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  </channel><item rdf:about="https://newrepublic.com/article/211705/historians-took-liberal-punditry">
    <title>How Historians Took Over Liberal Punditry | The New Republic</title>
    <dc:date>2026-07-09T06:30:46+00:00</dc:date>
    <link>https://newrepublic.com/article/211705/historians-took-liberal-punditry</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The hottest resistance talking aheads during Trump 2.0 are academics. What happened?"

...

"Every nation sustains itself with mythmaking. This is why Augustus commissioned Virgil to write The Aeneid at the moment the emperor was transforming the Roman Republic into the Roman Empire, why the British monarch is crowned atop the Stone of Destiny, why Marianne looks over Paris from both the Place de la Nation and the Place de la République, and why the Mexican president emerges every September 15 around 11 p.m. onto the balcony of the National Palace in Mexico City to issue el Grito—the cry that sparked the Mexican war of independence—anew.

But perhaps no nation has been more dependent upon its stories than the United States, a country formed in the relatively recent past without the benefits of shared ethnicity, language, or custom. In the absence of the usual ties that typically hold a nation together, it is values, we are told, that make an American an American and that make this country the special place that it is. Ironically, while Americans have always bitterly disagreed about the practical implications of those values, they have largely been consistent in the story they tell about those values and thus themselves. That story goes a little something like this: The United States was founded by good men, rebelling against tyranny and dedicated to the cause of liberty. Throughout its history, the United States has sought to pursue the path of freedom and justice, although some people—often, but not always progressives—are willing to concede that it has sometimes fallen short of this ideal. What these people will not concede, however—what they almost never concede—is the fundamental assumption that the United States of America is collectively a nation striving for the good.

In any other time, this persistent bit of American Exceptionalism might be excusable, even charming. But in a moment in which it seems not only increasingly impossible, but irresponsible, to ignore the deep flaws at the heart of the American project, this is exactly the choice that has been made by a certain brand of liberal public intellectual cum influencer in the Trump era. This cohort includes figures such as Jill Lepore, Ruth Ben-Ghiat, Joanne B. Freeman, and Kevin M. Kruse. Heather Cox Richardson and Timothy Snyder are arguably the two most prominent examples of a new iteration of an old trend, the historian as explainer, and perhaps more jarringly as political strategist. Credentialed historians and critics of the current regime, they promise key insight into the present via their knowledge of the past, and they have become a prominent feature of the opposition to Donald Trump.

The narrative of history and, more importantly, of the present that they offer has gone viral, offering comfort to its audience and a substantial economic benefit to its creators in the form of newsletter subscriptions and book deals. While it seems cruel to challenge anyone’s source of comfort in this very disquieting age and is certainly unkind to question academics pursuing alternate income streams, it is time we start to question the narrative of history that has been so widely adopted by many Americans and ask whether this particular fantasy of the past is providing any benefit in our increasingly dystopian present. In particular, there is an insistence among these figures that the past is something to be mined for lessons about how to survive the rising tide of authoritarianism and fascism. It’s a compelling premise. But a decade into what future historians may very well term the “Trump Era,” it’s still not precisely clear what use the past is to understanding—let alone escaping—the current predicament.

The Resist! Historians, as you might call them, would not be possible if not for the American center-left’s increasingly romantic view of expertise. It (and the Democratic Party) have over the past 30 years come to be dominated by the most well-educated: Roughly 60 percent of people with graduate degrees lean blue. The nation’s best students are now collected in one political corner utterly unwilling to question the teacher’s competence. She is, after all, the teacher."

...

"The popular success of figures like Richardson and Snyder rests on the fact they are presenting a narrative that rarely challenges their audience—which is largely white, middle-class, well-educated, and progressive. It is an audience made up of people for whom, up until now, the American project has worked out very well. What many of these people want to hear is that the rise of Trump and the MAGA movement is an aberration, a fixable malfunction. The audience for Richardson and Snyder, whether on podcasts, Substack, or Threads, want to believe that the current president and his supporters are not heirs to their American legacy but have instead twisted the truth about this nation’s history for their own malign ends. In this context, not only are their detractors the real inheritors of the nation’s Founders, but there is a clear path to escaping this fraught moment: accepting the truth about the nation and following where it leads us."

...

"It is, of course, hardly unique for subject experts, particularly academics, to stray outside their areas, particularly while providing mainstream political commentary. Economics, in particular, has turned out a steady stream of pundits, from the respectable (former New York Times columnist and, yes, current Substacker Paul Krugman, for example) to the baldly ideological (such as the nationally syndicated, baldly libertarian John Stossel). But there is nothing about academic training, no matter the discipline, that translates automatically to expertise in political strategy, just as there is nothing in history that provides a clear playbook for escaping the overlapping crises brought about by the second Trump administration.

That is not to say that Richardson, Snyder, and the other historian influencers need to quit the public square, but more that their visions and approaches to historical punditry need to be challenged. There is room for more diverse and sometimes dissenting voices, who are more willing to voice facts about the United States that disquiet and disturb. There is room to question expertise, particularly when it is deployed as cover for political analysis or punditry. And there is room for more stories to be told about America, even when they are stories we may not like."]]></description>
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    <title>&quot;America, U.S.A.&quot;: Eddie Glaude on the 250th Anniv., Race &amp; &quot;Madness at the Heart of the Country&quot; - YouTube</title>
    <dc:date>2026-07-08T06:23:38+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["“I do not love America, and never have, especially now.” Those are the opening words of America, U.S.A.: How Race Shadows the Nation’s Anniversaries, a new book from Princeton historian Eddie Glaude. Released ahead of the 250th anniversary of the Declaration of Independence on July 4, the book is a critical look back at how the United States has celebrated previous milestone birthdays, including what narratives were left out of the official commemorations. This comes as President Donald Trump has made himself the center of many events and celebrations for the 250th anniversary, while promoting a “storybook version” of U.S. history that elides the injustice that was baked into the very founding of the country, Glaude tells Democracy Now! in a wide-ranging conversation about race, inequality and the legacy of slavery.

“Donald Trump and his supporters, they want to be white without judgment,” says Glaude. “History is a battleground, because history, of course, holds them to account.”"

[transcript:
https://www.democracynow.org/2026/6/29/eddie_glaude ]]]></description>
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<item rdf:about="https://dohadebates.com/arts-media/contemporary-art-progressive-or-pointless/">
    <title>Contemporary art: Progressive or pointless? - Doha Debates</title>
    <dc:date>2026-07-07T15:50:04+00:00</dc:date>
    <link>https://dohadebates.com/arts-media/contemporary-art-progressive-or-pointless/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How do we define great art in the 21st century?

Some critics argue that contemporary art has lost touch with the universal principles and artistic traditions that define its greatness. Others see its break with tradition as liberating, a move toward more inclusion, experimentation and personal and political expression.

This conversation is an exploration of what makes great art, particularly in this century. Is it defined by adherence to tradition, or disruption and reinvention? Is artistic beauty understood across time and culture, or does each generation need to redefine it? And with the AI era upon us, what even constitutes art in the first place?"

[direct link to video on YouTube:

"Doha Debates: Is it time to reconsider contemporary art?"
https://www.youtube.com/watch?v=352DIUX4QMk

"Is contemporary art relevant today?

In this episode of @DohaDebates podcast, host Nadir Nahdi is joined by Wafaa Bilal, Samar Younes, Fen de Villiers and Molly Crabapple to discuss whether contemporary art remains relevant in today’s world, as well as the role of artists in addressing social issues. 

The views expressed in this episode are the guests’ own and do not necessarily reflect Al Jazeera’s editorial stance. Visit the @DohaDebates YouTube channel for the extended version."

on Apple Podcasts:

https://podcasts.apple.com/lu/podcast/is-contemporary-art-relevant-today/id1867847336?i=1000767406512

also here:
https://omny.fm/shows/doha-debates/is-contemporary-art-relevant-today

mentioned (but not linked) here:
https://www.frontporchrepublic.com/2026/07/consuming-swatch-or-valuing-craftsmanship/ ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=0DLYf-uRG1s">
    <title>&quot;Their appetite grows with every war&quot; with Aslı Ü. Bâli - YouTube</title>
    <dc:date>2026-07-06T03:10:51+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=0DLYf-uRG1s</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The brothers welcome back Aslı Ü. Bâli, Professor of Law at Yale Law School, for an intense and wide-ranging discussion of the state of the Middle East in the aftermath of the failed US-Israeli war on Iran.  They discuss the potential geopolitical outcomes the apparent US strategic defeat, examine the nature and assumptions of what had been American primacy over the Gulf, the liability and costs to the US and the Middle East of the decades-long American political embrace of an Israel drunk on borrowed power and impunity, Turkey’s role in the regional realignment, the question of pipelines and resources, and the importance of international law in the context of the Gaza genocide.

Date of recording: June 23, 2026"

[also here:
https://directory.libsyn.com/episode/index/id/41964680
https://sites.libsyn.com/495388/their-appetite-grows-with-every-war-w-asl-bli ]]]></description>
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<item rdf:about="https://www.bostonreview.net/forum/robin-kelley-black-struggle-campus-protest/">
    <title>Black Study, Black Struggle - Boston Review</title>
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<item rdf:about="https://hedgehogreview.com/issues/the-fading-promise-of-higher-education/articles/the-universitys-never-ending-crisis">
    <title>The University’s Never-Ending Crisis | The Fading Promise of Higher Education | Issues | The Hedgehog Review</title>
    <dc:date>2026-07-04T08:06:09+00:00</dc:date>
    <link>https://hedgehogreview.com/issues/the-fading-promise-of-higher-education/articles/the-universitys-never-ending-crisis</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Higher education has dealt with epistemic revolution before."]]></description>
<dc:subject>benjaminbernard 2026 highered highereducation academia colleges universities history change crisis education authority humanities liberalarts revolution upheaval truth expertise publipurpose purpose chage adaptation enlightenment epistemology science scholarship socialcontract knowledge institutions rupture credentials charlatans theology</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=56ZWnjnN7Vc">
    <title>Mapping the ADL’s Origins in Settler-Colonial Liberalism, State Power, &amp; Civil Rights as Cover... - YouTube</title>
    <dc:date>2026-07-04T06:17:35+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=56ZWnjnN7Vc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode we are joined by Emmaia Gelman, author of The Anti-Defamation League and the Racial State, a critical history of the ADL as a Cold War neoconservative institution. Gelman excavates the Anti-Defamation League's origins as a white, settler colonial institution founded by German-Jewish elites—not to combat antisemitism broadly, but to manage class respectability and suppress Eastern European Jewish immigrant socialists whom they viewed as a racial and social threat. 

 Gelman looks back at how early Jewish settlers had built fortunes through participation in 19th-century US territorial expansion, Indigenous dispossession, and slavery's economic system, understanding themselves as white Europeans racially distinct from the "vermin" arriving from the Pale of Settlement. The ADL and its predecessor, the American Jewish Committee (founded 1906), operated as Progressive Era eugenicist charities designed to "correct and fix" rather than support self-determination, preemptively capturing Jewish political identity to prevent autonomous radical organizing.

 Gelman traces how the ADL evolved from an instrument of McCarthyite purges—coordinating mass firings of Jewish leftists in 1951, offering its services to McCarthy committee members, and abandoning Julius and Ethel Rosenberg to execution while denying antisemitism played any role in their prosecution (the judge who sentenced them sat on the ADL's Civil Rights Committee)—into a key architect of Cold War anti-communism and neoconservative "democracy promotion." The organization attacked Arab League representatives speaking about Zionist violence in Palestine as early as 1946, treating Palestinian and Arab organizing as "foreign insurgency" while framing Jewish fundraising for Israeli settlement as natural civic participation. After Israel's 1967 military victory, the ADL strategically re-racialized Jews as non-white within the framework of race liberalism, allowing it to cast Israeli militarism as defensive racial liberation and Arab calls for refugee return as antisemitic rather than anti-colonial. This racial pivot occurred precisely as European Jews had achieved economic whiteness through the GI Bill, suburbanization, and the collapse of university quotas—benefits systematically denied to Black populations through redlining.

 Emmaia Gelman is the author of The Anti-Defamation League and the Racial State, a critical history of the Anti-Defamation League as a Cold War neoconservative institution (UC Press, 2026) and co-editor of The Anti-Defamation League: A Critical Reader (Pluto Press, 2026). She co-hosts the podcast Unpacking Zionism. Emmaia is co-chair of the American Studies Association Caucus on Academic and Community Activism, and a longtime activist in New York City.

 She is the founding director of the Institute for the Critical Study of Zionism, which examines the political and ideological work of Zionist institutions in Palestine and transnational contexts. She researches the history of ideas about race, queerness, safety, and rights, and their production as levers in surveillance, “anti-terror”, and war. Her teaching spans academic and community spaces."

[also here:
https://millennialsarekillingcapitalism.libsyn.com/mapping-the-adls-origins-in-settler-colonial-liberalism-state-power-civil-rights-as-cover-with-emmaia-gelman 

See also:

The Anti-Defamation League and the Racial State, by Emmaia Gelman (2026)
https://www.ucpress.edu/books/the-anti-defamation-league-and-the-racial-state/hardcover 

Institute for the Critical Study of Zionism
https://criticalzionismstudies.org/ ]]]></description>
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<item rdf:about="https://macleans.ca/society/my-university-students-cheat-i-dont-blame-them/">
    <title>My University Students Cheat. I Don’t Blame Them. - Macleans.ca</title>
    <dc:date>2026-07-02T02:26:32+00:00</dc:date>
    <link>https://macleans.ca/society/my-university-students-cheat-i-dont-blame-them/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Marks reward cheating over learning—and students can’t afford to fail"

...

"Last semester, on the final exam of the health-care law class I teach, my students scored the highest grades I’ve seen in 20 years as an instructor. It was an at-home, closed-book exam. Eight per cent of the class scored perfect on the multiple-choice section, and over half scored over 90. In the long-answer section, the responses were formulaic, typo-free and detached from the course material; they lacked the telltale signs of rushed exam writing. It was clear my students were using AI to cheat.

After the exam, I gave the class an anonymous, informal poll: I asked how many of them were cheating. Of those who responded, eight per cent admitted to it. How many students did they think were cheating? Over a quarter of respondents indicated they knew other students had cheated on the exam, and 73 per cent indicated they knew of students cheating in other classes. And that doesn’t account for the response bias: just under half the class responded to the poll, and I suspect those who didn’t respond were more likely to have cheated. I decided to annul the exam results, not counting them toward final grades.

I’ve spent my whole life in academia, first in theology, then in law. I know cheating has always been around. But I’m deeply alarmed by the idea that students are cheating en masse. There’s a whole online ecosystem for cheating: forums to share advice on circumventing AI detectors and proctor technology; software for humanizing AI-generated writing; tips for using AI to reduce (or eliminate) workload. Cheating is becoming culturally normalized. Two thirds of the people who responded to my survey agreed that students widely perceive cheating as acceptable. I’m not surprised. Think about what this generation has witnessed: the mortgage crisis driven by corrupt bankers, an American president who cheats and lies and is still elected; lawyers using AI to write for them and lying about it, a sporting world full of doping scandals. Students are repeating what we’ve modelled for them.

In the past few years, the way young people value their education has shifted. Universities are increasingly corporatized. They function as businesses, oriented toward maximizing revenue: professors are rewarded for grants and publications rather than leadership or mentorship, and students are reduced to head counts and tuition dollars. In turn, students behave like customers. It’s a fee for service: they pay their tuition and expect good grades and a degree. Learning becomes superfluous.

When I was studying the humanities, my classmates and I were concerned with ideas and arguments. We were reading course material to understand it, not to get a mark. Now, grades have become the sole currency of academic life. Students frequently email me asking outright for a higher grade, sometimes literally seconds after they receive it. They all want a 90 or higher. Marks are inflated across the board. At Ontario high schools, there was a six per cent increase in grade averages for graduating students between 2011 and 2021. I’ve seen 100 per cent averages on scholarship applications. Some schools are implementing policies to try to curb the inflation—including Harvard, which just put a cap on the number of As assigned in each undergraduate course.

Students know an undergraduate degree doesn’t automatically land a well-paying job—or any job, for that matter—so they’re vying for acceptance to highly competitive postgraduate programs. There’s an enormous financial imperative to succeed academically, and students tell me that if you don’t cheat, you’re at a disadvantage. I went to university on my own dollar; my parents couldn’t afford to support me. I only paid off my undergraduate student loans last year, at 45 years old. For students today, the debts are even worse. They’re pushed to maximize productivity and output, racking up accolades and resumé entries while maintaining previously unattainable averages.

At the same time, cheating has become more accessible than ever thanks to AI. I see students using generative AI in all aspects of their work: summarizing the readings, research, note-taking, essay writing. Not all AI usage is cheating by default, and in some ways, it’s even levelling the playing field by making the same shortcuts available to everyone. When I was in law school, you could purchase CANS—consolidated annotated notes—from previous years as study aids. But they were expensive. Resources like CANS and tutors were reserved for students who could afford them. For the rest of us, AI could have been a free alternative. The problems arise when students use AI despite instructions not to, as was the case with my exam.

My options as an educator are limited. I’m exploring different grading schemas, but all of them require more resources than are made available to me. I could have one in-person exam worth 100 per cent of the course grade and put all my TA hours toward grading it. I could rely on oral exams, which would take weeks out of the semester to schedule and administer. One professor I know tried to introduce a participation grade in a class with hundreds of students. Students could scan a QR code to register their attendance. They would show up, talk until they got the code, then walk out.

Ultimately, this reveals the failures of an antiquated grading system. Our standard modes of assessment primarily track recall and memorization, not engagement or progress. One semester, I had a student who had some challenges with her grammar and syntax. We worked on her writing together throughout the semester, and it was a successful learning experience. Another student that semester had a flair for well-crafted drivel. I couldn’t give the first student an A-plus—her end product couldn’t justify it. But who put more work in? Who learned the most? The people with the highest grades are not necessarily my best or hardest-working students. They may just have the most free time, money, educational support or family backing. Some schools are attuned to this tension and adapting accordingly. The U of T law school, for example, uses an honours-pass-fail grading system. If we reimagined grading to assess skills that can’t be replicated by ChatGPT, students wouldn’t use it. As it is, marks are a perverse incentive—they reward cheating over learning.

My colleagues and I feel completely unsupported by the school administration. Publishing requirements are going up, and class sizes are ballooning. We have less faculty doing more work with less support, meaning there’s less time to build relationships with students. When I annulled the exam results, I told the administration that I need substantive guidance on how to run a class this large because I can no longer reliably mark it. They didn’t have a useful policy in place to address my concerns. Instead, they overrode my decision. Against my recommendations, they included the multiple-choice portion of the exam in the final grade—despite knowing that I called out cheating in this section. Their decision sent a singular message: cheating is fine and faculty has to accept it. This is anathema to the goals of education.

I’ve been told I should just use anti-cheating technology, like online proctors or AI detectors. I don’t use either in my classes. For one, they can easily be circumvented. More importantly, you can’t police people into having integrity. Instead, I try to impart to my students the reasons why cheating is morally wrong. The first question on my exam was about the deontological duty not to cheat. It was something we’d discussed at length throughout the semester. Within this ethical framework, relationships give rise to duties—the health-care provider to the patient or the lawyer to the client—and the rightness of your actions depends on how they align with those duties. Students have a duty not to cheat. It should be that simple. Anti-cheating technology can’t teach them that, and we can’t expect that students who lack integrity in school will spontaneously develop it in order to meet their professional obligations after they graduate.

Academic integrity needs to be taught starting on day one at every level of education. Every university student should have to take an ethics course in their first year, no matter their major. And there needs to be accountability when there are breaches. Administrators need to support their faculty, not railroad them. Colleagues have shared with me that even when students have been caught cheating, no penalty was imposed. Cheating is a product of the society we’ve created. It’s learned behaviour—and that means, with enough work, it can be unlearned."]]></description>
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    <title>The University as Giant App | Los Angeles Review of Books</title>
    <dc:date>2026-06-27T06:12:17+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Theo Baker’s book about Stanford offers a shockingly frank look at a campus that is as tightly governed as a Siberian labor camp—one perhaps designed by Sergey Brin."

...

"It might be argued that Silicon Valley, like the army, the church, and the American Bar Association, is free to identify, recruit, and train new members as they please. What kind of a university is this, then? A metaphor comes to mind. Stanford is the harbinger of the university-as-giant-app, a networked series of buildings, professors, classrooms, donors, faculty, trustees, and back-office staff designed to turn out a small but predictable number of next-generation tech titans. Like other apps, it feels like a highly engineered tool geared to customer convenience, though only a carefully selected group of human beings is allowed to use the program—and the real operator is Silicon Valley itself, whose screen taps summon the Stanford within Stanford, fresh from the warehouse."]]></description>
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<item rdf:about="https://timothyburke.substack.com/p/academia-epistemological-graveyards">
    <title>Academia: Epistemological Graveyards We (Mostly) Whistle Past</title>
    <dc:date>2026-06-26T11:56:35+00:00</dc:date>
    <link>https://timothyburke.substack.com/p/academia-epistemological-graveyards</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When I read across a broad range of both qualitative and quantitative work in the social sciences, I really find myself epistemologically uneasy about the underlying conceptual weaknesses lurking underneath a wide variety of confident claims and supposedly established paradigms. Some of this unease extends even into more humanistic work, but I find there is at least some acknowledgement in that quadrant of academia of just how difficult a number of difficult problems are. (Except when humanists draw in social science to make empirical claims that then justify particular interpretations or readings…) Among the many reasons I dislike the bashing of humanistic or qualitative social sciences that appears in polemics like the recently released Vanderbilt report is that I don’t think quantitatively-based social sciences have any right to be as confident as they sometimes are about their own claims—in many cases, tautological models and datasets that conceal the limitations of their creation are used to make very broad claims that go well beyond what the data can bear. In other cases, those same models and techniques are used to make predictive claims that fail time and time again to hold up, which somehow never seems to perturb the confidence that goes with such claims.

For many of the kinds of epistemological maneuvers that I find questionable, I don’t know that there’s a better way to arrive at arguments, interpretations, or recommended interventions. What I’d prefer is considerably more intellectual and philosophical humility about claims along those lines, first among scholars but then radiating outward into political leadership, policy analysis, and even the way people apply expert claims to everyday life. So I am arguing less here about preferred methodologies and more about preferred affect, the “enactment” of social claims.

I’ll just name six kinds of metacognitive, metadisciplinary questions that I think are worked unsatisfyingly in a lot of social science, often because of methodological or disciplinary reductionism.

1. How do we know what people believe to be true or plausible about the world? Both as individuals and collectively.

We ask people to tell us what they believe in polls, in surveys, in interviews. We interpret texts, art, and performance made by people as a kind of artifactual tracing of inner beliefs. We look at data of recordable behavior in the world as “revealed belief” (which the believer may or may not be consciously aware of). We conduct laboratory experiments and use neuroscientific instruments to try and trace cognitive processes that correspond to belief, bias, inclination, common sense.

Much of this work for the sake of making concrete claims treats belief, ideas, common sense, and predisposition as singular and distinct. E.g., a person either believes in God or science or romantic love or a person does not. A person either believes in treating other people fairly or they believe in taking every advantage and looking out for #1. Whereas it is at least possible that what we call beliefs are usually a probabilistic fog of inclinations or orientations that collapse into something singular when we ask them to be communicated or when circumstances create a confined topography in which “belief” can be felt and articulated. Maybe we don’t really even “believe” what we testify to believing, or know some of the beliefs that guide our daily actions. In other disciplinary contexts like psychology where it may be well-understood that belief or bias are more like general orientations that do not necessarily exist in the mind as fixed propositions, interpretations get hazy when we have to explain why, when and how the probabilities collapse into decisions, actions, allegiances, or concrete motivations not in terms of models but in terms of visible actions in the world both by individuals and collectivities. If you think of people as having particular dispositions or orientations in terms of beliefs, why are they different? Those determinations tend to get punted to vague naturalistic attributions to evolution and environment that are truistic or axiomatic rather than empirical and demonstrable in any specific case.

Another problem that historians and anthropologists are more sensitive to: everything we think we know in social science about how people think and believe is highly skewed towards the last fifty years and towards European and American populations and individuals.

Put it all together and you might be standing on firmer ground, but even in mixed-methods research, something epistemologically important is always going to be left out of the resulting interpretation. Much of the time we don’t even get that close.

2. Relatedly, how do what people believe or think or hold as common sense actually influence what they do in the world? Both as individuals and at larger social scales?

Much of the time in both popular and academic interpretation, we handle these claims through hindsight. Something happens that has the concreteness that we see as an “action” and we try to locate its psychological, cognitive or ‘cultural’ priors. A person does something, a group or class of people act together, and we identify a precursor belief, idea or psychological disposition as the cause of what they did. When the action we’re talking about is individual, we often privilege attributions that are highly particular unless the individual in question belongs to a class or group that are associated with highly prevalent stereotypes. When the action we’re talking about is massified, we often invoke ideas about universal cognitive and psychological mechanisms that are asserted to exist in all people to some extent or another—utility maximization, sex drive, rational self-interest, the will to power, the Big Five personality traits, and so on. Or we point to physiological and environmental mechanisms that dictate action that are imagined to be largely independent of conscious thought: fight-or-flight, addiction, trauma, bias.

Problems: Issues carry over from the problems of determining what people believe or think. Moreover, “action” has the same kind of problem—often actions bleed into one another, are complicatedly indeterminate, or only becomes “actions” when they produce reactions. If I wave my hands wildly after writing this sentence and no one sees me do that, have I acted?

We either think about “agentive” actions that presume a more or less liberal subjectivity, an “I” that is conscious and self-aware and chooses to do something, or we think of unconscious and unwilled actions that we tend to think of as everyday, repeated, structural. But “agentive” actions are often a convention of narrative, a post-facto isolation of a “decisive moment” from everything else that individuals, groups and crowds did within a constrained time period. They also need visibility to count as actions—a purely internal resolve, experienced as an action phenomenologically, is only called action when it expresses into something that can be seen in the world. Individuals often say that they decided at a particular time to change or to do something but that the first opportunity to act on that was days or weeks later. We often want the moment of the action to refer to a mental ‘cause’ that is temporally local to that moment, and that might not be so. We don’t have reliable ways of proving that various allegedly universal mechanisms actually exist cognitively, or actually cause behavior: most of them are both pattern-recognizing and pattern-creating, e.g., they lead us to filter the complexity and chaos of empirically documentable actions into the patterns that domestic those actions into interpretations. We don’t have fully reliable ways to account for how experiences of conscious thought interact with actions attributed to embodied or unconscious causes. Psychological modellings of the relation between thought and action are notoriously bad at predicting what trends will emerge in behavior in the near-term future.

The problem of making big claims from modern and Western data is also just as acute here.

3. How do decisions actually emerge out of institutional and governmental leaderships?

This is a sub-question of #2 but it points at something that especially frustrates me about certain branches of social science. It is really striking at times how little some fields of scholarship pay empirical attention to the real processes of how states or institutions gather and transmit information from the wider world into their specific infrastructures, how or whether that information is translated and transmitted from the people who gather it up and down various hierarchies or networks, whether that information actually is put to use in shaping decisions, and for that matter, whether decisions are in a formal sense actually consciously or deliberately taken—at least some studies of institutional processes suggest to me that a fair amount of the time, “decisions” are, like “actions”, a post-facto story told about more implicit, tacit and assumed activities that come to look like decisions the more they are narrated as such.

The presumption that more information—or the suppression of information—correlates to or causes something like institutional effectiveness or success is so profound in some fields of social science and yet is frequently based on little to nothing in terms of data or evidence. There are specific micro-contexts where better information produces “winning outcomes” but in more complex structures it is neither clear that better information produces power or that power always is synonymous with effectiveness and success. (e.g., sometimes maximizing power produces reactions or instabilities which very immediately threaten the maintenance of power.)

4. What aggregates of people are meaningful when it comes to talking about thoughts, feelings and actions? How do groups and collectivities structure thought and action?

Are social classes and collectivities “real” cognitively or in everyday practice? How persistently present are they in how we think, how we identify, how we act, how we represent?

Most social scientists understand our definitions of groups to be models or approximations but we often come to treat them as empirically real and in so doing often effect change in the subjects we’re seeking to describe. E.g., efforts to define “middle-class” as a politically central identity in American life after 1945 led to many Americans saying that they believed they were middle-class even when data-driven definitions of socioeconomic class suggested otherwise. Talking about “adolescents” as a distinctive group in social science seems to have created adolescence as a group experience, or at least reified a much more inchoate understanding. So this at least a good question to think about what social science does not always think about, which is how social science about a particular subject can shape—accidentally or intentionally—what it is trying to study.

That said, we do think about this point sometimes, and generally there is a lot of work that’s been done on how ideas about groups shape the social reality of groups and how or when groups do seem to meaningfully coordinate actions of individuals who may be isolated spatially and even temporally from one another. But all of this work lives alongside a much more debased language, both scholarly and popular, that relies on groups that are either debatably real or that have extremely weak effects on most of their supposed members.

5. What is actually happening in unmeasured economies, political systems, and sociocultural domains?

So much social science goes to where the data is and forgets what we often tell ourselves, that what we want to know has to lie in data we don’t have. As the commonplace example notes, it’s the planes that got shot down that you want to examine in order to understand how to improve rates of survival.

Sometimes social scientists at least recognize the scale of what we don’t know. In studies of Africa, at least some economists and political scientists recognize that official data compiled on formal economies tells you very little about the actual value and labor circulating in a given national economy, for example. But the list of what we don’t know about the contemporary world is vast and sometimes plainly dwarfs the causal significance of what we have good data about. Social scientists write about military coups, for example, but we know extremely little about the internal nature of most such coups, just as we know relatively little about how some authoritarian governments operate internally or how many privately-held corporations work. Several major exposes like the Panama Papers suggest the scale of capital moving around the world that is unmeasured and untaxed by any government, but social scientists largely prefer to treat what we can see and document as more important. Our understanding of many illegal activities comes through law enforcement agencies, which are hardly reliable sources of data in multiple ways. And so on. Social scientists have fierce arguments about proxy models that aim to create data that doesn’t exist by design or to correct data that is meant to be disinformation and then we often forget the underlying epistemologies involved in making those proxies and the numerous other kinds of consequential information that we don’t even approximate.

6. Why does change happen? Where do new thoughts, new behaviors, new group concepts, new institutional infrastructures, etc., come from?


Historians think they have a handle on this question, but because they do, they also know it’s a theoretical and philosophical minefield. E.g., we do not have a fixed disciplinary position on the underlying engines of change, but instead have to engage it empirically every single time we study what seems like an example of change over time in the past.

We’re not even sure often that there was change: one historian’s revolutionary break will be rendered as continuity by another historian. One historian’s dogged insistence that serfs and peasants are approximately the same kind of servile social formation in relation to agricultural production separated by minor contextual details will be aggressively countered by another historian who insists that there aren’t even “serfs” or “peasants” as comparative social groupings within particular time periods but only many non-comparable forms of social organization of agriculture in different times and places.

    But at least historians and anthropologists know that change is something to think and argue about. I often feel that other social sciences, especially psychology and economics, have extremely attenuated ways to account for or even recognize change to the point of making some of their work implicitly inaccurate because of that presentism."]]></description>
<dc:subject>timothyburke socialscience socialsciences humility history anthropology economics psychology change revolution panamapapers notknowing data politics culture society sociology experience collectives class everyday information academia highered highereducation institutions governance government decisionmaking behavior human humans hindsight cognition personality trauma addiction bias epistemology phenomenology howwethink thinking collectivity collectivities collectivism neuroscience belief beliefs metacognition inclination polemics datasets confidence policy analysis socialclaims danieldiermeier</dc:subject>
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<item rdf:about="https://www.tandfonline.com/doi/full/10.1080/03085147.2026.2650057">
    <title>Full article: Liberal crisis machine: The Hewlett Foundation in the era of polycrisis philanthropy</title>
    <dc:date>2026-06-26T07:11:37+00:00</dc:date>
    <link>https://www.tandfonline.com/doi/full/10.1080/03085147.2026.2650057</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This paper shows that the Hewlett Foundation, contra its legal status, its non-political self-concept and conventional scholarly claims to third-sector or technocratic neutrality, acts as a liberal ‘crisis machine’ to manage and moderate radical change, and to strengthen existing power distributions. This occurs through programmes that protect the US elite constitutional processes, promote post-neoliberalism, and address China’s geo-economic challenge. This provides a powerful example of how an under-researched liberal-progressive foundation’s power works and how technocratic-liberalism organizes ruling elites (including extreme and far-right Trumpists) who shape and perpetuate the terrain of political polarization, attacks on democracy and the structural inequities of neoliberalism. The Hewlett Foundation’s ‘performative radicalism’ in managing crises is rooted in its centrality within corporate elite networks and in the mindsets and imperatives of US global hegemony. Using Gramscian concepts of hegemony, organic crisis and passive revolution, the paper presents the Hewlett Foundation as an architect-funder of elite knowledge networks spanning foundations, think tanks, academia and the state. These networks consciously organize elite consensus and disorganize or downplay mass movements’ roles in driving radical change."

[via:
https://www.theideasletter.org/issue/la-longue-duree/ 

"Then we offer a provocative critique of liberal philanthropy, written from a Gramscian perspective and with an empirical focus on the California-based Hewlett Foundation. Its conclusion—that the work of such groups is undercut by their position and role in the US power elite—should be hotly debated."]]]></description>
<dc:subject>us hegemony neoliberalism latecapitalism post-neoliberalism polycrisis crisis hewlettfoundation philanthropicindustrialcomplex philanthropy charitableindustrialcomplex charities charity technocracy neutrality liberalism radicalchange change china thinktanks academia state democracy polarization politics policy inequity inequality farright rightwing donaldtrump inderjeetparmar</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=4mPRkXbpFjs">
    <title>DEBATE: Who is Responsible for &quot;Woke?&quot; (with Musa al-Gharbi) - YouTube</title>
    <dc:date>2026-06-26T05:13:05+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=4mPRkXbpFjs</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Author of We Were Never Woke: The Cultural Contradictions of a New Elite and professor in the School of Journalism at Stony Brook University, joins Bad Faith to discuss his historical review of the history of "wokeness," why it cyclically emerges and declines over the decades, and the dangers the "symbolic capitalism" class present to the pursuit of economic equality. Though there's much agreement on the pernicious effects of woke identity politics, we debate our different theories of who is responsible for "woke," and assess whether Tuesday's big DSA wins in New York herald the end of the establishment's superficial identity driven "woke" politics."]]></description>
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<item rdf:about="https://mondoweiss.net/2026/06/my-generation-still-cant-discuss-palestine-but-thankfully-we-no-longer-control-the-debate/">
    <title>My generation still can’t discuss Palestine, but thankfully we no longer control the debate – Mondoweiss</title>
    <dc:date>2026-06-24T08:51:51+00:00</dc:date>
    <link>https://mondoweiss.net/2026/06/my-generation-still-cant-discuss-palestine-but-thankfully-we-no-longer-control-the-debate/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["My generation of Jews entered Harvard in the 1970s as outsiders and left as the establishment that built support for Israel. Today, attitudes have shifted completely, yet my group still can't discuss Palestine. Fortunately, no one is waiting for us."]]></description>
<dc:subject>zionism genocide gaza 2026 politics us israel philipweiss generations harvard colleges universities highered highereducation academia markpenn menachembegin antizionism idf iof ethniccleansing palestine censorship alangarber middleeast lebanon nationalism ethnonationalism jewishnationalism leonuris nicklemann nancyjacobson</dc:subject>
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<item rdf:about="https://mondoweiss.net/2026/06/how-hillel-international-uses-antisemitism-training-and-campus-climate-concerns-to-attack-palestine-solidarity/">
    <title>How Hillel International uses antisemitism training and ‘campus climate’ concerns to attack Palestine solidarity – Mondoweiss</title>
    <dc:date>2026-06-24T08:48:30+00:00</dc:date>
    <link>https://mondoweiss.net/2026/06/how-hillel-international-uses-antisemitism-training-and-campus-climate-concerns-to-attack-palestine-solidarity/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Hillel International’s antisemitism trainings and Campus Climate Initiative are wolves in sheep’s clothing, designed to ensure that Palestine-related speech, protest, and even thought are rendered forbidden on U.S. college and university campuses."]]></description>
<dc:subject>zionism colleges universities highered highereducation hillel hillelinternational israel palestine maurafinkelstein 2026 rightwing farright islamophobia zionistmccarthyism savneettalwar gaza genocide ethniccleansing colonialism colonization freespeech freedomofspeech academia academicfreedom us antisemitism campusclimate anti-bastraining adl antidefamationleague brandeiscenter academicengagementnetwork lawfare antizionism nakba jewishunitedfund elimeyerhoff campusclimateinitiative pewcharitabletrust markrotenberg israeloncampuscoalition lebanon newschool aipac israellobby lobbying policy dissent freedomofassembly</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=O_1z7pzqlmA">
    <title>Is &quot;Latinx&quot; dying? - YouTube</title>
    <dc:date>2026-06-19T08:04:01+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=O_1z7pzqlmA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Do you use the term Latinx? If not, what's your preferred term?"]]></description>
<dc:subject>fernandohurtado 2026 latinos language us latinx english spanish español jeanguerrero paolaramos antisetoherrera wokeism wokeness academia inclusivity queer latine colleges universities highered highereducation</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://timothyburke.substack.com/p/report-on-the-state-of-reports-about">
    <title>Report on the State of Reports About The Humanities</title>
    <dc:date>2026-06-17T09:57:25+00:00</dc:date>
    <link>https://timothyburke.substack.com/p/report-on-the-state-of-reports-about</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Of A Certain Kind of Report, At Least"

...

"I started blogging in 2003. One of the earliest mini-genres of my online writing involved engaging conservative complaints about academia.

I felt some empathy for humanists of my own generation who found themselves ill at ease with what they saw as the prevailing sociopolitical habitus in their fields and disciplines who used blogs to explore and explain their sense of alienation and their attraction to a more conservative position.

There were and still are people whose “conservative” political leanings were idiosyncratic, deeply self-reflective, and meaningfully leavened by appreciative dialogue with any patient interlocutor of any ideological disposition. I am deeply appreciative of those people.

However, much of my patience with individual conservative critics of academia in the early days of blogging evaporated as many of them became more tendentious, dogmatic and polemical, or drifted into a neo-Straussian mood where they took advantage of attention and engagement in order to concern troll any conversation towards more and more extreme right-wing reframings.

Still, those were still individuals whose temperament and honesty (or lack thereof) I could get a handle on in terms that were particular to the personality and ethics of the named and consistently pseudonymous individuals I found myself engaging. There was another kind of right-wing critique I engaged from those early days onward: various reports and white papers issued by organizations and think-tanks like the American Council of Trustees and Alumni, the National Association of Scholars, and a burgeoning number of online magazines and outlets that specialized in drumming up right-wing outrage against “political correctness” and so on within academia.

And when it came to that genre of complaint, there was one consistency all the way back to the 1990s all the way up to the new “report” compiled at the behest of David Deirmeier of Vanderbilt University that has just come out recently. No matter what the ostensible focus of such reports, no matter how long they are, no matter whether they are written by think-tank staff or by prestigious scholars from elite universities, the one attribute they all share is the low quality of research involved, the unseriousness of engagement with the texts and practices they critique, and the lack of effort put into defending their norms and arguments that the authors mean to prefer instead.

I still recall so many characteristic examples of this kind of lack of rigor coming from intellectuals and scholars who are often complaining about the lack of rigor they perceive in scholarship, curricula and pedagogy they attribute to the left. Sometimes it’s not in reports or white papers, but in books or manifestos coming from individuals. Say, E.O. Wilson in Consilience working himself up to offer a searing rejoinder to postmodernism that ended up amounting to “I read a few of these guys and thought hey, come on, things aren’t so bad”. Or Niall Ferguson in Empire, who rubbishes hundreds of carefully researched monographs by fellow historians in a dismissive paragraph or two but can’t be bothered to actually engage any of that historiography and then excuses himself because it’s just a companion book to a documentary.

But the reports are always the worst. Long before AI was a tool or an alibi (though the use of AI by the Vanderbilt authors is especially risible), collective authorship of these kinds of institutionally-commissioned jeremiads allowed the indivdual participants to elide responsibility for inaccuracy, evasion and intellectual sloth. The laziness starts from the get-go in the sense that there is never the slightest bit of suspense about what such a report’s findings are going to be, and therefore no need to really research any factual particulars in a way that informs and justifies the pre-ordained conclusions.

There have been many detailed critiques of the Vanderbilt report published to social media and elsewhere in the last week or so, so I won’t repeat the specifics here, save to say that I substantially agree with those critics. And like them, I’m more disturbed by this report at this time because it is either deliberately complicit in or appallingly indifferent to the brutal attack on higher education coming from Trumpism. I honestly expected better from some of the authors, like Kwame Anthony Appiah and Sean Wilentz. To say “nothing in this report warrants any measures more intrusive than such first steps” is like handing a loaded automatic weapon to an eight year old on a sugar rush and cautioning him not to pull the trigger.

But I did want to underscore the point-by-point criticisms by noting how much this report follows the traditions of its predecessors in this genre in its lack of curiosity about the practices and texts it criticizes, in its lack of evidentiary attention to documenting trends and outcomes, and in its intellectual half-assing when it comes to defending its own convictions and preferences. There is in so many of these reports a kind of “hey, come on, it’s all very obvious” attitude when it comes to articulating a belief in objectivity and in particular claims about truth and rigor. And most of all, always, there is just a profound void when it comes to examining the known and knowable history of American or global academic institutions and discourse about activism, the left, civil society, professionalization and so on. There is the familiar one or two-paragraph summary there that does not synthesize a vast historiography but instead offers a crayola sketch of total disinterest in that historiography. Nothing in it could be allowed to complicate or divert the preordained complaint, so it is not engaged in the first place.

I know that at least some of these authors can do responsible work that nevertheless takes up a meaningful quarrel with specific left-inflected lines of interpretation—Appiah wrote a fascinating essay about Fanon and his devotees in a 2022 issue of the New York Review of Books, for example. That effort would matter if they took it on, but instead this report (like its many ancestors) ends up exemplifying what it sets out to critique—an inability to demonstrate “a minimal distinction between politically attractive accounts on the one hand and true or well-supported accounts on the other”. It’s easy to see why these reports can’t accomplish that goal, because they would have to acknowledge that what worries the authors (a supposed inability of scholars on the left to separate out the evidentiary and interpretative substance of their disciplinary work from their political convictions, leading to forms of pervasive bias and distortion in the evaluation of scholarship and the practice of teaching and curricular development) is something they cannot demonstrate about the judgments and evaluations that people who cleave to the views underlying the report.

I don’t think I could document my own intuition on such matters, which is that there are many fair-minded people in the academy of diverse ideological and philosophical orientations. These are people whose judgments about the evaluation of colleagues and scholarship, about curricular design, and about pedagogy I trust, where I know that they will not be sidetracked by the narcissism of small differences, by personal neuroses, nor by brute-force instrumentalism on behalf of some orthodoxy. And there are people I don’t trust. Some of them are ideologically motivated and some of them aren’t. What it usually comes down to is not intellect but emotions, not philosophies but relationships. It’s what people do with power and influence and for power and influence that tells you something about how they will approach the stewardship of our profession and its responsibilities to the wider society.

If I had to propose a diagnostic rule-of-thumb for how to spot the untrustworthy, joining a group of scholars to write a report of this kind, with this preordained purpose, would likely be one of the items on my list. It’s not just because we’re in such a dangerous moment, but also because if you’re asked to ride one of your hobbyhorses in a group of fellow hobbyists, you should have the basic rectitude to say: no, not unless there are some people with whom I disagree, some people who represent the ideas that are to be critically examined, some people whose academic practice is situated in institutions fundamentally unlike my own (community colleges, public universities, non-selective colleges, HBCUs, religious institutions, trade schools), some people who are notably unpredictable or idiosyncratic on such issues, some people who have been until this point non-combatants with no prior expressed views.

That’s how I know when people in academia are trustworthy: when they recognize a broader range of obligations than delivering up custom-ordered hackery fresh and steaming to whatever group or institution commissioned it. Biting the hand that feeds you is a great sign of intellectual autonomy and meaningful conviction. So too is caring enough about shared institutions and professional obligations that you hold yourself as accountable as others—a commitment that is consistently lacking in the long tradition of this kind of report."]]></description>
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    <title>Tied Up in Knots - by Jennifer Berkshire</title>
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    <title>You Can and Should Blame Young People When They Act Like Lazy Cheaters, Actually</title>
    <dc:date>2026-06-12T01:21:58+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/you-can-and-should-blame-young-people</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["fear of "old man yells at cloud" has become a culture-devouring virus"

...

"It’s true: the conditions people are born into shape the range of choices available to them, the kid from the under-resourced district and the rich private school kid are not standing at the same starting line, and incentives are real and powerful and a society which builds a maze and then punishes the rats for taking the shortcut is a society engaged in an elaborate exercise in bad faith. All of that’s true! The problem is that none of it implies that the individual student who chose to cheat did not choose to cheat. And if we care about students, if we respect and honor them, then we respect and honor their capacity for acting as moral beings. It’s absolutely bizarre to me, the way that the people who claim to serve as advocates for students end up damning them with a kind of condescending excuse-making that any one of us would be insulted by.

Somewhere in the last twenty years we collectively decided that to explain a behavior is to excuse it, that causation and culpability are the same substance, that the moment you locate a structural reason for an action you have thereby dissolved the actor inside it, like roofies in a cocktail. “I am baffled by people who say “That schizophrenic man who muttered an anti-Semitic slur deserves no sympathy because mental illness doesn’t do that” and also “That rich kid Dalton grad couldn’t help but ask Gemini to do his homework because he lives in, like, systems or whatever.”) Though this attitude is usually delivered with pretenses of great sophistication, there’s nothing sophisticated about it. A genuinely sophisticated person can hold two ideas at once: the system is unjust AND you, specifically, made a choice and the choice was wrong and you knew it was wrong, which is precisely why you lied about it afterward. The lie is the tell! Nobody lies about something they believe they were actually morally entitled to do. The student who cheats and then conceals it knows he did something wrong. The only people pretending not to know are the adults.

Yes, the students are behaving as you might expect most eighteen-year-olds to behave. Sure, groovy. But the whole point of existing as a moral being is to be the exception to the “most,” to have an individual ethical self and to make choices not as an avatar of an age range or as a subject stricken by stru-stru-structural conditions. But sure - eighteen year olds often cut corners. Eighteen year olds can be lazy and self-justifying and frightened. Sure. That’s a not-entirely-wrong description of youth. I don’t expect every last nineteen-year-old to have the moral spine to resist a tool that produces a passable essay in nine seconds while his roommate sleeps and his deadline approaches. But, again, what is moral is not about what everyone does; it’s about what the individual does. If behavior was justified by how many other people were doing it, well, there would be no such thing as a coherent morality.

The problem is the grown men and women (tenured, bylined, salaried, blue-checked) who have constructed an entire rhetorical apparatus with the sole function of ensuring that no young person is ever held responsible for anything, ever, under any circumstances. And they’ve done so not out of compassion but out of personal vanity. They’ve seen the cultural construct of the old person who complains about the youth these days, probably on Twitter, and because they have no fundamental sense of self to call their own, they fear that the construct will become their reality. So they forgive and they excuse and they rationalize and they dissemble…. This relentless exoneration of the young is less a matter of generosity and more a type of status play. It’s a way for a 36-year-old podcaster or a 45-year-old columnist or a 58-year-old dean or a 63-year-old author to purchase (at the students expense) the one thing those people want more than tenure or relevance or grandchildren: the assurance that they are not old.

The man who says “young people today have no work ethic” is a figure of mockery, a cartoon, a Fox News uncle, a Boomer in the worst sense. And, sure, that’s a lame thing to say. But no one who’s spent years cultivating a self-image as enlightened, dynamic, and savvy will allow themselves to be mistaken for that figure. So they overcorrect. They flip the polarity entirely! They become the adult who, presented with overwhelming evidence that a cohort of students is lying and cheating on an industrial scale, responds by indicting the assignments, the professors, the system, man. By indicting himself, performatively, in the safest imaginable way, the way that costs nothing and flatters everything. We failed them, man. The essay is dead, they announce, with the serene confidence of those who have found a way to be on the right side of history while doing absolutely nothing and disciplining absolutely no one. They gets to feel humble and brave and young, all at once, and the bill for this little performance is sent, as it always is, to the people with the least power in the room: the students who don’t cheat.

After all, in every class there is that inconvenient kid who didn’t cheat, the kid who turned down the chance to use the easy machine and sat with the blank page and produced something worse than what the cheater produced, because that’s what learning looks like - it looks like producing worse things slowly until you can produce better things. Sadly that kid’s watching and learning, watching his peers and his teachers, and this white-knuckled dedication to never judging cheaters is teaching them the worse possible lesson. That kid sees the cheaters get the same grades, or better ones, and witnesses the adults who rush to explain that the cheaters are the real victim here, and that kid learns the actual lesson of contemporary American education: integrity is a sucker’s bet, a tax that only the honest pay. I don’t know if there’s a name for a moral system that consistently rewards deception and punishes cooperation, but I can tell you that it leads to a collapsing society, and we’re living in one. If it makes you feel better, those most responsible certainly aren’t the teenagers.

And this connects with what I’m constantly saying about education and how our romantic notions about it ruin everything: yes, we have to force students to be ethical and to not cheat, and this should not surprise us because the basic act of schooling is forcing students to do things. Coercion is at the heart of education.

Education is a form of coercion. We can dress it up in all the gentle constructivist language we like, we can do the Freire thing, we can pretend that every student is a tiny autodidact yearning only for the right “learning environment,” but the plain truth is that most people learn most of the things they learn because someone makes them. They read the book because there’s a quiz. They solve the problems because there’s a grade. They show up because absences have consequences. This attitude isn’t some monstrous betrayal of pedagogy; it is pedagogy, at least for the great mass of students. Civilization itself is the long, uneven process of forcing our worst instincts into contact with better obligations until habit and conscience start to take over. We have truancy laws for a reason! Leave a pack of kids in a room alone with a textbook, even bright kids, come back in a few hours, and you will find them no smarter. That’s just how kids work. And yes, a big part of teaching is forcing students to be ethical. Not because we want to be wardens of their souls, but because ethics, like algebra or music theory or writing a coherent paragraph, are not magically summoned from within by vibes. Ethics are cultivated under constraint. They’re learned, like almost anything worth learning, through rules, standards, penalties, and the repeated experience of being told “no.” The fantasy that students will become honest scholars while we refuse to impose honesty on them is just another adult abdication masquerading as humane insight. It asks nothing of them, cultivates nothing in them, and then flatters itself for its tenderness while the whole enterprise rots.

Our society has now spent decades marinating in the idea that the best we can do for people is to make excuses for them and ask nothing of them; this is the heart of therapeutic culture, people insisting that they can’t be blamed for cheating on their partner because of their trauma, a nation of busy little meritocrats who lie about having ADHD or autism to get more time on the test, insisting to themselves that capitalism is rigged so they can’t be blamed. The exoneration racket dresses contempt up as compassion because to refuse to blame someone is to refuse to take them seriously as a moral agent. It is to say “I don’t expect anything of you, because I don’t believe you are capable of anything.” When you tell a young person that cheating isn’t their fault, that they’re merely a leaf on the river of capitalism, you’re telling them that they’re not a person but a puppet jerked around by forces they cannot resist and shouldn’t bother trying. That’s about as insulting as it gets. Blame, on the other hand, real blame, the kind that says “you did this, you’re better than this, and I am holding you to that,” is at heart an assumption of dignity, the refusal to give up on someone. Every parent who’s ever loved a child knows this in their bones; it’s only in public, in print, in the great laundering machine of professional opinion that we’ve forgotten it.

So, yes. I blame the students, when they cheat, when they stick the prompt in ChatGPT and then look the professor in the eye and pretend they wrote it themselves. I blame them and you should too, if you want the best for them. Blame them as a form of respect, blame them and then help them, blame them and then build something better, blame them while also burning down the credential mill and the surveillance software and the whole rotten edifice that gives people excuses to cheat. But do not, for the sake of your own self-image, for the cheap pleasure of feeling forever young and forever on the right side, pretend that nothing bad happened and no one did anything wrong. We live in a coarsened society where almost everyone appears to have given up. And when someone cheats, even a young person who you would like to exonerate for your own selfish emotional reasons, you should have the courage to say “You did something wrong, you knew it was wrong, and you deserve censure, blame, consequences.” And the only reason you won’t say that is that you’re more afraid of being seen as old than you are of being a coward - which is itself, I’m sorry to report, the most reliable sign of getting old there is."]]></description>
<dc:subject>freddiedeboer cheating ai artificialintelligence schools schooling learning howwelearn education 2026 genz generationz zoomers genalpha llms highered highereducation colleges universities academia ethics behavior responsibility discipline laziness effort workethic coercion</dc:subject>
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<item rdf:about="https://www.chronicle.com/article/my-students-cant-read">
    <title>Opinion | My Students Can’t Read</title>
    <dc:date>2026-06-09T07:17:42+00:00</dc:date>
    <link>https://www.chronicle.com/article/my-students-cant-read</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The generational collapse in literacy is measurable, persistent, and likely to get worse."

[archived:
https://archive.is/WvW1F ]

"Six weeks into the term, I assigned my rhetoric and writing students a 20-page article. It was the same length I had assigned for five years and the same length I had read without complaint as an undergraduate a decade ago. Not one student finished it.

When I asked why, a student answered honestly: It was too long, and she kept losing track of what the paper was about. This was not a remedial class: These were students who had cleared the admissions process and written essays good enough to get them here. Yet a routine academic reading assignment had defeated them.

Every generation of professors has complained that their students cannot read. The lament is usually overblown, but data have caught up to anecdote, and what I am seeing in my classroom is no longer a hunch. There is a measurable, generational collapse in sustained reading and writing, and the academy is responding to it with improvisation and exhaustion rather than the structural overhaul it requires.

In February 2024, Adam Kotsko, who teaches in the Shimer Great Books School at North Central College, wrote in Slate that students who once handled 30 pages of reading per class meeting now seem “intimidated by anything over 10 pages and seem to walk away from readings of as little as 20 pages with no real understanding.” Crucially, he added that this is “not a matter of laziness on the part of the students” but of underlying skills they were never given a chance to build.

The Chronicle of Higher Education’s 2024 investigation found the same pattern across institutions as different as the Stevens Institute of Technology and Wellesley College, where the average SAT exceeds 1400. Nicholaus Gutierrez, an assistant professor at Wellesley, told The Chronicle that the baseline for what students consider a reasonable amount of work has dropped so noticeably that he has cut his readings accordingly; a 750-word essay now strikes many students as long. At Stevens, the science and technology studies associate professor Theresa MacPhail described following the mantra of “meet your students where they are” for so long that she has begun to feel “like a cruise director organizing games of shuffleboard.”

Worse, the national data tell the same story in colder language. On the 2011 National Assessment of Educational Progress (NAEP) writing assessment, which is the most recent comprehensive writing benchmark, only 24 percent of 12th graders reached the Proficient level, and just 3 percent reached Advanced; another 21 percent scored below Basic. The reading side of the ledger is worse, and getting worse fast: The 2024 NAEP results released in September 2025 show 12th-grade reading scores at the lowest level recorded since the assessment began in 1992. Thirty-two percent of 12th graders now score below NAEP Basic in reading, meaning that, in the assessment’s own language, they likely “cannot draw general conclusions based on concepts presented explicitly in a text.” And yet more than half of these same seniors reported being accepted to a four-year college. That last sentence is the whole problem in one line: We are admitting a cohort that cannot read at a college level and are pretending otherwise.

Why is this happening? One reason, of course, is smartphones.

I came into teaching as a skeptic of the anti-smartphone argument: I had a phone in my pocket throughout high school and college in the 2010s, and I read long books anyway. I now think I was wrong, because the neuroscience has caught up. In a 2017 paper, Adrian F. Ward and colleagues at the University of Texas at Austin’s McCombs School of Business showed that the mere presence of a participant’s smartphone — whether that be face down, powered off, untouched, or across the desk out of vision — measurably reduces available working memory and fluid intelligence on cognitive tests, with the largest effects on the most phone-dependent users. A 2022 study by Motoyasu Honma and colleagues at Japan’s Showa University used near-infrared spectroscopy to compare reading on a smartphone with reading the same passage on paper, and found that smartphone reading produced overactivity in the prefrontal cortex, suppressed sigh generation, and led to general lower comprehension scores; the authors argued that the sigh inhibition and prefrontal overload were causally linked to the comprehension decline.

So when a student tells me they “kept losing track” of a 20-page article, I have to acknowledge that they may be describing a measurable neurological condition. The neural pathways that support sustained attention are built by use, and they atrophy without it. Your body is a use-it-or-lose-it system, and the brain is no exception.

Another reason for the decline in student reading capability is increasing reliance on generative AI. In June 2025, Nataliya Kosmyna and colleagues at the MIT Media Lab released a preprint titled “Your Brain on ChatGPT.” They divided 54 participants into three groups writing SAT-style essays — one using ChatGPT, the second group using a search engine, the last group using nothing — and monitored brain activity with a 32-channel EEG. The ChatGPT group showed the lowest neural connectivity of the three, with up to 55 percent reduced connectivity compared with the brain-only group, and “consistently underperformed at neural, linguistic, and behavioral levels.” Eighty-three percent of LLM users could not quote a single line from essays they had written minutes earlier. When the LLM group was forced to write without AI in a follow-up session, their brain activity did not bounce back to baseline; the researchers coined the term “cognitive debt” for the lingering deficit.

This is the first neurophysiological evidence that early reliance on LLMs measurably alters the brain’s engagement with writing tasks, and it is consistent with what those of us in front of classrooms are watching happen in real time. When I assign analysis, I am not trying to extract a polished product; I am trying to put the student’s mind through resistance in order to make it stronger. Offloading the struggle to a chatbot does not “free students up for higher-order work.” It deprives them of building the strength to do any substantial cognitive work at all.

There is a final factor that is contributing to this decline in reading skills, and that is that the students arriving in my classroom today are the first cohort to have experienced Common Core-influenced reading instruction across the entirety of their K–12 schooling. Whatever the standards’ original intent, the on-the-ground implementation in many districts replaced sustained reading with the practice of pulling “evidence” from disconnected short passages, the same format used on the standardized tests that increasingly determine school funding. The education scholar Natalie Wexler, among others, has documented this pivot in detail: Students drilled on “finding the main idea” in two-paragraph excerpts never build the stamina or background knowledge that longform reading requires. The pandemic then added fuel to a fire that was already burning. NAEP scores for 13-year-olds dropped sharply in 2022 and have not recovered. A 2023 EdWeek survey found that 24 percent of secondary-school administrators described pandemic learning loss in English and language arts as “severe or very severe.”

In July 2025, the journalist Mary Harrington argued in The New York Times that “thinking is becoming a luxury good.” The ability to read deeply and reason at length is fragmenting along class lines as ultra-processed digital media replaces text in everyday life, much as ultra-processed food has replaced cooking. Her longer treatment of the subject in First Things makes the more provocative case that we are witnessing the end of print culture itself, and with it the end of the cognitive substrate on which modern liberal democracy was built.

I see this stratification in the classroom and on the page every week. My students from districts that protected sustained reading through small class sizes, strict phone policies, and faculty who refused to teach to the test all arrive with their attention relatively intact. My students from districts that surrendered to devices and standardized testing arrive cognitively winded. A democracy that requires a literate electorate is now training one fraction of that electorate out of literacy while marketing to the other a “deep work” lifestyle as a luxury good. The students who cannot read a 20-page article today are the voters who will not be able to read a bill, or the jurors who cannot follow a closing argument, tomorro

I do what I can in my own classroom to address the problems. I break 20-page articles into two halves and assign the first half with explicit analytical tasks. I require exploratory writing before formal drafts. I model (visibly, on the board) how to track an argument across pages or distinguish a source’s claim from my own analysis. I make structured peer review explicit, because the workshop format I used to take for granted now collapses into “this is good” and “maybe add more details” the moment I step back.

But I want to be plain about the limits of what an individual instructor can do, and all of these solutions have costs. Scaffolding a 20-page article into halves compromises the integrity of the argument I am asking students to engage, just as modeling note-taking in a credit-bearing rhetoric course is using a college slot to teach a middle-school skill. None of the syllabi I teach are designed to deliver this type of cognitive rehabilitation, and pretending otherwise has produced credential inflation. We cannot keep conferring degrees on students who cannot do what the degree is supposed to certify.

I’m afraid I don’t have answers. I do, however, have some questions that may point us in the right direction. If higher education is going to respond to the reading crisis as a structural problem rather than a private burden carried by composition instructors and adjuncts, it has to stop avoiding the following questions: If a majority of incoming students cannot read at a level the curriculum requires, are we admitting students we cannot serve, or offering a curriculum we cannot provide?

Why are first-year writing and reading-intensive general-education courses still the most adjunctified, lowest-paid, highest-load corner of the university, at the precise moment when their work has become the most important work the institution does? What is the responsible institutional response for AI usage: Is it a syllabus statement, or a sequencing principle that requires students to demonstrate the cognitive work themselves before AI assistance is permitted?

Why are most college classrooms still phone-permissive by default? K–12 districts from Florida to California are now banning phones bell to bell; higher education has somehow lagged behind the public schools. Universities benefit from a pipeline they did not build and refuse to repair. What would it mean for a university system to invest seriously in the reading instruction happening in the high schools that feed it, rather than treating remediation as something to be quietly outsourced to first-year composition instructors?

The thing I am no longer willing to do is pretend this is a temporary adjustment period, or that “students will adapt.” They will not adapt on their own. The conditions that produced this collapse are still in place: the phones, the algorithmic feeds, the test-prep excerpts, staffing models that load the reading-intensive work onto the most precarious faculty, and now the chatbots that finish students’ sentences before they’ve even begun to think of them. If we want literate citizens, we will have to rebuild the conditions for literacy deliberately, against the grain of every incentive currently pointed the other way. I know the academy has the will to do that. It also has the obligation."]]></description>
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<item rdf:about="https://www.buzzsprout.com/2470045">
    <title>The Lower Frequencies</title>
    <dc:date>2026-06-07T01:23:52+00:00</dc:date>
    <link>https://www.buzzsprout.com/2470045</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A podcast from the Ethnic Studies Council at the University of California."

[episode descriptions (at time of bookmarking)

"Episode 7: The Racial Environmental State with Keith Miyake
June 03, 2026 • 1:05:28
In this episode, we are joined by Keith Miyake, a professor in the Department of Ethnic Studies and Labor Studies at UC Riverside and a core member of the UC Ethnic Studies Council. Keith talks about how their moorings in STEM and ethnic studies inform and sharpen their research and organizing, including within the university, and how their work as an environmental engineer in Southern California helped inspire their new book, The Racial Environmental State: Contested Spaces of Resistance, published in June 2026 by the University of Washington Press. In this discussion, Keith addresses how activists and organizers have engaged with the Environment Impact Assessment (EIA) process in ways that exceed the parameters of the racial environmental state, opening up the possibility of redistribution of resources, the elimination of borders and prisons, challenging settler colonialism, and the forging of unlikely solidarities. They explore the pros and cons of working with the state in pursuit of racial and environmental justice and wrestles with how abolitionists can craft new relationships rooted in radical notions of democracy.  

Episode 6: The War Within: Repression and Resistance at UCSD with BT Werner
May 06, 2026 • 1:57:08
In the first episode of a new series, “The War Within,” featuring those fighting against war, imperialism, and repression from inside the UC system, we talk to BT Werner about their long history of organizing at UC San Diego (UCSD). Werner, a physicist who has been at the Scripps Institution of Oceanography for 35 years, discusses how understanding complex systems can help us fight back against UC repression while providing examples from the Black Winter of 2010 to the 2024 Gaza solidarity encampments. Two years after the May 6 police raid that violently dismantled the UCSD encampment, Werner and one other UCSD professor are still facing disciplinary changes and suspension. We encourage listeners to sign a petition demanding that the UCSD administration drop the charges immediately.

Episode 5: The UC v. Trump
December 05, 2025 • 47:29
When the UC Regents and administration failed to stand up to the demands of the Trump administration, faculty and workers stepped up to join the fight.  In this episode, Zoé Hamstead (Associate Professor of City and Regional Planning, UCB, co-chair of Berkeley Faculty Association, CUCFA Chair of Legal Affairs), Annie McClanahan, (Associate Professor of English, UCI, Co-President of the Council of UC Faculty Associations), and Anna Markowitz (Associate Professor of Education, UCLA, President of the executive board of the UCLA  Faculty Association) join The Lower Frequencies to discuss the role of faculty and the faculty associations (in partnership with UC unions, the AAUP, and other organizations) in waging a successful series of legal challenges that forced the Regents to disclose the federal demand letter and won a preliminary injunction against the Trump administration.

Episode 4: UC Move Your Money!
November 07, 2025 • 46:48
In this episode of The Lower Frequencies, we speak with UCLA Associate Professor of Anthropology Hannah Appel (who is also Associate Faculty Director of the Luskin Institute on Inequality and Democracy and co-founder and organizer with the Debt Collective), about a new systemwide UC campaign that empowers faculty to begin the process of divesting from war and genocide.  We walk through the three-step UC Move Your Money campaign and how it offers faculty a chance to take action today while building power for more ambitious efforts down the road.

Episode 3: The Right to Teach Truth: What K-12 Teachers Need to Know
October 14, 2025 • 1:05:55
In this third installment of The Lower Frequencies we host educators, lawyers, and activists who share practical advice and inspiration for teachers to defend the presentation of vital topics in K-12 schools. In response to the intensification of attacks to censor the teaching of genocide and queer and trans lives, for example,  Lupe Carrasco Cardona, Mark Kleiman, Tracie Noriego and Liz Jackson discuss how building community, knowing legal, employee, and union safeguards and responsibilities all protect our right to teach truth and defend student’s rights to a full and liberatory education.

Episode 2: The People V. UC: Thomas Harvey and Mark Kleiman
July 14, 2025 • 1:59:09
In the first of a series on “The People v. The UC,” The Lower Frequencies welcomes movement lawyers Thomas Harvey and Mark Kleiman to discuss their tireless work defending the students, staff, and faculty of the University of California from repression.  Mark and Thomas discuss what brought them to movement law, their work in defending ethnic studies from Zionist attacks, and their battles with the UC, including a successful court action against Regent Jay Sures and an ongoing lawsuit on behalf of those in the UCLA encampment who were brutalized by Zionist counter-protesters and police.  If you are interested in supporting their work, you can donate at the link to the UCLA lawsuit below or email Thomas Harvey at tbhlegal@proton.me.

Episode 1: Policing Ethnic Studies: The Legislative Jewish Caucus and AB 1468
April 14, 2025 • 57:22
The inaugural episode of The Lower Frequencies features guest Marcy Winograd and members of the UC Ethnic Studies Council discussing AB 1468, a bill authored and introduced by the California Legislative Jewish Caucus, without any consultation of ethnic studies experts, that would impose a massive and costly set of rules policing the ways in which ethnic studies can be taught by K-12 teachers in the state."]]></description>
<dc:subject>via:javierarbona ethnicstudies universityofcalifornia ucsd donaldtrump education highered highereducation academia colleges universities teaching howweteach learning howwelearn ucla keithmiyake repression resistance btwerner ucregents hannahappel zoéhamstead anniemcclanahan annamarkowitz carrascocardona markkleiman tracienoriego lizjackson schools schooling liberatoryeducation thomasharvey zionism israel palestine marcywinograd</dc:subject>
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<item rdf:about="https://www.universityofcalifornia.edu/news/what-can-you-do-humanities-degree-new-uc-santa-cruz-course-has-answers">
    <title>What can you do with a humanities degree? A new UC Santa Cruz course has answers | University of California</title>
    <dc:date>2026-06-05T06:19:46+00:00</dc:date>
    <link>https://www.universityofcalifornia.edu/news/what-can-you-do-humanities-degree-new-uc-santa-cruz-course-has-answers</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Launched this spring by the Humanities Division, “What Can I Do with My Degree? Humanities-Powered Jobs” introduces students to the professional possibilities of a humanities education while helping them develop collaboration, leadership, and communication skills that extend far beyond the classroom. 

The two-unit course, offered as LIT 87H / HIS 87H, enrolled 126 students in its first quarter. It fulfills the PR-E (Collaborative Endeavor) general education requirement and is open to students from all divisions — a reflection of a core premise behind the class: that humanities skills increasingly matter across professions and sectors.

Students interested in fields such as literature, history, philosophy, languages, and the arts are often confronted with a familiar, well-meaning but nettlesome question from parents, peers, and even strangers: “What are you going to do with that humanities degree?”

The course answers that question directly, while challenging the assumptions behind it.

“It was important to me not to separate career preparation from the bigger questions at the heart of a humanities education because most students are already thinking about both,” said associate teaching professor Jody K. Biehl, who created the course in collaboration with Meredith Pelrine, career engagement specialist for the Humanities Division.

Biehl said students often arrive in office hours and class discussions thinking about what they can do with a humanities degree while pondering larger questions about what kind of life they want to lead and what truly matters to them. The humanities naturally creates space for both conversations, Biehl said.

“A student studying literature or history is learning how people make decisions, how societies change, how language shapes the world, how power works, and how humans find meaning and connection,” Biehl said. “Those are life skills as much as academic ones. They are also incredibly useful in the workplace.”
 
Focus and fulfillment in the era of ChatGPT

Reya Kartik (Crown, psychology, ’29)  said the class shifted her focus toward long-term fulfillment rather than job titles alone.

“Hearing about different career paths showed me that careers are rarely linear and that people often combine multiple interests throughout their lives,” Kartik said. “It made the future feel less rigid and helped me realize that uncertainty does not mean failure. This class definitely changed how I think about balancing ambition, meaning, and personal happiness.”

Himmut Chatha (Stevenson, psychology, ’29) spoke about the growing relevance of the humanities in an era of artificial intelligence, when it has become all too easy to outsource writing — and critical thinking — to large language models.

“The essence of the humanities is putting a microscope up to human authenticity, and as AI becomes heavily normalized in writing spaces, it’s the humanities that teaches students how to pick apart what’s real or not,” Chatha said.

Chatha called the class “integral” for any student majoring in humanities. “Students need that extra push to know that their efforts aren’t for naught,” Chatha said. “The skills they develop and the things they are capable of will make them shine in the job market. It will especially set them apart from those dependent on AI models.”
Flipping the script

Part of the course’s mission is helping students recognize the broader value of skills they may already possess, Biehl said.

“I wanted this course to help flip the script — to show students that the ability to think critically, understand nuance, write and interpret clearly, and communicate across differences is not some obscure niche skill set,” Biehl said. “It’s actually valuable almost everywhere, and increasingly so as AI takes jobs from many fields.”

Designed especially for first-year humanities students, the course creates a cohort experience that helps students feel connected — both socially and intellectually — early in their time at UC Santa Cruz.

“By connecting students with alumni, campus resources, and one another, the class helps create a sense of belonging,” Biehl said. “So many students feel alienated and uncertain right now.”

The course blends career preparation with interactive exercises, peer discussions, and guest speakers from a wide range of professions. Students hear candid stories about career uncertainty, reinvention, burnout, work-life balance, and the nonlinear paths many professionals ultimately take.

“What I’ve noticed is that students across disciplines are hungry for conversations that are a little more human than that,” Biehl said, referring to the pressure many students feel to approach college in purely transactional terms. “They want practical guidance, absolutely, but they also want help thinking about purpose, adaptability, meaning, and what kind of work will actually feel fulfilling and sustainable over time.”

Humanities Dean Jasmine Alinder spoke with students about academia and leadership, describing how she never initially planned to become a dean. Pulitzer Prize-winning investigative journalist Martha Mendoza (Kresge, ’99, independent major, journalism and education) discussed curiosity, journalism, and the emotional realities of building a meaningful career.

Doug Erickson (Cowell,’78 literature and Latin), founder of Santa Cruz Works, reflected on how his humanities background shaped his long career in tech, while former Santa Cruz mayor and current mayoral candidate Ryan Coonerty – a longtime lecturer on law and government at UC Santa Cruz –  spoke candidly about realizing in law school that he did not actually want to become a lawyer.

Dillon Auyoung (Crown ’90, linguistics) encouraged students to bring their whole selves to the job market. He spoke candidly about once feeling ashamed of his Cantonese-speaking family background — yet that same cultural fluency helped him land his first job at Comcast, where managers saw him as uniquely suited to connect with residents in San Francisco’s Chinatown.

He proved his value there, rising to serve as the company’s San Francisco government affairs manager and later director of government affairs.

Arlene Maradiaga (Merill, literature, ‘26), said the guest speakers helped her consider the importance of authenticity in job interviews and how to make them into conversations.

“This course has given me insider knowledge and advice about what employers look for in applicants,” Maradiaga said. “For instance, Ryan Coonerty shared that potential employees that stand out to him are those who ask him what are some of his own failures and how he overcame those difficulties.”

She also learned that employers look for applicants who have demonstrated people skills and empathy.

Although the course was designed with humanities students in mind, enrollment has also included students from outside the Humanities Division.

“The students majoring in psychology or biology, for example, see themselves as humanists because they care deeply about human connection and interaction,” Biehl said.

She recalled one conversation with a nursing student who began considering adding a humanities minor after she and Biehl met after class and Biehl suggested thinking about illness, grief, mortality, and vulnerability through works like Leo Tolstoy’s The Death of Ivan Ilyich and Joan Didion’s The Year of Magical Thinking.

“That conversation captured exactly what I hope the course encourages,” Biehl said. “Students often think of the humanities as separate from ‘practical’ professions, when in reality they can deepen them.”

Ultimately, Biehl said she hopes the course leaves students with something deeper than professional polish.

“I hope the course helps students feel more confident, less anxious about themselves and their place on campus and in the world,” she said. “I hope the course helps them understand the value of what they’re learning during these precious four years at UC Santa Cruz.”"]]></description>
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<item rdf:about="https://www.jstor.org/stable/26743766">
    <title>How Machismo Got Its Spurs—in English: Social Science, Cold War Imperialism, and the Ethnicization of Hypermasculinity Social Science, Cold War Imperialism, and the Ethnicization of Hypermasculinity on JSTOR</title>
    <dc:date>2026-06-03T07:23:18+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA[[PDF:
https://www.jstor.org/stable/pdf/26743766.pdf

via: 

"Inventing “Machismo” in the US
Academics and media turned “machismo” into a cultural stereotype during the Cold War."
https://daily.jstor.org/inventing-machismo-in-the-us/

"To English-speaking Americans in the twenty-first century, the word “machismo” suggests some combination of toughness and male chauvinism, presumably found in its purest form among Latinos. Tracing the word’s history, historian Benjamin Arthur Cowan finds that it emerged as Cold War-era US academics attempted to find a cultural explanation for the things they thought were wrong with Latin America and with Chicano and Puerto Rican communities.

Cowan writes that “machismo” was not a common word in Mexican Spanish in the mid-twentieth century. “Macho”—a word for male animals—might be used in a complementary manner for a tough boy or man, but this wasn’t generally viewed as indicative of a particular worldview. As late as 1959, Mexican dictionaries treated “machismo” as a somewhat vulgar term.

<blockquote>Sociologist Orrin E. Klapp suggested that the macho “national character” made Mexicans prone to embracing rash ideas like Communist revolution.</blockquote>

The first widely cited use of “machismo” in English comes from writing by white Los Angeles social worker Beatrice Griffith, who worked with Mexican American young people. In her 1948 book American Me, she expressed her worries about pachucos’ delinquency and violent tendencies.

Cowan writes that the word was adopted by US scholars following the early Cold War trend of studying “national characterology” in an attempt to extract insights useful for geopolitics. In the case of Mexico and other Latin American countries, they went into their studies looking for answers to what they perceived as the central problems of the region—poverty, overpopulation, and susceptibility to revolutionary communist ideology.

Numerous academic articles and books in this vein diagnosed Latin Americans with a pathological relationship to masculinity, often based only on perusal of Mexican literature and informal interviews with locals. In one such 1954 essay, anthropologist Gordon Hewes described “the Mexican” as characterized by “phallic obsession” and attributed Mexican alcoholism, poverty, and overpopulation to machismo. A decade later, sociologist Orrin E. Klapp suggested that the macho “national character” made Mexicans prone to embracing rash ideas like Communist revolution.

In the 1950s, sociologist J. Mayone Stycos studied the supposed overpopulation crisis in Puerto Rico and concluded that the trouble was men’s macho desire to father many children. However, his own surveys found that only 5.8 percent of Puerto Rican men viewed siring children as an element of machismo. In contrast, 14 percent said that machismo included civic virtue and hard work, and 18 percent said it required being honorable and trustworthy.

In the 1970s, Cowan writes, some scholars working in the growing fields of ethnic studies and feminist inquiry began to critique the way “machismo” was used to pathologize Chicanos and other Latin Americans.

But, by this time, the term had broken academic containment. A 1963 Time magazine story suggested that it was Fidel Castro’s “whiskery look of virility” and Cubans’ “compulsion to follow a macho leader” that allowed the communists to take power. Before long, crime dramas were identifying “machismo” as a pathology afflicting urban Chicano youth.

But soon, the word’s valence began to shift. A 1969 advertisement featuring a blond white man suggested that women buy a tie-dye-style polyester shirt “that’s strictly ‘machismo’” to “approve his swagger and pride.”"]]]></description>
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<item rdf:about="https://www.nytimes.com/2026/06/01/magazine/ai-university-college-california.html">
    <title>California’s Public Universities Went All in on A.I. Now They’re Tearing Themselves Apart. - The New York Times</title>
    <dc:date>2026-06-01T22:24:19+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["California’s public universities spent $16.9 million on A.I. during a financial crisis, and the result has been chaos."]]></description>
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    <title>The ADL is An Actual Psyop with Emmaia Gelman and Mama Ganuush - YouTube</title>
    <dc:date>2026-05-31T02:38:26+00:00</dc:date>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/moral-panic-moral-imagination/">
    <title>Moral Panic, Moral Imagination</title>
    <dc:date>2026-05-30T23:13:37+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/moral-panic-moral-imagination/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It's become quite commonplace to charge those of us who challenge technology – specifically children's use of technology -- with fomenting some sort of "moral panic." To do so invokes a long history of opposition to television and rock-n-roll and video games and comic books, and posits that any complaints about cell phones and social media and “AI” are simply the latest manifestation of this kind of outrage -- an outrage that is grounded in cultural conservativism and un-grounded from science.

New media always generate a frenzied concern from certain corners – concerns that range from quiet handwringing to loud outrage; and importantly, if these concerns are unchecked – or so the story goes – they will extend beyond consternation and pearl-clutching and aim for outright censorship. The charge of "moral panic," therefore is meant to elicit its own sort of highly charged response: the need to thwart those critics and to label them as standing in the way of progress, science, and/or simply "fun".

It's been some fifty years now since the sociologist Stanley Cohen first used the phrase “moral panic” to describe a "condition, episode, person or group of persons [that] emerges to become defined as a threat to societal values and interests" -- in his work specifically, the youth cultures in post-war Britain (even more specifically, the conflict between the mods and the rockers). According to Cohen, moral panics arise when a group's beliefs and practices are marked as deviant, and when the threat – whether real or perceived, literal or symbolic – the group allegedly poses to the social order gets magnified by the mass media. "Moral entrepreneurs" – clergy, politicians, “socially-accredited experts,” and “right-thinking people” – step up to man the “moral barricades,” as Cohen puts it: to diagnose the deviance and to draw the lines of normativity, sometimes to propose solutions, but mostly to pontificate.

There are many ways in which we can see these barricades built and torn down in the decades since Cohen’s work first appeared, as what constitutes “deviance” has, in many instances, has changed radically (as perhaps too has society’s tolerance for “folk devils.”) And there has been major upheaval as well in the main conduit, in Cohen’s formulation at least, for spreading moral panics: the mass media.

But that’s hardly stopped the phrase from being used to police boundaries – cultural, social, technological, political alike. To call something a "moral panic" remains a fairly common rhetorical move, one that serves to dismiss and delegitimate people's concerns, particularly about the ways in which the world around them might be changing. The phrase posits these concerns as hysterical – a panic. It conflates having a moral or ethical stance with being (politically, culturally) reactionary. And it implies that complainants are un- or even anti-scientific.

Ironically perhaps, this dismissive attitude seems to demand its own sort of compliance and complacency. "Don't worry," it tries to reassure everyone, even though, when you look around, there's a lot to be concerned about.

With apologies to Douglas Adams, there are reasons we might panic.

I do wonder what the pundits and posters who always shout “moral panic!” in response to any criticism of technology make of the moral campaign of Pope Leo XIV, who expressly chose that name to pay down a challenge to digital technology and “AI” and, importantly, to directly link his papacy to that of Leo XIII who “stood up for the rights of factory workers during the Gilded Age, when industrial robber barons presided over rapid change and extreme inequality.”

I spent much of the week reading the Pope’s new, 40,000 word encyclical, Magnifica Humanitas (and assiduously avoiding any knee-jerk “takes” from those who can’t seem to handle the written word in any form longer than a tweet. This is why I am not on social media any more, incidentally. Reading and writing and thinking are too important – and life is too short – to waste words performing “intelligence” on the tech billionaires’ platforms. Do I sound panicky? I don't know...).

The history of the Catholic Church is long (and in plenty of ways, awful), but as Pope Leo narrates it, it’s a story of the institution ever moving towards a fuller recognition of social justice and human dignity – a move that he credits in part to the earlier Leo’s 1891 encyclical Rerum Novarum, “a milestone in the development of the Church’s social teaching,” that

<blockquote>“places the dignity of work and of workers at the forefront of its reflection; affirms the right to a fair wage for oneself and one’s family; recognizes that persons have a fundamental value that takes precedence over capital and profit; defends private property along with its indispensable societal role; esteems workers’ associations; and proposes forms of cooperation between the different components of society as an alternative to the mentality of class struggle.”</blockquote>

Human dignity – the word “dignity” appears over one hundred times in this latest encyclical – is undermined by the ongoing exploitations of capitalism; and it is increasingly threatened by the acceleration of technologies, particularly “AI” which

<blockquote>“promises to boost productivity by taking over mundane tasks, [but] frequently forces workers to adapt to the speed and demands of machines, rather than machines being designed to support those who work. As a result, contrary to the advertised benefits of AI, current approaches to technology can paradoxically de-skill workers, subject them to automated surveillance and relegate them to rigid and repetitive tasks. The need to keep up with the pace of technology can erode workers’ sense of agency and stifle the innovative abilities they are expected to bring to their work.”</blockquote>

With a remarkable apology for the Church’s role in colonialism, the Pope links the violence of slavery and human trafficking in the past to the violence of slavery and human trafficking today and the threats of new forms of slavery in the future – “a decisive test for the ethical discernment of AI and digital transformation,” particularly as new technologies curb human freedoms, intellectually and bodily. “Without this ethical and humanizing reflection, the growing power of digital systems could lead us toward new atrocities that are no less shameful than those of the past that we now deplore, while we continue to present ourselves as ‘advanced’ and ‘civilized’ societies.”

To avoid this future – to avoid the reduction of everyone to objects, to eschew the tech industry’s valorization of efficiency and extraction, to end its demands to control all aspects of our lives – it is imperative that we build systems that are “centered on the human person and not solely on performance,” the Pope argues. He’s speaking here specifically of how we push back on automation and technology in the workplace, but I think this is absolutely relevant to education as well. Teachers’ working conditions are, as the union saying goes, students’ learning conditions; but I think we need to see students as doing work too – important intellectual work of their own, work that also matters for minds and souls and bodies and futures and freedom. Both teachers and students deserve dignity and care; both deserve systems that are human and humane; both deserve systems that are not mechanistic and exploitative as almost every single piece of education technology that’s flooded classrooms most certainly is.

And I’d add here too that students – children and adult students like – deserve systems that do not view them solely or even primarily as vulnerable and weaker beings in need of protection. When children are described as “precious treasure,” as the Magifica Humanitas does, it is too easy then to cast them as the objects of education and to deny their agency, their inquiry, their rights."]]></description>
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<item rdf:about="https://www.aaup.org/issue/spring-2026/cal-states-war-working-class-education">
    <title>Cal State’s War on Working-Class Education | AAUP</title>
    <dc:date>2026-05-30T23:08:53+00:00</dc:date>
    <link>https://www.aaup.org/issue/spring-2026/cal-states-war-working-class-education</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The surprise rollout of ChatGPT Edu across the California State University system has provoked outrage and opposition."]]></description>
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<item rdf:about="https://fnl.mit.edu/may-june-2026/lament-for-the-mit-libraries/">
    <title>Lament for the MIT Libraries - MIT Faculty Newsletter</title>
    <dc:date>2026-05-29T23:17:21+00:00</dc:date>
    <link>https://fnl.mit.edu/may-june-2026/lament-for-the-mit-libraries/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>elizabethcavicchi libraries mit highered highereducation colleges universities academia kaitlincurtice williamwellesbosworth 2026</dc:subject>
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<item rdf:about="https://yalereview.org/article/sheila-liming-the-end-of-books">
    <title>The Yale Review | Sheila Liming: “The End of Books”</title>
    <dc:date>2026-05-29T23:16:04+00:00</dc:date>
    <link>https://yalereview.org/article/sheila-liming-the-end-of-books</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What happened when a dumpster arrived behind my university's library"]]></description>
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    <title>👁️ The Professor and the Nazi (Part 1)</title>
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    <link>https://davidzmorris.substack.com/p/the-professor-and-the-nazi-part-1</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Eugenics, AI Cultism, and Incompetence, all embodied in one fascinating man."]]></description>
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<item rdf:about="https://nooneshappy.com/article/appearing-productive-in-the-workplace/">
    <title>Appearing Productive in The Workplace — No One's Happy</title>
    <dc:date>2026-05-28T05:54:00+00:00</dc:date>
    <link>https://nooneshappy.com/article/appearing-productive-in-the-workplace/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What I have watched happen in my profession in the last two years, I am still struggling to describe. The first time I knew something was wrong, roughly a year and a quarter ago, I noticed a colleague replying to me using AI. His response was obviously generated by Claude. The punctuation gave it away — em dashes where no one types em dashes, the rhythmic structure, the confident grasp of technologies I knew for a fact he did not understand. I sat with it for a while, weighing whether to debate someone who was visibly copy-pasting verbatim from a model. The channel was public, and I spent more time than I should have correcting fundamentals. Eventually I stopped. He was not, in any meaningful sense, on the other side of the conversation.

Generative AI can produce work that looks expert without being expert, and the failure arrives in two shapes. The first is when novices in a field are able to produce work that resembles what their seniors produce, faster or more advanced than their judgment. The second is when people generate artifacts in disciplines they were never trained in. The two failures look similar from a distance and are not the same. Research has mostly measured the first. The second is what it is missing, and in my experience it is the riskier of the two."

[via:

"“The pipeline of future experts is thinning from both ends.”"
https://unsung.aresluna.org/the-pipeline-of-future-experts-is-thinning-from-both-ends/ ]]]></description>
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    <title>Why I owe everything to California - YouTube</title>
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    <link>https://www.youtube.com/watch?v=AWEoDTcQtkk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The city where you can wait in line for a $24 smoothie with a Saudi Prince, hedge fund manager, failed actor and TikTok star,,, come see me in Los Angeles this Thursday for the Prof G Markets tour."]]></description>
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    <title>How western media fueled Israel's genocide, with Robin Andersen - YouTube</title>
    <dc:date>2026-05-26T20:46:49+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=173Xy8H3_j4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Associate editor Nora Barrows-Friedman has a conversation with Robin Andersen about her new book "The Complicit Lens: US Media Coverage of Israel's Genocide in Gaza." [https://orbooks.com/catalog/the-complicit-lens/ ]"]]></description>
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<item rdf:about="https://medialab.sciencespo.fr/en/news/de-lideologie-californienne-a-lideologie-texane-conservatisme-religion-et-extractivisme-au-sein-du-secteur-des/">
    <title>From Californian to Texan Ideology: Conservatism, Religion and Extractivism in the Tech Sector | médialab Sciences Po</title>
    <dc:date>2026-05-23T22:57:21+00:00</dc:date>
    <link>https://medialab.sciencespo.fr/en/news/de-lideologie-californienne-a-lideologie-texane-conservatisme-religion-et-extractivisme-au-sein-du-secteur-des/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On the occasion of a special session co-organized with the CNRS Center for Internet and Society, the médialab seminar welcomes Fred Turner (Stanford University). He will offer a critical reading of the ideological transformations underway in the American tech world, from California’s libertarian utopia to the more conservative ideology now embodied by Texas.

Abstract

As they leave California for Texas, major digital companies are doing more than looking for new spaces. Their leaders (Elon Musk, Larry Ellison, Joe Lonsdale...) are settling in a state where religion plays a major role, in a Bible Belt dominated by oil billionaires. Texan politics can be summed up in a few words: tax refusal, deregulation, and the narrative of a new frontier populated by “those who are willing to take the necessary risks.” 

Just like oil, digital technologies, including AI and cryptocurrencies, as well as space exploration, depend on public funding and environmental leniency to thrive. So why not take power directly? Tech leaders are now pursuing that path, following in the footsteps of speculative oil investors. 

How did the digital world move from the Californian ideology, where entrepreneurialism was mixed with the legacies of counterculture, to the Texan ideology, shaped by a rejection of any interference except that of the Gospels, and where great, deserving men are seen as working in the name of God? 
Biography  

After a career in journalism in Boston and teaching at MIT and Harvard, Fred Turner is now Professor and Chair of the Department of Communication at Stanford University.

His research explores the relationships between media technologies and cultural transformations, with a particular focus on the role of emerging media in shaping American society since World War II.

He is the author of three influential books: The Democratic Surround: Multimedia and American Liberalism from World War II to the Psychedelic Sixties, From Counterculture to Cyberculture: Stewart Brand, the Whole Earth Network and the Rise of Digital Utopianism, and Echoes of Combat: The Vietnam War in American Memory.

Fred Turner’s work has received numerous academic awards and has been translated into French, Spanish, German, Polish and Chinese."

[direct link to video: https://vimeo.com/1137645914

See also:
https://newbooksnetwork.com/fred-turner-on-countercultures-cybercultures-and-californian-and-texan-ideologies
https://thebaffler.com/salvos/the-texan-ideology-turner ]]]></description>
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<item rdf:about="https://newbooksnetwork.com/fred-turner-on-countercultures-cybercultures-and-californian-and-texan-ideologies">
    <title>Fred Turner on Countercultures, Cybercultures, and Californian and Texan Ideologies - New Books Network</title>
    <dc:date>2026-05-23T22:56:29+00:00</dc:date>
    <link>https://newbooksnetwork.com/fred-turner-on-countercultures-cybercultures-and-californian-and-texan-ideologies</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Peoples & Things host, Lee Vinsel, and guest host, Paula Bialski, Associate Professor of Digital Sociology at University of St. Gallen, talk to Fred Turner, Harry and Norman Chandler Professor of Communication at Stanford University, about his classic 2006 book, _From Counterculture to Cyberculture: Stewart Brand, the Whole Earth Network, and the Rise of Digital Utopianism_. They briefly explore the arc of Fred’s career and revisit the book in the spirit of asking what has changed in digital ideology since the book’s publication, including with the role of Silicon Valley elites in the second Trump Administration, Elon Musk’s role in DOGE, and the (perhaps only brief) turn of digital technology elites moving from California to Texas. Since this conversation was recorded in April 2025, Fred’s essay, “The Texan Ideology,” has been published in The Baffler: https://thebaffler.com/salvos/the-texan-ideology-turner "

[See also: 
https://medialab.sciencespo.fr/en/news/de-lideologie-californienne-a-lideologie-texane-conservatisme-religion-et-extractivisme-au-sein-du-secteur-des/
https://vimeo.com/1137645914 ]]]></description>
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<item rdf:about="https://freddiedeboer.substack.com/p/llms-and-the-library-card-fallacy">
    <title>LLMs and the Library Card Fallacy - Freddie deBoer</title>
    <dc:date>2026-05-22T08:08:20+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/llms-and-the-library-card-fallacy</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["the LLM tutor story is the Khan Academy story is the MOOCs story"

...

"I don’t know how many American colleges and universities will exist in ten years. Probably fewer than now, but then a little right-sizing has made sense for awhile, and would likely increase rather than decrease the health of the system. The ones that keep existing, which is to say most of them, will go on doing what they’ve always done, which is to supply the external scaffolding that the vast majority of human beings require in order to learn anything they don’t already want to learn: deadlines, grades, embarrassment in front of peers, the looming presence of a teacher who will notice…. That scaffolding is the product and always has been. The lectures are incidental, the textbooks are incidental, and the personalized AI tutor will turn out to be incidental too. What is not incidental is the social and institutional pressure that compels an ordinary late adolescent to sit in a room and slog through the Federalist Papers when every fiber of their being would rather be doing anything else. Maybe we can’t make young people feel that pressure in a meaningful way anymore. Maybe. But that just means that our whole society is doomed anyway, and ChatGPT is not going to be able to fix it.

No chatbot can manufacture the desire to learn. And the people who insist otherwise will, a decade from now, write the same essays they’re writing today about how this time the revolution is really, finally, coming. Damp continuity, like I said. I’ve never been the doomer people have made me out to be, but I confess that in the last couple of years I’ve quietly given up, and if LLMs have done one thing for me, it’s to force me to recognize just how little the average person gives a shit and just how willing the great mass of humanity is to slip into apathy and decline. But I do have hope for individuals, the exceptional and talented people who really give a shit. For them, the ones who need it least, the ability to learn is there. The library card has been in our collective wallet for a hundred years. The whole internet has been in our pockets for fifteen. So go learn something."]]></description>
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    <title>Publication Praxis Zine Pedagogy Within and Against the Academy - YouTube</title>
    <dc:date>2026-05-20T06:11:43+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=6yHDTgcYqaI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Publication Praxis: Zine Pedagogy Within (and Against) the Academy, with Mark Allen, Brandon Bandy, Frankie Gutierrez, and Kayla Romberger

How can a historically radical form of anti-institutional knowledge transmission exist inside the academy without being subsumed by it? What are the opportunities and limits of codifying a countercultural mode of production into a standardized curriculum? What is gained and what is lost when a DIY ethos is paired with mandated learning outcomes? This panel discussion, moderated by Alex Lukas (Associate Professor of Print & Publication, University of California Santa Barbara), brings together educators Mark Allen, Brandon Bandy, Frankie Gutierrez, and Kayla Romberger, all of whom teach zinemaking at the post-secondary level to interrogate the pedagogical structures they employ in the classroom to maintain the medium's liberatory potential. Presented by Written Names Fanzine."]]></description>
<dc:subject>zines academy undercommons 2026 pegagogy highered highereducation academia colleges universities diy praxis markallen brandonbandy frankiegutierrez kaylaromberger zinemaking teaching howweteach learning alexlukas</dc:subject>
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<item rdf:about="https://theamericanvandal.substack.com/p/afteropenai?triedRedirect=true">
    <title>After OpenAI (Vandal Live at Wake Forest Humanities Institute)</title>
    <dc:date>2026-05-14T04:33:50+00:00</dc:date>
    <link>https://theamericanvandal.substack.com/p/afteropenai?triedRedirect=true</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Apple Podcasts | Spotify

As part of the Spring Symposium at the Wake Forest Humanities Institute, Matt Seybold discusses the present and future of AI speculation, including an extended discussion with Wake Forest faculty, many who were part of WFHI’s Interdisciplinary Faculty Seminar on Language, Theory, & Artificial Intelligence.

Cast (in order of appearance): Jennifer Greiman, Matt Seybold, Derek Lee, Michaela Appeltova, Nisrine Rahal, Barry Trachtenberg, Jeff Bills-Solomon, Dean Franco, Amanda Gengler

Featured Guests

Jennifer Greiman is Professor of English at Wake Forest University and Director of The Humanities Institute there.

Matt Seybold is Associate Professor of American Literature & Mark Twain Studies at Elmira College, as well as resident scholar at the Center For Mark Twain Studies and executive producer of The American Vandal Podcast.

Episode Bibliography

Emily Bender & Alex Hanna, The AI Con (HarperCollins, 2025)

Emily Bender, Timnit Gebru, et al. “On The Dangers of Stochastic Parrots: Can Language Models Be Too Big?” FAccT 2021

Tressie McMillan Cottom, “The Tech Fantasy That Powers AI is Running on Fumes” The New York Times (April 29, 2025)

Michel de Certeau, The Practice of Everyday Life (U California Press, 1984)

Virginia Dignum, The AI Paradox: How To Make Sense of a Complex Future (Princeton UP, 2026)

Ronan Farrow & Andrew Marantz, “Moment of Truth” The New Yorker (April 13, 2026)

Karen Hao, Empire of AI: Dreams & Nigthmares in Sam Altman’s Open AI (Penguin Random House, 2026)

Andy Hines, Outside Literary Studies: Black Criticism & The University (U Chicago Press, 2022)

E. D. Hirsch, Cultural Literacy (Houghton Mifflin, 1987)

Tyler Johnston, “The reporters at this new site are AI bots. OpenAI’s Super PAC appears to be funding it.” Model Republic (April 24, 2026)

Matthew Kirschenbaum, “Grok is an Epistemic Weapon” Tech Policy Press (January 13, 2026)

Matthew Kirschenbaum, “Texpocalypse Now: AI and The New Political Economy of Writing” PennAI (April 17, 2026)

Matthew Kirschenbaum & Rita Raley, “AI & The University as a Service” PMLA (May 2024)

Christopher Newfield, Unmaking The Public University (Harvard UP, 2011)

Britt S. Paris, Radical Infrastructure: Imagining The Internet From The Ground Up (U. California, 2026)

Ann Pettifor, The Global Casino: How Wall Street Gambles with People & The Planet (Verso, 2026)

Ann Pettifor, “The Next Crisis is Coming” Politics Joe (April 1, 2026)

Ann Pettifor, “Is the next financial crisis only a matter of time?” De Balie (February 16, 2026)

Daniel Roher & Charlie Tyrell, The AI Doc, or How I Became An Apocaloptimist (2026)

Matt Seybold, “Against Technofeudal Education” The American Vandal (June 10, 2025)

Matt Seybold, “The Technofeudal Text” The American Vandal (August 25, 2025)

Matt Seybold, “Mamdani Win Could Be The First Step Towards Seizing The Means of Knowledge Production” The American Vandal (November 5, 2025)

Matt Seybold & Eric Hayot, “The ‘Crisis In The Humanities’ Is Over. That’s Not a Good Thing.” Chronicle Of Higher Education (December 29, 2025)

Matt Seybold & John Warner, “The Technology That’s Taking Your Freedom” Academic Freedom On The Line (February 3, 2026)

Matt Seybold et al, “The Secret History of Canvas LMS, Corporate Raiders, & The Chatbot Bubble” The American Vandal (March 24, 2026)

Matt Seybold et al, “HBCUs & The Philanthrocapitalist Swindle” The American Vandal (February 4, 2025)

Jacob Silverman, “The Death of an AI Whistleblower” The Nation (May 2026)

Nick Srnicek, Silicon Empires: The Fight For The Future of AI (Polity, 2026)

Ben Tarnoff, “Frankenstein’s Regret” The Nation (May 2026)

Wake Forest Humanities Institute, “Language, Theory, & Artificial Intelligence” (May 2026)

McKenzie Wark, Capital Is Dead: Is This Something Worse? (Verso, 2019)"]]></description>
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<item rdf:about="https://codeactsineducation.wordpress.com/2026/04/29/ai-and-the-amplification-of-academic-content-assetization/">
    <title>AI and the amplification of academic content assetization | code acts in education</title>
    <dc:date>2026-05-11T01:09:46+00:00</dc:date>
    <link>https://codeactsineducation.wordpress.com/2026/04/29/ai-and-the-amplification-of-academic-content-assetization/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>ai artificialintelligence academia benwilliamson 2026 arizonastateuniversity asu chatgpt openai janjakomljenovic intellectualproperty ip platformization highered highereducation colleges universities keanbirch mooc moocs pedagogy ownership llms autonomy workers work labor</dc:subject>
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<item rdf:about="https://share.transistor.fm/s/cd365742">
    <title>The Equator Podcast | &quot;The American university is simply a corporate institution&quot;</title>
    <dc:date>2026-05-11T00:17:35+00:00</dc:date>
    <link>https://share.transistor.fm/s/cd365742</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The American university today, the writer Siddhartha Deb tells Equator's Pankaj Mishra, is "a money-making, MBA- and lawyer-run hedge fund and real estate operation with a minor sideline in education." It's hard, he says, to tell the difference between "Columbia University and the New School on the one hand and X and Elon Musk on the other."

Siddhartha, an Indian writer and novelist, came to academia in the US in the belief that it was a citadel of free thought and open minds. But as he wrote in his Equator essay From Calcutta to Columbia, disenchantment set in quickly. He saw how students were loaded with debt, how his university was voraciously expanding across its pocket of Manhattan, and how the jargon of theory "allowed people to cultivate a moral distance from capital and empire".

Journalism has suffered in parallel as well, both in the US and India. Siddhartha, a former journalist, tells Pankaj that newspapers as much as universities have cravenly surrendered to the Trump administration and but also to previous presidents. "I grew up with this idea of writing being a noble vocation," says Pankaj. "One of the great disillusioning experiences really of the last two or three decades has been that very few people seem to think of it that way. Most people think of it  as a pathway to the most hideously conventional forms of success."

Read Siddhartha's essay for Equator, From Calcutta to Columbia: A memoir of disenchantment https://www.equator.org/articles/from-calcutta-to-columbia "

[also here:
https://podcasts.apple.com/us/podcast/the-american-university-is-simply-a-corporate-institution/id1886383434?i=1000766628988
https://open.spotify.com/show/3pS2rfsMQ3PoEfqWvSaBPG ]]]></description>
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</item>
<item rdf:about="https://www.aaup.org/issue/spring-2026">
    <title>Spring 2026: AI in the Corporate University | AAUP</title>
    <dc:date>2026-05-07T05:58:57+00:00</dc:date>
    <link>https://www.aaup.org/issue/spring-2026</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Volume 112, Number 2

Features

What Does AI Do?
By Daniel Greene

AI and Critical Thinking
By Heather Hax

Cal State’s War on Working-Class Education
By Martha Lincoln and Martha Kenney

Color-Coded Austerity and Shades of Gray
By David Kinsella

AI as a War Issue, War as a Workers’ Issue
By Justine Zhang, Shreya Chowdhary, and Nathan Kim

Keeping Humans in the Loop
By Troy A. Swanson

Bringing the Fragments Together
By Britt Paris and Rebecca Reynolds

The AI Nuisance
By Jonathan Rees

Online Only

Lessons from the Faculty of a Small Denominational Seminary on Defending Academic Freedom
By Richard L. Hester

Intellectual Property and Brainpower Versus AI in Academic Publishing
By Kelly Hand

Teaching Climate Change in the Age of ChatGPT
By Debra J. Rosenthal

Book Reviews

Lessons and Cautionary Tales from Big Tech
By Lisa Pinley Covert

Pedagogical Practices to Close the Achievement Gap
By Terry Carter

Respect for Me but Not for Thee
By Dan-el Padilla Peralta

Columns

From the Editor: AI in the Corporate University
By Michael Ferguson

Nota Bene

AAUP Members Mobilize in Campus Actions
By Kelly Benjamin

2025–26 AAUP Faculty Compensation Survey Results
By Glenn Colby

Legal Developments
By Johnda Bentley

AAUP and AFT Launch Higher Education Platform
By Kelly Benjamin

Coalition Challenges Campus Ties to ICE Contractors
By Sean Rudolph

Faculty Raise Concerns About Proposed Accreditor
By Sean Rudolph

New Faculty Unions in Maryland Secure First Contracts
By Michael Ferguson

UAKU Ratifies Landmark First Contract
By Michael Ferguson

Report on Academic Freedom and Collective Bargaining
By Anita Levy

CDAF Resources for the Academic Community
By Kathryn Taylor

Organize Every Campus Campaign Builds Core Skills
By Trent McDonald

New Staff Appointments
By Austin Rhea"]]></description>
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<item rdf:about="https://www.newyorker.com/news/fault-lines/will-ai-make-college-obsolete">
    <title>Will A.I. Make College Obsolete? | The New Yorker</title>
    <dc:date>2026-05-06T06:06:42+00:00</dc:date>
    <link>https://www.newyorker.com/news/fault-lines/will-ai-make-college-obsolete</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Americans already distrust institutions, including academia. More and more people may decide that its stamp of approval isn’t worth the cost."]]></description>
<dc:subject>jaycaspiankang 2026 colleges universities highered highereducation academia ai artificialintelligence education moocs bryancaplan samaltman howardgardner psychology tylercowen economics salkhan salmankhan khanacademy ets scottgalloway institutions ivyleague claude anthropic chatgpt efficiency optimization credentialing credentials mooc</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:130b08ed496c/</dc:identifier>
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<item rdf:about="https://thebeautifultruth.org/life/psychology/iain-mcgilchrist-brains-hemispheres/">
    <title>Iain McGilchrist: Re-enchanting the Brain's Hemispheres — The Beautiful Truth</title>
    <dc:date>2026-05-05T18:00:34+00:00</dc:date>
    <link>https://thebeautifultruth.org/life/psychology/iain-mcgilchrist-brains-hemispheres/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Can we re-enchant our view of the world by re-engaging a ‘right hemispheric’ view of life, love and faith?"

[via Mo Bitar:
https://www.youtube.com/watch?v=h9dgeM_KuB8 ]]]></description>
<dc:subject>iainmcgilchrist 2026 rightbrain leftbrain neuroscience life living love faith religion spirituality perspective justinbrierley belletindall philippullman acgrayling rowanwilliams psychology truth reality art poetry myth ritual rationalism science academia thinking howwethink enlightnement governance power architecture music distance bureaucracy society trust complexity sacredness interconnected interconnectedness uniqueness relationships meaning meaningmaking awareness unknown unknowing civilization knowledge connection philosophy enchantment reenchantment wonder</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:909231d0e1c9/</dc:identifier>
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</item>
<item rdf:about="https://2ndbreakfast.audreywatters.com/broken-record/">
    <title>Broken Record</title>
    <dc:date>2026-05-05T14:20:10+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/broken-record/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I often feel like I’m repeating myself here, because in fact I am. I am, in part, because ed-tech entrepreneurs and evangelists keep repackaging the same ideas, desperate to sound innovative instead of stuck in some Cold War science fiction fantasy. “Intelligent tutoring systems” become “adaptive learning” then “personalized learning” and now AI tutors, for example.

I thought I’d write something about conversation-ending cliches in today’s newsletter -- about the ways in which certain phrases get trotted out repeatedly in education-technology and serve to shut down debate and inquiry. You know the stuff: all the talk about the inevitability of AI and the “jobs of the future” and whatnot. Then I remembered that I’d written about this very thing: about psychologist Robert Jay Lifton’s notion of the "thought-terminating cliche" as a way to end a conversation and, importantly, to silence criticism or doubt: "brief, highly reductive, definitive-sounding phrases, easily memorized, and easily expressed. They become the start and finish of any ideological analysis,” as he put it. It’s a rhetorical tactic of cults, Amanda Montell argues in her book on the language of fanaticism.

I wrote about this very thing not even six months ago. It’s as good a sign as any, I suppose, that I need to take a little break. But truthfully, it’s May 1 and the first couple of weeks of May are just really, really hard for me. My head and heart aren’t here; they’re there.

There were some really important stories this week: the news from ASU, for starters, about the school’s new “AI” tool Atomic that, without professors’ knowledge or consent, has vacuumed up their course materials from the LMS -- lecture materials, videos, and so on -- to train a chatbot that will offer “personalized” (LOL) micro-lessons full of short, fast AI slop. (For the bargain subscription fee of $5/month.)

Ben Williamson observes that this is part of a push on the part of universities to reduce everything to a data asset that can be further monetized. That is, this isn’t simply about the elimination of faculty labor and expertise through automation -- although it is assuredly also that -- but the turn in the purpose of of higher education institutions from “academics” -- teaching, learning, research -- to “financialization.” It shouldn’t be a surprise that ASU is at the forefront of this, with its long history of working with GSV and its connection to the god-awful ASU-GSV event (bonus: ASU professor wil.i.am and “AI” “future-proofing”).

Something about thought-terminating cliches and cults there, for sure.

So here are a bunch of links to a bunch of stories that hopefully you won’t spend your weekend reading. Hopefully you’ll be offline, outside.

I will be. And I’ll be back in a few weeks, not with a clear head or happy heart. But I will be back."]]></description>
<dc:subject>audreywatters edtech robertjaylifton 2026 amandamontell lms benwilliamson academia education highered highereducation financialization wil.i.am ai artificialintelligence teaching howweteach pedagogy tutoring chatbots history fanaticism jillbarshay christophercox eugenics siliconvalley technology janusrose charlottakronblad algorithms johnherrman schools schooling marcandreessen jenniferberkshire</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:f5958257762d/</dc:identifier>
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<item rdf:about="https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY">
    <title>Sara Hendren: Who Is the Built World Actually Built For? - Art of Inquiry | Podcast on Spotify</title>
    <dc:date>2026-05-05T14:11:09+00:00</dc:date>
    <link>https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sara Hendren didn't start out in engineering. She started as a visual artist, then moved into cultural history, studying objects, artifacts, and what they say about the world that made them. Then life brought her into pediatric spaces filled with a new kind of object: gadgets and tools designed for a child's body, yes, but also doing quiet therapeutic work, covered in butterflies and bugs, useful and expressive all at once. She found herself asking: what is an object broadcasting beyond its user? What does it mean that eyeglasses get sold as fashion while hearing aids are hidden away as clinical? That was the moment everything snapped together, her training in the history of artifacts, the politics of disability, and the material culture of prosthetics all converging at once. In this free-flowing conversation, Sara walks us through the space between mechanical design and design for expression, why the logical and meticulous side of making art and the creative side of meaningful engineering are really the same instinct. As the world asks more and more from its engineers, Sara brings it all back to a question that feels more urgent than ever: can a designed object change not just how we move through the world, but how we see it?"

[via:
https://ablerism.micro.blog/2026/04/29/i-had-fun-speaking-on.html

"I had fun speaking on the Art of Inquiry, a podcast created by two Northeastern engineering students interested in the arts and humanities. My strange career path, my mentor Krzysztof Wodiczko introducing me to interrogative design, raising a child with Down syndrome, studio + lab culture, more."]]]></description>
<dc:subject>sarahendren 2026 architecture design disabilities disability accessibility art bodies prosthetics sofiaodeh mayaeinhorn engineering making socialpracticeart science inquiry history conflictkitchen edibleestates socialpractice online internet covid-19 pandemic coronavirus offline social slow small audiencesofone socialjustice ai artificialintelligence technology time perception politics genai generativeai activism poetry human humanism humans howwewrite writing teaching pedagogy highered highereducation culturemaking culture life living howwelive socialmedia being waysofbeing modernity method patternrecognition krzysztofwodiczko downsyndrome interrogativedesign careers purpose meaning meaningmaking children parenting arts humanities friendship relationships leisure artleisure leisurearts identity passion expression objects affect emotions embodiment awe wonder buildings senses spirituality sacredness codeswitching artifacts translation language communication howwemake fabrication ramps risd olincollege builtwo</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:0a421ccc8594/</dc:identifier>
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<item rdf:about="https://www.frontporchrepublic.com/2026/05/forsaking-success-wendell-berrys-return-to-kentucky/">
    <title>Forsaking Success: Wendell Berry’s Return to Kentucky - Front Porch Republic</title>
    <dc:date>2026-05-05T06:46:54+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/05/forsaking-success-wendell-berrys-return-to-kentucky/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As one Kentuckian wondered, why would he give up the “glitz and glamour” elsewhere to come back home to farm?"

...

"I find the biblical story of the Rich Young Ruler’s encounter with Jesus particularly vexing. A man approaches Jesus, eager to follow him. Jesus acknowledges that the man is righteous and then tells him to give all his money to the poor. This command requires a sacrifice not only of money but also of status and comfort—a willingness to live in obscurity. But the cost is too steep, he cannot pay it. He is filled with an intense sorrow. Though most of us will not stand before Christ to renounce wealth and status—at least in this life—we will all face painful choices about what a life of conviction requires."

...

"Spending our days amassing wealth and status orders our ambitions and captures our imaginations. To live otherwise is to resist the dominant story and experience the cost of standing outside of this narrative. But Berry’s life gives us hope that our convictions can be richer than the pursuit of financial security or individual recognition. Too often, our vision of thriving begins and ends with money. Through his fiction and poetry, Berry offers glimpses of another way. A life he himself lives, clear-eyed about its hardships. In “Manifesto: The Mad Farmer Liberation Front,” Berry offers these words:

<blockquote>So, friends, every day do something
that won’t compute. Love the Lord.
Love the world. Work for nothing.
Take all that you have and be poor.
Love someone who does not deserve it.</blockquote>

Each day presents new opportunities—large and small—to act on the conviction that personal comfort or prestige are worth sacrificing for more precious goods."]]></description>
<dc:subject>wendellberry local slow small daviddemaree 2026 kentucky academia success conviction wealth status genelogsdon farming land place belonging thomaswolfe identity accomplishments work careers life living howwelive</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://theamericanvandal.substack.com/p/historyofcanvas">
    <title>The Secret History of Canvas LMS, Corporate Raiders, &amp; The Chatbot Bubble (Vandal Live at UVU)</title>
    <dc:date>2026-04-29T05:31:59+00:00</dc:date>
    <link>https://theamericanvandal.substack.com/p/historyofcanvas</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Opens with Matt Seybold's short history of Instructure, the makers of Canvas LMS, with special emphasis on the takeover by Dragoneer and KKR in 2024.

This talk was delivered at Utah Valley University, but a selection from another talk at University of Albany has also been inserted as supplement.

The recording of the talk is followed by a studio conversation with two UVU faculty and a student about the impact of the Generative AI boom on their institution.

Date Recorded: March 3, 2026"

[also here:
https://podcasts.apple.com/us/podcast/the-secret-history-of-canvas-lms-corporate/id1535513355?i=1000756962541

https://open.spotify.com/episode/793HpGIJcSBEqPbN58WQIA ]]]></description>
<dc:subject>canvas lms canvaslms history edtech universities colleges highereducation highered 2026 mattseybold christaalbrecht-crane angiemckinnoncarter chilermoore kkr chatobots ai artificialintelligence enshittificaiton privateequity vc venturecapital dataharvesting chatgpt openai emilybvender alexhanna timnitgebru leebruno brianburrough johnhelyar brettchristophers jessearmstrong sofiabarnett plagiarism academia teaching howweteach education michellechihara joshcoates sonelcutler corydoctrorow matthewgault andyhines thomashitton christophernewfield tomnichols mnichellekassorla roxanamarachi lawrencequill megwalter johnwarenr marcwatkins brianwhitmer technology humanities tecnhnofeudalism utah siliconvalley data via:javierarbona</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:0a89bd39039d/</dc:identifier>
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</item>
<item rdf:about="https://patrickfarenga.substack.com/p/learning-yes-of-course-education">
    <title>Learning? Yes, of course. Education? No thanks.</title>
    <dc:date>2026-04-26T08:05:02+00:00</dc:date>
    <link>https://patrickfarenga.substack.com/p/learning-yes-of-course-education</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[part 2:
https://patrickfarenga.substack.com/p/learning-of-course-education-no-thanks ]

"The legal reasons for forcing people to attend school, created in the 19th century and still in operation today, are based on the logic that school attendance creates good citizens, good workers, and provides a place where children can be while their parents work. While compulsory school laws can be cited for its part in increasing literacy and math skills, these increases are also due to forces outside of school, such as families, tutors, and friends, the growth of mass media, guilds and unions, museums, public libraries, and government and business policies that increase people’s wellbeing and skills. There is little evidence that just graduating elementary, high school, or college makes people better citizens or workers.

Nonetheless, we continue to promote education as the solution for nearly all our problems without questioning if education, as we’ve structured it, is the best way to help children learn and adults to teach. We can question the tools of education—curricula, evaluation, teacher training—but we can’t question the reason education exists as an institution that takes up so much of our time and money: “How would society progress without education?”

Teaching and learning are human activities that existed long before they became professionalized and regulated into education. But learning skills and knowledge for personal gain is no longer the emphasis for getting a degree. School has become the vehicle for education to create social justice, better jobs, better living, better morals, more intelligent government policies. Higher education, in particular, is where you learn how to change the world!

[screenshot]

Nonetheless, bad citizens and workers continue to graduate and influence society. Further, as many school critiques note, schooling often reproduces social class differences and promotes herd behavior over independent democratic engagement.

The usual efforts to reform school—more schools, more intensive curricula—continue to be insufficient. The National Assessment of Educational Progress (“the Nation’s Report Card”) shows that U.S. student performance has been stalled or slightly down in reading, math, and science for the past 20 years.1 Plus, the introduction of system-wide school practices, such as New Math in the 1960s or the Units of Study reading program in 2003, often confuse or diminish learning for many students (and confounds some teachers too!).

Higher education is no better. Legacy admissions and nepotism undermine the chances for less wealthy but more worthy students to get into elite schools. Further, a large and growing number of published academic research is being challenged or revoked based on citing fake studies and plagiarism.2 It is no surprise that students use AI and paper mills to write research papers and essays since their elders do so and get rewarded for it.

Why is it so hard for schools to fix these problems? Perhaps it is due to Upton Sinclair’s observation: “It is difficult to get a man to understand something, when his salary depends on his not understanding it.”

Dr. Seymour Sarason, in his book The Culture of the School and the Problem of Change (Allyn and Bacon, 1971), argues that school reforms confront existing behavioral and programmatic regularities, yet the intended outcomes are seldom clearly stated and often disappear during the change process. As a result, reforms frequently reproduce old practices. Sarason writes, “It certainly was not an intended outcome of the introduction of new math that it should be taught precisely the way the old math was taught. But that has been the outcome, and it would be surprising if it were otherwise. … Discerning overt behavior or programmatic regularities requires that one look at the school culture from a nonjudgmental, non-interpretive stance, a requirement that is not natural to us. We are so used to thinking about what other people are thinking that we pay little attention to what is there to see. (PF: My emphasis.) (p.3)

Though it is obscured by educators’ claims that schooling is the only way children can learn to be productive citizens in modern times, if we remove school’s rose-tinted glasses we can see that compulsory education’s main purpose—to make children obey authority—is well documented through history and research. If education can get off this track and focus on a mission of enabling and appreciating learning in all its forms, instead of just results from inside school, we can start to see what else is possible besides more intensive instruction and forced attendance.

This has been the impetus for many people to create their own schools, such as Bronson Alcott in the 19th century US and A.S. Neil (UK), Maria Montessori (Italy,) and Rudolph Steiner (Germany) in the 20th. These founders saw that children learn in many different modes and places, and though they have different methods and theories for teaching and learning and, in some cases, have become expensive private schools, they are all still suspect in the eyes of professional educators.

What, exactly, does education mean? Aaron Falbel wrote how John Holt defined education:

<blockquote>In 1982, a British interviewer asked John Holt how he defined the word “education.” He responded: “It’s not a word I personally use. … The word “education” is a word much used, and different people mean different things by it. But on the whole, it seems to me what most people mean by “education” has got some ideas built into it or contains certain assumptions, and one of them is that learning is an activity which is separate from the rest of life and done best of all when we are not doing anything else and best of all in places where nothing else is done–learning places, places especially constructed for learning. Another assumption is that education is a designed process in which some people do things to other people or get other people to do things which will presumably be for their own good. Education means that some A is doing something to somebody else B. I guess that, basically, is what most people understand education to be about” The interviewer pressed John further: “Very well, but what is your definition?” John replied: “I don’t know of any definition of it that would seem to me to be acceptable. I wrote a book called Instead of Education, and what I mean by this is instead of this designed process which is carried on in specially constructed places under various kinds of bribe and threat. I don’t know what single word I’d put [in its place]. I would talk about a process in which we become more informed, intelligent, curious, competent, skillful, aware by our interaction with the world around us, because of the mainstream of life, so to speak. In other words, I learn a great deal, but I do it in the process of living, working, playing, being with friends. There is no division in my life between learning, work, play, etc. These things are all one. I don’t have a word which I could easily put in the place of “education,” unless it might be “living.”3</blockquote>

Children and adults have lived and learned successfully in the flow of community and family life throughout human history without compulsory schooling. We know that people who are talented or knowledgeable can share their wisdom with others in a variety of settings, not just in special places reserved for professional teaching and learning. But our laws, customs, and mind sets have been directed away from our heritage of learning towards the regime of instruction.

John Holt’s book Instead of Education: Ways to Help People Do Things Better provides not just an analysis of the limits of schooling but also examples of other places, institutions, people, and experiences that exist or could be created for children and adults to learn and grow throughout their lives. What also makes this book interesting is how it ends with a call for people to take their children out of school and teach them in their homes and local communities if the schools are not helping their children. This statement led people from around the world who were already teaching their own children to contact John, and this became the impetus for him to found Growing Without Schooling magazine in 1977.

John was certainly influenced by Illich’s work and book Deschooling Society (Harper & Row, 1971) and he moved his own work from theory to practice when he founded Growing Without Schooling magazine in 1977. 49 years have passed since GWS was founded and homeschooling has grown from the 25,000 estimate John used in 1981 to an estimate of 3.5 million children taught at home in the United States in 2026.4 John hoped school, like a business seeing it’s sales decline, would alter its course and let families that want to use school on an as-needed basis to do so.

Holt wrote about children learning in their communities, in play, sports, projects, and theatrical efforts, from neighbors, friends, and family, and places like the Peckham Center in London—a combined medical research and health support program with a lively community center/cafeteria/gymnasium for working class adults and children. Rather than try to incorporate these and other ideas that expand what education can be, our government and school policymakers continue to double down on the existing structure: more tests, more instruction, and more after-school tutoring to make sure students stay focused on task.

One thing most school administrators and teachers agree upon is that children need more time in school, which became terribly clear during the pandemic. Few educators thought to provide children with social or learning opportunities outdoors during the pandemic, in a schoolyard or public park. Instead they decided to keep students glued to their computer screens while they were being marched through the school curriculum in their homes. This shows how devotion to theories of education subsume common sense about what engenders learning, self-esteem, and social activity, which are entwined.

I’m reminded about all this due to a provocative education policy paper I read in NORRAG, the Global Education Center of the Geneva Graduate Institute: Fighting Against Education: No Alternatives Within the Educated Mind. The authors are united as “Le Goliard: A collective, nomadic, de-professionalized intellectual who wanders erratically on the fringes of dominant certainties and institutions.” It is a strong polemic, as these quotes show:"]]></description>
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<item rdf:about="https://www.frontporchrepublic.com/2023/12/a-renaissance-is-upon-us/">
    <title>A Renaissance is Upon Us - Front Porch Republic</title>
    <dc:date>2026-04-26T00:34:36+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2023/12/a-renaissance-is-upon-us/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this piece, I turn from the abstract idea of the marriage between the outer world of work and the inner world of the spirit to centers of education that are midwifing…"

[Part 1:
Craft and Theology: The Renaissance
"It almost feels heretical to say that at the center of our religion, indeed our existence, is a God that can be wounded and broken, but this is precisely the Christian claim.…"
https://www.frontporchrepublic.com/2023/12/craft-and-theology-the-renaissance/

Part 3:

"Craft and Theology: The Reason
The frictionless existence we were promised, one that freed us from slavish obedience to place and tradition and family bonds, turns out to be one in which we amorphously float about in…
https://www.frontporchrepublic.com/2023/12/craft-and-theology-the-reason/ ]]]></description>
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<item rdf:about="https://www.frontporchrepublic.com/2023/12/craft-and-theology-the-renaissance/">
    <title>Craft and Theology: The Renaissance - Front Porch Republic</title>
    <dc:date>2026-04-26T00:32:45+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2023/12/craft-and-theology-the-renaissance/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It almost feels heretical to say that at the center of our religion, indeed our existence, is a God that can be wounded and broken, but this is precisely the Christian claim.…"

[Part 2:

"A Renaissance is Upon Us
In this piece, I turn from the abstract idea of the marriage between the outer world of work and the inner world of the spirit to centers of education that are midwifing…"
https://www.frontporchrepublic.com/2023/12/a-renaissance-is-upon-us/

Part 3:

"Craft and Theology: The Reason
The frictionless existence we were promised, one that freed us from slavish obedience to place and tradition and family bonds, turns out to be one in which we amorphously float about in…
https://www.frontporchrepublic.com/2023/12/craft-and-theology-the-reason/ ]]]></description>
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<item rdf:about="https://citationsneeded.libsyn.com/ep-237-how-selective-patronizing-deradicalization-discourse-pathologizes-anti-colonial-struggle">
    <title>Citations Needed: Ep 237: How Selective, Patronizing 'Deradicalization' Discourse Pathologizes Anti-Colonial Struggle</title>
    <dc:date>2026-04-19T23:25:03+00:00</dc:date>
    <link>https://citationsneeded.libsyn.com/ep-237-how-selective-patronizing-deradicalization-discourse-pathologizes-anti-colonial-struggle</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode, we break down the long history of US media reducing recalcitrant populations' grievances to "terrorism," "hate," and "radicalism" in urgent need of re-education.
 
With guest Prem Thakker."]]></description>
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</item>
<item rdf:about="https://lithub.com/the-real-cancel-culture-nyu-has-put-an-end-to-live-student-graduation-speeches/">
    <title>Literary Hub » The Real Cancel Culture: NYU Has Put an End to Live Student Graduation Speeches</title>
    <dc:date>2026-04-15T07:17:04+00:00</dc:date>
    <link>https://lithub.com/the-real-cancel-culture-nyu-has-put-an-end-to-live-student-graduation-speeches/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“The ruling class knows that if you give the smartest person in the room a microphone they’re probably going to say Free Palestine.”"]]></description>
<dc:subject>steventhrasher nyu highered highereducation commencementaddresses graduation censorship zionism zionistmccarthyism palestine gaza genocide ethniccleansing colleges universities academia freespeech freedomofspeech labor work leenaahmed policy politics israel us maddyvanderlinden 2026 2025 2024 2023 loganrozos 2019 phillipbrianharper jewishvoicesforpeace studentsforjusticeinpalestine northwesternuniversity suppression academicfreedom rynaworkman cancelculture</dc:subject>
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<item rdf:about="https://buildcognitiveresonance.substack.com/p/an-illustrated-guide-to-resisting">
    <title>An illustrated guide to resisting &quot;AI is inevitable&quot; in education</title>
    <dc:date>2026-04-15T06:40:04+00:00</dc:date>
    <link>https://buildcognitiveresonance.substack.com/p/an-illustrated-guide-to-resisting</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["1. Ask the AI-in-education enthusiast to clarify their premise."

...

"2. Ask the AI-in-education enthusiast if they are familiar with recent research indicating that generative AI leads to widespread “cognitive surrender.”"

...

"3. If you feel the need to pile on with research, consider citing to this recent report from Stanford showing the complete lack of empirical research to support the use of AI in education."

...

"4. Ask the AI-in-education enthusiast if they are familiar with any of the recent efforts led by students pushing back hard on the intrusion of AI into their education."

...

"5. Politely point out that Sal Khan, perhaps the most prominent advocate for the capacity of AI to “revolutionize“ education, has recently changed his tune."

...

"6. Direct the AI-in-education enthusiast to the PureGenius website to see if they get the joke."

...

"7. Ask the AI-in-education enthusiast if they are familiar with the broader pushback against the intrusion of education technology into schools led by educators and parents."

...

"8. Gently remind the AI-in-education enthusiast that we have evidence in our own lifetime that highly addictive products marketed to children that cause serious harm are something we can address through policy and norms."

...

"9. If the AI-in-education enthusiast has the audacity to cite f***ing AlphaSchool as counterexample and “proof of what’s possible,” liberally reference any or all the myriad reasons this is one of the most embarrassing possible arguments they could make."

...

"10. If all else fails, try appealing to the poetry of human existence. But don’t hold your breath."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=KaSa61inr8g">
    <title>The Truth About Wokeness with Musa al-Gharbi | Ep 22 - YouTube</title>
    <dc:date>2026-04-14T05:27:57+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=KaSa61inr8g</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What happens when the guardians of cultural narratives and societal norms become inseparable from the very hierarchies they critique? Today, we explore the concept of "symbolic capitalists" with Musa al-Gharbi, author of We Have Never Been Woke: The Cultural Contradictions of a New Elite and assistant professor at the School of Communication and Journalism at Stony Brook University.

In this conversation, Musa discusses the role of symbolic capitalists in perpetuating societal inequalities and how their influence extends to academia and media. His latest book, "We Have Never Been Woke," provides a radical yet introspective take on these themes. Drawing from his experiences at elite institutions like Columbia University, he highlights the paradoxes and internal contradictions of symbolic capitalism. Join us as Musa al-Gharbi articulates the complicity of the professional-managerial class in societal injustices and reflects on the role of identity and networks in shaping academic and professional paths.

In This Episode:
• Definition and impact of symbolic capitalists
• Collaboration between symbolic and traditional capitalists
• Moral and ethical implications of symbolic professions
• The interplay between academia and elite credentialing
• Disparities within symbolic professions
• Exploitation of adjunct professors in higher education
• Historical context of social justice movements among symbolic capitalists
• The symbolic performance of advocacy vs. direct action
• Revisiting the relationship between personal success and systemic inequality

About Musa:
Musa al-Gharbi, Ph.D., is the Daniel Bell Research Fellow at Heterodox Academy, and an assistant professor of journalism, communication and sociology at Stony Brook University. Musa is the Author of We Have Never Been Woke: The Cultural Contradictions of a New Elite, published by Princeton University Press. He is a columnist for The Guardian and his writing has also appeared in the New York Times, the Washington Post, and The Atlantic, among other publications."]]></description>
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<item rdf:about="https://www.theatlantic.com/ideas/archive/2023/06/failure-affirmative-action/674439/">
    <title>The Failure of Affirmative Action - The Atlantic</title>
    <dc:date>2026-04-14T05:19:32+00:00</dc:date>
    <link>https://www.theatlantic.com/ideas/archive/2023/06/failure-affirmative-action/674439/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For the Black poor, a world without affirmative action is just the world as it is—no different than before."

[archived:
https://archive.ph/Qd4kB ]

"Most of my colleagues are college-educated. I am often the only product of felons, addicts, and foster care whom my peers have encountered outside of time spent volunteering in homeless shelters and group homes. Over the years, whenever affirmative action in higher education has come under threat, these folks have offered their sympathies. They believe that I—a child of a Black father and white mother who grew up in poverty and instability—feel the attacks more acutely. Most Americans seem to think affirmative action sits at the foundation of some beneficent suite of education policies that do something significant for poor Black kids, and that would disappear without the sanction of affirmative action. But the reality is that for the Black poor, a world without affirmative action is just the world as it is—no different than before.

In 2012, 6 percent of Harvard’s freshmen identified as Black. At the time, Black Americans made up 14 percent of the population and 15 percent of the country’s young adults. Harvard was then a far cry from racial parity. But in just three years, the university increased the number of Black freshmen by 50 percent. By 2020, The Harvard Crimson was reporting that more than 15 percent of incoming freshmen were Black, which meant the university had acquired perfect representation. This progress—Black progress—appears poised to recede with the expected loss of affirmative action due to the Supreme Court’s coming decisions on the Students for Fair Admissions v. President and Fellows of Harvard College and Students for Fair Admissions v. University of North Carolina cases. But to endure a loss, one must have first enjoyed a gain. Diversity at Harvard was not the result of some intricate system for sourcing talent from the whole of Black America. With the permissions granted in 1978’s Regents of the University of California v. Bakke, Harvard used race-conscious admissions to saturate itself with students drawn from the highest-earning segments of Black America.

The same year that Harvard achieved perfect Black representation, a group of celebrated economists published a study examining income segregation across America’s colleges.

From 1999 to 2004, the years examined by the study, about 16 to 18 percent of American children were living below the federal poverty line. Families living below the FPL struggle to afford enough food, clothing, or shelter to stave off biological decline. In the absence of income segregation, children from poverty would make up a proportional 16 to 18 percent of college students. But according to the study, only 3 percent of the students at Harvard in that time period came from families in the bottom 20 percent. (The researchers later found that the percentage had increased to about 5 percent for a cohort of students at Harvard from 2008 to 2013.)

In October of 2020, Harvard reported 154 Black first-year students. Given that the child-poverty rate in Black America hovers north of 30 percent, in an equitable society, some 40 Black freshmen would have come from poor families. The income-segregation study did not disaggregate income brackets by race, and neither does Harvard, but the university does disclose that about a quarter of its latest freshman class comes from families with incomes below $85,000, its threshold for full financial aid. This is far above the federal poverty line and therefore not a good indicator of how many poor students attend Harvard. But if we extrapolate the study’s findings, only seven or eight of said 154 Black freshmen would have come from poor families. The other 140 or so Black students at Harvard were likely raised outside of poverty and probably as far from the bottom as any Black child can hope to be.

Writing in the American Journal of Education in 2007, the Princeton sociology professor Douglas Massey observed that 40 percent of Black students in the Ivy League were first- or second-generation immigrants. Black immigrants are the highest-earning and best-educated subset of Black America.

The Harvard professor Henry Louis Gates Jr., a director of the university’s African American–studies center, once estimated that as many as two-thirds of Harvard’s Black students in the early 2000s were the fortunate sons and daughters of Black immigrants or, to a lesser extent, children of biracial couples. A Black woman who was a Harvard senior at the time told The New York Times in 2004 that there were so few other Black students whose grandparents had been born in the U.S. that they had begun calling themselves “the descendants.”

The Supreme Court affirmed race to be an acceptable criterion within a holistic admissions framework in 1978. The regime described here persisted for 45 years without manifesting any progress of note for the Black poor, and it strains faith to imagine that the trickle-down was on its way in year 46. The coming eulogies for affirmative action should acknowledge this history. No policy that hesitates to say class prioritizes the impoverished, and the people we do nothing for should at least enjoy public acknowledgment of their abandonment.

When I was in elementary school, my grandmother told me that I would go to college for free because I was Native American. I’m not Native. Rather, my father is from a light-skinned Black family, and for a long time, families like these presented sharp cheekbones and aquiline noses as evidence of Native roots. In nearly every case, it was plain white ancestry, but Black folks had been denied the supposed dignity of whiteness for so long that even those who had it did not want it. My dad told the Native fiction to my mom, and she told my grandmother, who was white working poor, and her fictions met with my father’s. Like many in her class, she believed that the government was in the business of giving gifts to everyone but poor whites. In her view, the world worked like this: Asian Americans received loans to start businesses. Hospitals gave free medical care to Hispanic children. Native Americans enjoyed juiced-up welfare and free college. Black Americans received preferential hiring and a free education. Because she believed me to be both Black and Native, college appeared to be a given.

My grandmother’s understanding of how college entry worked for Black Americans was shaped by decades of white-poor hearsay about affirmative action. She had no Black friends; ethnic gossip and popular culture were all she had to go on, and these gave her a wildly inaccurate view of what was to be my college experience. But I have found that even wealthier and more sophisticated Americans have absorbed similar fictions.

According to The Journal of Blacks in Higher Education, out of 153,000 Black test-takers in 2005, only about 1,200 scored a 700 or above on either section of the SAT. I was among that handful. Unlike the stories my grandmother told me, a red carpet wasn’t rolled out in front of me. The guidance counselor at my New Jersey public high school said nothing about my test scores and was similarly apathetic when I said I was not going to apply to college at all. When I came back a week later to recant after my father threatened to throw me out on the streets if I didn’t apply, my counselor—rather than hand me a blank check from the office of affirmative action—handed me a thin packet about the Free Application for Federal Student Aid.

Being a former foster youth with a missing mother and a father only just released from prison, I was legally eligible for quite a bit of aid via the FAFSA. But without legal documentation of my situation, which no adult around me had kept, acquiring that aid would require me to obtain signed statements from members of the community testifying to my fractured living conditions. As a transient youth suddenly crashing with a father I had known for barely two years and residing in an entirely new town, there was no community to vouch for me. Unable to meet the federal requirements, I slogged through an associate’s, a bachelor’s, and eventually a master’s degree, accruing substantial loans despite eligibility for grants that could have paid for my entire undergraduate education.

Since 2018, I have used what I learned (albeit too late) to help my foster sister navigate college and the FAFSA, which must be renewed every year (including resubmitting community testimony on official letterhead). On more than one occasion, she has been selected for “additional verification,” one of several variations of bureaucratic rigmarole that can result in the delay of aid long enough to force lower-income students to miss a semester if they cannot afford to pay tuition out of pocket. Even when you’re prepared for this, as she and I were, the delay is demoralizing.

Every poor kid with aspirations of college faces a slightly different constellation of obstacles, but those differences abate beneath a homogenous disappointment. The National Center for Education Statistics found that, in 2012, just 14 percent of low-income high-school students  obtained a bachelor’s or higher degree within eight years of high-school graduation. Rates of college attendance specifically among Black youth and kids below the federal poverty line—the lowest of low-income—are lower still. Given that the rate for foster or homeless youth is a meager 2 to 11 percent, it’s safe to assume that the one for Black fosters is effectively zero. Meanwhile, compiling data scattered across publications, I’ve calculated that 85 percent of bachelor’s degrees awarded to Black students go to Black folks raised in the middle and upper classes. For daily life, the result is this: In any office—in any room—where a bachelor’s degree is a prerequisite, the odds that the person next to you has come from poverty, especially Black poverty, are staggeringly low.

Affirmative-action policies are not directly responsible for the impediments that poor Black students face in higher education. Nevertheless, those policies have existed for nearly five decades and have demonstrably not been an obstacle to the formation of a status quo in which so few poor Black Americans obtain a bachelor’s degree. Although that might be viewed as a policy failure, the oral arguments in the Supreme Court cases make this much clear: Affirmative action is not intended to combat the barriers faced by the poor, Black or otherwise. It is meant to achieve racial diversity. Where it finds the bodies does not matter.

In the case of Students for Fair Admissions, Inc. v. President and Fellows of Harvard College, all parties involved—the justices, the petitioners, and the respondents—agree that the intention of affirmative action is to produce the “educational benefits of diversity.” As described by Seth Waxman, the respondent on behalf of Harvard, “a university student body comprising a multiplicity of backgrounds, experiences, and interests vitally benefits our nation. Stereotypes are broken down, prejudice is reduced, and critical thinking and problem-solving skills are improved.” The contention of Students for Fair Admissions is that Harvard could use other metrics, particularly socioeconomic status, to achieve educationally significant diversity without the need for racial considerations.

In response to the SFFA plan, Justice Sonia Sotomayor suggested that weighting factors such as class in admissions amounts to “subterfuges” for reaching some sort of “diversity in race.” She probed the lawyers in oral arguments by saying that she did not “understand why considering race as one factor but not the sole factor is any different than using any of those other metrics.” The view that Sotomayor lays out here asserts that considering income and wealth, or considering them in conjunction with race, is just a tedious path to the same outcome achieved by considering race alone. But of course, an admissions scheme that considers class would not just be a subterfuge. Even if it yielded a student body with the same degree of racial diversity, the students themselves would be very different.

Many Americans retain a certain dissonance about class, believing simultaneously that it does and does not matter. Would a classroom with one Black student who was raised by parents who met while studying business at Yale benefit from the added diversity of a Black student who was raised in the Cuney Homes projects that produced George Floyd? You would be hard-pressed to find someone who answers no, and it is doubtful that Sotomayor would either. But the only way to promote the admission of these two hypothetical Black students is with policies that recognize both class and race. Unfortunately, conversations about diversity too often focus solely on the gaps between Black and white Americans, excluding entirely the issue of class divides among Black Americans.

In 2018, William Julius Wilson—a survivor of Jim Crow and a pioneer in the study of urban poverty—reported that Black Americans had the highest degree of residential income segregation of any racial group: Our top and bottom classes were then the least likely to live alongside each other. That same year, the Pew Research Center released a study on income inequality within races. From 1970 to 2016, the top 10 percent of Black workers earned nearly 10 times what the bottom 10 percent of Black workers did. For nearly 50 years, Black Americans experienced more income disparity than any other racial group in the country. The report received widespread coverage, including in The Atlantic, but mainly for its findings regarding Asian Americans, who had (temporarily) displaced Black Americans as the least equal group.

I can only cheer on, and envy, the speed at which knowledge of class disparities among Asian Americans has permeated popular culture. I hope it continues, because the Asian parity that Harvard has achieved is certainly not the result of admitting impoverished Burmese Americans. In the time since the 2018 Pew study was released, we have seen not just class-focused journalism but Always Be My Maybe, Everything Everywhere All at Once, and Beef. Each pop-cultural work demonstrates not just that class exists for Asians, but that it drastically alters their lives, their opportunities, and their interactions in ways that—shockingly—mirror how class affects white Americans.

That no similar awareness is growing on behalf of disparities afflicting Black Americans is absurd. The fact that the white upper class had a median wealth more than 20 times that of the white poor helped fuel Occupy Wall Street, Bernie Sanders, Alexandria Ocasio-Cortez, and a socialist revival among white youth that continues today. In 2015, the Black upper class had a median wealth 1,382 times greater than the Black poor, along with an incarceration rate nearly 10 times lower than what I inherited. Yet still, some of the best-educated minds in the country claim to not understand how taking this into consideration might yield a qualitatively different student body than what comes from treating Black Americans as a class-free blob.

Powerful as they may be, elite institutions require support from the ground up. The social prestige that achieving racial diversity offers and the ability it has to smooth over the appearance of other inequities are too alluring for a university like Harvard to pass up. But, rich as it is, Harvard does not have the capital necessary to employ all of the country’s poor, fix their neighborhoods, and fund their public schools, or the willingness to wait an entire generation for those social changes to generate a cohort of low-income children who are nevertheless academically excellent. It will always be cheaper and more expedient to simply recruit wealthy kids instead. If what comes after affirmative action penalizes the Black middle and upper classes, that is nothing to celebrate. But if we want to erect something that benefits all Black Americans, we cannot expect that to happen without policies that treat class as meaningful."]]></description>
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<item rdf:about="https://www.currentaffairs.org/news/2021/07/who-actually-gets-to-create-black-pop-culture">
    <title>Who Actually Gets to Create Black Pop Culture?</title>
    <dc:date>2026-04-14T05:18:20+00:00</dc:date>
    <link>https://www.currentaffairs.org/news/2021/07/who-actually-gets-to-create-black-pop-culture</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A closer look at the economics of Black pop culture reveals that most Black creators (outside music) come from middle-to-upper middle class backgrounds, while the Black poor are written about but rarely get the chance to speak for themselves."

[previously bookmarked here:
https://pinboard.in/u:robertogreco/b:9d2d2e201910 ]]]></description>
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    <title>How elites co-opted wokeness - YouTube</title>
    <dc:date>2026-04-13T17:24:00+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Yi2A3YtsoT8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What does it mean to be “woke”? It's become a catch-all term to smear or dismiss anything that has any vague association with progressive politics. So anytime you venture into an argument about “wokeness,” it becomes hopelessly entangled in a broader cultural battle.

Today’s guest, journalist and professor Musa al-Gharbi, helps us untangle “wokeness” from its fraught political context. The author of the book, We Have Never Been Woke: The Cultural Contradictions of a New Elite, al-Gharbi discusses what effects the movement is and isn’t having on our society.

This episode originally aired in November 2024.

Host: Sean Illing (@seanilling) 
Guest: Musa al-Gharbi (@Musa_alGharbi)

6:11 What is wokeness?
18:48 Why George Floyd only mattered to the public after his death
20:32 How elites navigate the tension between their status and their values
28:43 How culturally significant is “wokeness”?
32:21 Do social movements produce change?
42:22 Will our politics remain polarized?"]]></description>
<dc:subject>musaal-gharbi seanilling wokeness 2010 2024 politics language socialmovements polarization inequality georgefloyd capitalism progressive progressivism highered highereducation academia journalism change policy elitecapture elites georgefloyduprising politicaleconomy symbolism knowlegework ideology politicalcorrectness 1980s 1990s 2010s 2020s activism left right sanctimony 1930s 1920s 1960s eliteoverproduction jackgoldstone peterturchin popularimmiseration elitism culture gatekeeping sociology bertrandcooper professionalmanagerialclass media education pmc nytimes exclusion exclusivity symboliccapitalism class hierarchy hierarchies meritocracy socialclimbing status egalitarianism ambition classism socialposition superiority antiwoke recognition culturewars culturewar society ethnicity representation pierrebourdieu institutions credentials credentialism</dc:subject>
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</item>
<item rdf:about="https://yasminnair.com/heather-cox-richardson-class-and-the-failure-of-the-liberal-imagination/">
    <title>Heather Cox Richardson, Class, and the Failure of the Liberal Imagination - Yasmin Nair</title>
    <dc:date>2026-04-12T23:16:36+00:00</dc:date>
    <link>https://yasminnair.com/heather-cox-richardson-class-and-the-failure-of-the-liberal-imagination/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>heathercoxrichardson 2026 liberalism democrats us history left revisionism hillaryclinton billclinton abrahamlincoln currentevents substack whitesaviorism charlotterosen race racism georgewbush immigration ice prisonindustrialcomplex incarceration deathpenalty republicans 2024 jasonherbert juliareed ivyleague highered highereducation academia authority jackiantonovich laurenmacivorthompson statusquo class</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:711e0ca8470e/</dc:identifier>
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</item>
<item rdf:about="https://www.koozarch.com/interviews/the-care-chair">
    <title>The Care Chair: Anna Puigjaner, Ethel Baraona Pohl, Pol Esteve Castelló – KoozArch</title>
    <dc:date>2026-04-10T03:39:48+00:00</dc:date>
    <link>https://www.koozarch.com/interviews/the-care-chair</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The glossary of architecture has its fashions, rising and ebbing to reflect social, political and professional concerns; right now, at the top of the list is Care."]]></description>
<dc:subject>polestevecastelló 2026 care caring architecture furniture design shumibose annapuigjaner education academia highered highereducation society ethelbaraonapohl ethelbaraona koozarch</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=G5buUquvf1I">
    <title>Unfolding the Deleuze Seminars: Experimental Pedagogy, Philosophy, and Politics inside Deleuze's Classroom (with Charles J. Stivale) - YouTube</title>
    <dc:date>2026-04-06T00:15:54+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=G5buUquvf1I</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What would it mean to experience philosophy not as a body of knowledge to be transmitted, but as a sensation to be felt? Craig is joined by Charles J. Stivale, author of Unfolding the Deleuze Seminars 1970-1987 and co-director of the Deleuze Seminars Archive at Purdue, and Dr. Bob Langan to reconstruct the atmosphere of Deleuze's legendary classroom: the overcrowded rooms, the student contestations, and the radical pedagogical experiment that post-68 French university life made possible. This is the closest you're going to get to sitting at Deleuze's feet on a Tuesday afternoon. Continuing discussion is available for subscribers via our Patreon account.

Unfolding the Deleuze Seminars, 1970-1987: Summaries and Commentary -  https://edinburghuniversitypress.com/book-unfolding-the-deleuze-seminars-1970-1987.html

Dr. Bob Langan's links:
https://www.roberthlangan.com/
ig: roberthlangan

Jung and Spinoza: Passage Through The Blessed Self - https://www.routledge.com/Jung-and-Spinoza-Passage-Through-The-Blessed-Self/Langan/p/book/9781032851853 "

[Aslo here:
https://open.spotify.com/episode/3O4a66ePEKHXusdvZx9MnR
https://podcasts.apple.com/us/podcast/unfolding-the-deleuze-seminars-experimental-pedagogy/id1512615438?i=1000759422080 ]]]></description>
<dc:subject>acidhorizon deleuze 2026 charlesstivale boblangan teaching howweteach pedagogy philosophy politics highered highereducation academia colleges universities gillesdeleuze spinoza pierrebourdieu foucault michelfoucault</dc:subject>
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<item rdf:about="https://www.bloodinthemachine.com/p/its-open-season-for-refusing-ai">
    <title>It's open season for refusing AI - by Brian Merchant</title>
    <dc:date>2026-04-05T05:44:24+00:00</dc:date>
    <link>https://www.bloodinthemachine.com/p/its-open-season-for-refusing-ai</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[There's been a wave of successful efforts to ban, reject and shut down AI. ]]></description>
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<item rdf:about="https://openjournals.utoledo.edu/index.php/shhe/article/view/hazelton">
    <title>The Road Less Travelled: L.L. Nunn and the Birth of the Nunnian Microcollege | Studying the History of Higher Education Journal</title>
    <dc:date>2026-03-30T18:48:05+00:00</dc:date>
    <link>https://openjournals.utoledo.edu/index.php/shhe/article/view/hazelton</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This paper examines the historical roots of the microcollege movement focusing on the establishment of the first microcollege institutions: the Telluride Institute (1891), the Telluride Association (1910), and the Deep Springs College (1917). These microcollege-type institutions were founded by the eccentric Gilded Age energy tycoon L.L. Nunn. While Nunn’s educational ventures often reflected broad trends in higher education at the time, his core educational principles evolved over his career. This paper argues that the concurrent application of Nunn’s four primary principles of education (self-government, intellectual and academic rigor, physical work, and societal isolation), which evolved gradually to receive full expression at Deep Springs College, represents not only a divergence from higher education trends of the time, but also provides an opportunity for scholars of higher education today to reconsider the fundamental principles of higher education in a modern democratic setting."]]></description>
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<item rdf:about="https://www.phoenixprojectnow.com/phoenix-review/blog/california-college-of-the-arts-is-lost-to-a-trump-curious-institution">
    <title>California College of the Arts is Lost to a Trump Curious Institution - The Phoenix Project</title>
    <dc:date>2026-03-28T10:50:37+00:00</dc:date>
    <link>https://www.phoenixprojectnow.com/phoenix-review/blog/california-college-of-the-arts-is-lost-to-a-trump-curious-institution</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Like many in San Francisco I was upset to learn a few months ago that California College of the Arts (CCA) was going to close. CCA has been an important educational and cultural institution in the Bay Area for almost 120 years, and has been located in San Francisco for the last thirty years. CCA’s campus will be taken over by Vanderbilt, a private university located in Nashville, Tennessee.

Although Vanderbilt is a highly selective and strong academic school, it may not be particularly well known in California. In recent years, the only reason I ever gave it much thought was due to the school’s extremely strong baseball program. Over the last decade or two, Vanderbilt has consistently had one of the best baseball teams in the country. Recent alumni who are now big leaguers include Walker Buehler, Sonny Gray, Brian Reynolds, Dansby Swanson as well as two recent Giants, Curt Casali and Mike Yastrzemski.

There is something else San Franciscans should know about Vanderbilt relevant to the current moment. It raises even more concerns about replacing CCA with a satellite campus of the Tennessee-based university.  

In October of last year, the Trump administration offered nine universities an opportunity, so to speak, to sign on to a “Compact for Academic Excellence in Higher Education.” According to PEN America, “(t)he compact’s conditions cover a wide range of partisan concerns in higher education.” Among other things, universities would have to agree to adopt government-approved definitions of sex, cap international student enrollment, enact strict policies of institutional neutrality, and abolish any institutional units (i.e., academic departments, centers, or offices) that ‘“purposefully punish, belittle, and even spark violence against conservative ideas.’”

This is a step beyond the Trump administration’s shakedown of Ivy League and other universities last year. Universities that agree to the compact get preferential treatment from the administration including, according to the New York Times, “priority access to federal funds and looser restraints on overhead costs. Signed compacts would serve as assurance to the government that schools are complying with civil rights laws.” In other words, these universities were offered a chance at  more resources if they signed on to the regime’s right-wing vision for what the university should be and do.

Only nine schools were asked to sign. Seven, including the University of Virginia, Brown, Dartmouth and MIT quickly indicated they would not make a sharp shift rightward for a few bucks. An eighth, the University of Texas in Austin, neither signed nor rejected the compact, but has continued to express interest in it and has acceded to some of the demands.

Vanderbilt was also offered this compact. It was not among those that quickly rejected an effort by the Trump regime to control the academy. Vanderbilt took an approach much like that of the University of Texas, not formally rejecting or accepting the proposal, but indicating an openness to future dialog. In other words, San Francisco is losing an important, even historic, cultural institution and replacing it with a satellite campus of a Trump-friendly university. And, we are not even getting its baseball team.

It is tempting to see the CCA-Vanderbilt affair as another symptom of tech San Francisco triumphing over an older, more progressive and avant garde iteration of the city. While there is a fair amount of truth in that, the broader context suggests there is more to the story.

During the 2024 mayoral campaign when the since discredited doom loop narrative was still dominant, there was talk of bringing a university campus to downtown San Francisco to revitalize that neighborhood. Most believed the best option would be to locate another UC campus in San Francisco. It seemed unlikely given that UC campuses do not get built or funded overnight. Also there are many communities in California that would like to be the site of the next UC campus.

It is now apparent that there is no UC campus coming to revitalize downtown San Francisco. It may be less immediately apparent Vanderbilt’s imminent arrival, which Mayor Lurie described as “a powerful testament to the fact that San Francisco is on the rise,” fits into a broader pattern of Lurie placing the new San Francisco, for which he has taken a lot of credit, not as a bulwark against MAGA fascism but as MAGA welcoming or at least MAGA accepting. 

The Mayor’s relative silence about ICE kidnappings, general reluctance to even say Donald Trump’s name, coziness with some of the powerful right-wing tech billionaires who are part of the MAGA regime, high regard in which he is held by former DHS Secretary Kristi Noem and working to bring one of the few major universities that has flirted with the Trump takeover of higher education to San Francisco are all illustrative of this. In other words, San Francisco’s move rightward is not just happening, but is being facilitated by a mayor who, it turns out, is much more than just a good social media presence.

Lincoln Mitchell is a native San Franciscan and long-time observer of the city’s political scene. This article was originally published on his Substack, Kibitzing with Lincoln."]]></description>
<dc:subject>lincolnmitchell sanfrancisco cca vanderbilt art arts education highered highereducation colleges universities academia daniellurie donaldtrump universityoftexas maga fascism trumpism ice billionaires oligarchy kristinoem dhs bayarea danieldiermeier</dc:subject>
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<item rdf:about="https://www.coyotemedia.org/entanglements-lost-my-day-at-a-geography-conference-in-sf/">
    <title>Entanglements Lost: My Day at a Geography Conference in San Francisco</title>
    <dc:date>2026-03-28T10:36:57+00:00</dc:date>
    <link>https://www.coyotemedia.org/entanglements-lost-my-day-at-a-geography-conference-in-sf/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On making friends with maps and Marxists."

...

"I am beginning to worry that geographers might be some of the nicest people in the world. This is inconvenient, as a journalist, given how committed my profession is to giving the worst people in the world the biggest platforms to describe how they’d “improve” it (e.g., more white people, fewer trans kids, enslavement where possible). Nice people rarely make the news.

Last week, the American Association of Geographers’ (AAG) annual conference took place in San Francisco over the course of six days. It was a chance for academics and students from around the world to network and share research on topics as diverse as “New Fluvial Geographies: critical currents in riverine thought, practice and activism” and geospatial data analysis pertaining to infectious diseases. I was present for only one of those days, but my immediate takeaway from what I saw was how we’d all be better off if our largest news outlets bothered to listen to these people instead of profiling eugenicists and fascists.

But beyond the incisive critiques of environmental deregulation I heard, and in between talks methodically tearing apart neoliberalism’s tenets, the people I encountered were just so… kind? So open? It unnerved me to realize the last time I’d felt this welcomed by strangers was on a long trail in deep Tennessee; that a decade had managed to pass between those two points in time was frankly beyond me. 

I returned to Oakland on BART’s yellow line, abuzz and sick with temporal reckoning. 

At dinner with Ingrid Burrington, a geographer friend who’d flown in from NYC for the conference, she half-jokingly told me the warm vibes I’d picked up on were because, to quote, “the field of geography is split between tech nerds and communists.” I nodded into my ravioli with the unearned conviction of someone who bore the barest hint of a data set. An exaggeration, sure, but if it were even somewhat true, then from the thousands who’d gathered at the Union Square Hilton in SF on March 17, I’d go with the folks who couldn’t wait to quote Ruth Wilson Gilmore (and twice, actually did).

I admit to having arrived in SF that morning a little nervous, even if I was there as someone with nothing to prove, nor gain, nor fight for professionally. Instead, I had only my own opinions on our hell and its causes. I was an observer at a gathering of academics. The badge on my lanyard identified me simply as “Press,” and I wandered the halls between talks with the freedom and uselessness of a blissfully unaffiliated dust mote (at least university-wise).

While waiting for an elevator before my first set of talks, a middle-aged white woman asked me out of the blue whether I was also heading toward the transportation justice meeting. Before I could respond, a stranger behind her said he was, at which point the two started chatting excitedly before turning to ask me my destination.  

I desperately wanted to see three different panels at 10:10 am. The first, “The City as Archive; Archive as Method,” sponsored by the Black Geographies Specialty Group explored “Oakland, California, as archive through multiple entry points: policy, photography, and urban logistics” and had papers by UC Berkeley geographers titled “Progress and Perish: The Paradox of the Black Worker-Renter.” The second panel was “Predatory Tenures” and dealt with “contemporary developments in the relationship between housing and inequality, particularly those implicated in modes of tenancy and debt.”

I ended up choosing the third panel, “Geographies of migration, identity, and belief,” which featured the presentation “Kaleidoscope of Blackness: Ethiopian and Eritrean Immigrants within Oakland's Black Geographies,” so that my ancestors would not haunt me for the rest of my days. A woman sat beside me holding an annotated copy of Sara Ahmed’s Queer Phenomenology and asked, unprompted, about my work; by the end of the session we’ll have swapped contact info in WhatsApp. 

How immigrants orient themselves — or to quote presenter Alexandra Gessesse “Whom are they orienting themselves in relation to?” — has been, if not an enduring question at my core as an Eritrean American born in Miami, then at least one in close orbit. Gessesse’s framing of Black Oakland as “a diasporal kaleidoscope,” producing encounters between those who arrived during the Great Migration and refugees who fled Eritrea and Ethiopia, spoke to a convergence I’d felt but never explicitly named ambling up and down Telegraph Avenue. “Place is not where things end,” Gessesse concluded, “It’s where things meet.” In other words, latitude and longitude are surface-level identifiers: Cities were relentlessly alive with us, and both the positive and negative frictions we produced.

I sat in the hotel lobby afterwards, during the hour-plus lunch break between sessions, watching hundreds of geographers meet and disperse and erupt in laughter, the energy in the air palpable and veering on the intimacies of airport reunions. Earlier, I’d thanked Gessesse for her talk, which led to us swapping numbers in the hope, at least for me, of meeting up soon (this would happen again with another presenter within hours). Near the corner where I sat charging my phone and writing notes, a group of excited 20-somethings said the word “spatialized” no fewer than 50 times in 10 minutes, with all the reverence of priests. The woman seated beside me, working busily on her laptop, stood and stretched and asked if I’d like a coffee since she was heading in that direction, but I needed to run.

By 12:50, it was time for a screening and discussion of a documentary-in-progress called BlackItalian, which I attended so that, again, my ancestors would not haunt me for the rest of my days (Eritrea was colonized by Italy). The film focused on three cities as sites of historic Black and Italian entanglements: New York, New Orleans, and Milan. The team responsible for creating it consisted of ethnomusicologist Christina Zanfagna and sociologist Camilla Hawthorne, whose writing on the Black Mediterranean and its attendant refugee crises this last decade informs parts of my own work.

I realized at the end that I'd spent the day drawn to talks on the liminal spaces where cultures meet. Sicilians and Afro-Creoles in New Orleans. Eritreans and Black Americans in Oakland. The uneven distribution of mobilities across them arising again and again. These presentations had ultimately been about power and how it develops, or erodes, or absconds within the confines of white supremacy. Look, they said. And I looked. When one of the presenters asked the audience if we knew of people who might be able to help fund their project, my looking led straight to where examinations of power almost always did: money.

Such calls for funding support would emerge in nearly every remaining AAG panel I saw. At the packed to-the-rafters “Archive as territory: Historical methods in Black geographies,” a presentation specifically about the “significance of ‘the archive’ to the practice and study of Black place-making and knowledge production,” a presenter joked they might not have a job by the end of the year. On March 21, when I streamed several panels online from the comfort of my living room, a presenter whose research focused on housing spoke candidly of his own recent eviction. At my final viewing on Black Ecologies, amid all the talk of soil syllabi, was the half-joke that if anyone knew of people interested in funding the group to let them know.

And honestly? This isn’t even what I planned to write about when I sat down to draft this essay. I wanted to spend its majority going long on housing policy, because AAG in 2026, in San Francisco, was filled with geographers emphatically debunking YIMBY claims left and right — here in the movement’s birthplace. I wanted to talk about the recent wins made by Geographers for Justice in Palestine to get AAG to “[divest] funds from key firms profiting from Israel’s genocidal war and military occupation.”

But I can’t get past the reality that so many brilliant people and their work are on the edges of precipices. Not just geographers, but across academia and our federal workforce. As someone prone to anxiety, I am at this moment filled with dread for all the lost futures already in motion — perhaps even my own. However heavy with promise my phone felt after one day at AAG, Hallie Bateman’s illustration “It’s A Miracle We Ever Met” kept coming nervously to mind. 

I want the world for this conference of weirdo academics who’ve thought so hard about place and personhood that at times they moved me to tears. If place is not an end but where things meet, then what is one to make of entanglements lost? In truth, I felt sad for us all, for the hindered potential and connections unknown. I could not stop thinking about how much poorer we’d grown in these dark days of wondering. When? hung over the Bay and beyond like a departures board waiting to load."]]></description>
<dc:subject>rahawahaile 2026 geography culture aag marxism academia sanfrancisco alexandragessesse eritrea oakland saraahmed ruthwilsongilmore ingridburrington halliebateman</dc:subject>
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<item rdf:about="https://www.chronicle.com/article/is-ai-making-us-stupid-cal-newport-is-worried">
    <title>Is AI Making Us Stupid? Cal Newport Is Worried.</title>
    <dc:date>2026-03-22T02:19:08+00:00</dc:date>
    <link>https://www.chronicle.com/article/is-ai-making-us-stupid-cal-newport-is-worried</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[archived:
https://archive.is/QdPAy

via:
https://www.frontporchrepublic.com/2026/03/meatpackers-barnes-noble-and-wittgenstein/

"Evan Goldstein interviews computer scientist and productivity researcher Cal Newport about AI: “Universities need to explicitly portray themselves as citadels of concentration. The life of the mind is critical to the human experience. It is why you come to a university, just like the entire purpose of a Navy SEAL boot camp is to get ready for the physical hardships of war. Academic institutions need to demonstrate that the life of the mind is hard and worth it. We need to think about cognitive fitness the way we think about physical fitness. There should be a simple rule for being a thinker in an age of AI: Don’t let AI write anything for you. Writing is to cognitive health what steps are to physical health. Write that email from scratch. Write that memo with the bullet points from scratch. Don’t flee that strain. You need it as much as you need those 10,000 steps a day.”"]]]></description>
<dc:subject>calnewport ai artificialintelligence 2026 colleges universities academia highered highereducation education productivity howwelearn learning writing howwewrite concentration attention experience humanexperience humans human humanism thinking howwethink</dc:subject>
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<item rdf:about="https://slate.com/technology/2026/03/ai-college-admissions-essays-finances.html">
    <title>College admissions: I “humanize” A.I.-written application essays for a living. I have a warning for everyone.</title>
    <dc:date>2026-03-21T05:14:41+00:00</dc:date>
    <link>https://slate.com/technology/2026/03/ai-college-admissions-essays-finances.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Consider this my open admission."

...

"When I graduated from UC–Berkeley with my “useless” comparative literature degree, into one of the bleakest job markets in recent American memory, I thought to myself, There must be a loophole somewhere. That was what brought me to marketing myself as an “academic editor,” and an “admissions essay advisor,” on various freelancing websites last fall. I figured I had done my fair share of editing for friends throughout the years, and I needed another gig to supplement my inconsistent substitute-teaching paychecks. But I soon realized that one job description could help pay my rent more than most: “A.I. humanizer.”

It’s an A.I. world, and we’re all just living in it. But somehow, I have managed to defy the odds, becoming the rare outlier to not only protect my job from the A.I. monster’s bite but profit from its terrors. While I maintain my fair share of ethical quandaries regarding the specifics of this hushed-up day job, I do not have the luxury of abandoning the morally murky role until another, more dignified way of paying my rent becomes available. So, to reconcile my disgust for the A.I. monster, and the way I feed it, I give you my confession: I am an A.I. humanizer. This is how I turn chatbot-generated personal statements into shining portraits of undeserving applicants, for a price.

I didn’t plan on this career path. I imagined that my literature degree would catapult me into the offices of literary magazines, publishing houses, or graduate classrooms, where people pore over words with admiration the way I do—not into meetings with clients who take every shortcut possible to avoid writing their own. These fantasies, however, were demystified. I quickly became familiar with the LinkedIn void, a phenomenon that haunts all my fellow graduates in the form of hourly spam emails and “entry-level” job postings (positions that actually require two to four years of experience and already have 100-plus applicants). After one too many summer months of hopeless applications, all I had was a job at a substitute-teaching agency, where I would be lucky to get work three days a week. I created a profile on the freelancing website Upwork. I knew that college application season was beginning, and I hoped that while substitute teaching, I could spam through enough 600-word personal statements a week to cover my half of the rent, at least for a couple of months, until something better came along.

One fateful September afternoon, I received a message on Upwork. This to-be client had “written” (i.e., prompted) their way through a rough draft of their first college application essays. The client requested that I rewrite the essay to have a more personal voice—to be more “authentic.” The initial conversation and contract negotiation between a client and me is a delicate dance—one I have now mastered. On Upwork, there are strict regulations surrounding academic dishonesty that restrict the types of services I can advertise and what clients can officially propose. “A.I. humanization” is a growing profession, and for industries beyond academia, these words can be said out in the open. But if the work will be submitted for a grade, or to a university for admissions decisions, I cannot market any form of ghostwriting or rewriting. I cannot even state that I will “polish” individual sentences without my contract proposal being disqualified. A client also cannot ask for those services in a contract without being blocked. But there are loopholes. While the official contract cannot explicitly mention the practice of ghostwriting, rewriting, or in-line editing, it can acknowledge revision, commentary, and any form of feedback. In direct messages between client and freelancer, matters of A.I. usage and ghostwriting can be discussed.

I wish I could say that when I received my first A.I.-humanization request, I felt more apprehensive about taking the job. I wish I could tell you that my staunch hatred of this technology, especially in academics, made me turn my head in disgust. My financial reality, however, left less space for such moral dilemmas. I needed the cash. I figured, at 60 bucks for every 600 words (which I could rewrite in an hour with my eyes closed), I could make rent in a week—even a few days if I typed fast enough. In situations when clients wanted more-substantial rewrites, I could charge a few hundred dollars for an essay. Most of my clients needed not one essay rewritten, but 15. By the height of the editing season, I was working with upward of 20 clients a week.

Some of those clients are middlemen, running their own application counseling services overseas and asking me to rewrite hundreds of essays that were translated into English using A.I. My first month, with no client history or experience on Upwork, I made about $2,000. That number only snowballed, and I nearly paused all my substitute teaching to keep up with demand. By the last month of application season, I made nearly $7,000—more money than my friends who had sold their souls to corporate America in a postgrad panic. Of course, the financial gains required the selling of my soul too.

The task is simple: rewrite sentences one by one until the essay passes various A.I. checkers like Originality.ai, GPTZero, or ZeroGPT. While none of my formal education prepared me for this type of editing, the largely one-dimensional style of bot writing is always easy to detect. The death by em dash. The constant delving into critical issues in today’s modern landscapes. Every essay I receive comes littered with sentences following the structure “It’s not X; it’s Y.” Or, when the bot feels sassy: “Not X. Not Y. But Z.”

I find it incredibly telling that A.I.’s favorite way to describe any phenomenon is via evasion, or telling us what something is not. This, to me, represents a bot’s incapacity to actually create (despite all it generates), because creation requires a unique and autonomous relationship with the world. To create, one must act within the world. The process of creation is therefore one of reflection. A bot, however, relies on a body of (unconsented) data collection, meaning all it can do by way of describing the personal experience of a prompter is fill an essay with anecdotes or clichés that do not represent the user’s experience but can pretend their way through it.

The bot’s final product is exactly that: an essay that pretends to divulge, to confess, to promise, and to portray. The essay reads more like an idea of an essay, the skeleton of reflection with no meat. This writing style works just fine for a corporate slide deck that is equally disconnected from the lived world. But for the admissions essay, the dry and uninspired robot voice turns one teenager after the next into only the archetype of a teenager, writing like a grown-up. I imagine the A.I. bot like a child playing dress-up, donning an oversized blazer and glasses for a game of “businessman.” The bot and the baby know nothing of the world it describes, besides a handful of overused jargon that, like anything, loses its meaning if repeated enough times.

Here, the true tragedy hides: Applicants today would rather sound like that bot, who knows nothing of the world but can produce 600 typo-free words, than sound like themselves: young, dramatic, messy, and mistake-ridden. A.I. can be sassy, but it cannot write the tenderness of a high school drama club. It can know the words for mourning, but it cannot describe the empty rooms of past loved ones. Those pictures require patience, time, and pain to conjure on the part of the applicant. They require friction, in a world that grows increasingly slack and unrequiring of its inhabitants. This, I believe, is one of the main motivators for college applicants’ overreliance on A.I.

Not only do the words pop out in a matter of seconds; you also have a bot telling you that this is a “captivating, passionate essay that is sure to impress the [insert university here] admissions board.” This validation that A.I. gives its user—or rather itself—is another reason students are so magnetized to these programs. In the process of applying to schools, an entire future, an entire lifetime, feels on the line. A teenager insecure in their academics, social standing, or identity might see A.I. writing as a savior, a way to avoid unwanted labor and protect themselves against their perceived shortcomings. The bot boom in academia writ large puts on display the insecurity of students just as much as it does their laziness.

So, despite the seemingly simple nature of my task (switching out synonyms, cutting clichéd metaphors), I often find myself reaching the end of my edits and confronting this larger problem. What I am wrestling with is an essay not just written by A.I. but poorly imagined by A.I. It is these clients, who rely on this technology for not only words but ideas themselves, who turn my job from trivial to impossible. Oftentimes, I will rewrite an entire essay from scratch, but if I do not change it “enough” (just how much is enough I have never been able to calculate), the A.I.-checker—which is, of course, itself a bot—will tell me that the essay is still 100 percent A.I.-generated. Sometimes, my revisions end up with an even higher score for A.I. generation than the original, simply because I have already run the essay through an A.I.-checker multiple times by the point I reach my final draft, making the technology more familiar with the material. In these situations, I am left with no other option than to rip apart the structure of an essay to tell a new story that the A.I. doesn’t own. To these students, who perceive A.I.’s banal flatness as a hallmark of good style, my new essays are not acceptable. They “sound too weird.” In these moments, all I want to say is, “It should.” Instead, I find myself fighting to get paid at all.

All this brings me to the ultimate conclusion that what I am doing is meaningless. Fundamentally, my client wants not authenticity but innocence, the ability to get away with something. As a writer, I dedicate myself daily to the delicate nature of words: the ways they move us and influence us. As somebody interested in a teaching career, I firmly believe that the literacy problem in this country is, at its core, a threat to social justice. I mourn for all the children who lost years of critical education during COVID-19. Now that college application season is over, I am substitute teaching again. I am watching these students, kindergartners during the pandemic, fail to read basic sentences or spell words like want. The contrast between these students and those whose essays I write is heartbreaking. But, more than their differences, I fear their ultimate connection; that students will continue growing overreliant on this technology as it targets younger and younger audiences with the promise of efficiency and convenience.

This convenience is more than laziness. It is submission: Unlike original writing, which shows us what we can do, A.I.-generated words show us what we refuse to do. Donning my academic editor title, I imagined myself tasked with the act of tidying, turning teenage madness, drama, beauty into writing that is still dramatic and beautiful—just grammatically correct. But today I am tasked with the seemingly simpler but hopeless job of putting life back into writing. With each essay, I peel off the layer of idle ease that is the A.I. generation and see what remains: only hints of a life, of a story, of a human. And with each 600-word essay I try to revitalize, I am reminded of our daily cultural choice: either to lean back and let technology entertain us, work for us, be us—or to live."]]></description>
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<item rdf:about="https://isoureconomyfair.org/">
    <title>Take On Wall Street</title>
    <dc:date>2026-03-18T00:42:13+00:00</dc:date>
    <link>https://isoureconomyfair.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["To what extent was our economy designed to be fair?

Economies are created, not born. Have you ever wondered whether our economy was designed to be fair? Take a journey with us through pivotal moments in our history and answer the question for yourself."]]></description>
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