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    <title>Art vs. Tucker Carlson: Revolutionary Tools or &quot;Tools&quot;? (with Saul Williams) - YouTube</title>
    <dc:date>2026-06-01T04:58:16+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=L2wk2M2mr0U</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Poet, musician, actor, & writer Saul Williams joins Bad Faith podcast for the first time to talk about how art can help feed this revolutionary moment and expand our understanding of our potential as a global community. But also, Briahna is still hyper-fixated on the prominent role the Israel-critical right is playing in the anti-war space, and what the implications are for building a left, anti war, internationalist movement that can't be "America first" insofar as our way of life is dependent on the immiseration of the global south. We work through all of this in a deeply nuanced, compassionate, and musical 2 hour chat."

[referenced here by Jared Ball:

"Saul Williams, Briahna Joy Gray, and I Love Boosters (*No Spoilers, Just Precursor)"
https://www.youtube.com/watch?v=KbSbtilM5nQ ]]]></description>
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    <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 rdf:about="https://www.frontporchrepublic.com/2026/04/prophetic-possibilities-a-few-words-on-david-w-orr-and-a-healing-vision-for-america/">
    <title>Prophetic Possibilities: A Few Words on David W. Orr and a Healing Vision for America - Front Porch Republic</title>
    <dc:date>2026-04-11T03:11:31+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/04/prophetic-possibilities-a-few-words-on-david-w-orr-and-a-healing-vision-for-america/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A healing vision for America, Orr suggests in his writings, is one faithful to the great nearby, to the gospel of the local."

...

“How do we reimagine and remake the human presence on earth in ways that work over the long haul?” —David W. Orr

“The plain fact is that the planet does not need more successful people. But it does desperately need more peacemakers, healers, restorers, storytellers, and lovers of every kind. It needs people who live well in their places. It needs people of moral courage willing to join the fight to make the world habitable and humane. And these qualities have little to do with success as we have defined it.” —David W. Orr

...

"And what is Orr’s vision?

In light of the variety of topics he’s written about (love, gratitude, water, oil, speed, scale, diversity, language, education, climate change, technology, science, scientism, spirituality, politics, leadership, citizenship, agriculture, conservation, localism, architecture, ecological design, the industrial economy, and others) and in light of the richness of his expression, attempting a summary of his vision seems a fool’s errand. But let me run that fool’s errand roundaboutly (and uncomprehensively) by sharing a list from his book Hope Is an Imperative, a list of things Orr believes every healthy community needs, a plainly worded but provocative list that I’ve been sharing with friends and students for years:

• front porches
• public parks
• local businesses
• windmills and solar collectors
• local farms and better food
• better woodlots and forests
• local employment
• more bike trails
• summer baseball leagues
• community theaters
• better poetry
• neighborhood book clubs
• bowling leagues
• better schools
• vibrant and robust downtowns with sidewalk cafes
• great pubs serving microbrews
• more kids playing outdoors
• fewer freeways, shopping malls, sprawl, television
• no more wars for oil or anything else"]]></description>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=dZ-Hsh1B2TA">
    <title>We Found The REAL Reason Gen Z Wants To Be Tradwives - YouTube</title>
    <dc:date>2026-03-20T08:22:22+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=dZ-Hsh1B2TA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As "tradwives" go viral, groups like Turning Point USA are urging Gen Z women to leave work and have babies. So we talked to tradwives who aren't rich influencers. One told us about relying on SNAP and Medicaid during her pregnancy — the exact programs the GOP is gutting."]]></description>
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<item rdf:about="https://walkingtheworld.substack.com/p/what-holds-america-together">
    <title>What Holds America Together?</title>
    <dc:date>2026-02-28T00:01:57+00:00</dc:date>
    <link>https://walkingtheworld.substack.com/p/what-holds-america-together</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Most people when they are talking about culture only think about the thin. When most people travel, and say they want to see another culture, that is primarily what they mean. They want to experience different foods, fashions, and built environments. So you go to England to eat bangers and mash, drink room-temperature cask ale, and watch Arsenal choke.

Thin culture dominates the debate because it is easier to see, and honestly more fun to experience. You can go to Paris for a week and cosplay as a Parisian, eat extraordinarily well, feel romantic, and sit for hours doing nothing with your friends at a cafe, and then go home and feel you “get France.” And you do, at a genuine experiential level.

Thick culture is harder to see, and rarely acknowledged, even by those living in it, because it is the water we swim in, and you can’t really cosplay it, without some foundational life changes. It is akin to (and often is about) changing your religious faith, because it requires a change in your moral horizon— something a lot of people have without being able to articulate what it is.

Thick culture is the plot we follow, while thin culture is the stage settings4.

Almost all our regional differences are about thin culture, although they can be pronounced enough, and distinct enough, that place can rise to the level of meaning-making. A person can make his or her identity about being from the UP, and it can be strong enough to become a capital-G Good.

So if we have such meaningful thin cultural differences, do we still have a shared thick culture, and what is it? I believe we do and that it is largely inherited from Western Europe, mostly England, and is best summarized as Careerist Christianity—a prosperity theology manifest as the American Dream, which synthesizes a moral order built on the Old Testament, overlaid with a heavy dose of Lockean individualism and Enlightenment rationalism.

The U.S. is unique among nations (and arguably successful) because we have a high acceptance for a lot of thin cultural differences as long as you buy into the shared thick culture. That is, you can live how you want at a thin level, as long as you ultimately believe in making big money through hard work and playing by the rules. We are a federation of regional cultures held together by this American dream. It is our shared moral horizon.

Our tolerance for thin differences is also why immigration works better here than in other countries. That is especially true of front-row immigrants (highly educated), since they are leaving cultures they didn’t fit into at a thick level (entrepreneurial). They have self selected for being a natural American, at a thick level5.

For any country to work, citizens have to believe in a shared thick culture. When citizens don’t believe in it, then you will have social and political turmoil. The differences might manifest as disagreements about thin issues, because that is the easiest to highlight, but culture repair requires restoring a unified belief in the thick.

For the U.S. that means we need a strong shared belief in the attainability of the American Dream. A person needs to feel they can, with enough hard, decent, and dignified work, buy a home, have a yard, raise a family, and know that their kids will have a better life than they did. Having this unlocks the non-credentialed forms of meaning (family and place) as additional avenues to fulfillment.

I continue to believe that the political turmoil of our last decade is about a disconnect between the front-row and back-row over the availability of the American Dream. As our economy moved to post-industrial (at a pace accelerated by choices of the front-row), emphasizing intellectual work over manufacturing, a large gap opened up between the two in economic well-being, and more importantly, in the ability to make meaning. Non-credentialed forms of meaning became devalued, while careerism became ascendant.

Which is why I’ve been saying the educational divide is our most fundamental divide, because it is about different understandings of what the American Dream is and its availability. It’s a thick culture rupture, not a thin one, and those are always more contentious and harder to repair, because it becomes an epistemological fracture. That is, you get two populations with two different understandings of reality. "]]></description>
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<item rdf:about="https://walkingtheworld.substack.com/p/why-are-americans-unhappy">
    <title>Why are Americans Unhappy? - Chris Arnade Walks the World</title>
    <dc:date>2026-01-10T20:10:29+00:00</dc:date>
    <link>https://walkingtheworld.substack.com/p/why-are-americans-unhappy</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A broken cultural archetype"

...

"The US is the most successful country in human history, as measured by the current in vogue metric of excellence, which is how much stuff (food, housing, cars, toys, etc) everyone has.

This wealth isn’t confined to only the top percent, today’s middle class and working class live lives that past nobility would be astounded by. To quote myself, when a Greyhound bus dropped me in the rather modest town of Michigan City Indiana,

<blockquote>It is easy to forget how astonishing modern life is … at the earthly level. A three-thousand-square-foot home, with central heat and AC, a two-car garage, and a two-acre estate complete with a swimming pool, with weekly festivals, is the life of a past baron or lord, now available, in some form, to most Americans.

While Franklin Street in Michigan City is far less idyllic than Westchester suburbia, it would also be a magical place to anybody from the nineteenth century, from baron to lord to servant. It is a safe, well maintained place of immense wealth, convenience, opportunity, excitement, with endless diversions. Everyone can now “keep a carriage,” a past symbol of gentility, which drives them from one market to the next, from one fair to the next, including the twelve-floor casino at the end of the street, and access to all sorts of wines, liquors, and ales, from all over the globe. No matter where you live, there are endless diversions you can reach in a few hours by car, accessible to almost every American, that would make Vauxhall Gardens look humdrum by comparison. Such magnificence!</blockquote>

Even the destitute, who I spend the majority of my time in the US with, are satiated enough that anyone who works with the homeless knows the primary issue is rarely a lack of food, or clothes, and it is far more common to meet the stubbornly picky rather than hungry. The man living in a tent, who will turn down a free sandwich, because “I prefer toasted sesame rolls”, or the couple living on the streets, who when I was taking them to get McDonald’s, pointed out, “There’s a nice sushi place we really like down the street, what about that?” or the constant vanity with appearance, “I only wear Jordans, you got any of them?”

Beggars can be choosers, and they are in the US, and while I have few problems with that, because vanity and dignity don’t die with destitution, it is another indication of just how wealthy we are.

Whether our historical wealth has translated into historic happiness, fulfillment, and contentment, is a far less settled question, and one which has launched a thousand think-pieces, books, hot takes, and political fights. The various factions in this debate, some genuine, most opportunistic, are roughly aligned into the following camps:

1. People are wealthy and happy, and any suggestion to the contrary is because you are looking in the wrong place, at the wrong things: (Insert their favorite statistic, anecdote, or quote.)

2. People are indeed unhappy, but that’s not because of economic anxiety; rather they’re deluded by X (insert some political figure, or institution the speaker does not like) into bad vibes, or because they are Y (insert some atavistic failing, like ignorant, racist, etc etc etc.), or both.

3. We might be historically wealthy, but all the wealth is being hoarded by X (corporations, billionaires, Jews, or the trifecta of corporations run by Jewish billionaires), and so the majority of Americans are indeed suffering from economic deprivation, because of bad actors.

4. We are not wealthy, and all the statistics saying that we are, are simply high class lies.

5. And then there are the single issue guys/gals, who jump into this debate, like they do every debate, with the “Everything, including voter anger, can be solved if we fix X”, where X is nuclear power, global warming, YIMBY zoning, the Jones Act, fluoride in water, prison reform, seed oils, high-speed rail, gut health, raw milk, kitten rescue, bicycle lanes, daylight saving time, kittens in bike lanes during daylight savings time, etc etc etc.

My own contribution to this has been to say that yes there is genuine and widespread despair in the US1, but the primary reason isn’t economic2, rather it is because human fulfillment requires more than material wealth, which in our quest for more stuff, we have forgotten. People need physical communities, and while the US excels at material wealth, it’s achieved it, especially in the last forty years, at the expense of the aesthetic, communal, stable, and personal, and so the bad vibes are justified.

While I still believe that, it is oversimplified, because exactly how we structure our economy does matter, as a recent viral Substack post highlighted. That piece, My Life Is a Lie, largely fell into camp three (we are poor and unhappy), and made the audacious claim that $140,000 is the new poverty line and so the anger of any family making less than that was understandable, and economic.

Much of that post, to be blunt, is bullshit, certainly the intentionally provocative claim that any family making less than $140,000 is suffering from economic deprivation. Yet the piece went viral, because the core of its argument is correct — the less troll-ish claim that because of the ad-hoc nature of our government policies, a lot of Americans, especially those who make up what I would call the “aspirational bottom” are being squeezed. They are doing too well to qualify for assistance, but not well enough to be fully self sufficient, at least as we understand that.

To be geeky for a second, in particular there’s a region (20 to 50K or so) where a family is treading water because their take-home pay almost flat-lines, just as they reach what should be escape velocity from the social safety net, on their way to reaching the American Dream. (The graph is from a different paper: Work Disincentives)

[graph] "

This is an important point because the dominant cultural archetype in the US is the self-made entrepreneur — someone who, through hard work, smarts, and dedication, can build that suburban lord’s life, complete with children who will do better than they did. This is the American Dream, and if there is a single idea unifying our country it is this.

Again, to reference myself, while I do believe in individual agency, I also believe societies come with strong forces that shape expectations and even shape people’s understanding of a ‘good life.’ That is, society provides citizens playbooks that they are urged to follow which are supposed to end in happily ever after, and ours is that you can become a millionaire on your own terms as long as you hustle hustle hustle — and when that doesn’t happen, it’s very lonely and humiliating, because we as a culture have put all our eggs in that one particular basket. At the expense of community, friendships, and even family.

So if you’re working your ass off and yet you keep doing about the same as the family down the street who doesn’t seem to be giving their all, then what the F, man. If we’re going to be the meritocracy we claim to be, you simply can’t do this to those near the bottom pursuing the American dream, who not surprisingly, will justly feel they’ve been sold out, deceived, and/or they themselves have failed, none of which leads to happiness.

This is an important point because the dominant cultural archetype in the US is the self-made entrepreneur — someone who, through hard work, smarts, and dedication, can build that suburban lord’s life, complete with children who will do better than they did. This is the American Dream, and if there is a single idea unifying our country it is this.

Again, to reference myself, while I do believe in individual agency, I also believe societies come with strong forces that shape expectations and even shape people’s understanding of a ‘good life.’ That is, society provides citizens playbooks that they are urged to follow which are supposed to end in happily ever after, and ours is that you can become a millionaire on your own terms as long as you hustle hustle hustle — and when that doesn’t happen, it’s very lonely and humiliating, because we as a culture have put all our eggs in that one particular basket. At the expense of community, friendships, and even family.

So if you’re working your ass off and yet you keep doing about the same as the family down the street who doesn’t seem to be giving their all, then what the F, man. If we’re going to be the meritocracy we claim to be, you simply can’t do this to those near the bottom pursuing the American dream, who not surprisingly, will justly feel they’ve been sold out, deceived, and/or they themselves have failed, none of which leads to happiness.

So yes, Americans are materially wealthy and unfulfilled, and the primary problem is cultural—we’ve sacrificed community and meaning to emphasize an archetype built on acquiring as much stuff as possible, but then we have made that unnecessarily hard to do. When you give your citizens a cultural script, built on the material, that promises hard work will lead to success, and then your policy design ensures it doesn’t, people will end up both economically frustrated, as well as spiritually empty, sitting in their living room streaming the latest movie wondering what exactly is the point of life. Or, they will feel they have failed at the material, while also having little else to give them meaning.

The dismissive response by pundits to a good economy with frustrated citizens is to say, “the vibes are off”, but the vibes really really matter! Bad vibes are the people saying, I’m playing the game I’m supposed to play, yet it’s not rewarding in the way I’ve been told it would be.

So the solution isn’t more stuff, it’s policies that don’t actively punish the people trying to live out the primary cultural script we’ve given them, or we need a change in the script, and I’ve got no idea how to make that happen, or even if we should."]]></description>
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<item rdf:about="https://www.theredhandfiles.com/where-do-youstand/">
    <title>Nick Cave - The Red Hand Files - Issue #337- I’ve had several disagreements with friends about where you stand on things. Where do you…stand? : The Red Hand Files</title>
    <dc:date>2025-10-01T16:28:47+00:00</dc:date>
    <link>https://www.theredhandfiles.com/where-do-youstand/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Go straight to my note below. Fuck, Nick Cave. This is complete weasel talk coming from him given his actions.]

"I’m not entirely sure where I stand on anything these days. As the ground shifts and slides beneath us, and the world hardens around its particular views, I become increasingly uncertain and less self-assured. I am neither on the left nor on the right, finding both sides, as they mainly present themselves, indefensible and unrecognisable. I am essentially a liberal-leaning, spiritual conservative with a small ‘c’, which, to me, isn’t a political stance, rather it is a matter of temperament. I have a devotional nature, and I see the world as broken but beautiful, believing that it is our urgent and moral duty to repair it where we can and not to cause further harm, or worse, wilfully usher in its destruction. I think we consist of more than mere atoms crashing into each other, and that we are, instead, beings of vast potential, placed on this earth for a reason – to magnify, as best we can, that which is beautiful and true.  I believe we have an obligation to assist those who are genuinely marginalised, oppressed, or sorrowful in a way that is helpful and constructive and not to exploit their suffering for our own professional advancement or personal survival. I have an acute and well-earned understanding of the nature of loss and know in my bones how easy it is for something to break, and how difficult it is to put it back together. Therefore, I am cautious with the world and try to treat all its inhabitants with care.

I am comfortable with doubt and am constitutionally resistant to moral certainty, herd mentality and dogma. I am disturbed on a fundamental level by the self-serving, toddler politics of some of my counterparts – I do not believe that silence is violence, complicity, or a lack of courage, but rather that silence is often the preferred option when one does not know what they are talking about, or is doubtful, or conflicted – which, for me, is most of the time. I am mainly at ease with not knowing and find this a spiritually and creatively dynamic position. I believe that there are times when it is almost a sacred duty to shut the fuck up."

[NOTE: I agree with this post, but for one line* given the timing. Silence after two years is more willful ignorance than not knowing. There is nothing to be conflicted about when it comes to genocide. That line at this time seems like a cop-out. UPDATE: Also, fuck Nick Cave who has performed in Israel during the genocide and has also proclaimed his "abiding love" for Israel since too. https://www.jpost.com/international/article-817074 + https://www.aljazeera.com/opinions/2024/3/16/play-in-israel-just-dont-pretend-you-didnt-know And he's been doing this shit for years. https://www.tabletmag.com/sections/news/articles/nick-cave-to-roger-waters-youre-the-reason-im-playing-israel + https://www.theguardian.com/music/2018/dec/11/nick-cave-cultural-boycott-israel-brian-eno Yeah, fuck that genocide apologist who is masquerading as some sort of enlightened Jesus follower.

What an asshole. https://mondoweiss.net/2017/11/music-lesson-palestine/] 

* "I do not believe that silence is violence, complicity, or a lack of courage, but rather that silence is often the preferred option when one does not know what they are talking about, or is doubtful, or conflicted"

via:
https://social.ayjay.org/2025/10/01/my-buddy-austin-kleon-texted.html ]]]></description>
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    <title>Siege to Genocide: Gaza’s history from 2005–2025 | Muhammad Shehada | UNAPOLOGETIC - YouTube</title>
    <dc:date>2025-08-23T18:02:53+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=HtHCT2AHWeE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Muhammad Shehada grew up in Gaza during two decades of blockade and repeated wars. His father died after being denied medical treatment outside the Strip — one of countless lives lost to Israel’s permit system.

Now a journalist and analyst, Shehada joins UNAPOLOGETIC to trace Gaza’s story from 2005 to 2025 — years that saw the removal of Israeli settlers, the imposition of siege, and the shift from Apache helicopters to F-16 bombardments, culminating in genocide.

The conversation covers Hamas’s attempt to reach a political settlement  that was rejected by Israel after its election victory, Israel’s role in fuelling a Palestinian civil war, daily life under siege, and the repeated wars waged under Israel's “mowing the lawn” doctrine.

Shehada also reflects on the short period of relief when Egypt opened the Rafah crossing under President Morsi, the tunnelling economy and its risks, Israel’s policy of maiming protesters during the Great March of Return, the events of 7 October, and Israel’s ongoing 22-month assault on Gaza — alongside the silence and complicity of world leaders, media and policymakers.

Chapters
0:00 Intro
1:12 Childhood at checkpoints
2:14 Father’s illness, no permits
8:32 Gaza becomes a cage
12:45 Rooftops and football
16:14 Ramadan in blackout nights
21:10 First airstrike remembered
25:33 Bread during shortages
31:56 Sister hides from bombs
39:12 Gaza’s soundscape
41:15 Hamas olive branch
43:05 Civil war and siege
49:42 From Apaches to jets
52:18 Rafah gates open
53:45 Tunnels and celebrations
54:44 Storytelling as survival
59:12 Freedom beyond checkpoints
1:00:22 Great March of Return
1:04:15 “Mowing the lawn” wars
1:09:12 Gaza’s wars recapped
1:20:42 Dream of return
1:24:14 Keys and identity
1:29:50 Journalism as resistance
1:32:11 Complicity
1:33:00 Media bias and narratives
1:45:00 Regional politics and siege
1:59:00 Youth, hope and memory
2:12:00 Closing reflections"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=a2STLFm4iqI">
    <title>From Lenin to Žižek: The Disgraceful End of Western Marxism - feat. Gabriel Rockhill - YouTube</title>
    <dc:date>2025-07-27T21:53:15+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=a2STLFm4iqI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This interview was organized by Ottolina TV (https://ottolinatv.it/) as part of its summer festival. The original show notes appear below.

🔴🔴🔴

New Interview — Gabriel Rockhill on Western Marxism, Intellectual Complicity, and the Global Class Struggle

What if the dominant forms of Marxist theory in the West were not simply flawed, but deeply complicit with the very imperial system they claim to critique?

In this explosive new interview, we speak with Gabriel Rockhill—philosopher, cultural critic, activist, and one of the sharpest critics of Western Marxism today. He’s the author of The Intellectual World War: Marxism versus the Imperial Theory Industry and editor of the new English edition of Domenico Losurdo’s Western Marxism, which is the focus of our conversation.

Rockhill shows that Western Marxism is not merely a geographical label, but a theoretical project born within the imperial core, shaped by the material privileges of the labor and intellectual aristocracies. It marks a historical retreat from revolutionary Marxism, and is defined by four crucial betrayals:

1. A retreat from revolutionary politics, especially anti-imperialism
2. A retreat from the working class, as theory moves into elite academia
3. A retreat from materialism, rejecting dialectics of nature and historical development
4. A retreat from real socialism, denouncing actually existing socialist states while clinging to utopian blueprints

One key focus in this conversation is the retreat from dialectical materialism. Rockhill warns that knowledge production itself is embedded in the global structure of imperialism. Intellectuals don’t float above history—they’re shaped by, and often serve, class power.

Rockhill challenges Perry Anderson’s inclusion of Gramsci and Lukács in the Western Marxist canon, showing how Losurdo offers a sharper definition grounded in 1917 as a turning point, and in the division between revolutionary and domesticated Marxism. Unlike the Western academic left, both Gramsci and Lukács remained committed to real political struggle.

The stakes of this divide are visible today. From Ukraine to Iran, Western Marxist figures like Žižek echo imperial talking points—championing “democracy” and “rights” while ignoring the material realities of NATO expansion or the asymmetric application of humanitarian standards. The result? A left that speaks the moral language of empire while turning its back on anti-imperialist resistance.

A key feature of Western Marxism has always been its opposition to actually existing socialism—from the USSR to China. Rockhill sees in this a messianic purism, rooted in petty-bourgeois detachment. Socialism becomes a perfect idea that justifies withdrawing from struggle, reducing politics to performance, and revolution to rhetoric.

This detachment, Rockhill argues, has material roots in Lenin’s theory of the labor aristocracy: those sectors of the working class in the imperial core whose relative privileges bind them to imperial capitalism. While not all workers fall into this category, many in the professional-managerial class clearly do. But as imperialism enters crisis and surplus extraction falters, new opportunities for rupture emerge—and the battle is on to prevent these sectors from being captured by actual neofascism.

All of this brings us to the core of Rockhill’s message: only a dialectical, materialist analysis can truly grasp the contradictions of theory and its place in global class struggle. Western Marxism, as commodified theory for elite circulation, must be rejected—not in favor of dogma, but in favor of a revolutionary theory rooted in praxis, history, and the global movement for emancipation."]]></description>
<dc:subject>westernmarxism marxism 2025 antiimperialism academia highered highereducation colleges universities materialism dialectics nature west history knowledgeproduction antoniogramsci györgylukács lenin vladimirlenin zizek imperialism philosophy theory revolution politics workingclass labor elitism socialism utopia perryanderson domenicolosurdo left empire ussr china perfectionism struggle privilege pmc professionalmanagerialclass rehtoric resistance neofascism fascism emancipation liberation praxis dialecticalmaterialism classstruggle nato ukraine iran democracy rights humanitarianism humanity performance petitbourgeois purism carlofino matteonepi revisionism gabrielrockhill class academics anticommunism rulingclass politicaleconomy science culturalanalysis culture social reason empiricism usevalue exchangevalue discourse careerism capitlaism music theoryindustry bourgeois secondinternational internationalism easternmarxism globalsouth laboraristocracy colonialism colonization exploitation intellectuals inte</dc:subject>
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<item rdf:about="https://chrishedges.substack.com/p/journalists-and-their-shadows-w-patrick">
    <title>Journalists and Their Shadows (with Patrick Lawrence) | The Chris Hedges Report</title>
    <dc:date>2025-06-12T23:26:02+00:00</dc:date>
    <link>https://chrishedges.substack.com/p/journalists-and-their-shadows-w-patrick</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Patrick Lawrence and Chris Hedges chronicle the decline of mainstream media and the craft of journalism, and the dark psychological reality behind media complicity in schemes of the powerful."]]></description>
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<item rdf:about="https://rojospinks.substack.com/p/everyone-i-know-is-worried-about">
    <title>Everyone I know is worried about work - by Rosie Spinks</title>
    <dc:date>2025-06-12T19:10:18+00:00</dc:date>
    <link>https://rojospinks.substack.com/p/everyone-i-know-is-worried-about</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On finding a new source of security

Almost everyone I know is worried about work: finding a job, keeping the one they have, or what will happen when the work they do no longer exists.

I am no stranger to this state of being. After all, I decided I wanted to be a writer when I was 18, which means I spent the first decade plus of my career relentlessly trying to outrun print and web journalism’s successive death marches. I thought maybe, if I worked really hard, I could get successful enough just in time to stake out a stable career. (Spoiler: That didn’t work.) Instability in my profession, and to a certain extent my life, has always been the norm. And I’ve proven good at riding it out.

But this time feels different. The people with the kinds of career paths that I have often chided myself for not taking also seem anxious about their jobs. Going on LinkedIn requires a serious form of mental preparation for the increasingly desperate posts you will find there. The creative person’s reassuring fallback option of getting a real (aka boring) job is no longer there because, as this viral piece about the career prospects of Gen-X creatives put it, even “the sellout move is in free-fall.” One Gen Z writer put it even more bluntly: “Why are there are no fucking jobs?”

The natural impulse in response to all this precariousness is what we have been trained for: double down on accumulation, stay employable at all costs, find the highest paying job you can, and cling on for dear life. Try to outrun it, as I did in my twenties.

I am sympathetic to this, but perhaps because I have been working for myself for the majority of my career, I can feel my willingness to stay ultra-competitive waning. In just a matter of a few months this year, it’s felt like the a lot of work that I do is suddenly less and less in demand, as people unquestioningly adopt shittier, less human, and more efficient AI to do it instead. I knew this was coming, of course, but the speed with which it's happened has startled me.

And then, in the midst of some other destabilizing news about my family’s finances recently, our childcare suddenly announced they were putting up their fees for the second time within six months. I had been counting down the weeks until September, when more of the UK government funding would become available to us, meaning we could afford four days a week of childcare, instead of three.

My son would be three and a half at that point, a year away from starting school, and I would finally have more time to get my “career” back on track — at least that’s what I was telling myself. Alas, that’s not going to happen as I’d planned.

None of this is a sob story, of course. But it helps explain why I've been feeling a particular kind of grief for a prior version of me who still believed if I was hard-working, creative, and resourceful, I would find a way to be financially successful and “stable” in the traditional sense, doing the thing I love. I thought I could still outrun it.

But I am starting to accept that maybe I can’t, and that maybe a different source of security has to emerge in its place.

‘The insulation equation’

What I hear in so many people’s anguished LinkedIn posts is a disconnect between the world they thought they were in versus the one they actually are. They sound aghast that the jobs, companies, and industries that were supposed to provide both meaning and security haven’t kept up their end of the bargain.

They thought they were working in companies with values, morals, and ethics. Turns out, the logic of the market prevails every single time. And as we reach the upper limits of this system, it’s all becoming more brazen, the bottom line less obscured. Welcome to collapse.

It reminds me of the “insulation equation” that Douglas Rushkoff
writes about in his book, Survival of the Richest. This is the idea, held by many billionaire tech elites, that they can “earn enough money to insulate themselves from the reality they [are] creating by earning money in this way.” Put another way: Who cares if my fill-in-the-blank AI company wrecks the planet? It’s going to get me so fucking rich I can leave this planet before it does.

I’m not accusing the average knowledge worker on LinkedIn as having the same disregard for the societal and environmental commons as a broligarch. However, I detect a similar note in the careerism mindset that so many people in my socioeconomic strata have internalized while trying to succeed in the global digital economy.

We put all our stock in the idea that specializing in one field, industry, or competency — one that almost always occurs within the confines of a screen — in exchange for a steadily-increasing paycheck was the smart move to make. We accepted that we better get really, really good at it if we wanted to command the kinds of salaries that keep us afloat in this system, so we worked until the point of burnout to deliver to companies we thought would love us back. Or at the very least, not fire us the very moment there was a marginally cheaper way of doing things.

Meanwhile, as we did that, we became increasingly dependent on the kinds of supply chains, income brackets, and lifestyles that we know are deeply unsustainable. Because how else are you supposed to deliver what these kinds of jobs ask of you? The harder we work, the more we outsource, the fewer diverse skills we have, the farther removed we get from the reality that planet earth can’t sustain all this. We’re mostly too tired to think about it.

What don’t I do?

In the five years since 2020, when I quit my last full-time journalism job, my career has become more patchwork and less impressive looking. In the nearly three years since I had a baby in 2022, even more so. By the time my child is in school and I can theoretically work full-time again, it’s unlikely I’ll be competitive for the kind of full-time knowledge economy job that commands an impressive mid-career salary, even if I wanted one.

I could certainly shake my fist at the shitty social policies that leave so many women in this position, and trust me, I have. But I think it’s also worth looking at what else I’ve done in the years I’ve been frequenting playgrounds, handing out endless cheerios, and cleaning up infinite bodily fluids.

I went from someone who didn’t even know what caretaking was, to someone who now sees it everywhere I look, and thinks and writes about it alongside an amazing community of other writers on Substack. In the process, I realized that the idea that I should be able to do and provide everything for myself is a fiction entirely created by the economic system I grew up in. I’ve learned that asking for help (financial, practical, or otherwise) is not a sign of weakness, but a sign that I am a member of a fundamentally interdependent species. What a relief.

I went from someone who could just barely keep a few houseplants alive to someone who is responsible for cultivating a 50 square meter vegetable garden, another garden at home, two compost piles — and is surprisingly doing an okay job of it. This little hobby not only helps my mental health more than any app or medication, but it’s arguably the first time I’ve meaningfully invested in building off-screen skills in my entire adult life.

I went from someone who quit journalism because my nervous system couldn’t handle another week of the news cycle, to redirecting that creative energy into building this newsletter. As a result, I have created a readership of thousands that I have a direct relationship with — one that doesn't expect me to publish in a manner that leads to successive cycles of burn out.

It’s become a point of reverse pride for me that literally all of my freelance writing, editing, and consulting work comes from a network of relationships I’ve amassed over the last decade and a half. My CV and resume have never been impressive or pedigreed enough to get past a cold application portal, so I’ve been forced to create a career where I don’t need to apply for things in that way.

Operating this way creates a different kind of security, one that we can extrapolate out to something much bigger than a writing career. Unlike an impressive job, it’s very unlikely that all your professional and creative relationships will fire you on the same day. I’ve learned that if I am generous and collaborative with people — especially when things are going well for me — they’ll often do the same for me down the road.

I am not advocating for a freelance life or any kind of alternative, self-directed career path here. Nor am I advocating that people stop searching for jobs or quit the ones they have in some back-to-the-land fantasy. However, I do think my particular career trajectory over the last decade has made me see the freedom that comes from giving up on the cohesive, impressive-on-LinkedIn career path.

I’ve accepted that no job is coming to save me. That security does not come from a one-way, linear transaction with a for-profit corporation. But rather, a rhizomatic network, one that grows not just upwards, but outwards, downwards, and sideways — with gains and losses, ebbs and flows along the way.

It’s humbling, yes, and certainly an adjustment at first. But maybe it’s okay to not look impressive. As Jonathan Small
wrote in response to that depressing Gen-X article, “Next time someone asks what you do, don’t panic. Don’t squirm. Just smile and say: What don’t I do?”

A different kind of currency

When you accept that the future’s security may not come only in the form of a steady ascent up a pay scale, something shifts. You may not quit your job, but you reorient your time and professional priorities around independent people and relationships, not prestigious companies or brands. You may adjust your lifestyle, outgoings, consumption patterns, and sources of meaning so that they aren’t so reliable on a certain compensation package. You see the value of expanding your abilities and skills beyond merely looking employable online.

At least some of the work here, I think, goes back to what I wrote in November: keeping a foot in both worlds, Here and There. If, like almost all of us, you still need a high-paying job to sustain your life, then think about the idea that it might not be there forever. What are you doing in preparation for that day? What skills are you building that will be useful to others? What lifestyle are you becoming accustomed to in the meantime? And what people are you helping and investing in until that day comes?

Not being able to afford full-time childcare — and yet still having to earn a full-time living — has been the bane of my life for nearly three years. But it’s taught me something important. All of this time I’ve spent doing things that don’t impress people on LinkedIn adds up to something else: social currency. It’s a currency you can’t spend in a one-way transaction, but rather give and receive in turns.

As this article about a woman who has lived without money for ten years put it, “I actually feel more secure than I did when I was earning money because all through human history, true security has always come from living in community and I have time now to build that ‘social currency’.”

After the news about nursery fees hit, I felt depressed for a couple of days. Then I realized I really needed to take my own advice. I know several people in the same boat as me, so instead of trying to earn even more money to afford the ever more expensive childcare, I should simply make a spreadsheet and ask said parents if we want to rotate Wednesday and/or Friday afternoons playdates so everyone gets a little more time to get stuff done.

There are much broader re-imaginings that may need to happen, and soon: how we live, and what we share, and what we consider a “successful” life for our kids. I think these shifts will be painful and joyful in equal measure.

But in my own life, just a few years ago, that small idea about the childcare would have felt radical, weird, and maybe a little utopian. Now, it feels totally feasible to me. And that, more than anything, is what I have to show for the last few years. No job or paycheck gave it to me, and that is why it’s worth so much."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=P4IQz8Ff-A0">
    <title>&quot;The Biggest Problems in Legacy Media&quot; A Conversation With Chris Hedges - YouTube</title>
    <dc:date>2025-06-04T18:13:43+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://chrishedges.substack.com/p/the-biggest-problems-in-legacy-media

"I went on Hasan Piker's show to discuss my new book, "A Genocide Foretold," Gaza and the United States' descent into fascism."]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=pWC9GlznUhk">
    <title>Steven Salaita's Reflections on the Downward Spiral of US Empire &amp; the Fate of the Western Academy - YouTube</title>
    <dc:date>2025-04-30T00:20:56+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=pWC9GlznUhk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode Steven Salaita will return for a conversation about two of his recent lectures/essays which touch on US imperial decline, the western academy, and the genocidal war on the Palestinian people and children of Gaza. We will also discuss the challenges of behaving ethically in a society that rewards subservience to power, and that power is based on unmitigated violence against the oppressed and dispossessed. 

One piece The Meaning of Honesty in Academe was delivered as the 2025 James Baldwin Memorial Lecture at UMass Amherst on April 16th: 
transcript: https://stevesalaita.com/the-meaning-of-honesty-in-academe/
video: https://www.youtube.com/watch?v=GQVUiZq7r5Y 

and the other "No Resurrection: The Life and Death of the Modern University" was delivered at Villanova on April 14th: https://stevesalaita.com/no-resurrection-the-life-and-death-of-the-modern-university/

This is our 5th conversation with Dr. Steven Salaita since Tufan Al-Aqsa. To check out the others, view our playlist:  https://www.youtube.com/playlist?list=PLBj8KHKHvws6Yh9i95yz4s-Alu4UltG7F "]]></description>
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    <title>You Can't Rebrand a Class War - by Hamilton Nolan</title>
    <dc:date>2024-12-13T21:51:12+00:00</dc:date>
    <link>https://www.hamiltonnolan.com/p/you-cant-rebrand-a-class-war</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Move left, just to stay standing."

...

"The Democratic Party is such a dispiriting collection of careerists that it can be frustrating to continually speak about what they should be doing, while watching them always choose to instead continue the things that serve the careerists. But let us speak rationally here, regardless. We have a two-party system and the Democratic Party is the opposition. We know what needs to be done and we know that the Republicans are going to do the opposite. The only move for the Democratic Party—the rational move, the reasonable move—is to get more radical. Pundits will call this “going further left” but really what we are talking about is pulling harder in the direction of where the nation needs to go, in response to a Republican Party that is pulling harder towards plutocracy. If billionaires are destroying our country in order to serve their own self-interest, the reasonable thing to do is not to try to quibble over a 15% or a 21% corporate tax rate. The reasonable thing to do is to eradicate the existence of billionaires. If everyone knows our health care system is a broken monstrosity, the reasonable thing to do is not to tinker around the edges. The reasonable thing to do is to advocate Medicare for All. If there is a class war—and there is—and one party is being run completely by the upper class, the reasonable thing is for the other party to operate in the interests of the other, much larger, much needier class. That is quite rational and ethical and obvious in addition to being politically wise. The failure of the Democratic Party, institutionally, to grasp the reality that it needs to be running left as hard as possible is a pathetic thing to watch. When the current situation is broken and one party is determined to break it further, the answer is not to be the party of “We Want Things to Be Broken Somewhat Less.” The answer is to be the party that wants to fucking fix it. Radicalism is only sensible, because lesser measures are not going to fix the underlying state of affairs.

And if the decline of labor unions is robbing the working class of its most powerful tool and undermining the general health of society, the reasonable thing for the labor movement to do is not to play footsie with a political party that has shown repeatedly through words and deeds that it stands against the existence of organized labor. The answer is spend every last dollar we have to organize and organize and strike and strike. Women are workers. Immigrants are workers. The poor are workers. A party that is banning abortion and violently deporting immigrants and economically assaulting the poor is not a friend to the labor movement, ever. (An opposition party that cannot rouse itself to participate on the correct side of the ongoing class war is not our friend, either—the difference is that the fascists will always try to actively destroy unions, while the Democrats will just not do enough to help us, a distinction that is important to understand.) In other words, don’t be the Teamster that is flattering the fascist on stage at the RNC. Be the Teamster that is getting ready to strike at Amazon this weekend.

When political pundits and strategists and party operatives anchor their sense of reality in a bygone era that no longer exists, they are bound to misjudge what is happening now. They are bound to fail to recognize the reorientation of the national landscape, the tilting of the ground that requires a lean left in order to keep things stable. There is a class war, it is being won by the rich, and they are about to stage an enormous offensive for the next four years. Position yourselves accordingly. It is one thing to fight against great power and lose. That is part of fighting. That is forgivable. What is not forgivable is to see all this coming, and to choose to continue to stand in the same place and say the same things and advocate for the status quo and pretend that America just needs to “get back to normal.” “Normal” has been broken for the lifetimes of most of the people alive today. Radicalism is only getting more and more correct. Recognize it or get run over."]]></description>
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    <title>2024 Election was the Oligarchic Elite vs. Corporate Elite (with Chris Hedges) - YouTube</title>
    <dc:date>2024-11-15T17:00:31+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=umDj2dUIQcA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Pulitzer Prize winning journalist, author, and minister Chris Hedges returns to Bad Faith for a left-focused deep dive into what happened on election night, what's next for the left, and the role spirituality may play in creating a sense of community that some are finding in the Joe Rogan media environment."]]></description>
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<item rdf:about="https://stevesalaita.com/our-your-pitiful-ethics-a-response-to-zadie-smiths-shibboleth/">
    <title>Our (Your) Pitiful Ethics!:  A Response to Zadie Smith’s “Shibboleth” - Steve Salaita</title>
    <dc:date>2024-05-08T00:18:07+00:00</dc:date>
    <link>https://stevesalaita.com/our-your-pitiful-ethics-a-response-to-zadie-smiths-shibboleth/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Since the publication of her debut novel, White Teeth (2000), Zadie Smith has been a darling of tastemakers across the Atlantic.  Much of her ensuing work feels like a love letter to the forces who anointed her into literary stardom.  Twenty-four years on, she continues to repay the favor. 

Her reflections on student activism in The New Yorker (where else?) represent a milestone in the venerable genre of Self-Important-Liberal-Novelist-Giving-Unwanted-Advice-To-Wayward-Youth-And-Uncouth-Radicals.  Most entries in the genre are merely obtuse and sanctimonious; Smith manages to also be sloppy and misinformed.  Give her credit.  She’s mastered the trick for which the haut monde sent her off into the world.  While positioning herself as a Deep Thinker detached from primitive loyalties, Smith painstakingly tethers expressions of ambiguity to the status quo, the most primal loyalty of all. 

Let’s examine the essay’s most egregious failures one-by-one: 

—In the first line, Smith writes, “A philosophy without a politics is common enough.”  It’s not at all common.  In fact, a philosophy without a politics is impossible.  Only a mind afflicted by upper-class rot could think otherwise. 

—Smith speaks of activism that can lead to arrest or other forms of punishment, concluding that it “represent[s] a level of personal sacrifice unimaginable to many of us.”  This royal “us” betrays Smith’s position as outsider and poseur.  In reality, sacrifice is eminently imaginable to the countless people who have chosen to act on their conscience and subsequently languished in prison, lost jobs and careers, or suffered exile and ostracism.  It is eminently imaginable to the very students on whom Smith lavishes so much scorn.  They are being punished in horrible ways and yet they keep going.  Sacrifice isn’t unimaginable to “many of us.”  It is unimaginable to Smith and her cohort of frivolous lickspittles.  This she confirms a few sentences later with what is supposed to be a droll anecdote about her inability to give up travel to New York for the sake of the environment.  “What pitiful ethical creatures we are (I am)!” she laments.  This singular (and parenthetical) flash of self-awareness, meant to be ironic and thus venial, is the only aspect of the essay worth the reader’s attention. 

—“The more than seven million Jewish human beings who live in the gap between the river and the sea will not simply vanish because you think that they should.”  Who has called for seven million Jews to vanish?  It is not a demand of any Palestinian political party, of the BDS movement, of pro-Palestine student organizations, of the vast Palestinian intellectual tradition, or of any Palestine solidarity community around the world.  Not a single spokesperson in any of the student encampments has even hinted at replacing or eliminating Israeli Jews.  To interpret Palestinian demands for freedom as inherently malicious is nothing more than crude racism dressed in humanistic affectations.  Smith, like too many of her Western contemporaries, believes herself capable of discussing Palestine without apparently having read a single Palestinian writer. 

—Regarding the encampment at Columbia University:  “…it may well be that a Jewish student walking past the tents, who finds herself referred to as a Zionist, and then is warned to keep her distance, is, in that moment, the weakest participant in the zone.”  Yes, and it may well be that an elephant wakes up one morning with a trunk attached to its ass.  The only Jewish students facing recrimination are those who have joined with their Palestinian classmates.  The ones agitating for genocide are supported by the entire corporate and political establishment. 

—“To send the police in to arrest young people peacefully insisting upon a ceasefire represents a moral injury to us all.  To do it with violence is a scandal.  How could they do less than protest, in this moment?  They are putting their own bodies into the machine.  They deserve our support and praise.”  Here’s the point at which a competent editor would have asked Smith if she planned on including any support and praise or if she just wants to keep bombarding college students with passive-aggressive bromides.  (The same editor might have explained that in the year 2024 pretentions of neutrality have become incredibly trite and boring.) 

—Smith tut-tuts protestors and their antagonists for simplifying “unbelievably labyrinthine histories.”  There are precisely three reasons why a person would describe the history of Zionist colonization as labyrinthine:  1) ignorance; 2) cynicism; 3) racism.  Ignorance is self-explanatory and the least troublesome of the options.  Cynicism might result from careerism or bootlicking or simple contempt for the downtrodden.  And racism of course arises from any form of Zionism, in this case the notion that Palestinians don’t deserve freedom because it would muck up the good times for everyone else. 

—“But it is in the nature of the political that we cannot even attend to such ethical imperatives unless we first know the political position of whoever is speaking.”  Finally a moment where the term “labyrinthine” is applicable.  I’m having trouble figuring out what Smith wants to say.  She’s probably confused, too, but, being a longstanding member of the cultural elite, understands that clarity is less important than satisfying the right audience.  Anyway, students are saying exactly what their position is, as Smith acknowledges elsewhere in the essay.  She just doesn’t accept it.  Perhaps she’s upset that the approval of Zadie Smith was never part of their calculation. 

I could explain why the essay also fails rhetorically, stylistically, and creatively, or go on about how it is thoughtless, ungenerous, superficial, but what’s the point?  It was doomed the moment that Smith decided she could philosophize without politics.  It only got worse when she changed her mind and then found ten different ways to butcher the word “political.” 

At one point, Smith seems to almost recognize that she’s talking a whole lot of bullshit and tries to preempt the inevitable backlash:  “The objection may be raised at this point that I am behaving like a novelist, expressing a philosophy without a politics, or making some rarefied point about language and rhetoric while people commit bloody murder.”  Incorrect yet again.  The objection is that you’re abetting a genocide."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=eegzTvPT6xY">
    <title>An Honest Living: A Memoir of Peculiar Itineraries with Steven Salaita - YouTube</title>
    <dc:date>2024-03-14T18:34:25+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=eegzTvPT6xY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode we welcome Steven Salaita back to MAKC to discuss his most recent book An Honest Living: A Memoir of Peculiar Itineraries

Book Description:

In the summer of 2014, Steven Salaita was fired from a tenured position in American Indian Studies at the University of Illinois for his unwavering stance on Palestinian human rights and other political controversies. A year later, he landed a job in Lebanon, but that, too, ended badly. With no other recourse, Salaita found himself trading his successful academic career for an hourly salaried job. Told primarily from behind the wheel of a school bus―a vantage point from which Salaita explores social anxiety, suburban architecture, political alienation, racial oppression, working-class solidarity, pro­fessional malfeasance, and the joy of chauffeuring children to and from school―An Honest Living describes the author’s decade of turbulent post-professorial life and his recent return to the lectern.

Steven Salaita was practically born to a life in academia. His father taught physics at an HBCU in southern West Virginia and his earliest memories are of life on campus and the cinder walls of the classroom. It was no surprise that he ended up in the classroom straight after graduate school. Yet three of his university jobs―Virginia Tech, the University of Illinois, and the American University of Beirut [AUB] ―ended in public controversy. Shaken by his sudden notoriety and false claims of antisemitism, Salaita found himself driving a school bus to make ends meet. While some considered this just punishment for his anti-Zionist beliefs, Steven found that driving a bus provided him with not just a means to pay the bills but a path toward freedom of thought.

Now ten years later, with a job at American University at Cairo, Salaita reconciles his past with his future. His restlessness has found a home, yet his return to academe is met with the same condition of fugitivity from whence he was expelled: an occasion for defiance, not conciliation. An Honest Living presents an intimate personal narrative of the author’s decade of professional joys and travails."]]></description>
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<item rdf:about="https://stevesalaita.com/the-customs-of-obedience-in-academe/">
    <title>The Customs of Obedience in Academe - Steve Salaita</title>
    <dc:date>2024-03-13T01:46:37+00:00</dc:date>
    <link>https://stevesalaita.com/the-customs-of-obedience-in-academe/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A longform reflection on the interplay between obedience and disobedience in the modern corporate university."

...

"I once had an acquaintance who nearly rose to the level of friend.  Before forming a personal relationship, we had known of each other for many years and had even met on one occasion, quite by chance, outside of an ice cream shop in Ramallah.  We were young then, both in graduate school, both figuring out what it meant for us, born in the United States, to be Palestinian.  We chatted with a mutual friend serving as mediator and then went our separate ways, aware of each other’s existence in subsequent years through a tight-knit but complicated network of Arab Americans. 

When I was hired as the Edward Said Chair at the American University of Beirut in 2015, a one-year position, I was welcomed on campus by the same not-quite-a-friend (but strong acquaintance) from that summer in Palestine, more than a decade before.  He had been at AUB for a long time, had grown into middle age (as had I), had a family (as did I), and was firmly rooted in Lebanon.  I was new to the country and arrived on campus with a great deal of notoriety, having been fired from a tenured position at the University of Illinois a year prior in what became a huge public controversy, so my would-be friend/old acquaintance, being a leader of AUB’s formal but unofficial faculty union, promptly reached out to make use of my presence.  I met with the union to discuss possibilities for growth and engagement and to think through the meaning of academic freedom at a private university in the Middle East. 

We were both busy, maybe a bit aloof, so no deep connection materialized, but we met a few times for coffee and chatted on campus whenever we happened to pass one another.  I had been assigned his old on-campus apartment, so we could always talk about housekeeping and local personalities we knew in common.  I kept abreast of the union’s activities, which consisted mostly of discussion meetings despite the presence of a first-year administration on campus.  There didn’t seem much to contest, in any case.  Precarious sentiment was built into the faculty culture thanks to decades of financial and political instability.  The new administration gave off a hostile vibe beneath its campy, slaphappy veneer.  Anybody who has ever held a job knows that campy and slaphappy is the worst type of boss. 

I was moving from a one-year gig into a permanent faculty position when the administration intervened to cancel the appointment at the behest of various U.S. politicians, including Illinois senator Dick Durbin, in what was unambiguously a violation of hiring protocols (and arguably a violation of academic freedom).  That intervention created some unrest on campus and various colleagues urged the faculty union to take up the cause.  It would have been a wise move if only to set an antagonistic tone against managerial overreach.  The union chose to steer clear of controversy, holding a few public forums where its leaders fielded strategic ideas they had no will or desire to implement, much to the frustration of student-activists and a handful of faculty worried that conciliation would set a bad precedent.  The discourse never moved beyond locution.  My old acquaintance/failed comrade oversaw an elaborate ritual of nothingness.  The union, it turns out, was merely a social club for compradors of the upper-class who liked to play activist. 

A few months later, I and this almost-a-friend-but-now-a-class-antagonist once again went our separate ways, he as the new dean of one of AUB’s colleges and I as a born-again exile in disgrace. "

...

"To speak more plainly:  nothing worth a shit will happen in the United States and Canada.  Forgot a lack of political imagination (itself a debilitating reality).  Shit won’t happen because North America lacks the social conditions necessary for widescale revolutionary action (something only the most disobedient beings on campus want in the first place).  Conditions exist in particular communities—among African Americans, for example, or in certain tribal nations—but even at its strongest, protest in those communities eventually runs up against insurmountable counterforces:  police brutality, systemic repression, media hostility, internal opportunism, liberal backlash, political malfeasance.  And because activism now enjoys real-time coverage, it attracts all manner of social climber and hanger-on in search of the nearest camera, a pitiful archetype that media across the spectrum are happy to elevate.  All the so-called leftist factions filling the digital universe with drama, for instance, emerged from the Bernie Sanders 2015-16 campaign.  It is the same liberalism to which they will return at the first hint of a real insurgency—if, of course, they aren’t already entrenched among the paleoconservatives."

...

"So: 

No more electoralism in reliable four-year increments.  No more uncritical discourse about “authoritarianism” and “human rights,” which, as truisms with assumed meanings, represent the vocabulary of American conquest.  No more symposia about people of the colonies who don’t care what their apparent emissaries in academe have to say.  In short, no more of the academic in our work. 

The point feels especially pressing now that thought-leaders in the West showed up unprepared for the onset of the Zionist entity’s genocide in Gaza, just as they were unprepared for decades of Black insurgency, Indigenous nationalism, and revolutionary uprisings throughout the Global South.  (They were unprepared not from lack of preparation, per se, but because they prepared for the wrong events.)  These thought-leaders are beyond redemption, mostly because they well understand the lucrative possibilities of always being wrong in exactly the right way.  But their audiences have less reason to obey convention. 

It is important to make sure that people associated with Palestine solidarity don’t forget what Bernie Sanders, Alexandria Ocasio-Cortez, Ilhan Omar, Jamaal Bowman, Pramila Jayapal, and other progressive stalwarts have done (or haven’t done) during this genocide, but more important is making sure that our colleagues don’t fall for the next set of frauds cultivated by the liberal establishment.  How does that happen?  With a lot of intervention, for starters, which will result, as it always does, in accusations of purity, sabotage, and childishness.  (Those who enjoy success through painstaking obedience consider themselves uniquely mature.)  The role of the intellectual, so heavily discussed over the decades, has now been streamlined into a forthright metric:  is the intellectual celebrated or abhorred and derided by the managerial classes?  Perhaps we can do away with the category of “intellectual” altogether and invite all people into abhorrence and derision. 

The sense of urgency should unsettle our sensibilities.  Genocide is occurring in full view of the world.  Nazism is seeing a global resurgence.  The natural environment is in conspicuous decline.  Rent is impossible.  Food is inaccessible.  Poverty is inevitable.  People are irascible.  Capitalism tries to resolve its contradictions with ever-growing depravity.  Dissimulation and compatibility don’t merely waste time; they suck away the energy and optimism of anyone, prole or professional, who demands a viable future for this planet.  Urgency is a condition, but it can also be a vocation, such that the exigencies of obedience and disobedience present as instinctual. 

Let’s allow for sabotage rather than accommodation.  Even if we don’t participate directly, it’s useful to affirm already-existing strategies and to offer a contextual understanding of the discontent informing various forms of upheaval.  Let’s return to Palestine as an example.  Affirming various forms of resistance instead of reciting bromides about “democracy” and “coexistence” will shift the conversation in important ways.  Primarily, it will better align the topic of Palestine with political sensibilities inside of Palestine, the supposed site of concern.  Allowing what the West flatly classifies as “violence” to remain verboten is a failure of both allyship and intellectual honesty. There is often a personal cost to treating resistance with the seriousness it deserves.  The risk is unavoidable.  It helps to remember that there is a greater cost for those on the front lines of the resistance we claim to support. 

We might call these varieties of rejection and affirmation revolutionary disobedience. 

The term implies an active sort of comportment.  It counsels provocation rather than retreat, deriving from a simple calculus:  emphasis on the unloved and underrepresented.  You want revolution?  Actual revolution?  Then you have to think like a revolutionary and not like a cipher selling opinions on the internet. 

And you especially have to quit thinking like a liberal, whether it happens by custom or by having been habituated to the rewards.  If you do insist on thinking like a liberal while branding as some kind of leftist, then it would be altogether helpful to drop the nonsense about socialism and the working class.  The first thing a potential comrade needs to know is that you won’t default to liberal commonplaces in a moment of insurgency or gravitate toward reaction once adequately tempted by its benefits. 

These arguments aren’t about being “realistic.”  They ask us to rethink the very concept of realism in the capitalist imagination.  A turn toward the unreal might be our only option if we want to create a world that’s habitable and humane.  And why shouldn’t we be unrealistic?  All our talk of justice is already rooted in fantasy.  Unreality is a much better alternative than what’s currently at hand. 

Maybe it’s time for scholars to disobey our own compunctions—that we’re important or even indispensable, that our education gives us special insight, that innovation would die if we suddenly went away.  Our main compunction, as with all the professions, is to obey class loyalties.  Disobedience should be introspective, then.  We have to disrupt the norms and procedures that advantage the compliant.  How can this be done?  It’s hard to say.  But that it needs doing is by now beyond doubt. 

Do it or don’t do it.  But you can no longer expect audiences to accept social climbing as a method, no matter how meticulously it is branded as courageous or conscientious.  Today’s intellectual economy is growing more competitive and subsequently more insipid.  The change benefits a small class of content creators, but has also increased cynicism among consumers toward the sources of that content.  The revolutionary promise of decentralized information never materialized.  The ruling class is stronger than ever, in no small part based on the consent of those who claim to be its enemy. 

Do it or don’t do it.  Keep in mind, though:  you can go up on the university’s front page, all smiles and sartorial splendor, an avatar of all the great things the institution can offer, happily having avoided the disrepute that comes of the wrong type of obedience, but the world is no longer made to sustain old habits of subservience.  It has grown tremendously precarious, which means it has also become simpler to understand.  So go ahead and make your choice.  We’ll revolt either way."]]></description>
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<item rdf:about="https://newpol.org/adolph-reed-sanders-coates-and-reparations/">
    <title>Adolph Reed on Sanders, Coates, and Reparations - New Politics</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA[[audio:
https://shout.lbo-talk.org/lbo/RadioArchive/2016/16_01_21.mp3 ]]]></description>
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<item rdf:about="https://conversations.e-flux.com/t/sreshta-rit-premnath-critique-as-unlearning/5722">
    <title>Sreshta Rit Premnath: Critique as Unlearning - Frontpage - e-flux conversations</title>
    <dc:date>2020-04-29T02:49:58+00:00</dc:date>
    <link>https://conversations.e-flux.com/t/sreshta-rit-premnath-critique-as-unlearning/5722</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“I would like to consider what it might mean if we took Gayatri Spivak’s call to unlearn one’s learning and unlearn one’s privilege as the aim of studio critique.

Given that it is no longer possible for us to agree on criteria for aesthetic valuation and judgement in an era when postcolonial and feminist critiques have put into question the historical foundations and master narratives on which valuation and judgement depend, it would be prudent to take the contingency of one’s position as a given and use the framework of critique to reveal and examine the assumptions that underlie the creation and reception of artwork. A critique of this kind would arguably take on a meta-critical register in which critics and artists don’t simply engage in a discussion of the artwork in question, but also address the structures of power and judgement that frame the discussion at hand.

In many art departments, critical theory seminars have come to serve this function. The function of critical theory—a philosophical approach to cultural analysis—has always been to denaturalize our assumptions about the world. At best, the kinds of fundamental questions raised in critical theory seminars seep into the psyche of students and help them ask the kinds of meta-critical questions we hope will inform the direction of their studio practices. At worst this approach results in a kind of theoretical jargon that students apply to the description of their artwork, which has resulted in the proliferation of stilted and at times impenetrable artist statements and gallery press releases. Andrea Liu’s “Top Ten Words I am Sick of Seeing in Artist Statements”1 is a hilarious send-up of this phenomenon.

I would like to consider how we might avoid this instrumentalization of critical theory and instead use the studio critique to model and exercise a skeptical and analytical mindset that probes and questions what it sees. This is a task that feels all the more urgent at a time when political populism and the echo chambers of social media have resulted in a culture that is being called “post-fact.” In our field, which has historically been much more closely aligned with poetry and philosophy than the sciences, how do we couple the speculative enterprise of seeking truth, and giving voice to feelings, with the more pragmatic register of determining facts and formulating an active response to them? This desire to return to facts and analytical critique appears at first glance to contradict my initial assertion that uncertainty is at the core of the studio critique, given the absence of a stable or single ground for aesthetic judgement. However, we must remember that uncertainty is at the heart of the scientific method as well.

I would like to quote Gayatri Spivak from a 1993 interview:

<blockquote>Sara Danius: You speak of the necessity of unlearning one’s learning and unlearning one’s privileges, and you have also said that one must “learn to speak in such a way that the masses will not regard it as bullshit.” Speaking from your own experience as teacher, professor, and intellectual, how do you suggest we approach this project?

Spivak: […] I understand all my work as being in a sort of stream of learning how to unlearn and what to unlearn, because my positions are growing and changing so much; since I don’t really work from within an expertise, I have to really be on my feet learning new things all the time, and as I learn these new things, my positions change. It’s a bit embarrassing, but they do. Initially, if I remember right, when I started talking about “unlearning one’s learning,” I was really thinking more about how to behave as a subject of knowledge within the institution of neocolonial learning. I also thought about how to behave as a woman subject of knowledge—I am not even saying feminist—obliquely placed within access to the subjectship of learning […] I’m having to actually give a lot of time to just sort of hanging out with women who are as out of touch with what one normally thinks of as the possibility of ethics, as can be. And, you see, I can’t imagine myself there as someone who is going to write anything, because if I do that, then my relationship to the entire situation changes. […] Just as one doesn’t romanticize, one also doesn’t investigate, because one is trying to learn outside of the traditional instruments of learning, and also with the persistently asked question, “What is it to learn, what does it mean to learn?” In that situation, the suspension of learning […]2</blockquote>

I am drawn first of all to Spivak’s humble acknowledgement that she “doesn’t work from within an expertise” and that her ongoing learning results in a constantly shifting ground. Art educators in the age of the “post-medium condition,” as Rosalind Krauss called it, find themselves in a similar position. To doubt one’s own expertise and speak that doubt within the framework of a critique is to cleave a space for unlearning. Within the American education system, where students often rely on a teacher’s authority, making oneself vulnerable or performing uncertainty perturbs students. If a teacher is not the authority, then why should the student be paying good money for an education? Within the art school, the absence of specialization is replaced with referential knowledge. We point students to art practices that have been validated by the capitalist institutions of power (galleries, collectors, and art fairs) and produce an aspirational logic for their motivations. Rather than orienting a student’s desires towards an already available structure of power, how do we prolong the “suspension of learning” that Spivak speaks about, in the anticipation of something else, something other?

The monetization of the private university likewise creates a peculiar set of problems. Expensive private universities draw students who belong to a social class that is able to pay for such an education. While faculty are the dominant class within the university, their salaries—especially adjunct salaries—place them in a social class well below that of many of their students. This presents a set of contradictory power relations within the classroom. In order to unlearn privilege, we must create a space within the critique to articulate and recognize the power relations that structure the student-teacher relation. Making power and privilege visible is a step towards unlearning it.

Rancière provides Joseph Jacotot, his “ignorant schoolmaster,” as an example of someone dismantling the explicative order that separates teacher and student. He says that “One could learn by oneself and without a master explicator when one wanted to, propelled by one’s own desire or by the constraint of the situation.”3 While reimagining the purpose of the critique as creating the conditions of possibility for learning—rather than teaching—Rancière doesn’t go far enough. The first problem we encounter is that possibility has no ethical orientation and it falls upon someone—perhaps the teacher—to orient the possibilities of a student by providing the right information, by asking the right questions, by offering the kind of productive resistance against which a student tests and shapes their thinking. The aim of critique would be to teach the student how to critique and act as a counter-resistance to the teacher. In critique as unlearning the teacher and student create a space of debate wherein both positions have the potential to change. The second problem is that Jacotot does not make visible the class relations, race, and gender relations that structure his position as a teacher. Withdrawing and allowing learning to take its own self-directed course is not a strategy that confronts this problem; rather, it must once again be articulated, made visible, and actively unlearned.

We must return to the student’s valid question about the kind of uncertain academy that I’m imagining: “Why must I pay for unlearning?” Rather than asking what job or professional validation they will gain from their education, how do we help students focus on self-actualization—becoming better people who are able to explore the world with open curiosity, ask critical questions of their experiences, and seek answers beyond what is acceptable or prescribed? Certainly the cost of higher education in this country gets in the way of these core questions. How do we help art students unlearn a functionalist notion of education, in exchange for a critical and ethically oriented one that is capable of imagining and actively creating a society beyond the capitalist art world? In the absence of an autonomous sphere from which to speak, or towards which to direct production, teachers must take seriously Fred Moten’s call to be in but not of the university.4 We must not and cannot dissolve the academy, but we can use it as an “undercommons” that opens other spaces within, beneath, and beside it.

To conclude, I would suggest simply that in order for this reorientation to occur, teachers themselves must be focused on self-actualization rather than careerism. Teachers who themselves instrumentalize critical theory rather than asking the kinds of questions that might unground their own position perpetuate this problem. A reactive withdrawal from the questions posed by critical theory into the romantic non-position of art-for-art’s-sake is not the answer either. This would be, to extrapolate from Spivak, a suspension of unlearning rather than her recommendation that we must suspend learning. We must, as teachers, internalize the kinds of questions raised by critical theory and use the studio critique as an occasion to perform its resultant ungrounding and create the conditions of possibility for unlearning.”]]></description>
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<item rdf:about="https://www.vanityfair.com/news/2018/11/sheryl-sandberg-harvard-business-school-leadership">
    <title>“When You Get That Wealthy, You Start to Buy Your Own Bullshit”: The Miseducation of Sheryl Sandberg | Vanity Fair</title>
    <dc:date>2018-11-29T05:28:09+00:00</dc:date>
    <link>https://www.vanityfair.com/news/2018/11/sheryl-sandberg-harvard-business-school-leadership</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Harvard Business School invented the “leadership” industry—and produced a generation of corporate monsters. No wonder Sandberg, one of the school’s most prominent graduates, lacks a functioning moral compass."

…

"The truth is, Harvard Business School, like much of the M.B.A. universe in which Sandberg was reared, has always cared less about moral leadership than career advancement and financial performance. The roots of the problem can be found in the School’s vaunted “Case Method,” a discussion-based pedagogy that asks students to put themselves in the role of corporate Übermensch. At the start of each class, one unlucky soul is put in the hot seat, presented with a “what would you do” scenario, and then subjected to the ruthless interrogation of their peers. Graded on a curve, the intramural competition can be intense—M.B.A.s are super-competitive, after all.

Let’s be clear about this: in business, as in life, there isn’t always one correct answer. So the teaching of a decision-making philosophy that is deliberate and systematic, but still open-minded, is hardly controversial on its face. But to help students overcome the fear of sounding stupid and being remorselessly critiqued, they are reminded, in case after case—and with emphasis—that there are no right answers. And that has had the unfortunate effect of opening up a chasm of moral equivalence in too many of their graduates.

And yet, there are obviously many situations where some answers are more right than others. Especially when it comes to moral issues like privacy, around which both Sandberg and Facebook have a history of demonstrating poor judgment. While H.B.S. is correct in its assertion that it produces people who can make decisions, the fact of the matter is that they have never emphasized how to make the right ones.

Consider investment banker Bowen McCoy’s “The Parable of the Sadhu,” published in Harvard Business Review in 1977, and again 20 years later. It addressed what seemed, at least to the H.B.S. crowd, to be an ethical dilemma. McCoy was on a trip to the Himalayas when his expedition encountered a sadhu, or holy man, near death from hypothermia and exposure. Their compassion extended only to clothing the man and leaving him in the sun, before continuing on to the summit. One of McCoy’s group saw a “breakdown between the individual ethic and the group ethic,” and was gripped by guilt that the climbers had not made absolutely sure that the sadhu made it down the mountain alive. McCoy’s response: “Here we are . . . at the apex of one of the most powerful experiences of our lives. . . . What right does an almost naked pilgrim who chooses the wrong trail have to disrupt our lives?”

McCoy later felt guilt over the incident, but his parable nevertheless illustrated the extent to which aspiring managers might justify putting personal accomplishment ahead of collateral damage—including the life of a dying man. The fact that H.B.S. enthusiastically incorporated said parable into its curriculum says far more about the fundamental mindset of the school than almost anything else that has come out of it. The “dilemma” was perfectly in line with the thinking at H.B.S. that an inability to clearly delineate the right choice in business isn’t the fault of the chooser but rather a fundamental characteristic of business, itself.

Here’s a slightly more recent example: remember Jeff Skilling? Like Sandberg, he graduated from H.B.S. and went to work at McKinsey. And like Sandberg, he left McKinsey for a C-suite gig—in his case, Enron—that took him to the stratosphere. Again like Sandberg, he basked in adulation over his ability to deliver shareholder returns. Skilling had done so, of course, by turning Enron into one of the greatest frauds the world has ever seen.

One of Skilling’s H.B.S. classmates, John LeBoutillier, who went on to be a U.S. congressman, later recalled a case discussion in which the students were debating what the C.E.O. should do if he discovered that his company was producing a product that could be potentially fatal to consumers. “I’d keep making and selling the product,” he recalled Skilling saying. “My job as a businessman is to be a profit center and to maximize return to the shareholders. It’s the government’s job to step in if a product is dangerous.” Several students nodded in agreement, recalled LeBoutillier. “Neither Jeff nor the others seemed to care about the potential effects of their cavalier attitude. . . . At H.B.S. . . . you were then, and still are, considered soft or a wuss if you dwell on morality or scruples.”

Why do so many M.B.A.s struggle to make the ethical decisions that seem so clear to the rest of us? Is it right to employ a scummy P.R. firm to deflect attention from our failures? Is it O.K. if we bury questions about user privacy and consent under a mountain of legalese? Can we get away with repeatedly choosing profits over principles and then promising that we will do better in the future?

If you think this kind of thing isn’t still going on at Harvard Business School—or wasn’t going on when Sandberg graduated in 1995—I refer you to Michel Anteby, who joined the faculty 10 years later, in 2005. At first enthusiastic, Anteby was soon flummoxed by the complete absence of normative viewpoints in classroom discussion. “I grew up in France where there were very articulated norms,” he told the BBC in 2015. “Higher norms and lower norms. Basically, you have convictions of what was right or wrong, and when I tried to articulate this in the classroom, I encountered . . . silence on the part of students. Because they weren’t used to these value judgments in the classroom.”

Eight years after his arrival, Anteby published Manufacturing Morals: The Values of Silence in Business School Education. The book was not published by Harvard but the University of Chicago Press. Calling the case system an “unscripted journey” for students, it was one of the first times an insider had joined the chorus of outsiders who have long criticized the case method as one that glamorizes the C.E.O.-as-hero, as well as the overuse of martial terminology in business curricula. (The Wall Street Journal reported last week that Mark Zuckerberg currently considers Facebook “at war.”)

“H.B.S. studies everybody under the sun,” Anteby told me in early 2015. “There is no reason we should be off limits.” Alas, they were. Not long after his book was published, Anteby came to believe that H.B.S. would not grant him tenure, and left the school soon after. “He is an unbelievably productive and smart guy,” one of his supporters, the University of Michigan’s Jerry Davis, told me later that year. “And they fired him. Probably because H.B.S. wasn’t the right place to have a conversation about itself. It would be like being at Versailles in 1789, offering up leadership secrets of Louis XIV. The really unfortunate part is that he wasn’t as harsh as he should have been, because he was up for tenure.”

The absence of voices like Anteby’s are evident to this day, and an ongoing indictment of the culture that turned Facebook from a Harvard sophomore’s dorm-room project into what passes for a Harvard Business School success story. Return one last time to the H.B.R. Web site, and you will find a case study that was published just a few months ago entitled “Facebook—Can Ethics Scale in the Digital Age?” Set aside the abuse of the English language in the question—M.B.A.s specialize in that kind of thing. The mere fact that it’s being asked serves as resounding proof that the moral equivalence problem is still with us today. The question is not whether or not a company of Facebook’s size and reach can stay ethical. The question is whether it will even try."]]></description>
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<item rdf:about="https://www.nytimes.com/2017/04/28/arts/design/vito-acconci-dead-performance-artist.html">
    <title>Vito Acconci, Performance Artist and Uncommon Architect, Dies at 77 - The New York Times</title>
    <dc:date>2017-04-29T19:05:03+00:00</dc:date>
    <link>https://www.nytimes.com/2017/04/28/arts/design/vito-acconci-dead-performance-artist.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Some performances might have gotten him arrested, though Mr. Acconci also seemed to possess the instincts of a cat burglar. In one of his most famous early works, “Following Piece,” from 1969, he spent each day for almost a month following a person picked at random on the streets of Manhattan, sometimes taking a friend along to photograph the action. The rules were only that Mr. Acconci had to keep following the person until he or she entered a private place where he couldn’t go in.

Mr. Acconci saw himself not as a stalker but as an unmoored soul searching for direction.

“It was sort of a way to get myself off the writer’s desk and into the city,” he once told the musician Thurston Moore. “It was like I was praying for people to take me somewhere I didn’t know how to go myself.”

The dozens of performance pieces that followed through the early 1970s, many of them now little-known, featured varying elements of bodily discomfort, exhibitionism and gender play — elements he shared with other artists of the time, particularly female — as well as a devious wit and a Svengali aura that were Mr. Acconci’s own.

In “Seedbed” (1972) — Mr. Acconci’s most infamous piece, which came to overshadow much of his other work — he constructed an angled false floor at the Sonnabend Gallery in SoHo and hid himself beneath it with a microphone; as people walked above him he spoke to them as he masturbated. The piece became a touchstone of performance art in part because of its sheer, outlandish audacity.

But it also underscored Mr. Acconci’s abiding interest in art that did not exist as an object set apart from the world, in a frame or on a plinth, but as something deeply embedded in everyday life.

“I wanted people to go through space somehow, not to have people in front of space, looking at something, bowing down to something,” he said of the performance in an interview with The New York Times in 2016 on the occasion of a retrospective at MoMA PS 1 in Queens. “I wanted space people could be involved in.”

That ambition took hold fully in the mid-1970s, when, in a radical career turn, he abandoned the gallery world and remade himself as a highly unorthodox architect and designer, creating works like public parks, airport rest areas and even an artificial island on a river in Austria.

The move confused his peers and caused his profile in the art world to recede, to the point where many younger artists who were indirectly influenced by his work had little idea who had created it. In his later years, Mr. Acconci sometimes agonized over this situation, but he said he had no choice but to follow his interests where they took him — which was no less than an ambition to change the way people lived.

“I wish we could make buildings that could constantly explode and come back in different ways,” he said in one interview. “The idea of a changing environment suggests that if your environment changes all the time, then maybe your ideas will change all the time. I think architecture should have loose ends. This might be another problem with Modernism — it’s too complete within itself.”

Vito Hannibal Acconci was born on Jan. 4, 1940, and raised in the Bronx in a tightly knit Italian-Catholic family. His father, Hamilcar — Hamilcar Barca was the father of the Carthaginian general Hannibal, hence Mr. Acconci’s unusual middle name — was a bathrobe manufacturer whose business was never very good. His mother, Chiara, known as Catherine, worked as a school cafeteria attendant to help makes ends meet.

Mr. Acconci spoke often about how his father’s unusual name, and his love of literature and opera, sparked a fierce interest in words at an early age. (“I prefer Hannibal to Vito,” he once told an interviewer, “but, then again, that was before ‘Silence of the Lambs.’”)

His father died when Mr. Acconci was in his early 20s. He said he was spoiled and protected long into adulthood by his mother, whom he labored to keep in ignorance of the shocking specifics of his work.

In 1962, he enrolled in the graduate writing program at the University of Iowa, in thrall to postmodern writers like Alain Robbe-Grillet and John Hawkes. He married a fellow artist, Rosemary Mayer (they divorced in the late 1960s), and with her sister, the poet and artist Bernadette Mayer, he published a journal called “0 to 9,” after the numeral paintings of Jasper Johns.

By 1969, in what he called “a kind of fever,” he was making performances at a rate of sometimes several a week, documenting them in a decidedly analog archive of metal filing cabinets that grew vast toward the end of his life, taking up a large room in the studio in the Dumbo neighborhood of Brooklyn, where he and Maria Acconci ran Acconci Studios, a design and architecture firm.

Holland Cotter, describing Mr. Acconci’s sui-generis performance persona in The Times in 2016, wrote: “Thirty-something, hirsute, in slack shape, he looks and acts the part of sleazoid voyeur, stand-up comic, psychopath and self-martyred saint.”

He added: “In ways not so different from Cindy Sherman’s in photography, he was creating multiple characters who happened to share a body — his — that he wanted both to explore and escape, and that was coming apart under stress.”

In 1980, the Museum of Contemporary Art in Chicago organized a retrospective, and by that time videos, photographic documentations and other works of his had entered numerous important public collections, including those of the Museum of Modern Art and the Whitney Museum of American Art.

To support himself throughout a career that was never careerist, he taught and lectured in art schools around New York, and his classroom presence became legendary, a kind of performance work itself — with his long unruly hair, his all-black wardrobe, his gravel-bed voice with its distinctive loping stutter and, before he quit, the endless cigarettes he would light, stub out, pocket, retrieve and light again.

Even when thinking about the end of his life, he seemed to conceive of it as consonant with his work, a performance. In a letter to an unknown recipient in 1971, he spoke of his fears of dying on a plane trip to Canada and stated that before the flight he would deposit an envelope with a key to his apartment at the registrar’s desk at the School of Visual Arts.

“In the event of my death,” the letter, a kind of will, concluded, “the envelope can be picked up by the first person who calls for it; he will be free to use my apartment, and its contents, any way he wishes.”"]]></description>
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<item rdf:about="http://la.utexas.edu/users/hcleaver/330T/350kPEEEstevaVsFreiretable.pdf">
    <title>From A Pedagogy for Liberation to Liberation from Pedagogy [.pdf]</title>
    <dc:date>2016-05-01T00:19:28+00:00</dc:date>
    <link>http://la.utexas.edu/users/hcleaver/330T/350kPEEEstevaVsFreiretable.pdf</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[Gustavo Esteva
Madhu S. Prakash
Dana L. Stuchul

"At the end of his life, Freire wrote a short book, Pedagogía de la autonomía. (Freire, 1997) In it, he offers a meditation on his life and work, while returning to his most important themes. Freire reminds us that his education, his pedagogy, is pointedly and purposively ideological and interventionist. It requires mediators. Here again, it addresses those mediators: a final call to involve them in the crusade.
The leitmotiv of the book, the thread woven through every page as it occurred everyday in the life of Freire, is the affirmation of the universal ethic of the human being --- universal love as an ontological vocation. He recognizes its historical character. And he reminds us that it is not any ethic: it is the ethic of human solidarity. (Freire, 1996, p.124) Freire promotes a policy of human development, privileging men and humans, rather than profit. (Freire, 1996, p.125) He proclaims solidarity as a historical commitment of men and women, as one of the forms of struggle capable of promoting and instilling the universal ethic of the human being. (Freire, 1997, p.13)

Similar to liberation theology (an option for the poor) courageously adopted by an important sector of the Catholic Church in Latin America, Freire finds a foundation and a destiny for his theory and practice in the ideal of solidarity. Solidarity expresses an historical commitment based on a universal ethics. Solidarity legitimizes intervention in the lives of others in order to conscienticize them. Derived from charity, caritas, the Greek and Latin word for love, and motivated by care, by benevolence, by love for the other, conscientization becomes a universal, ethical imperative.

Certainly, Freire was fully aware of the nature of modern aid; of what he called false generosity. He identified clearly the disabling and damaging impact of all kinds of such aid. Yet, for all of his clarity and awareness, he is unable to focus his critique on service: particularly that service provided by service professionals. Freire's specific blindness is an inability to identify the false premises and dubious interventions --- in the name of care --- of one specific class of service professionals: educators.

In its modern institutional form, qua service, care is the mask of love. This mask is not a false face. The modernized service-provider believes in his care and love, perhaps more than even the serviced. The mask is the face. (McKnight, 1977, p.73) Yet, the mask of care and love obscure the economic nature of service, the economic interests behind it. Even worse, this mask hides the disabling nature of service professions, like education.

All of the caring, disabling professions are based on the assumption or presupposition of a lack, a deficiency, a need, that the professional service can best satisfy. The very modern creation of the needy man, a product of economic society, of capitalism, and the very mechanism through which needs are systematically produced in the economic society, are hidden behind the idea of service. Once the need is identified, the necessity of service becomes evident. It is a mechanism analogous to the one used by an expert to transmogrify a situation into a "problem" whose solution --- usually including his own services --- he proposes.

In this way, Freire constructed the human need for the conscience he conceived. In attributing such need to his oppressed, he also constructed the process to satisfy it: conscientization. Thus, the process reifies the need and the outcome: only conscientization can address the need for an improved conscience and consciousness and only education can deliver conscientization. This educational servicing of the oppressed, however, is masked: as care, love, vocation, historical commitment, as an expression of Freire's universal ethic of solidarity. Freire's blindness is his inability to perceive the disabling effect of his various activities or strategies of conscientization. He seems unaware that the business of modern society is service and that social service in modern society is business. (McKnight, 1997, p.69) Today, economic powers like the USA pride themselves in being post-industrial: that is, the replacement of smoke stacks and sweatshops moved to the South, with an economy retooled for global supremacy in providing service. With ever increasing needs, satisfaction of these needs requires more service resulting in unlimited economic growth.

Freire was also unaware that solidarity, both the word and the idea, are today the new mask of aid and development, of care and love. For example, in the 1990s, the neoliberal government of Mexican president Carlos Salinas used a good portion of the funds obtained through privatization to implement the Programa Nacional de Solidaridad. The program was celebrated by the World Bank as the best social program in the world. It is now well documented that, like all other wars against poverty, it was basically a war waged against the poor, widening and deepening the condition it was supposed to cure, a condition that, in the first place, was aggravated by the policies associated with the neoliberal credo.

Freire could not perceive the corruption of love through caring, through service. Furthermore, he was unable to perceive that the very foundation of his own notion of universal, globalized love, God's love for his children through Christ, is also a corruption of Christianity. (Cayley, 2000)

Freire was particularly unable to perceive the impact of the corruption which occurs when the oppressed are transformed into the objects of service: as clients, beneficiaries, and customers. Having created a radical separation between his oppressed and their educators, Freire was unsuccessful in bringing them together, despite all his attempts to do so through his dialogue, his deep literacy --- key words for empowerment and participation. All these pedagogical and curricular tools of education prove themselves repeatedly to be counterproductive: they produce the opposite of what they pretend to create. Instead of liberation, they add to the lives of oppressed clients, more chains and more dependency on the pedagogy and curricula of the mediator.iii.

During the last several centuries, all kinds of agents have pretended to "liberate" pagans, savages, natives, the oppressed, the under-developed, the uneducated, under-educated, and the illiterate in the name of the Cross, civilization (i.e. Westernization), capitalism or socialism, human rights, democracy, a universal ethic, progress or any other banner of development. Every time the mediator conceptualizes the category or class of the oppressed in his/her own terms, with his/her own ideology, he is morally obligated to evangelize: to promote among them, for their own good, the kind of transformation he or she defines as liberation. Yet, a specific blindness seems to be the common denominator among these mediators: an awareness of their own oppression. In assuming that they have succeeded in reaching an advanced level or stage of awareness, conscience, or even liberation (at least in theory, in imagination, in dreams), and in assuming, even more, that what their oppressed lack is this specific notion or stage, they assume and legitimate their own role as liberators. Herein, they betray their intentions.

In response to colonization, Yvonne Dion-Buffalo and John Mohawk recently suggested that colonized peoples have three choices: 1) to become good subjects, accepting the premises of the modern West without much question, 2) to become bad subjects, always resisting the parameters of the colonizing world, or 3) to become non-subjects, acting and thinking in ways far removed from those of the modern West. (Quoted in Esteva and Prakash, 1998, p.45)"

…

"In his denunciation of the discrimination suffered by the illiterate, Freire does not see, smell, imagine or perceive the differential reality of the oral world. While aspiring to eliminate all these forms of discrimination from the planet, he takes for granted, without more critical consideration, that reading and writing are fundamental basic needs for all humans. And, he embraces the implications of such assumptions: that the illiterate person is not a full human being.

Freire's pedagogic method requires that literacy should be rooted in the socio- political context of the illiterate. He is convinced that in and through such a process, they would acquire a critical judgement about the society in which they suffer oppression. But he does not take into account any critical consideration of the oppressive and alienating character implicit in the tool itself, the alphabet. He can not bring his reflection and practice to the point in which it is possible, like with many other modern tools, to establish clear limits to the alphabet in order to create the conditions for the oppressed to critically use the alphabet instead of being used by it."

…

"IV. Resisting Love: The Case Against Education

Freire's central presupposition: that education is a universal good, part and parcel of the human condition, was never questioned, in spite of the fact that he was personally exposed, for a long time, to an alternative view. This seems to us at least strange, if not abhorrent.
Freire was explicitly interested in the oppressed. His entire life and work were presented as a vocation committed to assuming their view, their interests. Yet, he ignored the plain fact that for the oppressed, the social majorities of the world, education has become one of the most humiliating and disabling components of their oppression: perhaps, even the very worst.

…

"For clarifying the issues of this essay, we chose to reflect on the life, the work, and the teachings of Gandhi, Subcommandante Marcos and Wendell Berry. Purposely, we juxtapose them to exacerbate their radical and dramatic differences. Is it absurd to even place them under the umbrella of public and private virtues we dwell on as we reflect on the kind of impact they have had upon others ... even as they have said a firm No! to all the symbols of modern power? Particularly the power of the modern agent of secular salvation: education?

We cannot call them educators. Even less can we call them Freirean educators. Emancipators. Conscienticizers. Empowerers. Liberators. Humanizers. Undeniably, each of them has put up the good fight for freedom from colonizers, from corporations, from the oppressive system of the State. Undeniably, their courage has infected others with the contagion needed to swim upstream against the global current. Each lives a life so compelling that it becomes their message --- let me be the change I wish for the world. Each is literally an enfleshment of these words. Words made flesh. Each reveals in his own fashion what it means to buck the modern madness called Progress. Each has been cured of modern man’s mad love for The Machine. Each goes against the grain of modernity not to be novel, not as a fashion, but because his wisdom suggests the significance of breaking free from the radical rupture imposed by modern man on tradition. And, each reveals the art of enriching, enlivening tradition; possessing the traditional knowledge for changing the tradition from within the tradition, thus ensuring its historical continuity.

Each of them suffered a radical transformation, once they became aware of their condition as subjects. First, they became good subjects. Next, they became bad subjects of an oppressive system. In so doing, each of them was able to perceive and to conceive a way out of such oppression. And each of them fell into the temptation to transform their awareness into the agency of change, leading others towards that way. But each of them recovered after that fall and transformed their culturally rooted awareness into the decision to incarnate, in their own lives, the way out of oppression, while embracing their own personal limits under pervading social constraints."

…

"Like Gandhi, Marcos changed himself. From good subject to bad subject: from a student and a teacher in Mexico City or Paris, to a guerrillero in Chiapas, following the steps of Che Guevara. With and from the indígenas , Marcos learned how to become a non-subject. Slowly, he learned from them: the Others; the mute ones, the silent ones. He learned from them to speak true words. He learned their words while abandoning his own words and projects. After living with them in their jungles for a decade, learning with them, from their jungle, from their mountain, he could no longer fight the revolution he learned about from books. He then began to fuse his genius with theirs. He became their literate bridge to the worlds of the educated. He offered his genius not to some abstract cause: the liberation of mankind. Instead, he became a rooted, incarnated intellectual, offering other uprooted intellectuals and activists a glimpse into that art of writing and working and struggling, well rooted in communities that have retained all the textures of vernacular worlds."

…

"Berry also changed himself. From good subject to bad subject to non-subject. From a college graduate, establishing himself as a teacher in New York, to an awarded, critical writer, to a farmer-philosopher, rooted again in the family farm. Viewing himself as neither citizen of the United States of America as a global citizen, Berry is instead the dweller of Henry County and Lands Lane Farm. In this way he is trying once more to walk in the footsteps of his father and grandfather. Slowly, he retraces their steps, in order to wean himself from Walmart and Giant.

Without being empowered by Berry, people across the country started to read his words about soil-culture; about farmers who support their communities and communities who support their farmers. Without being conscienticized, hundreds and thousands of people stretching across America and Europe started experiments in Community Supported Agriculture or Community Shared Agriculture. Though thousands of communities are infected by Berry’s contagion, the CSA movement has no leaders. His life and work today inspire us to wean ourselves from all institutions. Like Walmart. Like Fast Food. And particularly from the institution that continually pulls the young and adults alike from their places in order to pursue uprooted and uprooting careers in the quest of educating others and themselves."

…

"From this Illich, we have learned to use the word “education” with extreme caution because of the toxicity of the enterprise with which it has come to be inextricably connected.

It is the post-Deschooling Illich who recognized that ALL education is consumer training, transmogrifying people into individuals, who can fit into and function within a society of consumers as either prisoners of addiction or prisoners of envy.

It is Illich who, having recognized that socialism must come on a bicycle, used the best of this insight to ride his way out of socialism and all modern “isms.”

It is this Illich whose archeological gaze not only guided us to clearly see the ruins of all modern institutions, including the one that most insidiously trains all ages to become completely dependent on economic society, without roots which are necessary for flourishing in soil cultures, in vernacular worlds.

The Illich who walked away from his own ideology of de-schooling society is also the Illich who parted company from Freire. Illich clearly recognized the way beyond any and all varieties of conscientization: “all professionally planned and administered rituals that have as their purpose the internalization of a religious or secular ideology.”"

…

"We also find our hope nourished by the life and work of Wendell Berry, a western man seeking to recover the best of the western tradition, while abandoning what does not work; what does profound damage; what creates enormous suffering for all. He sees himself very much implicated in the suffering. He suffers from the hidden wound of racism. And, he is a man of conscience while avoiding the arrogance of transforming himself into a conscienticizer. His humility is all the more touching, in light of the profound impact he has had at the grassroots in the western world.

Yet, the truth is that each time we read about his life, we feel inspired by him, desiring to emulate him. As we embrace Berry, Gandhi, and Marcos, our hope focuses on the awareness and love, the rootedness and the humility, that knowing which is neither born of conscience, conscienticization, or mediation, but rather of a procession --- “a living procession through time in a place.”"


[via: https://twitter.com/joyfulcarla ]]]></description>
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<item rdf:about="http://randallszott.org/2015/03/24/the-best-art-criticism-shouldnt-even-talk-about-art-steve-cottingham-opens-the-door-but-cant-walk-through/">
    <title>The best art criticism shouldn’t even talk about art – Steve Cottingham opens the door, but can’t walk through | Lebenskünstler</title>
    <dc:date>2015-03-25T08:37:12+00:00</dc:date>
    <link>http://randallszott.org/2015/03/24/the-best-art-criticism-shouldnt-even-talk-about-art-steve-cottingham-opens-the-door-but-cant-walk-through/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I would not so humbly offer my own “practice” (which of course isn’t one, or can’t be called one without scare quotes) as a partial solution to some of the quandaries posed. Take the conversation out of the hands of the art journals, the symposia, the universities, and into all the disreputable, trivial places like facebook, blogs, and bars. Maybe the best art criticism shouldn’t even talk about art. Be polite. Be mean. Be drunk. Be angry. Be respectful. Be a fucking jerk. Each is an appropriate tactic at certain times. But above all, don’t take yourself too seriously especially if you insist on continuing to talk about art. We must truly address the “problem with professionalization” (something I’ve posted about extensively on this blog) as Cottingham puts it [emphasis added]:

<blockquote>Art criticism is in crisis because we have a problem with professionalization. We are steeped in the vernacular of capitalism, and we are afraid to leave it. Our world is rife with administration, mimicking the bureaucratic processes of the corporations so many of us profess to hate. We are content to let our artistry cease as soon we begin writing proposals, drafting business letters, and carefully collating our résumés. We push limits and subvert expectations everywhere except on the back-end, that realm which increasingly dominates artistic practices.

Too often, we seek to industrialize our passions. We simultaneously demand creative and financial nourishment from what my grandmother’s friend once dismissively called “a hobby.” Art critics laud artwork that resists capitalist pressures, but rarely does the criticism equally embody the form of this resistance.</blockquote>

I have also talked incessantly about monetizing passions and what that, along with adopting a language and culture of work implies for such passions. So, I would offer the same advice to art critics, that Kaprow offered to artists: “Once the task of the artist was to make good art [criticism]; now it is to avoid making art [criticism] of any kind.” Or: “Artists [art critics] of the world, drop out! You have nothing to lose but your professions!” And finally: “…the idea of art cannot easily be gotten rid of (even if one wisely never utter the word). But it is possible to slyly shift the whole un-artistic operation away from where the arts customarily congregate, to become, for instance, an account executive, an ecologist, a stunt rider, a politician, a beach bum. In these different capacities…[art] would operate indirectly as a stored code that, instead of programming a specific course of behavior, would facilitate an attitude of deliberate playfulness toward all professionalizing activities well beyond art.” So rather than being art critics, become unart critics. Congregate in those uncustomary places, use your creative/critical/empathetic/poetic/agitational powers in every nook and cranny – sometimes, if you insist, in the mausoleum of art , but don’t be “afraid to leave it” either because I “can’t imagine a more thrilling place to be.”"]]></description>
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<item rdf:about="http://www.newrepublic.com/article/117615/problem-grit-kipp-and-character-based-education">
    <title>Problem with 'Grit,' KIPP, and Character-Based Education | The New Republic</title>
    <dc:date>2015-01-12T21:20:24+00:00</dc:date>
    <link>http://www.newrepublic.com/article/117615/problem-grit-kipp-and-character-based-education</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The second problem with the new character education is that it unwittingly promotes an amoral and careerist “looking out for number one” point-of-view. Never before has character education been so completely untethered from morals, values, and ethics. From the inception of our public school system in the 1840s and 1850s, character education has revolved around religious and civic virtues. Steeped in Protestantism and republicanism, the key virtues taught during the nineteenth-century were piety, industry, kindness, honesty, thrift, and patriotism. During the Progressive era, character education concentrated on the twin ideas of citizenship and the “common good.” As an influential 1918 report on “moral values” put it, character education “makes for a better America by helping its pupils to make themselves better persons.” In the 1960s and 1970s, meanwhile, character education focused on justice and working through thorny moral dilemmas.

Today’s grit and self-control are basically industry and temperance in the guise of psychological constructs rather than moral imperatives. Why is this distinction important? While it takes grit and self-control to be a successful heart surgeon, the same could be said about a suicide bomber. When your character education scheme fails to distinguish between doctors and terrorists, heroes and villains, it would appear to have a basic flaw. Following the KIPP growth card protocol, Bernie Madoff’s character point average, for instance, would be stellar. He was, by most accounts, an extremely hard working, charming, wildly optimistic man.

This underscores how genuinely innovative performance-based character education is with respect to eschewing values, especially religiously and civically inspired values such as honesty and service. Kindness is spotlighted in the KIPP motto (“Work Hard, Be Nice”), but it is conspicuously absent from KIPP’s official list of seven character strengths. It is not an accident that KIPP’s list of character strengths does not include items with clear moral overtones. As Levin told Tough: “The thing that I think is great about the character-strength approach is that it is fundamentally devoid of value judgment. The inevitable problem with the values-and-ethics approach is that you get into, well, whose values? Whose ethics?”

The decision to avoid overt references to values was no doubt intended to avoid the potential minefields of the “culture wars.” The trouble is that values have a way of intruding on territory that is meant to be value-free. What happens when your list of character strengths excludes empathy, justice, and service? The basic principle of individual achievement rushes to the forefront, as if filling a vacuum. This is “tiger mother” territory here—a place where the “vulgar sense” of success prevails. Life is narrowed into an endless competition for money, status, and the next merit badge."

…

"If you click on the video at the top of the “Character” page on the KIPP website, you can watch a poignant clip of a parent describing how she wants her kids “to succeed” and to “have a better life.” KIPP and other similar schools are betting that the new character education will help students succeed academically and professionally. It is a risky bet, given how little we know about teaching character. It is also a bet without precedent, as there has never been a character education program so relentlessly focused on individual achievement and “objective accomplishments.” Gone are any traditional concerns with good and evil or citizenship and the commonweal. Gone, too, the impetus to bring youngsters into the fold of a community that is larger than themselves—a hopelessly outdated sentiment, according to the new character education evangelists. Virtue is no longer its own reward."]]></description>
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    <title>joanne mcneil on Twitter: &quot;Erasure of collaborators and influences is the way an individual makes his careerism visible.&quot;</title>
    <dc:date>2014-12-12T04:48:28+00:00</dc:date>
    <link>https://twitter.com/jomc/status/452904946221219841</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Erasure of collaborators and influences is the way an individual makes his careerism visible."]]></description>
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<item rdf:about="http://www.theonion.com/articles/humanity-surprised-it-still-hasnt-figured-out-bett,36361/">
    <title>Humanity Surprised It Still Hasn’t Figured Out Better Alternative To Letting Power-Hungry Assholes Decide Everything | The Onion - America's Finest News Source</title>
    <dc:date>2014-09-26T05:36:53+00:00</dc:date>
    <link>http://www.theonion.com/articles/humanity-surprised-it-still-hasnt-figured-out-bett,36361/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Noting that it has had thousands of years to develop a more agreeable option, humankind expressed bewilderment this week that it has yet to devise a better alternative to governing itself than always letting power-hungry assholes run everything, sources worldwide reported.

Individuals in every country on earth voiced their frustration that, in spite of generations of mistreatment, neglect, and abuse they have suffered at the hands of those in positions of authority, they continue to allow control over the world’s governments, businesses, and virtually every other type of organization and social group to fall to the most megalomaniacal pricks among them.

“We’ve all seen what this system leads to, so you’d think that by now, someone, somewhere would have sat down and thought up another way to keep our societies functioning without giving all the power to arrogant, amoral dicks whose only concern is improving their own status,” said Mumbai software designer Ankan Rao, one of 7.1 billion humans who conveyed continued surprise that their species has so far proven incapable of formulating a method of governance that was even slightly more tolerable. “Everybody dislikes the people in charge and everybody knows they’re only serving their own personal agendas at the expense of everyone else, but we just keep allowing these jerks to make our decisions time and time again. And it’s not just here—it’s everywhere in the world.”

“Boy, maybe we shouldn’t do that anymore,” Rao added. “Anyone have any better ideas?”

Speaking with reporters, citizens across the planet unanimously expressed their bafflement at the consistency with which they either formally or informally select corrupt and self-obsessed sacks of shit for leadership roles in all facets of life, including positions atop corporate boards, judicial and legislative bodies, religious institutions, parent-teacher associations, the military, intramural softball teams, and international and national professional associations, as well as groups of friends deciding where to eat.

In addition, sources offered countless examples of the counterproductive and perplexing practice of entrusting power to the world’s least scrupulous individuals, ranging in scale from a domineering dictator who plunges his country into civil war in order to consolidate his power, to a Foot Locker shift manager who forces his subordinates to close up without him so that he can go home early.

Moreover, everyone across the planet acknowledged that the tradition of allowing an exploitative asshole to take charge of a given situation has been the principal system for group decision-making from the earliest formation of tribal societies to the present day, an admission that caused each member of the human race to either emit an exasperated sigh, shake his or her head, or mutter a profanity."]]></description>
<dc:subject>power humor satire theonion 2014 careerism authority abuse</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="http://gawker.com/against-editors-1623198702">
    <title>Against Editors</title>
    <dc:date>2014-08-18T23:16:31+00:00</dc:date>
    <link>http://gawker.com/against-editors-1623198702</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[similar situation to education… teacher : writer :: administrator : editor]

"Here is the traditional career track for someone employed in journalism: first, you are a writer. If you hang on, and don't wash out, and manage not to get laid off, and don't alienate too many people, at some point you will be promoted to an editor position. It is really a two-step career journey, in the writing world. Writing, then editing. You don't have to accept a promotion to an editing position of course. You don't have to send your kids to college and pay a mortgage, necessarily. If you want to get regular promotions and raises, you will, for the most part, accept the fact that your path takes you away from writing and into editing, in some form. The number of pure writing positions that offer salaries as high as top editing positions is vanishingly small. Most well-paid writers are celebrities in the writing world. That is how few of them there are.

Here is the problem with this career path: writing and editing are two completely different skills. There are good writers who are terrible editors. (Indeed, some of the worst editors are good writers!) There are good editors who lack the creativity and antisocial personality disorders that would make them great writers. This is okay. This is natural. It is thoroughly unremarkable for an industry to have different positions that require different skill sets. The problem in the writing world is that, in order to move up, the writer must stop doing what he did well in the first place and transition into an editing job that he may or may not have any aptitude for. It is impossible to count how many great writers have made the dutiful step up the career ladder to become an editor and forsaken years of great stories that could have been written had they remained writers. Journalism's two-step career path is a tragedy, because it robs the world of many talented writers, who spend the latter half of their careers in the conceptual muddle of various editing positions.

It is also a farce. The grand traditional print media system—still seen today in top-tier magazines and newspapers—in which each writer's story is monkeyed with by a succession of ever more senior editors is, on the whole, a waste of time and resources. If you believe that having four editors edit a story produces a better story than having one editor edit a story, I submit that you have the small mind of a middle manager, and should be employed not in journalism but in something more appropriate for your numbers-based outlook on life, like carpet sales. Writing is not a field in which quantity produces quality. Writing is more often an endeavor in which the passion and vision of one person produces a piece of work that must then be defended against an onslaught of competing visions of a series of editors who did not actually write or report the story—but who have some great ideas on how it should be changed."

…

"When any industry fills itself with middle managers, those middle managers will quite naturally work to justify their own existence. The less their own existence is inherently necessary, the harder they will work to appear to be necessary. An editor who looks over a story and declares it to be fine is not demonstrating his own necessity. He is therefore placing himself in danger of being seen as unnecessary. Editors, therefore, tend to edit. Whether it is necessary or not.

This is not to say that editing is not a legitimate job. It is. It is also a necessary step in the writing process. But it is not the most important role in the writing process. That would be writing, which any honest editor will tell you is much harder than editing. (An editor who will not admit this is not worth listening to.) Reporting is a difficult chore. Writing is a psychologically agonizing struggle. Editing is not easy, but not as onerous as either of the two tasks that precede it. You would never know that, though, by looking at the relative salaries of the people who do the work."]]></description>
<dc:subject>journalism writing editing administration middlemanagement administrativebloat teaching management leadership careers careerism 2014 hamiltonnoland thisisaboutteaching education</dc:subject>
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<item rdf:about="http://online.wsj.com/articles/what-corporate-climbers-can-teach-us-1404862389">
    <title>What Corporate Climbers Can Teach Us - WSJ</title>
    <dc:date>2014-07-11T22:26:09+00:00</dc:date>
    <link>http://online.wsj.com/articles/what-corporate-climbers-can-teach-us-1404862389</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Manipulator: Influences others for own gain
Dark Side: Uses flattery to influence others. Deceives others to get desired results.
Silver Lining: Skilled in negotiating, enjoys combat. Good at forming political alliances.

…

Narcissist
Dark Side: Wants to be the center of attention. Uses appearance, charm to seek prestige and status.
Silver Lining: Pitches own ideas with enthusiasm, makes a good first impression.

…

Antisocial Personality: Unconcerned with others' feelings or welfare
Dark Side: Impulsive and thrill-seeking, tends toward antagonism.
Silver Lining: Tends to think creatively, tests limits."]]></description>
<dc:subject>personality careerism ambition corporatism 2014 psychology sociopaths behavior manipulation narcissism impulsivity antagonism attention status</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:1f14286d0b47/</dc:identifier>
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<item rdf:about="http://www.bigspaceship.com/bsscom2013/wp-content/themes/bss/assets/pdf/BigSpaceship_OurManual_Digital.pdf">
    <title>Big Spaceship: Our Manual [.pdf]</title>
    <dc:date>2013-12-30T16:56:39+00:00</dc:date>
    <link>http://www.bigspaceship.com/bsscom2013/wp-content/themes/bss/assets/pdf/BigSpaceship_OurManual_Digital.pdf</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Big Spaceship is different. The weirdness makes it special, but it can be a bit jarring if you’re used to another way of working. We wrote this manual to give you everything you need to survive and thrive here, whether on day one or day one thousand. 

This book won’t provide details about your 401(k), show you how to access the internal server, or help you set up your email account. It will help you begin to understand our values and the way we make decisions as a team and as a company.

Our manual belongs to you. Read it. 

Share it. Change it. Keep it close when you swim into the deep water."

…

"WE ARE HUMANS

We act like humans, we talk like humans, and we think like humans. And we call out anyone who does the opposite."

…

"YOU ARE NOT HERE BY ACCIDENT

We hired you for a reason. There’s no need to prove yourself or worry about “fitting in.” You’re here. You made it. You get it. Let your work do the convincing. 

WE HIRE DIFFERENTLY

Most companies operate under the premise that employees should be replaceable like parts of an assembly line. We choose our people more carefully. We bring them in if we think they’re a good fit, regardless of whether we have work for them right away. 

What that means: You are more than your title. Bring yourself (rough edges and all) to 
work each day, not your “producer" or “designer” costume."

GET AUTONOMOUS

You’re given an incredible amount of freedom and autonomy at Big Spaceship. That goes for everyone – from interns on up. It’s up to you to figure out how to approach a problem. No one is going to make you do it their way. We know that sounds awesome, but here’s the rub: With freedom comes a ton of ownership and responsibility.

Life is easy when someone is telling you what to do. It’s also boring, and it prevents you 
from being invested in what you’re doing. Since you control your own destiny here, you’ll likely 
be more emotional about your work. We believe that’s better than the alternative. Can you imagine 
coming to work each day and not caring? We can’t.

WORK TOGETHER

Our flat structure calls for it by necessity. Being a leader may feel unnatural at first, but we expect everyone to step up and own part of the project. It’s kind of like playing basketball: When someone passes you the ball, you’re in charge of what to do with it next."

…

"YOU’RE MORE THAN YOUR TITLE

Most workplaces (intentionally or not) train people out of normal human behaviors. They want you to be predictable. They want you to be replaceable. They don’t want you to challenge the status quo.

But humans don’t work that way. Humans are unpredictable. You can’t replace one person with another the same way you swap tires on a car. Workplaces that try to control human nature become miserable fast.

People who talk about themselves in terms of their title freak us out: “I’m a producer, so I do things like this.” No. You’re a person first and a producer second. Show your true colors.

EVERYONE IS CREATIVE 

But nobody is a creative. Creativity is a quality, not a title. So don’t ever say, “I’m not creative.” We will find the creativity inside you and drag it out, kicking and screaming.

We don’t put our energy into questions like, “Whose name goes on the award entry?” Instead, we ask questions like, “Is this project right for us?” and “How can we do something unique and innovative that works for the business1?”

NOBODY’S GONNA HOLD YOUR HAND

This is a busy place, and you’ll often be on your own to figure things out. Don’t be afraid to ask for help, but don’t rely on others to hold your hand.

You might be tempted to say something such as, “It would be nice if someone would organize the [server, kitchen, furniture].” At Big Spaceship, you are that someone. If you want to update, change, or fix something, go for it. Seriously. Every awesome thing you see is like that because someone like you decided to do it.

HUMAN TRUTHS

truth #1: Humans are not perfect. 
Don’t be afraid to fail. And when you do, you might as well fail spectacularly. This is how we grow and learn.

truth #2: Humans have voices. 
Yours is as valuable as anyone else’s. Use it. Singing out loud is encouraged and it happens often.

truth #3: Humans are unique. 
Do you love Norwegian death metal? Do you prefer your desk covered with sunflowers? There’s no need to hide it. Be yourself. That’s how you’ll fit in here.

…

HUMANS ARE NOT “RESOURCES”

Human resources. What an awful phrase. We don’t have an HR department. New hires are 
interviewed by the people who will actually be working with them. This ensures that we’re 
hiring for the right team and the right reasons. 

So get ready to care a lot about the people you work with."

WE WORK TOGETHER

We insist on working collaboratively. No rockstars. No departments. The whole team owns the whole 
project, together. 

WE AREN’T BIG ON HIERARCHY

We don’t have an internal “org chart.” The reason is that a traditional hierarchy forms a bottleneck: One person has to ask someone else’s permission to do something, and then that person has to ask someone else’s permission, and so on. The whole process is just a waste of time and it prevents people from building things quickly. 

You have mentors and collaborators, not commanders. In other words, you may have a boss, but you’ll never get bossed around.

And we all make things here. If you’ve come to climb a ladder, you’re in the wrong place. Those who show up and tell other people what to do don’t last long.

PLAY IS IMPORTANT

When you walk through our doors, you enter an environment where work and play often intertwine. But there’s a difference between being childish and child-like. We are adults. But that doesn’t mean we can’t have fun.

There’s no reason to pretend you’re busy. You don’t need to hide the video you’re watching if someone walks by your desk. No one is monitoring the websites you look at. We aren’t going to report you for taking a long lunch. Just do great work.

WE DESIGN FOR PEOPLE, NOT AT THEM

We make things for people. Not for consumers. We always ask ourselves (and our clients), “Would I want to use this?”

SHOW DON’T TELL

This is something we tell our clients all the time, and it’s important that we live by these words as well. A better way to put it might be: Don’t talk about it, do it.

TAKE CARE OF YOUR CREW

Much of the work we do is technical. But there’s another skill we all need to have: the interpersonal kind. It isn’t optional. Some people like to pretend that the technical work is all that matters. They’re wrong. This isn’t Rambo2; there are no teams of one here.

We know that sometimes it can be difficult to work with others. Our solution is simple: Get to know everyone. No one is just a designer or a strategist. They are people with many dimensions. Understand who they are and it’ll be much easier. You are part of a team, and the health and harmony of your team is part of your job.

WE ARE SMALL BY DESIGN

Every decision about how to structure a company has some upsides and some downsides. When you encounter something that’s a little frustrating about how we work, remember that it’s likely the result of something else about this place that you love. 

We’ve kept our company small for more than 13 years, which allows us all to sit in the same room and know each other intimately. It also means we’ve had to sacrifice the economies of scale that come with hundreds or thousands of employees. Sometimes things break or get dirty. We don’t have a maintenance department, so it’s up to you.

DON’T MAKE A 70-PERSON COMPANY FEEL LIKE 700

We’re glad we don’t work at a place where the tech team is in another city. Try not to over-formalize communication. There’s no need to send an email to the person sitting one row away.

WE ALL SIT TOGETHER

At some companies, they make you go to a different floor (or building) to talk to someone outside of your team. That terrifies us. And it’s why we have an open floor plan. 

You’re surrounded by smart people from every discipline. Talk to them. Learn from them.

ALL ARE WELCOME

We’ve designed our space for us, not to impress our guests. There’s no imported jellyfish aquarium in the lobby. We don’t have a doorman and we like it that way. Anyone is allowed anywhere, anytime. Make yourself at home. 

If someone drops by, they’re going to see us working. That means it might be a bit messy. But that’s the real us.

…

WE ARE ALL STUDENTS; WE ARE ALL TEACHERS

This has nothing to do with seniority. We all snatch the pebble from each other’s hand. The idea of student becoming teacher and teacher becoming student is one of the greatest aspects of what we do. We share and learn from each other, daily.

And while we don’t expect you to hold anyone’s hand, we encourage you to be a mentor as much as possible. Maybe you’ll learn something too.

BE RESPECTFUL, BUT DON’T BE DELICATE

We’ve found that the best creative breakthroughs happen when people can have a good, passionate argument about an idea, not when they spend weeks tiptoeing around each other. Don’t be afraid to speak your mind. Just be honest and respectful.

…

WE ARE PROFESSIONALS

But we hate professionalism. Professional means handling your business with respect. Professionalism is when you’re so buttoned-up that you stop being yourself. It sands all the edges off your personality.

AVOID MEETINGS AT ALL COST

Meetings are the scourge of the modern workplace. A two-hour meeting with six people doesn’t waste two hours. It wastes twelve hours. 

If all else fails and you absolutely must have a meeting, clearly state the purpose up front. If you can’t think of one, you probably don’t need to have it. And if you ever—EVER—find yourself in a meeting about a meeting, lace up them kicks and start running. 

We get paid to make stuff, not to talk about making stuff.


…

WE CHANGE

Nothing is sacred. From our habits to our rituals to our environment. Change is a natural part of human life, and we prefer to embrace it. 

GET OUT OF YOUR SEAT

It’s unhealthy to stay seated in the same position for eight hours. It’s also terrible for productivity. You aren’t chained to your desk. Move around. Grab some coffee. Play fetch with a dog. Meditate. Call your parents. Make a sandwich. Play foosball. Go for a walk. Draw on the walls. Climb a tree. Do yoga. Hit the gym. Get a haircut. Buy some new shoes. Sing a song. Get a snack. Do your laundry. Go birdwatching. Dance. Try LARPing. Write a poem. Learn to juggle. Draw a picture.

…

TEAR DOWN THE WALLS

If you don’t like something, change it. That goes for anything. Seriously. We used to have a giant wall running through the middle of the shop. It blocked all the beautiful Brooklyn light from outside. A few folks put together a proposal to tear down the wall, and a few weeks later, we did. Let there be light.

SOCIALIZING

We’re friends and coworkers here. We believe that it’s much easier to work with someone once you get to know them on a personal level. We have many social rituals and they top the list of our favorite things about Big Spaceship.

Every tradition at Big Spaceship was started by someone like you. Whiskey Club. The foosball tournament. Karaoke. Coney Island. Street dice. Ski trip. Game night. Show & Tell. Bagel Friday. Each one exists because someone just decided to do it. Start your own ritual.]]></description>
<dc:subject>bigspaceship organizations manifesto 2013 howwework horizontality culture business hierarchies hierarchy autonomy change adaptability small humans humanism design language openstudioproject tcsnmy sharing teaching learning making howweteach howwelearn lcproject meetings professionalism collaboration critique careerism camaraderie agency trust community manifestos</dc:subject>
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<item rdf:about="http://www.nytimes.com/2013/01/06/magazine/george-saunders-just-wrote-the-best-book-youll-read-this-year.html?pagewanted=all">
    <title>George Saunders Has Written the Best Book You’ll Read This Year - NYTimes.com</title>
    <dc:date>2013-01-05T00:51:01+00:00</dc:date>
    <link>http://www.nytimes.com/2013/01/06/magazine/george-saunders-just-wrote-the-best-book-youll-read-this-year.html?pagewanted=all</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["You could call this desire — to really have that awareness, to be as open as possible, all the time, to beauty and cruelty and stupid human fallibility and unexpected grace — the George Saunders Experiment."

“He’s such a generous spirit, you’d be embarrassed to behave in a small way around him.”

“There’s no one who has a better eye for the absurd and dehumanizing parameters of our current culture of capital. But then the other side is how the cool rigor of his fiction is counterbalanced by this enormous compassion. Just how capacious his moral vision is sometimes gets lost, because few people cut as hard or deep as Saunders does.”

"the process of trying to say something, of working through craft issues and the worldview issues and the ego issues—all of this is character-building, and, God forbid, everything we do should have concrete career results. I’ve seen time and time again the way that the process of trying to say something dignifies and improves a person."

""...I don’t really think the humanist verities are quite enough. Because that would be crazy if they were. It would be so weird if we knew just as much as we needed to know to answer all the questions of the universe. Wouldn’t that be freaky? Whereas the probability is high that there is a vast reality that we have no way to perceive, that’s actually bearing down on us now and influencing everything. The idea of saying, ‘Well, we can’t see it, therefore we don’t need to see it,’ seems really weird to me.”"]]></description>
<dc:subject>struggle progress suicide davidfosterwallace canon understanding kindness living life thinking open openminded dignity character integrity ideals morality humans human fallibility aynrand capitalism careerism compassion junotdíaz humanism writing economics empathy georgesaunders 2012 wisdom storytelling</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:589b5f41f909/</dc:identifier>
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</item>
<item rdf:about="http://badatsports.com/2010/episode-253-nils-norman/">
    <title>Episode 253: Nils Norman : Bad at Sports</title>
    <dc:date>2012-04-09T20:29:25+00:00</dc:date>
    <link>http://badatsports.com/2010/episode-253-nils-norman/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Norman founded an experimental space called Poster Studio on Charing Cross Road, London. This space was a collaborative effort with Merlin Carpenter and Dan Mitchell. In 1998 in New York he set up Parasite, together with the artist Andrea Fraser, a collaborative artist led initiative that developed an archive for site-specific projects.

Norman now lives and works in London Copenhagen. He exhibits internationally in commercial galleries, museum, and in public and alternative spaces. He writes articles, designs book covers and posters, collaborates with other artists, teaches and lectures in European and the US. Norman completed a major design project: an 80m pedestrian bridge and two islands for Roskilde Commune in Denmark in 2005 and is now working together with Nicholas Hare Architects on a school playground project for the new Golden Lane Campus, East London. He has recently finished an artist residency at the University of Chicago, Chicago, USA."]]></description>
<dc:subject>dogooderism academia careerism culture readerbrothers lauraowens making authenticity values trust productivity production productionvalue local deschooling unschooling communities dinnerparties supperclubs formalization access creativepractice contradiction mfa lowresidencymfa purpose posterstudio soprah situationist culturalspace privatespaces publicspace institutionalization bohemia bohemians cityasclassroom cities gentrification josefstrau stephandillemuth economics neoliberalism richardflorida socialpractice denmark chicago site-specificprojects roskildecommune collaboration arteducation education 2010 artproduction nilsnorman colinward explodingschool artists interviews art mfas</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:09d20716111d/</dc:identifier>
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</item>
<item rdf:about="http://www.theawl.com/2012/02/some-advice-for-young-people">
    <title>Some Advice for Young People | The Awl</title>
    <dc:date>2012-02-13T06:49:41+00:00</dc:date>
    <link>http://www.theawl.com/2012/02/some-advice-for-young-people</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["2. Yes, you should not worry too much about the consequences and you should definitely quit your job that you hate and it'll probably all work out great. Job quitters are the happiest people around…

The soulless careerists, though: they get where they are because social training doesn't allow us to stop them. They depend upon our unwillingness to say "bad things" about people. But if you don't, who will?

It is incumbent upon you to put a fucking boot in the face of the soulless careerist.

When people ask you about them, tell the truth. Practice saying "They're useless and horrible." Practice saying "They're soulless careerists who don't care about anything or believe in anything and they're just using us all to get ahead at any cost." Practice telling the truth. They can't stand the exposure in the light of day. They can't keep stepping on people if their previous steppings-on are known. You'll all be happier in the long run."
]]></description>
<dc:subject>advice people workpolitics careerism 2012 careerists choiresicha</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:71eda8c7dfef/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:workpolitics"/>
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</item>
<item rdf:about="http://us1.campaign-archive1.com/?u=78cbbb7f2882629a5157fa593&amp;id=ec0af280d3">
    <title>Be Somebody or Do Something</title>
    <dc:date>2011-02-22T13:00:29+00:00</dc:date>
    <link>http://us1.campaign-archive1.com/?u=78cbbb7f2882629a5157fa593&amp;id=ec0af280d3</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Here's a curious paradox: the more you insist on sticking to a straight-&-narrow path defined by your own evolving principles, rather than the expedient one defined by current situation, the more you'll have to twist & turn in the real world. The straight path in your head turns into spaghetti in the real world.

On the other hand, the more your path through the real world seems like a straight road, defined by something like a "standard" career path/script, the more you'll have to twist & turn philosophically to justify your life to yourself. Every step that a true Golden Boy careerist takes, is marred by deep philosophical compromises. You sell your soul one career move at a time.

If you are driven by your own principles, you'll generally search desperately for a calling, and when you find one, it will consume your life. You'll be driven to actually produce, create or destroy. You'll want to do something that brings the world more into conformity with your own principles…"]]></description>
<dc:subject>careerism careers principles cv besomebody dosomething do doing vision purpose learning adaptability conformity unschooling deschooling education racetonowhere well-being philosophy meaning tcsnmy truth truth-seeking identity measurement progress life wisdom johnboyd wellbeing</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f409776467d4/</dc:identifier>
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</item>
<item rdf:about="http://ayjay.tumblr.com/post/2381336277/all-of-the-disciplines-are-increasingly">
    <title>more than 95 theses: Wendell Berry, Life Is a Miracle</title>
    <dc:date>2010-12-25T17:42:04+00:00</dc:date>
    <link>http://ayjay.tumblr.com/post/2381336277/all-of-the-disciplines-are-increasingly</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“All of the disciplines are increasingly identifiable as professionalisms, which are increasingly conformable to the aims and standards of industrialism. All of the disciplines are failing the test of propriety because they are failing the test of locality. The professionals of the disciplines don’t care where they are. Though they are inescapably in context, they assume or pretend that they think and work without context. They subscribe to the preeminence of the mind and (logically from that) of the career. The questions of propriety, calling as they must for local answers, call necessarily for small answers. But small local answers are now as far beneath the notice of professionalism as of commercialism.” — Wendell Berry, Life Is a Miracle]]></description>
<dc:subject>wendellberry commercialism professionalism local localism property careers careerism disciplines industrialism industrialization multidisciplinary interdisciplinary crossdisciplinary isolationism</dc:subject>
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</item>
<item rdf:about="http://www.nytimes.com/2009/05/24/magazine/24labor-t.html?pagewanted=all">
    <title>The Case for Working With Your Hands - NYTimes.com</title>
    <dc:date>2009-05-26T04:34:49+00:00</dc:date>
    <link>http://www.nytimes.com/2009/05/24/magazine/24labor-t.html?pagewanted=all</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If the goal is to earn a living, then, maybe it isn’t really true that 18-year-olds need to be imparted with a sense of panic about getting into college. Some people are hustled off to college, then to the cubicle, against their own inclinations and natural bents, when they would rather be learning to build things or fix things." ... "Those who work on the lower rungs of the information-age office hierarchy face their own kinds of unreality, as I learned some time ago."  ... "A good job requires a field of action where you can put your best capacities to work and see an effect in the world. Academic credentials do not guarantee this." ... "The visceral experience of failure seems to have been edited out of the career trajectories of gifted students. It stands to reason, then, that those who end up making big decisions that affect all of us don’t seem to have much sense of their own fallibility, and of how badly things can go wrong even with the best of intentions"

[so much here to quote, see also: http://www.slate.com/id/2218650/pagenum/all/ ]
]]></description>
<dc:subject>education learning well-being life cv making doing crisis highereducation colleges universities middlemanagement matthewcrawford alternative careers unschooling deschooling careerism society class failure moralhazard credentials gradschool degrees meaning happiness fulfillment economics mechanics macroeconomics philosophy wellbeing</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:fcb6efb42d7e/</dc:identifier>
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