don’t be shocked by this, not if you’ve read Empire of Illusion. Summers served as the 71st US Secretary of the Treasury, from 1999-2001, under Bill Clinton; he was Director of the White House US National Economic Council for President Barack Obama; he is the Charles W. Eliot University Professor at Harvard University’s Kennedy School of Government; and, he’s the recipient of the John Bates Clark Medal for his work in several fields of economics. Summers also served as the 27th President of Harvard University from 2001 to 2006 (he resigned after a vote of “no-confidence.”) And he received his S.B. from MIT in 1975 and his PhD, from Harvard, in 1982.
I mention all this, even though I link to it, because, if you’re reading this and got this this point, you have to ask yourself: What are we breeding in our institutions? And, how is it that thinking like Summers’ lands a man a job at the right had of the President of the USA, in this case, two Democratic Presidents?
See, I told you so. How do you want to live? How well are we doing in our pursuit of Happiness?
The Illegitimate Dismantling of Decency, Humanity and Inalienable Rights: The GOP’s Dark Soul of Indifference
August 22, 2012 § 5 Comments
According to RAINN (Rape, Abuse and Incest National Network), the largest anti-sexual violence organization: 44% of sexual abuse victims are under the age of 18; 80% are under the age of 30; every 2 minutes in the United States someone is sexually assaulted; each year there are 213,000 sexual assault victims in the United States; 60% of sexual assaults are not reported to the police and 15 out of 16 rapists will never spend a day in jail; 2/3 of assaults are committed by someone known to the victim and 38% of rapists are a friend or an acquaintance.
Tod Aikin and Paul Ryan are legislating to ensure the RAINN numbers remain the same — or increase.
When Aikin used the term “legitimate,” we got a glimpse into the dark soul of the extreme right of the GOP. In their minds, rape is a legitimate tool — for war, for pornography and its increasing violence against women, as a way to tilt Roe v Wade.
The party that argues for less government interference wants to enter our lives even deeper. They want to legislate us out of everything — Medicare, Medicaid, Roe v Wade, education. And the list goes on. The GOP wants to deny our propensity for self-actualization.
Might it not be more relevant to turn around those 15 out 16 rapists that never spend a day in jail? Might it not be more relevant to examine why and how, as a society, those we know most intimately are the ones — 38% — committing rape? Who are we? Why can’t we answer the question?
We have been fixated on Aikin’s ridiculous assertion that women can somehow will the rapist’s sperm out of creating a life. But the key word we should be talking about is “legitimate,” which later Aikin said was the wrong word. He meant to say “forcible” — as if then there’s a difference.
Legitimate: being exactly as proposed; accordant with law or with established legal forms and requirements; conforming to recognized principles or accepted rules and standards
Rape, by definition, is forcible. Aikin’s use of “forcible” merely reiterates his deeply held believes — and those of others in the Republican party — that there is a “legitimate” form of rape; that rape conforms to the needs of the larger world, society. Aikin and followers — including some women — acknowledge the cultural acceptance of rape as a weapon for control, through violence and fear, and an instrument for perverse excitement that’s directly linked to money and profits, via Mastercard, Visa and American Express.
In Pornography and Silence, Susan Griffin tells us that the prostitute and pornography remake the image of the feminine, placing knowledge of the body beyond man’s emotional reach at the same time that experience of the objectified female body satisfies sexual desire. Aikin’s use of “legitimate” has everything to do with how some experience their bodies and sexual desire — total fear. This is why the insistence on negating women’s LEGITIMATE right to govern themselves, especially their bodies.
What Aikin, et al, want to do is to “murder the natural feminine,” says Griffin: “…feeling is sacrificed to an image of the self as invulnerable,” a reason to rape, and a reason to deny women control over their bodies. The only recourse for the male — Aikin’s “legitimate” — is to punish “that which he imagines holds him and entraps him: he punishes the female body.” This is peculiar, of course, when you throw in women such as Bachmann and Palin. Interestingly, though, Condoleeza Rice is pro – choice, and denounced by right to life groups.
Aikin, Ryan, et al, want to segregate women, the vulnerable and poor, people of color — you name it. The want to do this by entering every aspect of our lives — education, social welfare, health care, even our consciousness. While the Republican party argues that they are for inclusion, as Aikin’s statement is being pushed about in popular media and social networks, the GOP convention is drafting a platform that is hostile to women’s rights. Inclusion? Tolerance?
We are being shown that the GOP is intolerant of anyone that is not male, white and upper-middle class.
In “Rape — Does it have a Historical Meaning?,” Roy Porter posits that, “Rape generally leaves its stain on the historical record only if it comes to trial, and the analogy of today’s experience suggests that only a fraction (but how small a fraction?) even reached court in the past; and even those cases, the evidence that survives is far from the whole story.”
The rest of the story, I’m afraid, must be carried by the victim alone, and it’s ongoing, a notion lost on Aikin, Ryan, Romney and the GOP platform. They are fixated on the other end of the deal: controlling a woman’s reproductive rights, controlling our moral lives, controlling our inalienable rights. It’s medieval.
But more importantly, we’re not dealing with the larger issue, which is people such as Aikin and the hostility shown by right to life folks, including Ryan — and Catholicism — want to legitimize a subservient role for women. Why? There’s something in Susan Griffin that speaks to this, of course.
In A Natural History of Rape: Biological Bases of Sexual Coercion, by Randy Tornhill and Craig T. Palmer, a study not without its problems, mind you, we do find the following useful bit of data:
In one study, 13 percent of the surveyed American women of ages 18 and older reported having been the victim of at least one completed rape — rape having been defined as ‘an event that occurred without the woman’s consent, involved the use of force or threat of force, and involved sexual penetration of the victim’s vagina, mouth or rectum.’ Other surveys using slightly different definitions or different data-collection procedures have found high rates too, especially when the survey procedures have given researchers access to victims of alleged rapes not reported to poilce…Of women who had experienced a rape involving penile-vaginal intercourse, from 37 to 57 percent experienced post-traumatic stress syndrome afterward — a frequency higher than that associated with any other crime against women, including aggravated assault, burglary, and robbery.
Okay, let’s see: in the recent past few months we’ve seen brutal attacks in a movie theatre; an increase in gun-related violence in some cities such as Chicago; increases in gang violence and now this nearly impossible to understand statement by Akin; devastating draught and a continued denial of climate change; and we also see that Romney and Ryan — and the GOP — want Aikin to remove himself from his senate race, but we have to wonder why since he’s speaking the truth about his party, what they actually believe (Ryan and Aikin worked side-by-side to address issues of abortion, an attack on Roe v Wade — this is history, it’s verifiable).
Given what we actually do know, the data around rape and the victimization of the victims of rape, the silence imposed on victims by harsh policies, might not we do a lot better considering why we believe “legitimate” to be viable? Why we turn from Aikin’s use of “legitimate,” which means he and others believe that it’s culturally acceptable to “murder the natural female,” to use Griffin’s prophetic words here?
Tornhill and Palmer say that “most people don’t know much about why humans have the desires, emotions, and values they have, including those that cause rape. This is because most people lack any understanding of the ultimate (that is, evolutionary) causes of why humans are the way they are.”
We don’t know, for instance, why the throw money at tobacco, always weepy Boehner, does, indeed, always cry at the drop of the hat, but particularly when things don’t go his way, in-between anxiously chain smoking; we don’t know why Cantor is more willing to genuflect to defense, big oil, the destruction of the environment, and lay blame for this mess on those most needy in our society; we don’t know why Mitch McConnell’s only job is to destroy the Obama presidency rather then addressing the needs of the people of the United States. We don’t know any of this. We don’t know anything.
If we find that we’re in a surreal space, look no further then the people we’ve elected — and the rather dangerous, nasty people that are running for office, not least of which is the ugly Paul Ryan bent on destruction as a way to a future that only he can imagine, and doesn’t include us.
Instead, before we go over the edge into the abyss, might not we spend some quality time on these ideas, these issues and shed the soulless nature of the dark GOP’s center?
August 15, 2012 § 1 Comment
Mitt Romney’s selection of Congressman Paul Ryan as his VP demonstrates a conservative embrace of ideology. Ideological pursuits are anathema to humanism. Ideological pursuits negate the struggle indicative of the human journey towards anything resembling self-reliance, which is, ironically, what Ryan, et al, are suggesting we pursue. Ideologies tend to nurture solipsism and harbor a disdain for democratic decision making. Ideologies silence hope and give voice only to the most dominant. Ideologies establish a vituperative vertical system run by the inflexibly self-righteous.
November’s presidential election is asking that we either abide by a strict ideology suggesting that in times of confusion and insecurity we let in a version of Big Brother, as Whitaker Chamber’s suggests in his elegant review of Ayn Rand’s Atlas Shrugged, or about pursuing a humanistic road, with its roots in Socrates and Romanticism, and emphasizing the individual’s drive towards self-actualization. These are our choices: the Republican’s pursuit of a strict ideology or the Democrat’s insistence that we protect self-actualization (they can surely be criticized for not nurturing it, however). How’s that for black and white?
Ideologies require a simple good vs bad dichotomy. So we’re forced to speak this way, as I’ve done, above. Humanism is cloudy, messy and ambiguous because it confirms the existence of “human nature.” An ideological apparatus denies the relevance of “human nature,” arguing that a person can be disciplined into a way of life, a way of thinking. The problem with this, of course, is that ideologies need efficient ways of transmitting discipline. Enter Paul Ryan. And in case anyone missed the point I’m making, Ryan’s appointment has been followed by another: New Jersey Governor Chris Christie will speak at the Republican National Convention in Tampa, Fla. The junkyard dog is being released to bark and threaten, show his teeth. The ideological center of the GOP means business. Mitt Romney is actually rather unimportant at this point, which is always the case when a fine tuned ideology trumps everything — and everyone.
The last, great conservative, when we actually had the semblance of a public sphere in America, William F. Buckley, who, when he died, left a void currently being filled by buffoons, said, on Charlie Rose, that Rand’s Atlas Shrugged is “ideological fabulism.” In Rand’s Atlas, so passionately embraced by Paul Ryan and conservatives, it would be very easy to send anyone to the gas chamber, says Buckley. Fascism follows. And it is a world that, for us right now, as we watch China and other economies begin to scale — and dominate — makes sense; it is, after all, the China model. “The fight we’re in here,” said Paul Ryan following Rand, “is a fight of individualism versus collectivism.” Any questions? Only individualism doesn’t trump collectivism; in American Philosophy, they co-exist and can actually thrive.
The other ideology Ryan embraces is Catholicism, though no one is speaking about it, not critically. In Catholicism, the institution, the Church, speaks for God; it is Christ, it is God, it is everything. The see of Rome. Disciples talk about the Church as if it’s alive, body and soul. Ideological fabulism? Ryan very easily conflates Rand and Catholicism. Rand is the secular Catholic (though embracing abortion because it’s a woman’s right) that is not thinking about universality, rather she’s thinking about allegiance. Catholicism, for instance, would not exist if it wasn’t for poverty — and the allegiance to its doctrine by the poor — and the uneducated suffering; it has an interest in maintaining this imbalance so that it can prey – pray on and for them, simultaneously. This is the slippery slope we’re on — a hall of mirrors. On this Ryan trip, we might see Mel Gibson appointed Ambassador to Israel, just to teach them a thing or two because they’re too reliant on us. Opus Dei might enter the White House’s inner sanctum.
Don’t get me wrong: I believe in faith. I have faith — in my journey towards self-actualization, in the sense that I can be better, and in the notion that in these pursuits consistent with self-reliance, I want to be judged by you, another human being pursuing his / her self-actualization. I have a responsibility to myself, my family, my community. I can be better at all of these — without Paul Ryan – Rand. And I also know that a partner in this journey should also be a government that does not obstruct, rather it nurtures, it listens, it enters into a dialog with my needs and my community’s needs. This is the idea of America, words Ryan frequently uses; however, if we want to talk about this idea we have to begin with faith in each other. We have to acknowledge the idea’s Romanticism chiseled from the Enlightenment.
Among the most formidable of the obstacles which the new Constitution will have to encounter may readily be distinguished the obvious interest of a certain class of men in every State to resist all changes which may hazard a diminution of the power, emolument, and consequence of the offices they hold under the State establishments; and the perverted ambition of another class of men, who will either hope to aggrandize themselves by the confusions of their country, or will flatter themselves with fairer prospects of elevation from the subdivision of the empire into several partial confederacies than from its union under one government.
This is conservatism in its most enlightened form. So I wonder: instead of the ideological fabulism of Ayn Rand, made doubly more perverse by Ryan’s Catholic closing of the American mind, why aren’t we talking about Hamilton and the Federalist Papers? That’s our earliest notion of America. Isn’t Hamilton more relevant than Rand’s self-righteous — and nasty — inflexibility? “Were there not even these inducements to moderation,” says Hamilton, “nothing could be more ill-judged than that intolerant spirit which has at all times characterized political parties. For in politics, as in religion, it is equally absurd to aim at making proselytes by fire and sword. Heresies in either can rarely be cured by persecution.”
Welcome to America, where candidates swing into battlegrounds to do war. America, as we see everywhere, is not in tune with Hamilton, with moderation. “On the other hand,” says Hamilton, “it will be equally forgotten that the vigor of government is essential to the security of liberty;…that a dangerous ambition more often lurks behind the specious mask of zeal for the rights of the people than under the forbidding appearance of zeal for the firmness and efficiency of government.” Real Housewives, reality tv, the Kardashians, the glory and violence of the most popular sport in America, football — all these things trend towards a collective mind set that abides by a stricter, black and white, easily definable morality, even if some have to suffer. This is a gruesome sign that we’re a lost nation as we ping pong back and forth over an ideological net bent on moving us towards the complete control of our human right to determine who we are, each of us.
August 13, 2012 § Leave a Comment
Is anybody scared?
I am. I’m very scared. Very.
Mitt Romney’s selection of Paul Ryan as his VP running mate is a throwing down of the gauntlet: America is going to abide by a stringent hierarchy that will impose a highly structured system that won’t bend – for you or anyone; each class will be identifiable — and verifiable. We will have different Americas. Some Americans will be on the inside, others will forever remain on the outside. It’s all we can afford, so pick yourself up by your bootstraps — and if you can’t, oh well.
This is the election: do we continue to struggle on the demanding, bumpy road towards freedom(s) for each and everyone of us, working really hard, in difficult times, to re-adjust social mobility and tolerance, or do we give that up for a sure place on a ladder’s rung without being able to control (a) which rung we land on and (b) without being able to move the ladder this way and that, this angle and that, re-adjusting it in concordance with great suffering — and there will be plenty of suffering.
Mitt Romney’s selection of Paul Ryan as his VP running mate is a window into who the Republic Presidential candidate actually is and how he works. Romney’s selection is a window into his soul, a dark, foreboding place. It’s obvious now.
Romney is the second coming of “W.” Romney, like W, is willing to be used. With W came Cheney, a very powerful, intelligent and articulate conservative, with hands in some of the most powerful pockets in the world — oil, defense, Wall Street, fundamentalist capitalists. He changed the course of history — and W went along. Cheney’s and W’s tack caused deaths, depravation and a furthering of the American decline: the 2008 economy, Iraq and Afghanistan, Bin Laden running around like a lunatic planning his next destruction, education nearly collapsing, the greatest economic separation among Americans in history. The evidence is indisputable. This was the world handed to Obama and Biden.
Those same forces that gave us W and Cheney are now stronger; they’ve learned from their loss to Obama. Now they’ve forced Ryan onto Romney. Ryan’s economic plan will float money upwards, much like Cheney loved to have power and influence float upward only to him, then he could push the punk, W, around. Romney’s been pushed, for sure; Ryan has the upper hand. Ayn Rand is winning, an early influence on Ryan, he admits. (I read Rand as teenager, too, but had the instinct to turn away.)
If I’m not telling the truth, saying it like it is, watch the 60 Minutes Interview that aired last night, Sunday, August 12th.
Romney is cautiously in love. And Ryan can hardly sit still, so enthralled is he to describe his vision. He’s so excited with his new stage that he had to hold back from jumping in with data and projections, deferring to Romney’s jingoistic responses to rather soft questions. When Ryan speaks, Romney looks like a puppy that’s having his belly scratched, grinning from ear to ear. But his eyes, they tell a different story: watch it, this guy is really ambitious — and he can talk better then I can.
What’s he saying? For starters, we’re learning that Romney will have less control. We’re also learning that Ryan’s plan controls from the top.
The Romney-Ryan plan wants less social welfare drag, more struggle in the under classes, more riches at the top of the income ladder. It’s not a solution to our problems, it’s merely a re-distribution of a dwindling pie. Re-distribution, according to Ryan, can only happen by guaranteeing denial of benefits to Americans that are in trouble and struggling, hurting, maybe even confused and vulnerable. Ryan’s plan never looks at the reasons for our state being the way it is. The market place will then run free and produce growth; however, what kind of growth this is, we don’t know. What we do know is that growth depends on how rules and regulations are erased — particularly when these rules pertain to the environment and the extraction of natural resources by international corporations.
The gamble is that Ryan’s plan will provoke the upper-middle class and the socially unconscious. It goes something like this: People are always willing pay for the good life. Let’s take it. Make it. Sell it. Let’s take it now. Screw it. Climate change. Dwindling resources. Hell, there may not be a tomorrow. Let’s take it before it’s too late. Down the road, after much wealth is acquired and it all works out, maybe we’ll have the technologies in place that will allow us to tack back a bit. But for now, let’s take it. What do we have to lose?
Ryan’s plan is medieval. We’ve seen it before — the lord, his serfs and the anonymous living in abject poverty reliant on hand-outs from the serfs. Free market enterprise is the moat — free meaning that to profit one must be socially mobile to access open, competitive enterprise where there are rules that guarantee a kind of success, provided that monopolizing capital is something you’re willing to go along with. It’s a wonderful life.
But no one has a crystal ball. Obama and Biden could win. Romney and Ryan could win and end up paralyzed by a congress that opposes them, having to redefine their harsh perspective on the American future. In the meantime, as each party lobs insults to the other — and at the American people — we can feel safe in knowing that there are dark, harsh forces out there — we can see them and identify them; it’s not a conspiracy at all — throwing tons of money into the Romney – Ryan coffers, perhaps because they see the ticket as being Ryan – Romney.
I’m scared. Very scared of that!
May 12, 2012 § 2 Comments
In a recent article in the Middlebury Campus, Parton Sees Rise in Erectile Dysfunction, Saadiah Schmidt tells us that, “The last three years have witnessed an upsurge in the number of male students reporting erectile dysfunction and other sex-related problems at Parton Health Center…” The Director and College Physician, Dr. Mark Peluso, told Schmidt that, “in the majority of cases, the patients were habitual viewers of pornography, and had no difficulty with sexual performance when they were with themselves.” Peluso — and others who study the affects of pornography on habitual viewers — suggest that there is “an inverse relationship between porn and potency — as porn use increases, so do sexual insufficiencies,” Schmidt tells us. (There are plenty of studies looking at the effects of pornography, some debatable and challenging; linked in the previous sentence is only an overview for those unfamiliar. Another interesting article is Pornography’s Effects on Interpersonal Relationships.)
Schmidt’s article set off conversations — and consternation — around campus.
“I don’t believe it,” said some students.
“No way. Guys are confessing to having trouble performing? No way, man,” was another comment.
“I don’t think it’s just porn,” though, became the most common.
The sex and love lives of 18-21 year olds on a college campus are complex, to say the least. Trying to nurture intimate relationships during this transitional stage in life is very difficult, fraught with challenges that students, more often then not, are ill prepared to handle — but that we, faculty and staff may help confuse. Students are thinking about what their educations mean, where their educations will take them; they’re worried about a jobless future — perhaps no future at all; they’re struggling with tremendous amounts of work, stressful demands on their time and energy, and in-between all this they’re trying to carry on relationships.
For some, the minority that is mature enough to communicate meaningfully about vulnerabilities, it can work. For others, however, love is synonymous with “just sex,” which in college means “additives,” such as alcohol and (some) drugs. Love and sex are thus reduced to “grinding” in dark corners of clubs or “rooms” where faces are unseen, music pounds and in the end, there’s the “hook up.” (Film on hook up culture)
Most colleges and universities don’t recognize that life on campuses takes place in three educational-social spheres: the day-to-day going to classes across elysian quads, students smiling, nodding to each other — everything is cool; the other campus comes alive in the dark, and is totally different — usually between Thursday and Sunday, involving pre-gaming (drinking hard in someone’s room, though sometimes alone), before going to a party where the hope is to grind into the hook up among inebriated individuals too bleary eyed to see the other. The goal, apparently, is not even the raw sex, rather it’s the story to tell the next day. The last college sphere is the place of technology, which is 24-7 — cell phones, iPads, computers — where cyber-socializing, gaming, porn, course work that’s online, and the everyday construction of lives — ordering airline tickets, reading news and sports, facebook and twitter, and so on, takes place.
College life is confusing and pressure-filled, so how can meaningful, intimate relationships evolve when what a relationship needs most is time and consideration, understanding and humility, and patience? College life is an impatient one.
We have two competing narratives, at least, always ongoing on a college campus: there’s the life in the classroom — predictable, somewhat staid, the “work,” as students call it; then there’s the less predictable, anxious life in the dark or alone in cyber-connections with cyber-realities, images one projects into the ether, performances of a nebulous and insecure self, a kind of stepping out, slowly, of embodiments of something or other yet to be defined eased out carefully, timidly. And all of this anxiousness gets expressed in the after hours culture of the college night.
Life in college is thus always defined by disconnections, though everything is connected by the ubiquitous presence of manufactured time — usually not enough time. Not enough time to complete assignments. Not enough time to get to the gym. Not enough time to eat. Not enough time to sleep. Not enough. Not enough is the trademark of college life, though countering this — and confusing things and adding tension — is the ongoing narrative of higher education: the future will is full of hope, which translates into wealth and leisure for most students.
The college is therefore the microcosm of the world outside its pleasure dome, outside Xanadu, Coleridges image of Kubla Khan. It privileges a patriarchy that, if we look at our society, as Chris Hedges does in Empire of Illusion, particularly in his chapter, “The Illusion of Love,” we see a “society that has lost the capacity for empathy.” The “not enough time,” disconnected existence of rushing about pre-gaming, grinding, hooking up cyber – culture of college life lends towards a distancing from one’s sense of self, one’s intimacy with one’s sensuality and sensitivity. So we turn to the additives — the drugs and alcohol, and cyber porn where “the woman is stripped of her human attributes,” says Hedges, “and made to be for abuse. She has no identity distinct as a human being. Her only worth is as a toy, a pleasure doll … She becomes a slave.” The dominant heteronormative culture on college campuses across America privilege these vile descriptions Hedges gives us where the viewer of porn is “aroused by the illusion that they too can dominate and abuse women.” So it’s no wonder that erectile dysfunction, once the drinking accompanies the journey from grinding to the hook up, is increasing since the actual level of intimacy required in a sexual relationship is always being pushed aside by the pressure of college life that exist in its three dominant spheres — the academic, the night, and the cyberworld.
But here’s the tragic problem: students are reacting to what we, the adults, show them; we’re indoctrinating them into society like this. By not addressing that students’ behavior as somehow connected to our institutionalized rhetoric, we give it approbation.
“The most successful Internet porn sites and films are those that discover new ways to humiliate and inflict cruelty on women,” says Hedges. The idea, here, is to privilege domination, cruelty and exploitation, subjects that are kept at arms length in sociology courses and political science course, even in literature, but never are these subjects dealt with as sitting at the center of a confused maturation process that is made even more challenging by the false design of our educational environments that would rather build climbing walls and swimming pools and not confront the entire student. We like to only see the student from the head up, an empty vessel that needs to have our wisdom poured into them — climb a wall, exercise, and here’s what you need to know, only. The tragedy in all this is that, by not working with the entire student, we are slowly and carefully, systematically by design, moving our students away from any real understanding of themselves, the “stuff” of life needed for love and empathy. Anyone can have sex — but what is its meaning, its place in our lives?
Maybe we, the adults, have lost our connections to ourselves.
Hedges pessimistically ends his chapter on the illusion of love suggesting that “porn is the glittering facade, like the casinos and resorts in Las Vegas, like the rest of the fantasy that is America, of a culture seduced by death.” It makes sense to me. Are we, in removing students from close relationships with themselves, their internal selves, killing off their potential, their desire to be creative and to evolve? Is this, then, not a culture fixated on death? Is hook up culture — and erectile dysfunction, usually relegated, at the other end of the culture, to Viagra commercials during PGA tour TV coverage where old men golf, drink and can’t get it up — a sign of a culture moving towards death?
Are we witnessing the death rattle of dogmatic institutions unable to sustain themselves any longer and our students, in despair, sensing something is wrong, are merely acting out in a haze of confusion?
May 3, 2012 § 1 Comment
1. Finding the Artes Liberales
What is the place of a Liberal Arts education in American culture? This is coming up quite a lot these days, and usually accompanied by at least two other critical questions symptomatic of the state of affairs:
- How do we measure the results of a Liberal Arts education — because we’re data driven and results oriented, thus the investment, in all its metaphorical splendor, must come to something?
- How do these results measure up to the cost of a Liberal Arts education (in most places above 50K yearly) — because we are, after all, still puritanical and pragmatic?
Originally, the liberal arts referred to subjects which in classical antiquity were considered essential for a free citizen to study. The artes liberales have always been considered necessary for an informed citizenry — Democracy writ large. The liberal arts nurture the proper citizen, the reasoning goes, because the work of the artes liberales is critical thinking, dialog, cooperation and collaboration, and clear, insightful writing — communication on a grand but subtle scale.
In classical antiquity, this meant the study of Grammar, Rhetoric and Logic; in medieval times, these subjects (called the Trivium) were extended to include mathematics, geometry, music and astronomy, including astrology. The curriculum was called the Quadrivium that, along with the Trivium, constituted the seven liberal arts of the medieval university curriculum.
Modernism — industrialization and globalization — changed all this and extended it to include literature, languages, philosophy, history, mathematics, psychology and sciences. What the liberal arts do not relate to is the professional, vocational, or technical curricula. Also confusing or blurring this negation of the professional and technical, are courses (and majors) in the liberal arts college on computer science; we have pre-law, pre-engineering and, of course, pre-med further blurring the lines. One of the most popular majors in many of these schools is Economics, for instance, students keeping a keen eye on Wall Street. (Business Administration is the most popular major across American higher education.)
So I’m just going to put this out there, a comment I made to my education class the other day when discussing these questions and the confusion about how we feel about the liberal arts:
The Liberal Arts in American culture is synonymous with elitism; the Liberal Arts equals privilege — it’s how we see it; and the Liberal Arts is code language for expensive, small colleges, mostly in New England, that are fed by equally as expensive — and elite — prep schools. Attending these has the potential of leading a student to ‘the good life’, which is synonymous with wealth.
And in this calculus of elitism, there exist policies concerning diversity and affirmative action that ensure that students that do not come from socioeconomically privileged geographies attend these schools, have a way in, a keyhole to squeeze through, a door held slightly ajar for those that can demonstrate that they’ve pulled themselves up by their bootstraps and can assimilate into the dominant culture.
Yes, that’s exactly it, said my students, unanimously, at least a third of which do not come from geographies of privilege. It’s true, they said. This is how we “read” the Liberal Arts, they said. Thus is the baggage held by Liberal Arts institutions in the popular consciousness.
2. Finding the Work Inside the Liberal Arts
This raises other questions, of course:
- What goes on in a Liberal Arts education?
- What, in fact, is the relationship between the Liberal Arts school and the elite in American culture? Is it a conduit that guarantees a place at the table of power?
- And, given the above two questions, is the place of the Liberal Arts to enable the evolution of critically thinking citizens or is it simply a high-end conveyor belt with some guarantees for wealth?
These questions are some of the ammunition used to attack the artes liberales. There may be good reason.
Martha C. Nussbaum is on the forefront of this national conversation. In her Cultivating Humanity: A Classical Defense of Reform in Liberal Education (2000), Nussbaum asserts that, “…the unexamined life threatens the health of democratic freedoms, and the examined life produces vigor in the nation and freedom in the mind.” This is the kind of citizen we want — and need; the future of Democracy depends on this intellect. But, says Nussbaum, “We live, as did Socrates, in a violent society that sometimes turns its rage against intellectuals.”
Anti-intellectualism, then, is an assault on the liberal arts, an irony for Nussbaum — and others, like me, for instance — because it’s exactly what we need to have, “freedom of the mind.” But how free is the mind in these schools?
Nussbaum says that, “No curricular formula will take the place of provocative and perceptive teaching that arouses the mind.” Is this what’s going on?
My students report the following: mind-numbing, endless PowerPoints where teachers routinely read from screens; the book or two a week pace that compels students to skim and rely on Sparknotes; rigid writing assignments that ask students to repeat class notes that follow the professor’s ideas rather then asking students for their own insights, feelings and ideas; writing assignments that are always given at the end of a sequence, which students see as assignments trying to prove whether or not the student is paying attention, or busy work writing assignments, nightly or two per week reactions and summaries of the reading to see if the student is reading and following along; research papers and projects, routinely 12 – 20 pages, and assigned at the end of the semester when all classes are asking for the same thing, yet adding final exams as well, leaving no room for dialog, debate and revision. No creativity.
“Provocative and perceptive teaching,” in order to arouse the mind, cannot follow PowerPoints, nor can it ask students to engage in tasks to prove they’re listening; rather, mind arousal takes time and patience. A student — and the teacher — have to sit with ideas, let these ferment, come to the surface, so that learners can come to grips with the complexity that abounds in the human experience. This is how critical thinking is built, how inquiry is conducted. There is little evidence that this is what’s happening, according to students.
But in the pace of a semester, which ranges, depending on the school, from 12 weeks to 15, in a class that, say, meets for 2 seventy-five minute periods, I wonder how much time is afforded to Socratic activity that, says Nussbaum, again, “can enliven the thinking”? If we’re rushing through PowerPoints, and students are frantically trying to copy what’s on the screen (because faculty are frightened of simply giving the PowerPoints to students, this while MIT has put ALL their courses online!), and we’re pushing one text after another, where is the contemplation that the Socratic methods demands? Where are the writing assignments that ask students to grapple with complexity, slowly and carefully? And, since we are Americans and, for the most part, Ralph Waldo Emerson is our philosophical father, where is the time and space to revise, to think differently?
A good instructor must know a great deal about a subject; s/he must be able to draw out students to make complex connections so that the learner can begin to understand his and her capacity to reason. This takes time. If a 20 page research paper is a requirement to be delivered to the instructor at the end of the term, say during the last week or during the exam period, how is the capacity to reason determined and shown to the student? The research paper or the research project is a vital reflection on a subject; it requires time, creativity, insight. How does this happen with the pressure of the end of the term? Students say that what they do is to work through short cuts that simply enable them to produce a 20 page piece, they hand it in, and then forget about it. The goal is to be done.
The way schooling takes place, in many liberal arts institutions, what we’re in fact doing, is working against the promises of the artes liberales and, instead, we’re creating a production system that privileges the end product rather then the process; that privileges being done, rather then an examination of the insights that have gone into creating a piece in the first place. We’re product oriented. The process, where the actual teaching and learning takes place, where insights can happen and where space has to be given for ambiguity is repressed in the name of speed and efficiency. Getting through a packed syllabus and reaching the end of the term are the major course management principles; the number of pages a student writes, by the end of the term, is more important than the quality of insight, the creativity used to approach complexity. A student’s reading on an author, subject or idea is less important then her ability to mimic the teacher’s thoughts, reproduce the teacher’s lecture. Ironically, a passionate, insightful reading of a writer’s passage is more engaging, more useful in producing enlivened thinking.
In the modern curriculum, as we taut the relationship between the artes liberales and the informed citizen, we remove the most vital aspect, which is the time and the space — the safe space — essential for provoking and challenging pre-conceived perceptions about the order of things. We exist in systems based on time and efficiency models, rather then on how we learn. We’ve decided to go along with what we deem to be finished products, rather then trying to understand, in one another, how we come to be creative, how we imagine. In fact, an argument can be made that we’ve taken away the capacity to imagine on a grand scale.
3. Finding Empathy — or can we create a Citizen of the World?
In another, more recent book, Not For Profit: Why Democracy Needs the Humanities (2010), Nussbaum says that the abilities associated with the humanities and the arts, which are critical for our survival as a Democracy are : “the ability to think critically; the ability to transcend local loyalties and to approach world problems as a ‘citizen of the world’; and, finally, the ability to imagine sympathetically the predicament of another person.”
The number one complaint of students I know is that they don’t have time to think; that everything is rushed; that course material is “rammed,” they say, and that how much one reads and does is more important than how deeply one thinks.
“As long as you give the prof what he wants, and you know what that is, then you’re fine,” said a student, echoing what many students say.
“We don’t have time to think about what we’re told we’re learning,” said another.
“We can’t even talk over a meal because we’re always rushing to the next class,” yet another.
What are we doing? Do we even know?
We indoctrinate students into a kind of institutional loyalty that rejects — and punishes — critiques of “local loyalties”. Adding to the problem — and the challenges facing the Liberal Arts — the economic system privileges hyperindividualism, leaving no room for empathy, the ability “to imagine sympathetically the predicament of another person.” In this system, it’s hard to actually think sympathetically about another since that Other is a sign of competition, someone or something we need to overcome and outdo. Getting ahead is the primary concern.
The humanities — the artes liberales – should inspire searching; instead, we’ve conditioned ourselves to push students to quickly seek majors, line up behind stringent requirements, though we expect them to take a course here and a course there about Other places in the world — Asia, Africa, Latin America; we inspire them to take foreign languages and to visit other countries, an approach that’s more like looking for the right restaurant, the right vacation spot without really thinking about our impact on others. We have forgotten what Paul Bowles told us in The Sheltering Sky: there is a difference between the tourist and the visitor.
We thus move about without imagining sympathetically the predicament of another person, as Nussbaum suggests. And so the challenge of the Liberal Arts is to (a) justify this conveyor belt approach that could, perhaps, enable some to enter into higher socioeconomic classes and (b) to justify, in doing so, the expense, which is rising. But there is a third consideration: how has this system added to our problems, not least of which is the systematic creation of a society divided along class lines that, in turn, emerge from our stringent parameters that determine access to (elite) higher education.
Chris Hedges, in Empire of Illusion, says that we can lay all of the worlds problems on the doorsteps of the best colleges and universities. I agree. We’re creating assembly line workers, parading as thinkers, eager to keep things as they are, fixing a nut here and a bolt there, but lacking in an imaginative perspective that can embrace, with empathy, the problems and challenges of the world. Privilege has been effectively eroticized. How expensive is that?
In Excellence Without a Soul: Does Liberal Education Have a Future? (2007), former Dean of Harvard College, Harry R. Lewis tells us that, “Unquestionably, the rewards of being part of top-tier university have caused competition for both student and faculty slots that has made both groups better in certain important ways. Yet while the competition has drawn better faculty and students to top universities, it has driven the two groups apart.”
There is a disconnect in the liberal arts academy, not least of which is the notion that we’re not really sure who are students are.
March 18, 2012 § 1 Comment
In order to reform education — code for altering and restructuring public education in socio-economically strapped urban settings without considering the will of the people affected, even if it means privatization and exclusion — we have to look at the entire picture, the continuum, K-16. The problem lies here.
In The Learning Connection: New Partnerships Between Schools and Colleges, Gene I. Maeroff, Patrick M. Callan and Michael D. Usdan, tell us, citing Roland Barth of the Harvard Graduate School of Education, that, “dual citizenship remains evanescent.” And that the “two sectors [K-12 and higher education] — at a time when both need reform, renewal, rethinking, and restructuring — have few connecting mechanisms to enable them to work cooperatively on issues of mutual concern.”
The challenges we face require that we re-think our complacency with current systems and arrangements. “With up to one-third of the children under age 6 growing up in poverty or economically marginal circumstances,” Maeroff, Callan and Usdan continue, “the K-12 system is confronting serious social as well as educational challenges.” The situation is grave and costly and if we don’t re-address these connections we will march into a bifurcated society — if we’re not there already.
But reform will not be enacted — and be done creatively — if we neglect the relationships between K-12 and colleges and universities. University culture hangs over K-12 education; it’s cloak of anxiety and fear overwhelms the young and their families, leading both to cower before the hallow ivy. Higher education, at its best, marginalizes and divides. It’s disconcerting because higher education is suppose to be about self-actualization.
Higher education is mired in a perspective that is inconsistent with self-actualization. Higher education is enthralled by data driven excellence and the pursuit of efficiency; it sacrifices individual talent, and effort, and privileges materialism. This is an antiquated — and destructive — way of being, commonly known as a “silo approach,” but perhaps Paulo Freire’s characterization, a “banking system,” fits best since all signs suggest that education is the new corporation, the new kid on the block comprised of powerful multinationals.
No one is happy. Everyone is confused. No one has any answers, it seems. “Without major changes in the reward system in higher education — affecting appointment, tenure, and promotion,” argue Maeroff, Callan and Usdan, “there is little chance for meaningful and sustained change and involvement in K-12 issues. We refer here to universitywide policies because collaboration efforts ought not to be limited to the faculties of schools of education.”
David Helfand, for instance, a Columbia University professor for 35 years, who chaired the astronomy department, is on leave to serve as President of tiny Quest University Canada, a liberal arts college. In the Tamar Lewin New York Times article, “David Helfand’s New Quest,” Helfand says, about Quest, that, “We have to make sure people’s inherent conservatism isn’t allowed to come through. We have to institutionalize revolution, or we’ll end up with departments and semester-long courses.” In other words, the silo or the banking system shuts down self-actualization, departmentalizes it and renders it helpless. The residue of institutionalized departmentalization, its power to place blinders on the scope of our vision, is overwhelming K-12 education; it comes in the form of high stakes testing and educational divisions separating children’s learning experiences along soci-economic and racial lines.
We thus have a society divided. Segregation is brought about by the discontinuity in K-16 education. The educational system, then, accepting inequalities, is willing to work towards small gains within “the limits inequality allows,” says Jonathan Kozol in The Shame of a Nation: The Restoration of Apartheid Schooling in America.
Curriculum materials that are alleged to be aligned with governmentally established goals and standards and particularly suited to what are regarded as ‘the special needs and learning styles’ of low-income urban children have been introduced. Relentless emphasis on raising test scores, rigid policies of non-promotion and non-graduation, a new empiricism and the imposition of unusually detailed lists of named and numbered ‘outcomes’ for each isolated parcel of instruction, an oftentimes fanatical insistence upon uniformity of teachers in their management time, an openly conceded emulation of the rigorous approaches of the military, and a frequent use of terminology that comes out of the world of industry and commerce — these are just a few of the familiar aspects of these new adaptive strategies.
And these adaptive strategies so well described by Kozol have their origin in the new University that, according to the late Bill Readings in The University in Ruins, “no longer participates in the historical project for humanity that was the legacy of the Enlightenment: the historical project of culture. Such a claim also raises some significant questions of its own: Is this a new age dawning for the University project, or does it mark the twilight of the University’s critical and social function? And if it is the twilight, then what does that mean?”
The University is, in fact, in a new dawn, on the one side struggling with its antecedent — its role in humanity’s historical project; the other being the lure of materialism, “the reconception of the University as corporation,” says Readings, “one of whose functions (products?) is the granting of degrees with a cultural cache, but whose overall nature is corporate rather than cultural.”
Students in Professor Helfand’s Columbia class, he tell us, when he was asking them why they weren’t as inquisitive as 4th graders, inform him that, “Fourth graders are curious and university freshman by and large aren’t…There’s too much to learn, and it’s all on Google anyway.” And, says another, “This is a seminar. Asking questions could be a sign of weakness. You can only ask questions in big lectures where you’re anonymous.” So, says another student, “You have to understand, I’m paying for a degree, not an education.”
There you have it. Students — and their paying families — want a degree, not an education. Only education — and especially higher education — is responsible for this extraordinarily shortsighted view, which is costly in more way then one since it’s given us the society we now have.
We’re therefore left with the corporation. The corporation is the culture — and vice versa. The elite cannot sidestep this bind either. “The elite universities disdain honest intellectual inquiry, which is by its nature distrustful of authority, fiercely independent, and often subversive,” says Chris Hedges in Empire of Illusion. “They organize learning around minutely specialized disciplines, narrow answers, and rigid structures designed to produce such answers. The established corporate hierarchies these institutions service — economic, political, and social — come with clear parameters, such as the primacy of an unfettered free market, and also with highly specialized vocabulary …a sign of the ‘specialist’ and, of course, the elitist, thwarts universal understanding.”
What emerges are managers of the dominant system, not change agents, not enlightened individuals that can question, imagine something different and transgress the means of blind production. Education K-12 is part of this system, weeding out those that can become the elite managers of the system, separating them from those that will service the system elsewhere — manual labor, the service industries and, more emphatically, in the prison industrial complex, as guards and inmates.
Education means to control and manage, not enlighten and enable actualization; it creates specialists, the elites, and a slave class through its apartheid system. The system is inverted — inverted totalitarianism.
In higher education, tenure is, of course, part of the problem. It’s a system of discipline and punishment that insists on embracing the larger framework as ideal. “It’s not exactly a system designed to attract the most entrepreneurial, risk-taking types,” Helfand tells Tamar Lewin . “Furthermore, tenure has little to do with teaching. Just look at the language: we talk about teaching ‘loads’ and research ‘opportunities,’ and you can be sure it is exploiting the latter that gets you tenure,” he says. Tenure is synonymous with advancing in a corporation; the language is interchangeable.
We can hear echoes of Foucault’s Discipline and Punish here: “The apparatus of punitive justice must now bite into their bodiless reality.” Indeed. Our education system, K-16, and our students, our teachers and professors, too, enter this “bodiless reality” where discipline and punishment are exercised. “Since its no longer the body,” says Foucault, “it must be the soul” that must be disciplined. Education serves this purpose in our society: it disciplines the soul into subservience and blind allegiance; it enables citizens to embrace the most dangerous thing of all, ideologies.
The result, says John Ralston Saul in The Unconscious Civilization, “will be the portrait of a society addicted to ideologies — a civilization tightly held at this moment in the embrace of a dominant ideology: corporatism. The acceptance of corporatism causes us to deny and undermine the legitimacy of the individual as citizen in a democracy. The result of such a denial is a growing imbalance which leads to our adoration of self-interest and our denial of the public good.”
Self-interest trumps self-actualization in Education. This can be turned around if we, in higher education, examine our purpose. And if our purpose is even remotely about self-actualization — ours and our students’– then we’re called to re-evaluate the conditions in the University that have lead us to the dire circumstances we’re in today. On this road we’ll realize a few things: we’re not sure who are students are and what they need and want; we’re not sure about our world because we reject the notion that we, in academia, had something to do with its creation; we are fearful of releasing ourselves from the binds of departmentalization and devising new and fresh approaches to learning that take into consideration how much we’ve come to know about learning and the brain; and we are definitely frightened of releasing our sense of ownership and control over our disciplines to give way to different and fresh, interdisciplinary approaches, though our life at hand is telling us that we must since nothing, nothing at all really ever exists confined as we make it out to be in our silos, our disciplines. K-16 education needs to be re-invented as a long journey towards self-actualization that pushes aside departmentalization, corporatism and racism, our current conditions.
Vero Beach, Florida and the Manufacturing of Consciousness: How the GOP Will Give Obama a Victory in 2012
January 28, 2012 § Leave a Comment
At the height of the GOP primary race in South Carolina, I was in Vero Beach, Florida, and suddnely what came over me was the uncanny feeling that I was in-between worlds, a kind of vertigo, a foreboding I was not expecting since I was happily running up A1A.
In South Carolina, the reformed Catholic, Newt Gingrich, surged ahead by deploying a recognizable racist attack — Obama, the European socilaist, as food stamp president — rejecting his lobbyist self — though we know Newt was (Congress wrote the rules to ensure this kind slippage for themselves, post-Tom Delay, increasing their wealth on our backs) — and admonishing the poor for being lazy, resolving that it’s best to give poor children brooms and mops to clean schools.
In Vero Beach, as I went for runs, I was ovewhelmed by the illusion of reality — MacMansions by the sea (guilty: I was in one!), gated communities, vegetation that is not indigenous (all of it has been imported, except for sea graves and the St. Augustine grass,) and a constant burning of fossil fuels to maintain lavish lawns — mowers, blowers, chain saws, large trucks, off-road vehicles and yachts; the late-model luxury automobiles that are required in a place where pedestrain traffic is, as in L.A., non-existent and strip malls and golf courses that have become the new valhala.
And not a single person of color within sight — unless cleaning houses, mowing lawns and on garbage runs standing behind large trucks.
It’s not surprising that Vero has it’s own Disney Resort. The master of illusion has made Florida its own. Does this illusion follow the America psyche or does it help construct it, as do our politics, I wonder?
I was shaken by the very plastic nature of this living — and perhaps the very plastic, constructed lives we lead that scream unsustainability.
Vero Beach is the American Paradox: the extraordinary cost of creating and maintain such lavishness and the economic drain of a lifestyle that is characterized by total mechanization, as the pudgy elderly try to stave off the inevitable by walking and biking, their lives well kept by Latinos and some, very few, African Americans usually found at Publix markets, gas stations and sanitation trucks. The divide is the evolution of manifest destiny that has assumed a contemporary look and feel.
The BMW’s and Cadillacs and late model SUV’s abound. It is prosperity writ large; it is also a final sign, at the last third of someone’s life, that I’ve arrived, I’ve achieved. It’s what Mitt Romney argued in the GOP debate in Florida: this wasn’t handed to me, it was earned. This is the American way now.
But our American way has become divisive, we know that now — we can feel it. The left and the right are so distant from what we the people perceive our American mission to be, that we’ve lost any real understanding of Representative Democracy. Who is representing what and whom?
If it was only that we’re in an economic quagmire, the way out would be simple; we would collaborate and cooperate, plan and execute. But our condition is beyond being simply a bind — it’s a new construction that sprinkles old, recognizable American rhetoric over a new order that is redefining Representative Democracy: we no longer vote for people who represent us, the people; rather, we vote for representatives of multinationals and narrow special interests; we vote for extreme special interests that only comply with a very fine line defined by those holding the purse strings — or worse, with interests that comply with ultrathin social ideology, such as the complexities of marriage, civil unions and a woman’s right choose.
In an enlightening interview on the PBS News Hour, Thomas Edsall, a longtime Washington Post reporter, now a New York Times columnist and professor of journalism at Columbia University, who has written a new book, The Age of Austerity: How Scarcity Will Remake American Politics, said, “Well, what’s happened, I think, in the past — really since the collapse, economic collapse, is that the country now is — has become dominated by the issue of debt and deficits.” Edsall goes on to say that, “Somebody’s going to take a hit. It’s no longer a nice and friendly game. It’s who’s going to get hurt. That makes for — we already had a polarized politics. When you add this notion that politics now is one not just of what can I get out of it, but what do I do to the people to get what I want, that makes it a much nastier and much more hostile circumstance.”
Thus our confusion. We don’t understand this bifurcation characterized by a nastiness and indifference to the well being of most Americans.
At the heart of this problem are the psychologies of liberals and conservatives, respectively, says Edsdall:
Liberals are very concerned with compassion and fairness. Conservatives have what one person describes as a broader spectrum, but not as much focus on compassion and fairness, but also on issues of sanctity, of a different kind of fairness. Their opposition to affirmative action, for example, is a different kind of fairness.
Edsall clarifies, saying, that
…the idea that conservatives are willing to inflict harm is not necessarily a criticism. If you are in a fight, and you’re fighting to protect what you have, being loyal to your own people is not necessarily a bad thing. If you and your family had to protect what your child is getting what your husband and so forth — if they face serious threats of lost goods, in effect, you’re fighting for them, and, in fact, if that meant someone else had to get hurt, it wouldn’t necessarily be a bad thing.
This is the crux of the matter because, as Edsall says, “There is a stronger natural instinct among conservatives to see contests in zero sum terms, (witness: GOP debates AND NEWT — which is why I’m reminded of Mussolini and Perón), that there are going to be losers and winners. Therefore, I want to get into this and be sure that I am the winner and that people that are around me are winners” (parenthetical inclusion mine).
This is short term thinking, not long term planning that is creative; it takes away and does not build. It is destructive in nature since it means, by design, to push certain people away.
In “The Obama Memos: How Washington Changed the President,” by Ryan Lizza (The New Yorker, January 30, 2012), we learn from Thomas Mann, “of the bipartisan Brookings Institute,” and Norman Ornstein, “of the conservative American Enterprise Institute,” in a “forthcoming book about Washington Dysfunction, It’s Even Worse Than It Looks, that,
One of our two major parties, the Republicans, has become an insurgent outlier — ideologically extreme, contemptuous of the inherited social and economic policy regime, and scornful of compromise, unpersuaded by conventional understanding of facts, evidence and science, and dismissive of the legitimacy of its political opposition.
Ultimately, this kind of hostility ensures that none of us sees clearly, least of all politicians. It’s by design. While Obama came into office with a spirit of change, trying to direct the country in new, fertile directions, Lizza tells us that the President, “was the most polarizing first-year President in history — that is, the difference between Democratic approval of him and Republican disapproval was the highest ever recorded.” Obama, we learn from Lizza, had to change in order to survive. And we also learn that, “Obama didn’t remake Washington. But his first two years stand as one of the most successful legislative periods in modern history. Among other achievements, he has saved the economy from depression, passed universal health care, and reformed Wall Street.”
It’s because of Obama’s accomplishments, I would argue, that, alongside dwindling resources, the Republican willingness to inflict harm, divide and (try) to conquer, even by waging war on voting, has become the strategy that is overwhelming this run to the 2012 elections.
What’s left, then, is a populace running towards Vero Beach, running to escape this violation of our rights, close our eyes, and enjoy what small, square plot of earth we can call our own, even though much of the American people will be left out.
Welcome to the new, uncanny presidential election cycle where we might see how inflicting pain may become the winning solution for the GOP — or it may undo them to such an extent that, perhaps, Obama’s willingness to work for change, his 2008 promise, can become something closer to the truth during a second term.
What we do know, is that the system is broken and it’s unsustainable. This is certain.
July 1, 2011 § Leave a Comment
It’s truly uncanny how popular, mainstream media willingly refuses to investigate what is really behind the accepted story, usually promoted by the likes of The New York Times, chronicler of the official story.
Here I’m talking about the NBA Lockout, which began last night. A student of mine that took my Media, Sports and Identity class (students are now always on the lookout for what’s behind the accepted version of stories), sent me an exclusive from Deadspin: How (And Why) An NBA Team Makes $7 Million Profit Look Like a $28 Million Loss. Deadspin has obtained the financial records of the New Jersey Nets. These records show how major corporations work:
The hustle: The first thing to do is toss out that $25 million loss, says Rodney Fort, a sports economist at the University of Michigan. That’s not a real loss. That’s house money. The Nets didn’t have to write any checks for $25 million. What that $25 million represents is the amount by which Nets owners reduced their tax obligation under something called a roster depreciation allowance, or RDA.
As my students learn in our course, mediated sports nurture today’s culture of spectacle; it is a culture more comfortable with illusion then reality. In The Unsettling of America, Wendell Berry tells us that “People whose governing habit is the relinquishing of power, competence, and responsibility, and whose characteristic suffering is the anxiety of futility, make excellent spenders.” Thus, says Berry, “They are ideal consumers. By inducing in them little panics of boredom, powerlessness, sexual failure, mortality, paranoia, they can be made to buy (or vote for) virtually anything that is ‘attractively packaged.’”
Media is the tool that attractively packages the boredom, paranoia, powerlessness and sexual failure, as every commercial during any sporting event suggests, from Viagra to fast cars and blonds with beers tell us. It’s also, following Berry, how and why media — and mediated sports — engage in the attractive packaging that ensures we have blind faith in illusions.
The grand illusion is that NBA franchises are loosing money. This parallels the grand illusion orchestrated in Congress, namely that if tax breaks for “fat cats” are closed, this somehow won’t alleviate the debt and make us all, particularly those of us that are middle class and can read and write and fully understanding are dwindling presence in society feel a bit better.
Mitch McConnel (R-KY), for instance, who will not go along with the President and is opposed to any revamping of the health care system, has, of his 5 top contributors to his campaign, 2 health care companies, 2 energy companies (also opposed to alternative energy sources and ways to reduce dependencies on fossil fuels), a bank, of course, Citibank that cleaned money of Mexican drug cartels, and a marketing firm. The top 5 corporate supporters for McConnell are securities and investments, lawyers, health professionals, retirees and real estate. Who is he protecting?
These deceits are best mirrored in our professional sports where players are routinely viewed as chattel or cattle, machines that can be depreciated and are expendable, as we are. How many men do any of you know, between 50 and 60 that are today either unemployed or under employed? ”The culture of illusion, one of happy thoughts, manipulated emotions, and trust in the beneficence of power,” Chris Hedges tells us in Empire of Illusion: The End of Literacy and the Triumph of Spectacle (a text I will continue to cite over and over), “means we sing along with the chorus or are instantly disappeared from view like the losers on a reality show.”
Of course we fear being “instantly disappeared.” So it’s a lot better to go along with the coverage of the NBA lockout that suggests that somehow the poor owners are at a loss, the players greedy bastards making way too much money for shooting a ball. Some of this is true: there are far too many players making millions and warming the bench. There aren’t marque players on every team; every team is not in New York, L.A., or Miami and Houston. Fans understand that. But as we study the lockout and begin to see a long history where the player is merely a cog, a body, we begin to wonder, as David Shields does in his wonderful book, Body Politic: The Great American Sports Machine, “Who owns this body, this body of work?”
We no longer own the United States; we no longer own or direct the narrative — it is a singular narrative — we see on TV and in the press, the pop media; we no longer own our schools, our government, businesses; we no longer own the direction of the country; we don’t even own the direction of our lives. What’s left but illusion?
It’s best to let Hedges end this post:
Blind faith in illusions is our culture’s secular version of being born again. These illusions assure us that happiness and success is our birthright. They tell us that our catastrophic collapse is not permanent. They promise that pain and suffering can always be overcome by tapping into our hidden, inner strengths. They encourage us to bow down before the cult of the self. To confront these illusions, to puncture their mendacity by exposing the callousness and cruelty of the corporate state, signals a loss of faith. It is to become an apostate.
We are indeed apostates; we have been well thought out; we are simply witnesses to our apathy, to our allegiance to deceit. But in doing so, we are also holding hands with the destructors and deceivers. We are accomplices. We may never recover.