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  </channel><item rdf:about="https://theconvivialsociety.substack.com/p/remembering-illich-a-conversation-154">
    <title>Remembering Illich: A Conversation with David Cayley</title>
    <dc:date>2026-06-26T06:18:19+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/remembering-illich-a-conversation-154</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>lmsacasas davidcayley ivanillich 2021 deschoolingsociety conviviality modernity toolsforconviviality slow unschooling deschooling technology</dc:subject>
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    <title>Françoise Vergès: The world is made through struggle - YouTube</title>
    <dc:date>2026-05-31T00:36:05+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=mc4s1qu8IP8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode, I sit down with the incredible Françoise Vergès. We had a beautiful conversation about how the politics of Réunion has animated her life's work,  how she was brought up in the struggle alongside the revolutionaries in her family, about her time in Algeria and Paris, decolonial feminisms (of course!), and the centrality of psychic life to our ongoing fight against fascism and oppressive systems. We honestly talked about so so much more, so I am excited for you to hear it! It was such an honor to sit down with a sister-comrade who has shaped so much of my thinking and political orientation to scholarship.

Françoise Vergès is a political theorist, curator and writer. She writes on the racist fabrication of premature death, decolonial feminism, the impossible decolonization of the western museum, climate disaster and antiracist, anticapitalist politics of vital needs. She works with artists and curates, since 2015, public performances with artists and activists. She is currently working on a film about anti colonial struggles in Reunion Island through her parents’ personal archives and her own.

For more information and on and links to Françoise's powerful work, see her website: https://francoiseverges.com/

This is the passage I read from Françoise's landmark A Decolonial Feminism (Pluto, 2019):

"I used a familiar fruit, the banana, to shed light on a number of analogies and elective affinities: the banana's dispersion from New Guinea to the rest of the world, the banana and slavery, the banana and US imperialism (banana republics), the banana and agribusiness (pesticides, insecticides--the chlordecone scandal in the Antilles), the banana and working conditions (the plantation regimes, sexual violence, repression), the banana and the environment (monocultures, pilluted water and land), the banana and sexuality (Josephine Baker), the banana and branding (Banana Republic), the banana and racism (when did the association of bananas and Negrophobia begin?), the banana and science (researching the 'perfect' banana), the banana and consumption (bringing bananas into the home, suggesting recipes), the banana and rituals for ancestors, and the banana and contemporary art. The method is simple: starting from one element to uncover a political, economic, cultural, and social ecosystem in order to avoid segmentation that the Western social-sciece method has imposed." p. 21-22"

[via:

"Palestine, Playing Fields; Perfidy! The False Capitalist Narrative Running (Puns😎) Throughout!" (this is the part that references college football (plays a clip from here: https://www.youtube.com/watch?v=RHDhdavY-u8 ) and is part of full show: https://www.youtube.com/live/2rHMi1MXILs )
https://www.youtube.com/watch?v=PaUkUZ-X-_o

which points to

"🍌The Banana Method as Psychic Militancy!"
https://www.youtube.com/watch?v=kGNrqiLdKfQ

which points to

"Revolution Is Mental Health! ft Lara Sheehi"
https://www.youtube.com/live/PGnGalaE4Go ]
]]></description>
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<item rdf:about="https://aeon.co/essays/the-power-imbalance-between-parent-and-child-leaves-a-trace">
    <title>The power imbalance between parent and child leaves a trace | Aeon Essays</title>
    <dc:date>2026-05-22T10:35:32+00:00</dc:date>
    <link>https://aeon.co/essays/the-power-imbalance-between-parent-and-child-leaves-a-trace</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Nobody quite recovers from being a child: the asymmetry of power between parents and children always leaves a trace"]]></description>
<dc:subject>children childhood parenting 2026 power tomwoolridge adamphillips adolescence families psychiatry psychology psychotherapy symmetry childism elisabethyoung-bruehl unschooling deschooling control dominance love dependence agression frustration authority imbalance behavior emotions experience disobedience dependency devotion fear intimacy relationships vulnerability bigness smallness small responsibility</dc:subject>
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<item rdf:about="https://theconversation.com/denmarks-hands-off-approach-to-parenting-could-offer-a-blueprint-for-raising-more-resilient-self-reliant-kids-281485">
    <title>Denmark’s ‘hands-off’ approach to parenting could offer a blueprint for raising more resilient, self-reliant kids</title>
    <dc:date>2026-05-11T20:04:55+00:00</dc:date>
    <link>https://theconversation.com/denmarks-hands-off-approach-to-parenting-could-offer-a-blueprint-for-raising-more-resilient-self-reliant-kids-281485</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Much has been written about Denmark’s consistently high scores in global happiness rankings, so it might not come as a surprise that Denmark is also rated the best place to raise children, according to U.S. News and World Report. The small Scandinavian nation also scores near the top for child well-being, a measure of physical health, mental health, education and social relationships.

Government policies like generous parental leave, robust public investment in education and universal healthcare have certainly played a role in these rankings. Danes also score high on social trust, with 74% of Danes agreeing that most people can be trusted, whereas only 37% of Americans say the same.

But another factor could be contributing to Danish children’s well-being: They’re often encouraged to take part in risky, unstructured play.

This might seem at odds with a parent’s desire to do what they can to keep their kids safe. But as a native of Denmark and a psychologist, I’ve explored how the country’s hands-off parenting style may be one key to raising more resilient, self-reliant kids.

The benefits of unstructured play

Danes have two words for the English word “play.” There’s “leg,” which refers to unstructured play; and “spille,” which is used for games or activities with pre-established rules, such as playing soccer, chess or the violin.

Each type of play has benefits. But studies have shown that unstructured, spontaneous play requires more compromise and creativity, since kids have the freedom to change or make up the rules. Children learn to take turns and work through problems – skills that are harder to develop when adults step in or when the rules are predetermined.

Then there’s risky play, a form of unstructured play that involves exciting activities with a possibility of physical injury. On a playground, this might mean climbing tall towers, going headfirst down a slide or roughhousing. Off the playground it might involve building a fire, swimming, biking or using tools like saws, hammers and knives.

Norwegian early childhood education researcher Ellen Beate Hansen Sandseter pioneered the study of risky play. She’s explored its evolutionary functions – specifically, how it helps children become competent, independent adults. Other researchers have shown that risky play boosts mental health by teaching children to be more resilient and manage their emotions.
Positive risks vs. negative ones

When it comes to risky play, it’s useful to distinguish between positive risks and negative ones.

On a playground, a positive risk is a challenge that a child can recognize and decide to take. They can weigh if they want to try a zip line, or determine when they’ve reached their limit while ascending a climbing net for the first time. The goal is for the child to explore boundaries and learn to manage emotions like fear and anxiety. Sure, there’s the risk of scrapes and bumps. But success can breed more self-confidence.

A negative risk, on the other hand, is a danger that the child does not have the experience or knowledge to foresee. Using playground equipment that has rotted wood, wielding a tool like a drill without proper instruction or swimming in rapids could lead to serious accidents without any learning benefits.

Many playgrounds in Denmark are designed to encourage positive risks. The country has become known for its junk playgrounds, the first of which was created during World War II. These are play areas built with discarded tires, boards and ropes instead of fixed equipment. Kids are often given access to tools so they can build structures and remake the space on their own terms.
Black and white photo of boy kneeling in a ditch and using a hammer.

The point ultimately isn’t to put kids in harm’s way. It’s to let them explore on their own, test their limits and try new things.
The competent child

Of course, no parent wants to see their child get injured. But research suggests that Danish parents and American parents have distinct perceptions of risk – and different thresholds for what they consider dangerous.

One study compared U.S. and Danish mothers’ reactions to pictures showing a child engaged in 30 different types of play, such as sledding, biking, using a saw to cut wood and climbing a tall tree. It found that Danish mothers, on average, were more likely to say that they would be comfortable with their own child in these situations. In subsequent interviews, Danish mothers were also more likely to talk about practicing risky activities with their kids, such as how to use tools. (One described how she showed her 5-year-old to use an axe to chop wood.)

In fact, Danish daycares often teach children how to use a sharp knife, with some handing out knife diplomas once children have learned the skill. Learning how to ride a bike, meanwhile, can be practiced on what are known as “traffic playgrounds,” which have child-sized streets, bike lanes, traffic lights and signs.

This difference in risk tolerance could stem from differences in parenting approaches. Danish parents see their children as innately competent, meaning they trust their ability to navigate risks and challenges. Adults, in turn, try to create environments for these natural competencies to flourish; they work to encourage cooperation instead of using control.

In contrast, American parents are more likely to see kids as vulnerable and in need of protection. Mental health is a major concern, with 40% of American parents extremely or very worried that their child will suffer from anxiety or depression at some point, according to a 2023 Pew Research Survey. Somewhat ironically, kids who have less independence are more likely to have mental health challenges.

Letting kids take the lead can work well, but sometimes they can’t see or anticipate certain risks.

Danish youth, for example, drink more alcohol than their European peers. A recent survey showed that almost 7 out of 10 Danish ninth grade students had consumed alcohol in the last month, and 1 out of 3 had been drunk in the past month. One study found that Danish parents who are stricter about alcohol consumption are less likely to have teens who frequently drink. Danish culture, overall, has a very permissive attitude toward drinking alcohol, so those parents are few and far between.

Furthermore, Danish 10-year-olds have among the highest rate of smartphone ownership in the world, even as studies have shown that smartphone ownership among children is associated with higher rates of depression, stress and anxiety, as well as less sleep.

But these statistics don’t relate to risky play, which even emergency physicians and nurses champion. Instead, they show how permissive parenting styles can sometimes have negative effects.

The benefits of risky play – like learning to tolerate failure, distress and uncertainty – aren’t just important parts of being a kid. They’re important parts of being human."]]></description>
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<item rdf:about="https://patrickfarenga.substack.com/p/learning-yes-of-course-education">
    <title>Learning? Yes, of course. Education? No thanks.</title>
    <dc:date>2026-04-26T08:05:02+00:00</dc:date>
    <link>https://patrickfarenga.substack.com/p/learning-yes-of-course-education</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[part 2:
https://patrickfarenga.substack.com/p/learning-of-course-education-no-thanks ]

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

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

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

[screenshot]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

I’m reminded about all this due to a provocative education policy paper I read in NORRAG, the Global Education Center of the Geneva Graduate Institute: Fighting Against Education: No Alternatives Within the Educated Mind. The authors are united as “Le Goliard: A collective, nomadic, de-professionalized intellectual who wanders erratically on the fringes of dominant certainties and institutions.” It is a strong polemic, as these quotes show:"]]></description>
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    <title>On Remaining Porous: research as a lived practice – KoozArch</title>
    <dc:date>2026-03-29T01:54:09+00:00</dc:date>
    <link>https://www.koozarch.com/essays/on-remaining-porous-research-as-a-lived-practice</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In an era where institutional gravity favours the speed of "solutions" and the clarity of measurable outcomes, what does it mean to simply hold space for the unresolved? This essay marks a year of collaboration with the Nieuwe Instituut, reflecting on a decade of its Research Fellowship Programme — supporting the work of dozens of scholars and practitioners. Following contributions from former fellows, in this essay Delany Boutkan and Federica Notari advocate for a shift from the institution as a concrete host to a porous body."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=c9mlNt_8ocA">
    <title>Quest #20: Illuminating Ivan Illich, with Dougald Hine and Sajay Samuel - YouTube</title>
    <dc:date>2026-03-15T03:22:21+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=c9mlNt_8ocA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Welcome to 3 Brothers Quest #20!

QUEST GUESTS 

Meet Sajay Samuel and Dougald Hine, who have spent their professional lives (among many other projects) illuminating the work of Ivan Illich. Austrian Catholic priest, author, philosopher, teacher, and social critic, Illich described himself as an “errant pilgrim,” and advocated for a radical reconceptualization of civilization in an age of dehumanization brought on by modern systems, suggesting a return to small scale values – tools, friendship, family, community, and the uniqueness of each human as an embodied being. Our three-way conversation explores Illich’s legacy, and considers Illich’s approach as a teacher, his emphasis on tools over systems, his critique of Christianity as a devout Christian, and his call for genuine friendship in an impersonal age dominated by Rules and Systems. Afterwards, join the Baldwin brothers – Ian, Michael, and Philip – for their fraternal reflections on this 3 Brothers Quest episode.

QUEST MAP

Widely considered one of the 20th century's most vital yet underappreciated philosophers, Ivan Illich’s legacy can be found in his wide-ranging critiques of modern institutions, including institutionalized “health care,” “public schools,” and organized religion. Illich called for dismantling pervasive and impersonal institutional bureaucracies in favor of a more decentralized, small scale, human-centered existence, and promoted what he called “conviviality” – tools for self-reliance, community, and friendship – as well as playfully advocating for “sober drunkenness” and a radical reorientation towards living as unique and sovereign embodied beings, rather than rule-bound subjects of impersonal systems. 

QUEST COMMUNITY 
Join 3 Brothers Quest on all major podcast platforms, follow 3BQ on our Facebook and Instagram channels, visit our www.3brothersquest.net web site, and subscribe to our 3BQ Substack to support our work: @3BrothersQuest."]]></description>
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<item rdf:about="https://homegrownyouthcollab.com/">
    <title>Homegrown Youth Collaborative</title>
    <dc:date>2026-02-23T03:54:13+00:00</dc:date>
    <link>https://homegrownyouthcollab.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Homegrown Youth Collaborative is a peoples school rooted in the Southern California and Tijuana border region. We are made up of young people and comrades organizing across borders to take back our education. Together with insurgent youth, families, and educators of the Global Majority, we build collective liberatory knowledge projects grounded in struggle, not school.

We are anti-capitalist, anti-imperialist, and abolitionist. We believe in national liberation, revolutionary socialism, and the power of collective study to fight empire.

What we do:

• We create political education programs that connect theory to action.
• We host skillshares, study groups, and workshops.
• We make our own journals and learning tools.
• We run cross-border gatherings and learning spaces.
• We support youth organizers through trainings and long-term political homebuilding.
• We plug youth into local and international movements fighting imperialism, policing, borders, and displacement.
• We build collective power through education, not for jobs, but for liberation.

Why we do it:

• Schools aren’t broken. They’re doing what they were built to do: sort, punish, and prepare working-class youth to serve empire.
• We reject the carceral logic of U.S. schooling.
• We believe youth don’t need classrooms to be theorists, and don’t need degrees to fight for life.
• Our way of studying looks different. We don’t memorize facts—we ask questions. We study contradictions. We study struggle. We take a dialectical and historical materialist approach to learning, rooted in the needs of the masses, not the rules of empire. We learn from movements across the world—in Palestine, Congo, Puerto Rico, Iran, the Philippines, and beyond—where people are fighting for land, life, and freedom. We honor all forms of resistance: everyday refusal, cultural survival, political education, direct action, and armed struggle. We believe in building people’s power, not making peace with empire.

Our learning is inseparable from care, from grief, from our neighborhoods, from our desire to live otherwise. We are building something different. And we hope you’ll build with us.

Support our work

Resourcing our work helps pay youth organizers, fund political education, and build the collective infrastructure we need to keep organizing across borders and across ages."

[See also:
https://www.instagram.com/homegrownyouthcollab

via Julie Choo:
https://www.are.na/julie-choo/ ]

[from the "Our Work" page:
https://homegrownyouthcollab.com/our-work

Grading Back School – Youth Power, Adult Supremacy, and Collective Demands

A two-part workshop for elementary and middle school students to “grade back” their school—not through test scores or behavior charts, but by creating their own report card rooted in collective power.

Through roleplay and storytelling, students will explore the everyday realities of school and ask critical questions about power: Who decides the rules? Who doesn’t? What happens when students don’t follow the rules?

We’ll connect these experiences to the concept of adult supremacy and how this system is a part of colonial and imperial rule, training young people to obey, not to question.

Affirming their right to struggle, students will practice writing a collective letter of demands to name what they want to see change at their school and what they know they deserve.

Albert Einstein Academies
April  24th and July 8th, 2025
2-4pm PST

***

Militarized Geographies: A Young Peoples Resistance to War and Schooling

In collaboration with Project Yano, Secret City SoCal, Palestinian Youth Movement San Diego, and Veterans for Peace. 

An intergenerational community workshop and film screening connecting the violence of militarism and young people’s resistance to militarization in the San Diego Tijuana borderlands, past and present. 

We will be screening two powerful short films: “Connie Stay Home,” which explores the anti-Vietnam War campaign in San Diego that mobilized thousands of people to vote against sending the USS Constellation aircraft carrier back to Vietnam, and “Yo Soy El Army,” which takes a critical look at military recruitment targeting Latino communities, particularly young people. Alongside the screenings, we will be countermapping the military presence in our schools and neighborhoods through a series of activities. We will also hear from youth organizers and elders from past and ongoing anti-imperialist and anti-war movements.

Centro Cultural de la Raza
January 25th, 2025
6-8:30pm PST

***

A Peoples History of Schooling: Un/Re-Learning Study/Working Group

An ongoing study/working group on a people’s history of education and people’s schooling. 

Using readings and archival material, we will be exploring the relationship between education and settler colonialism, prisons, war/militarization, labor, and imperalism to develop a material analysis of historical and present day conditions of the US education system and colonial/neo-colonial education internationally. How have people used militancy and popular education to resist subjugation and organize themselves toward self-determination?

As a working group, will also explore how we can translate our study to political education programming within our communities, particularly in the context of the US-Mexico borderlands in which Homegrown’s work has been rooted.

November 2024-February 2025
Tuesdays, 6-7:30 pm PST

***

Sowing Seeds for Learning Beyond Borders

An Allied Media Conference session through the Youth Liberation for Education Justice Track.

This session exposes how the colonial capitalist school system divides and alienates our communities and consciousness. Schools separate us by race, class, language, and ability, policing our bodies and controlling how we learn and move through the world. They sort students into rigid categories — tracking some as “winners” and others as “failures,” disciplining youth with surveillance and punishment, and erasing Indigenous, Black, and working-class histories and ways of knowing.

We will analyze how schools enforce borders between young and old, public and private knowledge, English speakers and multilingual learners, able-bodied and disabled students all to maintain capitalist social relations and control over labor and bodies.

Through collective analysis and creative brainstorming, we’ll reclaim intergenerational and community knowledge that resists capitalist alienation and state violence. Together, we’ll strategize how to dismantle these oppressive borders—physical, linguistic, generational, and epistemic—to build collective, abolitionist educational spaces grounded in solidarity and self-determination.

This is a call to disrupt, sabotage, and overthrow the schooling system that trains submission and reproduces capitalist domination so that our youth can learn to resist, organize, and build a world beyond empire.

Allied Media Conference  - Virtual
July 1st, 2022
11-12:30 am PST

***

Sonic Frontlines / Fronteras Sonoras

A three-part cross-border workshop and listening praxis rooted in our collective fight against settler-colonial borders and capitalist extraction. This intergenerational program, led by youth facilitators Ana Cossío García and Daniela Sandoval Argüelles, centers the San Diego–Tijuana borderlands as a frontline in the struggle for community sovereignty and liberation.

We will deep listen to the multilingual sonic landscape of our communities—labor, movement, memory, and survival—that the colonial state and capitalist forces try to silence and control. We will expose how these oppressive systems fragment our communities and erase histories.

Using sound as a weapon, we will dismantle the logistics of control by learning to build and wield pirate radio and autonomous media platforms. These tools disrupt imperialist communication regimes, reclaim stolen space, and stitch together ruptured networks of power and solidarity. 

This series is a practice in anti-imperialist solidarity, cultivating insurgent networks through sound.

Tijuana - 18 de marzo parque
San Diego - 99 cent store
August 6th, 2022
10am-1:30pm PST

***

How Schools Operate: A Teach-In and Resource Toolkit Release

An intergenerational teach-in with Radical History Club and Homegrown youth educator, Sophie. They will guide us through the histories of violence of the US education system and how schools operate as a means of assimilation to the status quo and as a factory worker training ground.

Libélula Books & Co
February 12th, 2022
4-6:30pm PST"]

[Contact:
https://homegrownyouthcollab.com/contact

Please email us at homegrownyouthcollab@protonmail.com if you’d like to get in touch.

If you are a young person looking to find a space to deepen your political education or build your organizing skills in practical, creative, and accessible ways, we’d love to hear from you! This is also a space for older educators and organizers looking to learn alongside and mobilize our next generation. 

We welcome inquiries from those who want help to develop classes, resource materials, activities or who would like us to facilitate a learning activity at your event. If you have questions or want to connect about a resource we’ve shared, we’d be happy to schedule a call!"]]]></description>
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https://newleftreview.org/issues/ii9/articles/subcomandante-marcos-the-punch-card-and-the-hourglass ]]]></description>
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<item rdf:about="https://patrickfarenga.substack.com/p/creative-destruction-in-education">
    <title>Creative Destruction in Education - by Patrick Farenga</title>
    <dc:date>2025-12-04T06:50:16+00:00</dc:date>
    <link>https://patrickfarenga.substack.com/p/creative-destruction-in-education</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The concept of “creative destruction” in economics describes how new innovations replace and make obsolete older systems. While many believe this process in education involves replacing teachers with technology, a more profound change may be occurring: a fundamental shift in the form and function of schooling itself. This post explores how deschooling, homeschooling, and unschooling are challenging traditional educational paradigms and potentially reshaping the future of learning.

Deschooling Society by Ivan Illich was published in 1971 and John Holt’s ideas about unschooling were first presented in his book Instead of Education: Ways to Help People Do Things Better (1976) and fleshed out in his magazine, Growing Without Schooling (1977). Homeschooling—children learning in their homes and communities—has been around as long as families have existed, though in the past 200 years compulsory school laws have made children learning in any place but school difficult. Nonetheless, homeschooling continues in rural and urban settings today. Further, all three concepts are based on the truth that schooling is not the same as education. None are about denying education to anyone, but rather about opening the aperture of education’s lens beyond its narrow metrics for school success.

It was popular in the late 20th century and up until recently to view school, and higher education in particular, as a trusted path to status and riches. According to data from the National Center for Education Statistics, 8.6 million students were enrolled in college in 1970. In 2000 the number was 15.3 million, about a 78% increase over 30 years. In the midst of this big increase were some scholars and teachers warning that college wasn’t the right path for everyone and that success in school doesn’t necessarily turn into success in life. This does not mean we don’t need places for people to learn and share knowledge and meet people. In fact, it means creating more places and opportunities for these interactions to occur instead of just in school, a place built for large-scale, conventional instruction based on one’s age.

Ivan Illich was very clear in Deschooling Society that he was talking about disestablishing education, not eradicating it. The Establishment Clause in the Bill of Rights is the part of the the First Amendment that prohibits the government from establishing or supporting a religion. Illich was a Catholic priest, historian, and polymath. David Cayley, a scholar of Illich’s work, describes Illich’s position on schooling this way: “Illich himself always protested that he was not against schools as such: ‘I never wanted to do away with schools … I’ve nothing against schools! … Schools that are freely accessible allow the organization of certain specific learning tasks that a person might propose to himself.’ … What he was against was compulsory schooling as a legal monopoly of educational services, able to confer and withhold social privilege. … He did not call for the disestablishment of the post office or the public libraries. He claimed that the school made itself a sacred cow by means of rituals and incantations that were structurally the same as the liturgical practices by which the church is created.”1

I will explore Illich’s claim more fully in future posts to show how this argument fits in quite well with the rise and spread of compulsory schooling throughout the world and the United States in particular. But his point that schooling is a social construct to “confer and withhold social privilege” has particular salience in today’s society where it is no secret that families can use their connections and wealth to ensure their children get admitted to the “right” universities regardless of their poor school performance. There are even businesses and counseling services to help ensure successful placements for the well-to-do.

At the lower grade levels there were and still are many classroom teachers who advocate for more child-directed activities and other reforms, but the structure of schooling often inhibits or prevents them. Based on his experiences as a fifth-grade teacher in exclusive private schools, John Holt came to view school as an empty ritual that diminishes children. In his first book, How Children Fail (1964), Holt wanted to figure out why, despite his and others’ best efforts to teach, the majority of students—most from well-to-do families—didn’t learn what was taught. The students who passed a test on Friday couldn’t pass the same test on Monday. “School is the place where children learn to be stupid,” Holt concluded.

Holt went from being a teacher trying to reform school to a major critic of schooling and proponent of children’s rights. Holt wanted to show how people could live and learn without years of compulsory schooling, as humanity has done until the past 200 years. Holt’s book Instead of Education: Ways to Help People Do Things Better (1976) ended with a call to create an underground railroad for children who want to leave school and learn at home and in their communities. That’s when some parents wrote to him that they were teaching their children at home instead of sending them to school. In 1977 Holt started Growing Without Schooling (GWS) magazine to support this new-found community. He noted that though the number of unschoolers was small (Holt coined “unschooling” and preferred it to “homeschooling” since it describes how learning doesn’t require people to turn their homes into schools), he hoped that schools would learn why they were losing students and start to cooperate with families in ways that support different places and schedules for children to learn and grow in our society. Unschooling is not about defunding public schools. Unschooling is about using all the people and places where children can learn and grow without the restraints about learning that schools have. Holt supported vouchers for creating a variety of places for children to learn but he was incremental in his approach. If children prefer conventional schooling then they should be able to access it, but Holt wanted more options for children.

Holt wrote in the first issue of GWS:

<blockquote>GWS will not be much concerned with schools, even alternative or free schools, except as they may enable people to keep their children out of school by 1) Calling their own home a school, or 2) enrolling their children, as some have already, in schools near or far which then approve a home study program. We will, however, be looking for ways in which people who want or need them can get school tickets—credits, certificates, degrees, diplomas, etc.—without having to spend time in school. And we will be very interested, as the schools and schools of education do not seem to be, in the act and art of teaching, that is, all the ways in which people, of all ages, in or out of school, can more effectively share information, ideas, and skills.</blockquote>

Unfortunately, schools have doubled down on testing, time on task, and raising standards over the years. To do so, they removed or curtailed recess, reduced arts, humanities, and physical education offerings, and increased the hours for student work in and out of school. The results were not very encouraging before the pandemic, and since then they have been dismal.

The NY Times Magazine recently printed an article, America’s Children Are Unwell. Are Schools Part of the Problem?, that encouraged me that alternatives to school are likely to continue to grow slowly but surely. I was expecting more pills and counseling to be the article’s takeaway, but the article leans towards the need to change the structure of schooling and adults’ attitudes about children.2

<blockquote>… The experience of school has changed rapidly in recent generations. Starting in the 1980s, a metrics-obsessed regime took over American education and profoundly altered the expectations placed on children, up and down the class ladder. In fact, it has altered the experience of childhood itself.

    This era of policymaking has largely ebbed, with disappointing results. Math and reading levels are at their lowest in decades. The rules put in place by both political parties were well-meaning, but in trying to make more children successful, they also circumscribed more tightly who could be served by school at all.

    “What’s happening is, instead of saying, ‘We need to fix the schools,’ the message is, ‘We need to fix the kids,’” said Peter Gray, a research professor at Boston College and the author of “Free to Learn: Why Unleashing the Instinct to Play Will Make Our Children Happier, More Self-Reliant, and Better Students for Life.”

    “The track has become narrower and narrower, so a greater range of people don’t fit that track anymore,” he said. “And the result is, we want to call it a disorder.” …

    Later in the article:

    “Rather than wait for changes to come, many parents are giving up on the system altogether. A poll in 2023 found that about one in three home-schooling parents were unhappy with how their schools had educated their children with special needs, prompting them to leave. Parents are also increasingly turning to microschools, essentially learning pods with small numbers of children who can receive more individual attention.

    “Some of these parents identify as being part of an “unschooling” movement, in which they believe that school has done more harm than good for their children. They may be onto something. A 2016 paper showed that many young adults with childhood diagnoses of A.D.H.D. saw their symptoms improve once they left school and began working in a field that interested them.”</blockquote>

Many of the comments to the Times article echo points I’ve heard and read about education reform since I joined Growing Without Schooling in 1981. In her replies to commenters, the article’s author, Jia Lynn Yang, notes:

@Cheryl Thank you for sharing this. I am struck by how many teachers in these comments have tried to fight these changes, only to face resistance from leadership.

@gnomegirl It’s especially valuable to hear from students, so I appreciate that you’ve shared here. I think you are pointing to some critical confusion over the basic mission of school. What does it mean if the students can’t tell what it is?

@Dr. T I think you’re onto something here. The use of metrics has become a way to instill “rigor” into many different aspects of our society and economy. But their very use, as you point out, is not necessarily neutral. And at a certain point, they can have an effect on people that ends up being profoundly counterproductive.

@Carrie Thank you for sharing this perspective. While reporting this, one expert pointed me to a study showing that mental health ER visits tend to be higher during the school year and then significantly lower during summer and winter breaks. Pretty heartbreaking.

@Ann Thank you for sharing this. I was struck during my research that in all this high-level policymaking, children’s own voices have been missing.

Teachers, students, and researchers know and see what’s going on and they are speaking out about it, but, as these comments indicate, they continue to be ignored by schools’ headmasters. These are issues that were recognized and called out by school reformers in the 20th century yet we continue to apply more schooling as the solution.

Even if parents support a child’s decision not to attend school there can be repercussions from school officials who invoke medical reasons for such a decision. The medical term for people who resist going to school is school phobia. But there isn’t a corresponding term for people who get sick from school. The medical profession recognizes iatrogenic illness—getting a new sickness from the medical treatment you receive for your original sickness—but the education establishment does not. Apparently one can never get enough schooling.

Rather than force attendance in school I hope that schools will start to work with deschoolers, unschoolers, and homeschoolers who see a public role for education that places family life, doing things, and social interactions as valuable learning experiences, not just passing tests and remaining compliant at one’s desk.

The concept of creative destruction in education is not just about replacing old technologies with new ones, but about fundamentally reimagining the purpose and structure of learning itself. Deschooling, homeschooling, and unschooling are challenging the traditional educational paradigm, offering alternatives that prioritize individual growth, real-world experiences, and self-directed learning. The increasing interest in these alternative approaches, coupled with growing dissatisfaction with conventional schooling, signals a potential shift in how we view education. It’s clear that the one-size-fits-all model of schooling is failing many students, and the metrics-driven approach is often counterproductive to genuine learning and well-being.

Moving forward, it’s crucial that we continue to question the assumptions underlying our current educational system and remain open to diverse learning pathways. By embracing the principles of flexibility, individuality, and real-world relevance we can work towards a more inclusive and effective educational landscape for the 21st century. Only by fostering this kind of creative destruction can we hope to build an educational system that truly serves the needs of all learners in our rapidly changing world.

1
Cayley, David. Ivan Illich: An Intellectual Journey, Penn State University Press, 2021, pp. 102–103.

2
Retrieved on Dec. 3, 2025 from https://www.nytimes.com/2025/11/24/magazine/youth-mental-health-crisis-schools.html "]]></description>
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<item rdf:about="https://www.haymarketbooks.org/books/2610-solidarity-with-children">
    <title>Solidarity with Children | HaymarketBooks.org</title>
    <dc:date>2025-11-20T05:35:21+00:00</dc:date>
    <link>https://www.haymarketbooks.org/books/2610-solidarity-with-children</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A revolutionary feminist case for child liberation, a utopian project that helps us imagine ways to build insurgent, collective forms of care. 

We live in a world that is profoundly against children—evident in the genocide in Palestine, the fascist targeting of trans children, and the blatant disregard for the lives of migrant children crossing borders and oceans. It is a world in which climate catastrophe has become the new normal, in which children’s futures are by no means assured.

What we need, feminist writer and scholar Madeline Lane-McKinely argues, is a politics of solidarity with children, one that sees children as comrades in our struggle for a better future. Blending personal and political reflection with cultural analysis, Lane-McKinley examines the history of childhood as a system of private property in capitalism, showing how the idea of the child has been weaponized in the service of white supremacy and empire. She disentangles motherhood from the act of caregiving, tracing the possibilities of revolutionary mothering. And she critiques the parents’ rights movement and imagines what education might look like outside schools, considering how we might center children as we challenge the strictures of the nuclear family. 

Elegantly written and provocative, Solidarity with Children is a book for anyone who cares about children and the struggle for a better world.

***

Reviews

    "In a world that weaponizes the ideal of childhood, not least against children themselves, Lane-McKinley reveals how adult supremacy inflicts violence—from genocidal colonialism to the repressive halls of school. Rejecting mere protection and unsettling the bounds of childhood and adulthood, this book is a demand for a revolutionary solidarity with children through building a world of communal care. It draws on past and present activism to illuminate the radical politics that would empower children to become political subjects capable of mounting struggles in a world of climate catastrophe, economic crisis, and global war. Unflinching and visionary, Solidarity with Children is an indispensable guide for anyone committed to transforming the world."
    —Anne Boyer

    “As a sixty-something-year-old former child who knew I was trans but couldn't do anything about it back then, I’m proud to stand in solidarity with young people today who still need emancipation from a social construction of childhood that denies their agency and ability to know their own best interests. Madeline Lane-McKinley’s important book makes clear just how high the stakes are.”
    —Susan Stryker, author of Transgender History: The Roots of Today's Revolution

    “This extraordinary book changed me, and still reverberates in my mind. Its stunning, clear-eyed, breathtaking clarity is a call to arms for us all.”
    —Noreen Masud, author of A Flat Place"

[See also this review:
https://proteanmag.com/2025/11/19/horizons-of-young-liberation/ ]]]></description>
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    <title>The System Versus Community - by Patrick Farenga</title>
    <dc:date>2025-11-18T04:55:26+00:00</dc:date>
    <link>https://patrickfarenga.substack.com/p/the-system-versus-community</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The magazine I published, Growing Without Schooling (GWS), often discussed the role of communities to help people learn and grow and why it is important for children to learn through informal and formal communal activities instead of just classroom instruction. Unfortunately, children are often not welcome in public during school hours. As unschoolers and homeschoolers learned early on, you can get the police called on you if your children are walking alone or playing outdoors without an adult supervising, and this situation continues today, as the group Let Grow shows.

But I’ve always been inspired by this phrase by the founder of GWS, John Holt: “A life worth living and work worth doing—that is what I want for children (and all people), not just, or not even, something called ‘a better education.’” This excerpt from GWS 65 (October, 1988) echoes John’s words and presents a good view of how community and individual initiative is diminished by institutional and corporate overreach.

****

From a talk that John McKnight, of the Community Life Project at Northwestern University, gave in Holyoke, Massachusetts this June:

… My mother went on to tell me that today, people learn in schools. Security is a police problem. Family troubles are social work problems. Justice is a lawyer’s problem. Health is a doctor’s problem. Play is a recreation director’s problem. Infancy belongs to child care workers. Food comes from McDonald’s. Money comes from banks and corporations. Homes come from Century 21.

She says, “I don’t like this world, because in it there is nothing to do.” She lives in a world that is now a terrible vacuum, because all its meaning, and purpose, and work, has been taken away. She says, “It’s no wonder so many people get divorced. Families have nothing to do.” Groups don’t exist for magical purposes. They exist because they have a place, and a function, and work to do. And so it may be that those workless groups called families naturally dissolve.

In my mother’s world, people who sit, rock, chat, play checkers, knit, and listen for the orioles in the lilac bush, are living life. But in the hollow world they say of those people that they are killing time, wasting time. People who are younger and have the advantage of time-saving devices, appliances, communication systems, and transportation, must find it hard to understand why my mother likes this world of wasted time, this world where time is killed. I think she’d call this world of wasted and killed time “the community,” and I think she would call the world of time-saving and leisure time “the system.”

… We have removed pleasure from our work in order to remove drudgery from our lives. Addicted to the pursuit of pleasure because we’re saving time through systems—but at least, we say, the system way gives us choice. I work in a system—a university: a system in pursuit of excellence dedicated to maximizing choice. But my mother knows better than that. In her community, she, her friends and neighbors, know things in many ways. They know through experience, they know through stories—which are often the way you use words to tell about experience. They know through dreams, they know through prayers, they know because of what their mother told them. But the system called a university rejects all those ways of knowing. You can’t put a footnote that says, “My mother told me so.” And yet the great knowing of community has always come from experience, prayers, dreams, stories and tradition—all rejected by this place that’s maximizing choice. It’s the one place that only allows one way of knowing. The community allows all ways.

And this system, called “the university,” pursues excellence to maximize our choices. That means we set up the highest possible barriers against people getting there. If you walked up to the president of my university and said, “How many students did you admit this year who have been labeled by human service professionals as retarded?” He would tell you, “None! We have an intricate system to see that that would never happen. We’re pursuing excellence!”

Choice, excellence, individualism, are the system’s justifications for eliminating diversity and creating jobs—that is, work without pleasure. Because diversity takes time, is slow, unsystematic, common and incorporative, it is like democracy. Democracy is about diversity, not choice. It’s slow, messy, conflicted—but totalitarianism is fast."]]></description>
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    <title>Reading Ivan Illich’s Deschooling Society in the Neoliberal University, by Justin Podur (2021) — Liberated Texts</title>
    <dc:date>2025-11-14T04:06:03+00:00</dc:date>
    <link>https://liberatedtexts.com/reviews/reading-ivan-illichs-deschooling-society-in-the-neoliberal-university/</link>
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    <title>Anji Play | The DO Lectures</title>
    <dc:date>2025-11-02T19:57:14+00:00</dc:date>
    <link>https://thedolectures.com/talks/anji-play/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ms. Cheng Xueqin, creator of the Anji Play Approach, transformed early education in Anji County, China, building 130 public kindergartens for 14,000 children. Her philosophy, rooted in love, risk, reflection, and free from Western theory, has been recognised by M.I.T., the Lego Foundation, and the World Economic Forum as a powerful 21st-century model. Jesse Coffino, the interpreter for Ms Cheng, works closely with her to share Anji Play globally, training educators worldwide and hosting hundreds in Anji."]]></description>
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<item rdf:about="https://pablohelguera.substack.com/p/who-is-afraid-of-education">
    <title>Who is Afraid of Education? - Beautiful Eccentrics</title>
    <dc:date>2025-10-18T06:34:01+00:00</dc:date>
    <link>https://pablohelguera.substack.com/p/who-is-afraid-of-education</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Pedagogical sleight of hand tricks to tame an anti-intellectual world."

...

"The elimination of the U.S. Department of Education has long been a cherished goal for many Republicans — so ingrained, in fact, that during Rick Perry’s infamous 2011 debate gaffe, when he forgot the names of the three federal agencies he planned to abolish, the one he could remember was education. The irony, of course, is that he might have benefited from a stronger one.

I first began thinking seriously about the neoliberal assault on education in the U.S. when I met education sociologist Christopher Robbins in London in 2008. We were both speaking at a conference organized by the Hayward Gallery titled “Deschooling Society,” named after the famous book by Ivan Illich. That year, Robbins published his book Expelling Hope: The Assault on Youth and the Militarization of Schooling, drawing from Freire, Giroux, bell hooks, and others. Robbins’s core critique can be summarized in this quote:

“Neoliberal educational reform discards any pretense that schools exist to cultivate democratic citizens or to promote social justice; instead, it promotes a system in which schools serve as mechanisms for sorting, disciplining, and preparing youth for a life of market compliance and state surveillance.”

More importantly, Robbins argues convincingly that the radical educational critiques of the 1960s and 70s—including those of Illich, which challenged the industrial education complex for perpetuating patriarchal, capitalist values and enforcing conformity—were ultimately co-opted by the right. What began as a call to liberate education from bureaucratic and ideological control was repurposed to justify dismantling the public system altogether, paving the way for for-profit education. This process, which began in earnest in the 1990s and early 2000s with the rise of charter schools, vouchers, and private education enterprises, has reached a culmination point with the effective elimination of the U.S. Department of Education. The circle now closes with a renewed assault—this time targeting higher education—fueled by class resentment against so-called “woke” intellectualism and cloaked in the very language of liberation once used to critique the system.

Because market-driven education discourages dissent, we are left with a system accessible only to a privileged few—one that punishes ambiguity, rewards conformity, and prioritizes “customer satisfaction” over critical inquiry. As a result, the content delivered is often sanitized and intellectually timid, avoiding uncomfortable historical truths such as slavery. This cultural shift is not unique to the United States. Last week in Mexico City, for instance, the theorist and writer Irmgard Emmelhainz—an outspoken critic of Zionism—was recently dismissed from the University Centro after students expressed discomfort over films she included that addressed the Palestinian cause. The university informed her that she would not be offered further classes due to a “restructuring of the academic plan,” illustrating how institutional anxieties over discomfort now function as veiled censorship.

While all this is deeply concerning, we must recognize that we are living in a political moment where reason, facts, and logic often prove powerless to change minds. What I have been thinking most about, in this context, is fear—fear of learning, fear of knowledge: epistemophobia.

What we are facing is not an outright and proud embrace of stupidity (as we sometimes cynically conclude), but the rejection of a way of thinking that feels alienating, elitist, or destabilizing—a psychological defense against perceived threats to identity, certainty, belonging, or self-worth. It thrives on insecurity, authoritarian thinking, and the need to simplify a complex world.

In a world where education is being flattened by an anti-intellectual impulse—where nuance is replaced by slogans, and complexity is treated as a threat—our role as artists is not to retreat into compliant abstraction or aestheticized ambiguity. Rather, it is to insist on complexity as a form of resistance: to craft spaces where contradictions are held, where ambiguity is generative, and where meaning resists simplification. This is not complexity for its own sake, nor elitist obscurity, but a provocative nuance that unsettles consensus, invites reflection, and restores depth to a cultural landscape that is being aggressively leveled. In doing so, we reaffirm the radical potential of art—not as decoration for a disenchanted world, but as a tool to re-enchant thought itself.

The good news is that epistemophobia is treatable, and artistic or performative educational practice can help. While I have no magic solution, I have learned a few things from museum education that, in my view, can support artists, educators, and curators alike.

First, it’s important to remember that the demand for simplicity stems from a fragile emotional space—often activated when we are challenged by uncomfortable ideas. Embarrassing or confronting someone rarely works—it often leads to greater alienation. Nor does it help to condescendingly listen while allowing outrageous or uninformed opinions to go unchallenged.

What is often required in gallery-based experiments that engage controversial or emotionally charged topics is a kind of rhetorical sleight of hand. The first step is to bypass defensiveness and lower emotional stakes—often by inviting participants to share personal stories, thereby shifting the focus from abstract positions to lived experience. Once that trust is established, one can introduce a gentle rupture of expectations—perhaps through a game, a thought experiment, or a role-switching prompt. I have employed variations of Boal’s invisible theater, asking participants to speak from someone else’s point of view. This strategy generates a moment of productive disorientation, allowing participants to temporarily suspend ideological reflexes and approach the issue from a less ego-bound perspective. Rather than defending a fixed belief, they are invited to inhabit a situation. In this space, reflection becomes more likely—not from personal pride or tribal identification, but from a narrative distance that opens the door to ethical and analytical insight.

We become better analysts of reality when we are not monologuing ourselves into righteousness, but instead narrating the complexities of action from multiple vantage points. A prompt like, “What might the artist’s mother say about this work?” can serve as a simple but powerful reframing device. As I often say in educator trainings, the goal is not to indoctrinate or “convert” a participant to my views, but to demonstrate that things are rarely as simple as they appear. Even if someone remains emotionally attached to their original opinion, if they walk away less certain, more reflective, or aware of the act of thinking itself, I feel the work has succeeded.

One of the advantages of art making—and of the relatively unregulated cultural spaces it often occupies—is that it can function as covert informal education: it can shift perspectives, challenge assumptions, and (as much as I resist the term) serve as an engine of knowledge production.

That said, I must emphasize: these are survival strategies, not substitutes for robust institutional support. In a climate where public education is being systematically eroded and dismantled, no amount of facilitation skill or conceptual sleight of hand will be enough.

We must therefore fight on two fronts: to defend and rebuild public education as a democratic right, and to affirm the capacity of art making to generate insight, complexity, and conviction. Otherwise, we may well find ourselves living out the warning offered by Hannah Arendt in The Crisis in Education (1954):

“The aim of totalitarian education has never been to instill convictions but to destroy the capacity to form any.”"]]></description>
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<item rdf:about="https://www.sfchronicle.com/opinion/openforum/article/aging-doing-nothing-20824431.php">
    <title>The hardest part about getting older? Learning how to do nothing</title>
    <dc:date>2025-09-09T16:29:26+00:00</dc:date>
    <link>https://www.sfchronicle.com/opinion/openforum/article/aging-doing-nothing-20824431.php</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I used to be good at doing nothing. Euphemism aside, you could say I was lazy. But then I lost my touch."


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

"Come early evenings in the Italian town where I live, old men congregate in a courtyard in front of our municipal building. There, in the generous shade of a looming oak tree, they cluster with clockwork regularity into cliques.

Pensioners all, and probably boyhood buddies to boot, they pal around, gabbing away in thick local dialect, breaking into laughter and song, until dusk delicately descends. They clearly have nothing much else they have to do, nor, for that matter, much of anything they would rather be doing.

I used to be good at doing nothing. Euphemism aside, you could say I was lazy. But then I lost my touch. Life happened, complete with marriage, children, a job and taxes. My mind often teemed with my to-do list, enumerating ad infinitum all the chores to be done. Doing nothing became decidedly impossible. 

Now that I’m 73, I’m trying to regain my youthful knack. 

As the heat of summer rolls around, getting better at doing nothing could come in handy. So many of us plan to do a whole lot of nothing, certainly more than we manage to do most of the year.

As it happens, Americans are evidently getting better at it. We now devote more time than ever before, if only slightly, to “relaxing and thinking.” So I found the 2025 American Time Use Survey from the U.S. Bureau of Labor Statistics. 

Examples of activities from the survey fit into this category range from goofing off, wasting time and hanging around to breaks at work, sunbathing, sitting in a hot tub and “reflecting, daydreaming, fantasizing, and wondering.” In 2024, Americans reported spending an average of 22 minutes each day “relaxing and thinking.”

Doing nothing can be a special struggle for adults, especially those 50-plus. We’ve always had something we had to do. We’ve devoted our lives to performing our jobs, raising our families and contributing to our communities. We’re addicted to accomplishing stuff.

Here’s what typically happens to me lately. I’ll be walking our dog in the hills. I’ll stop in my tracks to admire the view, the valley below and the mountains beyond. I could stay to gaze for a few more minutes. And I should, I really should. But no. I have errands to run, emails to send. The clock is ticking. So I move on, the moment gone forever.

Only recently have I learned from the latest research what I’ve long suspected, namely that doing nothing can be a plus for our overall health.

We can benefit psychologically from sharper attention and concentration, lower stress and an improved sense of well-being. We get a boost physically, too, with lowered blood pressure and relaxed muscles. Our brain is better equipped to process information, consolidate memories and enhance creativity. All in all, taking breaks enables us to be more efficient and productive.

But we can take inactivity too far. Inertia for too long can weaken our muscles, lead to stiffness, and, more seriously, cause obesity and heart disease. Lollygagging too liberally can prevent us from getting stimulated, leaving us bored and depressed.

I can still remember stretches in my life when time still seemed to take its time. I felt, especially as a boy and even then as a young man, that I had all the time in the world to do whatever I might decide to do. No longer is this so.

My quest to do nothing repeatedly backfires. Nothing is harder for some people than taking it easy. If we do nothing, we threaten to leave ourselves vulnerable to whatever thoughts might happen to come into our heads. And who knows what we’ll think about, or whether we’ll like it?

As French philosopher Blaise Pascal observed, “All of man’s troubles come from his inability to sit alone, quietly, in a room, for any length of time.” 

Italians specialize in a cultural custom known as dolce far niente, literally defined as “the sweetness of doing nothing.” The origin of the phrase is credited variously to the poet Lord Byron, the Italian adventurer Casanova and the Roman writer Pliny the Younger.

“It seems ages,” Pliny wrote, “since I knew what it was to do nothing, and rest and enjoy that lazy but delightful state of inactivity where you hardly know you exist.”

Now I’m determined once again to get the hang of hanging loose. Maybe, as I walk our dog high into the hills here, I can convince myself to stop in my tracks long enough to admire the mountains arrayed in a panorama around me. Maybe if I learn to live more slowly, time might actually seem to pass more slowly.

By chance, I know just where to catch a master class — there in that courtyard, under the oak tree in front of our building, among the old men gathered along the stone walls, each happy beyond words to do nothing for hours on end, past the twilight and well into the evening.

It’s an inspiring spectacle, the art of dolce far niente personified. I’m now there nightly, parking myself on a bench, as if an anthropologist, to absorb a free lesson in how to take my foot off the gas. Maybe, if I really apply myself, I’ll even learn to tap my brakes.

Bob Brody, a consultant and essayist, is author of the memoir “Playing Catch with Strangers: A Family Guy (Reluctantly) Comes of Age.”"]]></description>
<dc:subject>bobbrody 2025 aging slow idleness attention unschooling deschooling age productivity</dc:subject>
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<item rdf:about="https://www.theatlantic.com/ideas/archive/2025/08/kids-smartphones-play-freedom/683742/">
    <title>One Way Parents Can Fight the Phone-Based Childhood - The Atlantic</title>
    <dc:date>2025-08-08T18:28:13+00:00</dc:date>
    <link>https://www.theatlantic.com/ideas/archive/2025/08/kids-smartphones-play-freedom/683742/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Children who were raised on screens need more freedom out in the real world."

...

"One common explanation for why children spend so much of their free time on screens goes like this: Smartphones and social-media platforms are addicting them. Kids stare at their devices and socialize online instead of in person because that’s what tech has trained them to want.

But this misses a key part of the story. The three of us collaborated with the Harris Poll to survey a group of Americans whose perspectives don’t often show up in national data: children. What they told us offers a comprehensive picture of how American childhood is changing—and, more important, how to make it better.

In March, the Harris Poll surveyed more than 500 children ages 8 to 12 across the United States, who were assured that their answers would remain private. They offered unmistakable evidence that the phone-based childhood is in full force. A majority reported having smartphones, and about half of the 10-to-12-year-olds said that most or all of their friends use social media.

This digital technology has given kids access to virtual worlds, where they’re allowed to roam far more freely than in the real one. About 75 percent of kids ages 9 to 12 regularly play the online game Roblox, where they can interact with friends and even strangers. But most of the children in our survey said that they aren’t allowed to be out in public at all without an adult. Fewer than half of the 8- and 9-year-olds have gone down a grocery-store aisle alone; more than a quarter aren’t allowed to play unsupervised even in their own front yard.

Yet these are exactly the kinds of freedoms that kids told us they long for. We asked them to pick their favorite way to spend time with friends: unstructured play, such as shooting hoops and exploring their neighborhood; participating in activities organized by adults, such as playing Little League and doing ballet; or socializing online. There was a clear winner.

[chart]

Children want to meet up in person, no screens or supervision. But because so many parents restrict their ability to socialize in the real world on their own, kids resort to the one thing that allows them to hang out with no adults hovering: their phones.

Since the 1980s, parents have grown more and more afraid that unsupervised time will expose their kids to physical or emotional harm. In another recent Harris Poll, we asked parents what they thought would happen if two 10-year-olds played in a local park without adults around. Sixty percent thought the children would likely get injured. Half thought they would likely get abducted.

These intuitions don’t even begin to resemble reality. According to Warwick Cairns, the author of How to Live Dangerously, kidnapping in the United States is so rare that a child would have to be outside unsupervised for, on average, 750,000 years before being snatched by a stranger. Parents know their neighborhoods best, of course, and should assess them carefully. But the tendency to overestimate risk comes with its own danger. Without real-world freedom, children don’t get the chance to develop competence, confidence, and the ability to solve everyday problems. Indeed, independence and unsupervised play are associated with positive mental-health outcomes.

Still, parents spend more time supervising their kids than parents did in the 1960s, even though they now work more and have fewer children. Across all income levels, families have come to believe that organized activities are the key to kids’ safety and success. So sandlot games gave way to travel baseball. Cartwheels at the park gave way to competitive cheer teams. Kids have been strapped into the back seat of their lives—dropped off, picked up, and overhelped. As their independence has dwindled, their anxiety and depression have spiked. And they aren’t the only ones suffering. In 2023, the surgeon general cited intensive caregiving as one reason today’s parents are more stressed than ever.

Kids will always have more spare hours than adults can supervise—a gap that devices now fill. “Go outside” has been quietly replaced with “Go online.” The internet is one of the only escape hatches from childhoods grown anxious, small, and sad. We certainly don’t blame parents for this. The social norms, communities, infrastructure, and institutions that once facilitated free play have eroded. Telling children to go outside doesn’t work so well when no one else’s kids are there.

That’s why we’re so glad that groups around the country are experimenting with ways to rebuild American childhood, rooting it in freedom, responsibility, and friendship. In Piedmont, California, a network of parents started dropping their kids off at the park every Friday to play unsupervised. Sometimes the kids argue or get bored—which is good. Learning to handle boredom and conflict is an essential part of child development. Elsewhere, churches, libraries, and schools are creating screen-free “play clubs.” To ease the transition away from screens and supervision, the Outside Play Lab at the University of British Columbia developed a free online tool that helps parents figure out how to give their kids more outdoor time, and why they should.

More than a thousand schools nationwide have begun using a free program from Let Grow, a nonprofit that two of us—Lenore and Jon—helped found to foster children’s independence. K–12 students in the program get a monthly homework assignment: Do something new on your own, with your parents’ permission but without their help. Kids use the prompt to run errands, climb trees, cook meals. Some finally learn how to tie their own shoes. Here’s what one fourth grader with intellectual disabilities wrote—in her own words and spelling:

<blockquote>This is my fist let it gow project. I went shoping by myself. I handle it wheel but the ceckout was a lit hard but it was fun to do. I leand that I am brave and can go shop by myself. I loved my porject.</blockquote>

Other hopeful signs are emerging. The New Jersey–based Balance Project is helping 50 communities reduce screen time and restore free play for kids, employing the “four new norms” that Jon lays out in The Anxious Generation. This summer, Newburyport, Massachusetts, is handing out prizes each week to kids who try something new on their own. (Let Grow has a tool kit for other communities that want to do the same.) The Boy Scouts—now rebranded as Scouting America, and open to all young people—is finally growing again. We could go on.

What we see in the data and from the stories parents send us is both simple and poignant: Kids being raised on screens long for real freedom. It’s like they’re homesick for a world they’ve never known.

Granting them more freedom may feel uncomfortable at first. But if parents want their kids to put down their phones, they need to open the front door. Nearly three-quarters of the children in our survey agreed with the statement “I would spend less time online if there were more friends in my neighborhood to play with in person.”

If nothing changes, Silicon Valley will keep supplying kids with ever more sophisticated AI “friends” that are always available and will cater to a child’s every whim. But AI will never fulfill children’s deepest desires. Even this generation of digital natives still longs for what most of their parents had: time with friends, in person, without adults.

Today’s kids want to spend their childhood in the real world. Let’s give it back to them."]]></description>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=bTp7TILYfkE">
    <title>Ranking the Myths of the System - YouTube</title>
    <dc:date>2025-08-06T02:39:36+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=bTp7TILYfkE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The world runs on myths—viral ideas we mistake for truth. They shape what we believe is possible, normal, even inevitable. Let's rank some of the most destructive ones and imagine the stories that could set us free.

Introduction - 0:00
Myth of Sex - 2:52
Myth of Scarcity - 4:41
Myth of Universal Human Nature - 6:46
Myth of Work - 8:13
Myth of Meritocracy - 10:06
Myth of Schooling - 12:22
Myth of Trickle Down - 13:39
Myth of Freedom - 14:20
Myth of End Times - 17:03
Myth of Separation - 18:30
Myth of Authority - 20:06
Myth of The Only Way - 23:43
Conclusion - 24:32"

...

"Sources & Resources:
The Selfish Gene by Richard Dawkins
Beyond Civilisation by Daniel Quinn
33 Myths of the System by Darren Allen
The Cambridge Encyclopedia Of Hunters and Gatherers by Richard B Lee and Richard Daly
Sex Redefined: The Idea of 2 Sexes Is Overly Simplistic - https://www.scientificamerican.com/article/sex-redefined-the-idea-of-2-sexes-is-overly-simplistic1/
Race, Monogamy, and Other Lies They Told You by Agustín Fuentes
The Pedagogy of the Oppressed by Paulo Freire
Huge 20-Year Study Shows Trickle-Down Is a Myth, Inequality Rampant - https://www.businessinsider.com/how-bad-is-inequality-trickle-down-economics-thomas-piketty-economists-2021-12
https://www.libertarian-labyrinth.org/glossary/a-new-glossary/
Words of A Rebel by Peter Kropotkin
At The Cafe by Errico Malatesta
Prefigurative Politics by Paul Raekstad and Sofa Saio Gradin"

[See also:

"How Gaza Exposes The Myths Of The System"
https://www.youtube.com/watch?v=Z-uYmxsyQwA

"On how the blatant and brutal genocide in Gaza has exposed four key myths of this system for all to see.

Introduction - 0:00
Myth of Law - 2:16
Myth of Neutrality - 4:53
Myth of Peace - 6:11
Myth of Ethnosupremacy - 8:27
Conclusion - 10:59"]]]></description>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=Z-uYmxsyQwA">
    <title>How Gaza Exposes The Myths of The System - YouTube</title>
    <dc:date>2025-08-06T02:39:22+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Z-uYmxsyQwA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On how the blatant and brutal genocide in Gaza has exposed four key myths of this system for all to see.

Introduction - 0:00
Myth of Law - 2:16
Myth of Neutrality - 4:53
Myth of Peace - 6:11
Myth of Ethnosupremacy - 8:27
Conclusion - 10:59

Ranking the Myths of the System:
https://www.youtube.com/watch?v=bTp7TILYfkE "

[(description from that last link):

"The world runs on myths—viral ideas we mistake for truth. They shape what we believe is possible, normal, even inevitable. Let's rank some of the most destructive ones and imagine the stories that could set us free.

Introduction - 0:00
Myth of Sex - 2:52
Myth of Scarcity - 4:41
Myth of Universal Human Nature - 6:46
Myth of Work - 8:13
Myth of Meritocracy - 10:06
Myth of Schooling - 12:22
Myth of Trickle Down - 13:39
Myth of Freedom - 14:20
Myth of End Times - 17:03
Myth of Separation - 18:30
Myth of Authority - 20:06
Myth of The Only Way - 23:43
Conclusion - 24:32"]

"Educate Yourself:

How Israel was Created
https://www.youtube.com/watch?v=e9To_P8gX9c 

How To Erase a People
https://www.youtube.com/watch?v=IcVR3qwdkgM  

Israelis Are Not 'Indigenous' (and other ridiculous pro-Israel arguments)
https://www.youtube.com/watch?v=FhlUFPpXIVo

Israel's Gaza Genocide, Legally Proven
https://www.youtube.com/watch?v=om6KeLGSsQg "]]></description>
<dc:subject>andrewism 2025 myths stausquo sex gender scarcity humannature universalism endtimes separation authority hierarchy work labor capitalism neoliberalism schools schooling education trickledowneconomics economics society civilization freedom ethnosupremacy ethnonationalism law legal international neutrality peace resistance oppression zionism antizionism moderates centrism centrists politics policy colonialism colonization settlercolonialism hierarchies wealth inequality billionaires government governance democracy repression exploitation gaza palestine unschooling deschooling genocide ethniccleansing warcrimes ecososystems latecapitalism elitis statusquo meritocracy merit patriarchy sexism systems systemsthinking ecosystems change revolution deprogramming anarchism anarchy rights civilrights power state stateviolence violence resources inequity police policing property choice liberation collectivism productivity bullshitjobs expertise influence coercion courts rulers subordination supremacy conflict competition</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=hYqeL-4GG6Q">
    <title>The War on Kids and Student Resistance: An interview with author and filmmaker Cevin Soling. - YouTube</title>
    <dc:date>2025-07-11T21:26:37+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=hYqeL-4GG6Q</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Cevin Soling is critical of compulsory schooling for many reasons that he documents in his film The War on Kids. He also provides action-oriented ideas in his book The Student Resistance Handbook. We talk about why school takes up more and more of children's time while producing less and less knowledge, self-awareness, and social connection for students.

PLEASE NOTE:
The Student Resistance Handbook and The War on Kids are available from www.spectaclefilms.com.

The War on Kids can also be streamed on Amazon.

Raised to Obey: The Rise and Spread of Mass Education by Agustina Paglayan is available from your favorite bookstore."

[See also:

"The Student Resistance Handbook"
https://spectaclefilms.com/products/student-resistance-handbook

"The Student Resistance Handbook provides students with information on how they can effectively fight back against their school and work towards abolishing this abusive and oppressive institution. Legal non-violent tactics are presented that are designed to: disrupt the operation of school, substantially increase the costs involved in its operation, and make those who work for and support schools as miserable as they make the students who are forced to attend."

"The War On Kids DVD"
https://spectaclefilms.com/products/the-war-on-kids-dvd

"“A shocking chronicle of institutional dysfunction” – New York Times

“A startling wake-up call about appalling conditions prevailing in American schools” – Variety

“Must-see documentary” – The Huffington Post

Focusing on public education, The War on Kids demonstrates how American public schools have become modeled after prisons in response to fear and a burgeoning intolerance of youth. The oppressive environment that students are subjected to, coupled with brutal responses to any transgression including the drugging of children,are shown to have long-term repercussions beyond creating a generation of dysfunctional adults. Ultimately, democracy itself is under siege.

The War on Kids is a documentary on Public Education in America. While several documentaries on schools have come out since The War on Kids, these films tend to be either propaganda for charter schools or look at symptoms without any appreciation or understanding of underlying issues. To be a great documentary, it is essential to do the necessary work and dig deeper to uncover the heart of the problems observed. The numerous failures and pathologies associated with school are predominantly due to its autocratic structure. Because no one wants to voluntarily relinquish power, this fundamental problem is never addressed or even recognized.

Duration: 88 Minutes
Subtitles: English

Filmmakers
Director: Cevin Soling
Executive Producer: Cevin Soling
Producer: Jeremy Carr, Dawn Fidrick, and Cevin Soling
Cinematographer: Jeremy Carr
Editor: Jeremy Carr
Music: Martin Trum
Press and Awards
Best Educational Documentary – NY International Independent Film and Video Festival
Featured on The Colbert Report and MSNBC
“A shocking chronicle of institutional dysfunction” – New York Times
“A startling wake-up call about appalling conditions prevailing in American schools” – Variety
“Must-see documentary” – The Huffington Post"]

[Lots of messiness and conjecture in here. Wish I had the time right now to leave some notes annotating the things that I find incorrect, self-contradictory, or problematic in here amongst the stuff that I do agree with.].]]]></description>
<dc:subject>cevinsoling unschooling schools schooling compulsory 2025 education johntaylorgatto patfarenga authoritarianism resistance children childrensrights oppression abuse institutions howwelearn learning deschooling youth abolition schoolabolition forgetting boredom adolescence obedience authority curiosity empathy neurosis anxiety depression assessment grades grading ptsd surveillance alienation democracy meaning meaningmaking compliance insurrection civildisobedience helplessness self-worth self-esteem children'srights</dc:subject>
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<item rdf:about="https://www.johnholtgws.com/pats-blog/fitting-on-the-tracks">
    <title>FITTING ON THE TRACKS — John Holt GWS</title>
    <dc:date>2025-06-20T16:44:19+00:00</dc:date>
    <link>https://www.johnholtgws.com/pats-blog/fitting-on-the-tracks</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Since our society is in the midst of deep changes, locally and globally, it is tempting to want to preserve what we have. But we also need to think about what we can change for the better, particularly if what we already have is no longer working for most people. Making changes is not easy for individuals, let alone societies, and I will be talking about this in my upcoming keynote at the AERO conference next week. 

John’s words inspired me to develop my speech;  I hope you’ll find his words inspiring too.

From the foreword that John Holt wrote in 1972 for a book called SOMEWHERE ELSE:

.. . At a meeting—very pleasant—of (mostly) sociologists at Harvard, someone said to me, "But if we educate children in the way you propose, how are they later going to fit on the tracks laid down by society?” The question showed me that he understood very clearly what schools are for—to make people think, as they had made him think, that the tracks that make a society of any particular moment are not only the best tracks, but the only possible tracks.

His remark was a perfect illustration of what Ivan Illich was to say some years later about how the institutions of our society dominate not only our lives but our imaginations, not only what we do but what we even think we might or could do. I didn't say any of this to my questioner. What I said was, “They'll make new tracks." From their expressions it was clear that most of them had never thought of this. “And after all," I went on, "where do you think the present tracks in society came from? They weren't always there. They didn't fall from the sky. Somewhere, back in the past, someone made a track, did something that had not been done before—usually because everyone who considered doing it, if anyone did, thought it was impossible or crazy.”

Societies are constantly making new tracks. If they don't they freeze up, get hardening of the arteries and joints, corrode, decay, and die. All of which our society is quite clearly in the process of doing. The question is, can people ... make enough new tracks, and fast enough? Can we find new ways of living, thinking, learning, working to replace those which have quite obviously ceased to work? Nobody knows ..."]]></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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    <title>12.03.24 The Diane Lewis Student Lecture Series | Pelin Tan - YouTube</title>
    <dc:date>2025-05-28T18:00:01+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=e3Iwu0CjmnY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Collective assemblies and pedagogies of commons are about searching for the spatial politics of horizontalities that lead us (practitioners in the thresholds) to parameters of scales and slow-violence of sociopolitical conditions of infrastructures. Any scale of infrastructures, from a refugee tent to a community garden to an alternative gathering of pedagogies of unlearning, leads to the question of the spatial justice of where, in which condition, and with whom. Practitioners and educators in between architecture, geography, urbanism, and art create a critical discourse and methodology through commoning in diverse trans-localities. Tan suggests transforming assemblies to transversal method-based alliances; and developing urgent pedagogies in architecture and spatial practices with diverse horizontal alliances. Threshold infrastructure is the gathering, the base of alliances that reactivates the threshold, the in-betweens, and the collective survival. Alternative collectively initiated pedagogical platforms and assemblies are emancipative forms of solidarity, care, resistance, and knowledge production. What are the urgencies of architecture pedagogies in contested territories? How can pedagogies reveal and bring about ways of unlearning and undoing? Can alternative approaches in education and research reach beyond established institutional structures and through transversal and collective approaches? Do they make a difference in transforming knowledge, and how do they shape the architectural practice of the present?

Tan will present pedagogical design and art projects on critical spatial practices and will introduce the Urgent Pedagogies project (IASPIS). A Q&A session moderated by Jayne Miller will follow the presentation.

Professor Pelin Tan, P.hD., is the 6th recipient of the Keith Haring Fellowship of Art and Activism at Bard College (2019). She is a Turkish art historian and sociologist, currently a professor at the Faculty of Fine Arts, University of Batman based in Mardin, Turkey. She is a senior research fellow of the Center for Arts, Design and Social Research in Boston. For more than two decades, she has focused on urban and territorial conflict, commons, labor conditions, alternative pedagogies, and methodologies in art and architecture. She was a lead author of the Urban Society report by IPSP (Cambridge Univ. Press, 2018). She contributed to several publications such as "Climates: Architecture and The Planetary Imaginary" (Columbia Univ., 2017), "Refugee Heritage" (2021), "Radical Pedagogies" (MIT Press, 2022), "Designing Modernity: Architecture in the Arab World, 1945–1973" (Jovis, 2021), "From Public to Commons (Routledge, 2023), Agonistic Assemblies" (Sternberg/MIT Press, 2024). 

Tan is an editor of the i Press established by architect Mary Otis Stevens based in Cambridge, Massachusetts, and supported by the Graham Foundation (2023). Her forthcoming books include the following: "Forms of Non-Belonging" (E-flux Books, Sternberg/MIT Press, 2025), and "Threshold Architecture" (DPR-Barcelona, 2025).

She curated Gardentopia/Matera ECC 2019, was associate curator of the first Istanbul Design Biennial Adhocracy (2012), and co-curator of Urgent Pedagogies (IASPIS). Tan was a Postdoc at MIT (2011), a fellow of The Japan Foundation (2012) and Hong Kong Design Trust (2016), DAAD (2006-2007), and others. She co-directed several short films with artist Anton Vidokle and got the Sharjah Film Prize (2020) for their last film: "Gılgamesh: She, Who Saw the Deep" (2022). Her current short documentary "Landscapes as Archives" about the production of architecture in Palestine is on view at the Qattan Foundation, Ramallah (2023)."]]></description>
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    <title>Steven Salaita, &quot;No Resurrection: The Life and Death of the Modern University&quot; - YouTube</title>
    <dc:date>2025-04-27T18:49:14+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=fFMPB756-mI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[transcript (not including the Q&A, which contains some great stuff, not the least of which is the Black Philadelphian woman who speaks for a short while towards the end):
https://stevesalaita.com/no-resurrection-the-life-and-death-of-the-modern-university/

"After a lifetime in religious, conservative states, I was excited to move to Wisconsin.  Most of Whitewater’s faculty lived in Madison—about a fifty-minute drive, give or take—and my wife and I decided to do the same.  I had great hopes for a vibrant political life.  Madison was known to be one of the most progressive cities in the United States. 

That reputation turned out to be true, but it led to disappointment rather than vibrancy.  It didn’t take me long to understand that “progressive” came with its own problems—namely, that it is mostly just conservativism with a different aesthetic. 

The point was driven home during my second year at Whitewater.  A group of activists from UW-Madison was trying to implement divestment resolutions at the various UW campuses.  These were the early days of BDS—Boycott, Divestment, and Sanctions—and the activists were more often met with hostility than curiosity.  One of their leaders was a philosophy graduate student named Mohammed Abed, who was an absolute dynamo.  Persistent and brilliant, Mohammed left his fingerprints all over the movement. 

It wasn’t only Zionists or individuals/institutions invested in Zionism that early BDS leaders had to persuade; many, if not most, radical faculty at the time were reluctant or lukewarm.  Some were outright hostile to the idea of boycotting Israel.  People now recognize BDS as what the youth like to call “the bare minimum,” but at the start we had a hell of a time getting leftist faculty on board.  The hesitancy corresponded to a person’s stature or the prestige of their institutional affiliation.  As is typical of professors, they came aboard only when BDS became a marketable commitment. 

Anyway, that was the context in which Mohammed and his friends were operating.  They had made significant progress in Madison and were eager to organize Whitewater’s faculty.  I met with them and explained that there was a decent chance of succeeding.  My department was filled with people who considered themselves scholar-activists and always seemed to be agitating for or against something or other. 

We managed to get the question of divestment onto the agenda of the next faculty senate meeting, which the crew from Madison would attend.  The agenda item attracted notice and I heard some of my colleagues whispering about it.  They were planning to go, I gathered. 

It was with great excitement that I turned up at the senate meeting, confident that divestment was the perfect issue for intellectuals who had opposed the U.S. invasion of Iraq, who were disgusted by racism, and who spent most of their time complaining about reactionaries.  Indeed, a number of colleagues from my department were there, along with folks from throughout the college.  We chitchatted until the meeting was called to order.  After Mohammed’s group had presented the case for divestment, the chair opened up the floor for comment. 

One by one, my colleagues stepped forward to oppose the resolution."

...

"I also insist on pointing out that the current situation is no surprise to anybody who has been paying attention to Zionist tactics on campus over the past few decades, although the depth and intensity of the persecution has been jarring.  There has never been a moment when Zionists allowed for expressions of dissent.  They’ve been targeting Palestinian students and professors since at least the 1960s.  It was never quaint.  They were just as brutal thirty years ago as they are today.  Only the dynamics have changed.  

Too many people who pretended to know better humored their nonsense.  Why?  I’m not always sure.  Could be ambition, could be tacit affinity, could be self-preservation, could be old-fashioned cowardice.  Whatever the reason, not enough faculty with power, or with access to power, stood up for the vulnerable—not just Palestinians, but contingent faculty, Black people, immigrants, grad student unionizers, and workers usually absent from the conversation altogether (gardeners and custodians and cafeteria staff and bus drivers).  Some of those faculty outright aligned with management.  This compliance is how they earned proximity to power in the first place. 

Herein exists the great danger of not abiding by a set of principles vis-à-vis the dispossessed and acting on those principles as necessary.  A bunch of nobodies get punished.  Everyone shrugs.  Friends of those nobodies urge somebody, anybody, to act.  Everyone shrugs, but with a careful eye on the situation.  When the issue hits the news cycle and becomes a controversy, they finally act, but not to support the nobodies who are now somebody.  Oh, they may say the right things, but it’s the spotlight, not the injustice, that has piqued their attention.  Their role now is to temper or coopt any radical potential emerging from the discontent.  They are no longer shrugging.  Now they are intellectuals.  Now they are leaders. 

Does this sound fanciful?  I guess, if you want it to.  All I can tell you is that I lived it, more than once.  And I’ve observed the process in action dozens of times since.  It’s like an emerging fashion trend:  once you notice it the first time, it suddenly becomes ubiquitous.  I’m not trying to theorize from afar; I’m explaining in practical terms how so-called radicals can perpetuate the very system they apparently oppose. 

This culture of social climbing meant that the professorial class was completely unprepared for the Zionist genocide and the intensified persecution that came along with it.  By “unprepared,” I mean intellectually, politically, and organizationally.  Intellectual unpreparedness was evident in the many think-pieces pathologizing Palestinians as latently warlike and by the compulsion to prioritize the angst of Israeli settlers and diasporic Jews.  Political unpreparedness came about through a longstanding addiction to Westphalian buzzwords like “democracy,” “human rights,” and “authoritarianism” without a concomitant recognition that in practice they usually reify the logic of U.S. imperialism.  Organizational unpreparedness was probably the most damning problem.  Few campuses had structures in place that could repel managerial abuse.  More people needed to be strike-ready, for example.  (Not that striking appears to have been a consideration.)  Faculty should always try to develop networks that allow them to move quickly against administration in moments of crisis.  Enough faculty need to want this kind of network for it to even be a consideration, which is a proto-problem perhaps greater than the subsequent one.  

So now, as the Zionist entity continues to triumphantly steal land and terrorize its neighbors, and as universities have become open participants in this terrorization, our options appear to be twofold:  speak up and risk being neutralized or pretend that higher education will course correct because it is inherently virtuous. 

The second option no longer exists.  It never did, to be clear.  The virtues of higher education were always tethered to capital accumulation.  I’m speaking in a more literal sense:  it’s too late for nostalgia or romanticism.  The university can no longer pretend to be a benighted site of inquiry and erudition, some peaceful, hermetic landscape outside of “the real world.”  It killed its own mythology.  And it’s not getting resurrected.

*****

The vicious campaigns of repression we’re seeing throughout the West (and in many Arab countries) are both an extension and byproduct of the Zionist genocide.  I mentioned earlier that there is plenty of precedent for what we’re currently seeing.  That precedent goes well beyond Palestine and originates with Black and Indigenous peoples, communists (or perceived communists), and so forth.  However, there are some new developments worth attention. 

For instance, we’re seeing an unprecedented marshaling of administrative resources, which allows for a large volume of repressive acts.  The repression affects both individuals and organizations.  Safety in numbers no longer exists for the activist, but the numbers benefit management because despite the increased capital it requires, mass punishment exhausts the diminishing resources of the oppressed.  Management, like the state it wishes to protect, has opted for collective punishment. 

The most noteworthy development is emphasis on Zionism as an inborn characteristic.  The notion of Zionism as somehow being an immutable feature of Jewishness has been around for a while, although Jewish scholars of various ideological leanings have cautioned against it.  Now Zionist organizations are putting it forward as an indisputable truth to be codified in law.  Maura Finkelstein, for example, was fired from a tenured position at Muhlenberg College, just up the road, based on this rationale.  According to Muhlenberg, Finkelstein didn’t create a hostile atmosphere for Jews (although this accusation was evident in the complaints about her); she created one for Zionists, which required nothing more than empathy for Palestinians. 

Other universities have run with the precedent.  Currently, politicians across North America and Europe are rushing to make “Zionist” a protected category even as they roll back or eliminate hard-fought civil rights victories for other minority groups.  It’s a curious move.  Although it will clearly have some short-term benefit to the pro-Israel crowd, it has potential to be a long-term disaster.  It used to be that anti-Zionism was conflated with antisemitism to create a pretext for recrimination; now the anti-Zionism itself is verboten on grounds of racial intolerance.  I can see no happy ending for either Jews or Palestinians in this scenario. 

Speaking of “antisemitism”—and here I put it in quotation marks to denote the accusation and not the act itself—let me speak directly to self-described anti-Zionist Jews who insist on shoehorning antisemitism into conversations about Palestine.  I don’t know how else to say it, so I’ll just say it:  nobody’s interested in entertaining that bullshit any longer.  Nobody has the capacity to entertain it any longer.  We’ve spent eighteen months watching corpses pile up in Gaza.  Our families.  Our friends.  Our compatriots.  We’re seeing the Zionist entity steal more land by the week and bomb four countries at the same time.  We’re being silenced with brute force throughout the Global North.  All in the name of safety and security for the Jewish people.  Pardon us for not being in the mood to humor the rationale for our own obsolescence. 

Not to mention that for decades these haphazard allegations of “antisemitism” have caused us—Palestinians, Muslims, Black people, dissident Jews—tremendous harm, as individuals and communities.  Nevertheless, out of courtesy and a sense of compassion innate to our politics, we went out of our way to reassure you that our opposition to Israel has nothing to do with animosity toward Jewish peoplehood or to Judaism in general.  We often set aside our own concerns to highlight these distinctions.  We wanted an inclusive space and I’m deeply proud to have been part of many movements boasting a multi-ethnic and -confessional disposition.  We tried to practice a vision of liberation and more often than not we succeeded. 

And still countless people had their reputations destroyed, lost their jobs, got snatched up and deported.  Now we can see the endgame.  It wasn’t just our problem as Palestinians or Muslims or Black people or as anti-Zionists in general.  No, it was an obvious prelude to rightwing dominion.  Phony charges of antisemitism led to the destruction of Corbyn’s movement in the UK; while that movement had some flaws, it also showed real promise and offered a sense of hope to people otherwise treated as surplus.  These phony charges are a reliable way to undermine revolutionary Black politics and have been used to impede the momentum of every decolonial formation in recent history.  Now they’re the main justification for police brutality, expulsion of students, revocation of degrees, cancellation of visas, travel bans, speech restrictions, and judicial hostility.  “Antisemitism” has become the soundtrack to fascism. 

I also want to point out that the Palestine solidarity movement never needed to be educated about the distinction between Zionists and Jewish people, certainly not by Westerners with little to no understanding of Palestinian culture and history.  Our intellectuals and freedom fighters already made that distinction.  It’s there in Antonius, in Habash, in Kanafani, in Bernawi, in Said, in Khaled, in Odeh.  It’s there in the communiques of every single political party formed in Palestine since 1900.  The inherent racism of Zionism, even in its humanistic iterations, should have been a much greater focus.  Instead, well-meaning (and bad faith) observers spent decades excusing Zionism as a mere disagreement.  This emphasis on the ontology of the settler is a source of great frustration in the Palestine solidarity movement.  Gratuitous accusations of antisemitism have functioned as the one of the most effective counterrevolutionary tactics of the past hundred years.  

Those accusations merely provide the government a reason to make lots of good people miserable."

...

"We should bare our teeth in return.  I suggest moving away from civil liberties as an organizing principle and intellectual approach.  Access and redistribution are more important goals.  More difficult, yes, but more impactful, with much greater potential.  Faculty have to seriously think about various forms of refusal or withholding labor altogether.  Forms of refusal might include walkouts, cancelling classes, not turning in grades, and declining to participate in assessment and other bureaucratic hassles (this one should be an easy sell).  Any refusal should come with an explanation highlighting its purpose and specifying what is needed to resume operations.  Withholding labor can come in the form of authorized or wildcat strikes.  Sometimes a campus needs to be shut down.  When a university is actively harming its own students and employees, then making that university inoperable is more than a strategy; it is an ethical commitment to the well-being of those suffering the harm.

I would also recommend refusing to collaborate with anyone known to back the genocide, whether the backing is loud or lowkey.  This tactic is less impactful than direct action, and might be seen as a form of personal satisfaction, but if it’s widely adopted as a practice then it will prevent Zionism from being accepted as normative, one of the few sources of power available for us to leverage.  

Likewise, go ahead and quit paying dues to scholarly associations that refuse to adopt BDS or are otherwise complicit in Zionist aggression.  Workshops 4 Gaza has a page set up where you can direct the money to organizations working on the ground in Palestine, instead.  Donating in general is a good idea.  Money is never not useful to the oppressed. 

In any case, we’re not at a disadvantage because we lack ideas, but because we lack power.  Human beings have incredible capacity to devise creative forms of resistance.  The best contribution I can make to the process is a firm suggestion that amid the current impasse, we cannot let revolutionary sentiment be lost to nostalgia about a free and open-minded university that never actually existed.

*****

I still believe in the ability of universities to serve the collective good.  I hope to someday inhabit a society in which this kind of university can exist; the current one is salted against the possibility.  The universities in the United States are too invested in imperialism—that is, extraction and accumulation—to serve the needs of the people.  Because of Palestine, they no longer bother to hide their allegiance. 

I spent five years away from campus and when I returned in 2022 it was a different scene.  Many things were the same, of course.  Some students are serious, some are immature.  Some know what they want to do, some are waiting to decide.  Some are ideologues, some are apolitical.  Almost all immerse themselves in the excitement of new relationships.  As a group, they possess an infectious sense of curiosity and promise.  These things, I reckon, are universal. 

But technology and politics had moved into new territories since my last gig in 2017.  Machine learning models were just hitting the market.  Bureaucratic obligations for faculty had increased.  Contingent and part-time teachers took on an even greater load.  Upper administrators had proliferated.  Many of our tasks were now automated, which ironically increased the amount of time they required.  And the youth somehow seemed older.  They understood, if only implicitly, that they were entering into a world of economic scarcity, a world of ecological precarity, a world of ideological crisis.  I had experienced some rough times in academe, but still I found it to be more depressing than ever. 

Palestine remained a controversial topic, but student activists had done a terrific job of making it legible to their peers and working for policies to address their institutions’ complicity in Zionist colonization.  I nonetheless had a distinct sense that management adhered to a tenuous detente which would collapse if activists became too unruly.  The events following October 7 bore out the feeling. 

There was always a latent hostility to Palestinians underlying managerial professions of tolerance and inclusiveness, punctuated by moments in which the hostility became explicit.  Now the hostility has become the default and I can’t imagine any path to reconciliation in the current environment. 

We’re talking about places that are punishing students and employees for opposing a genocide.  Let me repeat:  they are punishing students and employees for opposing a genocide.  A genocide which their government underwrites.  A genocide in which the same universities they attend are implicated.  The only way this observation fails to resonate is if you don’t appreciate the exceptional gravity of genocide, a problem that seems to afflict lots of people in the Global North. 

What does an education mean amid so much brutality transmitted onto our screens?  And what does it say that we view attending class and concern for the genocide as separate pursuits, if not dialogic opposites?  Sure, there can be overlap and even synergy, but the reality is that those of us who follow the news about Palestine find education to be a distraction or a nuisance.  What we do suddenly doesn’t feel so goddamn important.  Indeed, it feels almost vulgar to be padding around campus while so many people are suffering, their pantries empty, their universities destroyed. 

We’re long past the point where we should have dropped the notion of a sanctified campus, but now the very idea of the university is in question.  Gaza has no universities left.  Class mobility through education only applies to people located in centers of wealth, and even then wealth accumulates unilaterally.  We shouldn’t abide notions of uplift that are predicated on destitution. 

It’s hard anymore to pretend to students that our classes should be the most consequential thing in their lives—and this was the case before the Zionist genocide.  More and more I’m making allowances for aspects of life that are meaningful in a world filled with dread and sorrow:  iftar dinners, childcare, family visits, fieldtrips, and so forth.  It’s not always the outside world that creates distress.  Campuses are now part of the hostile externalities from which students need an escape."]]]></description>
<dc:subject>stevensalaita 2025 us universities colleges highereducation highered palestine academicfreedom zionism gaza genocide ethniccleansing israel colonialism colonization bds boycott divestment sanctions mohammedabed progressivism progressive progressiveexceptpalestine civilliberties access accessibility redistribution walkouts refusal resistance labor wildcatstrikes strikes organzing workers work unions allies nationalism patriotism rebellion revolution centrism pragmatism democrats moderates suspension expulsion policebrutality arrest doxing defamation deportation persecution oppression repression suppression zionistmccarthyism mccarthyism antizionism tenure power faculty solidarity compliance principles socialclimbing terrorization terrorism antisemitism democracy humanrights authoritarianism radicalism hypocrisy organizations institutions maurafinkelstein jeremycorbyn islamophobia travelbans fascism racism capitalism militarism antagonism administrativebloat automation management ai artificialintelligence preca</dc:subject>
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<item rdf:about="https://www.anjiplay.co/cheng-interview-20250408">
    <title>An Interview with Cheng Xueqin - 8 April, 2025 — Anji Play</title>
    <dc:date>2025-04-26T05:26:05+00:00</dc:date>
    <link>https://www.anjiplay.co/cheng-interview-20250408</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The following is an excerpt from part three of a three-part series of interviews of educator Cheng Xueqin conducted by journalist Cheng Jie for “Early Childhood Education Magazine” (Xueqian Jiaoyu Zazhi). Part two is here (https://www.anjiplay.co/cheng-interview-20250409 ) and part three is here (https://www.anjiplay.co/cheng-interview-20250410 )."]]></description>
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<item rdf:about="https://aeon.co/essays/the-problem-with-parenting-interventions-in-the-global-south">
    <title>The problem with parenting interventions in the Global South | Aeon Essays</title>
    <dc:date>2025-03-01T17:58:55+00:00</dc:date>
    <link>https://aeon.co/essays/the-problem-with-parenting-interventions-in-the-global-south</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Early childhood development interventions in the Global South is a huge industry built on highly questionable assumptions"

...

"The way children are cared for varies across cultures. How you feed, talk, play with and educate children is inextricably linked to local values and moral goals. Child-rearing practices vary, depending on the cultural, social, economic and environmental context, without this meaning that one form is necessarily better or worse than others. These insights of cross-cultural research are largely ignored in the scientific literature that guides early childhood interventions. These instead draw on ideas and measures of optimal development in mainstream developmental psychology, a discipline largely based on research by and with Western, especially anglophone middle-class (aka WEIRD), subjects.

This leads to an inevitable result: anything deviating from the Western norm is automatically depicted as negative. Take as an example the Lancet’s ECD study, which suggested that the vast majority of parents in the Global South don’t provide adequate care for their toddlers. This relied mainly on data from UNICEF’s Multiple Indicator Cluster Survey (MICS). The following questions measure the quality of early stimulation and learning: does the child attend an organised learning or early educational programme? Does the child’s household have at least one book and at least one toy? The parents who responded negatively to one of these questions were classified as providing ‘minimally adequate’ care. Those who answered no to both were seen as failing to provide early stimulation and learning opportunities.

Using such questions to assess early stimulation is just like using English to evaluate non-English speakers. They reflect what counts as proper stimulation in a typical Western, urban middle-class environment – those who do not use this grammar can only be found to use no grammar at all. This is because the questions don’t allow caregivers to tell us about the other multiple learning opportunities children encounter in their everyday lives. Toddlers who do not attend a formal educational programme may, for example, be routinely engaged in practices of ‘observing and pitching in’. Such experiences help young children develop attention, responsibility and cooperative behaviour. Were we to assess Western middle-class parents by asking how frequently they encourage toddlers to observe and pitch in in communal activities, they would likely be judged as performing poorly.

Children without a toy or a book at home may still have a rich world available for playful exploration. In many societies, parents allow their toddlers to spend all day outdoors, freely and independently exploring the real world with their siblings, cousins and peers. This provides abundant early stimulation and contributes to the development of different social skills, including autonomy and responsibility. In these contexts, parents don’t need to arrange playdates (another question used in the MICS to evaluate toddlers’ amount of peer contact). Were we to assess Western middle-class parents by asking if they let their toddlers venture alone into the streets of New York, they wouldn’t fare very well.

Due to its Western, urban middle-class bias, early childhood science implicitly promotes Western, urban middle-class skills and behaviours in caregivers and children across the world. In this context, a child has reached their full potential when they behave and think like a Western, urban middle-class child. In much of the literature, this cultural bias is glossed over, and findings are presented as if they were entirely objective: if parents don’t act as expected from urban middle-class Western parents, they are then inadequate caregivers. If children do not perform well on tests measuring Eurocentric skills, based on procedures familiar to Western upper middle-class kids, they can be depicted as developmentally retarded.

The dominance of the Euro-American middle class in early childhood interventions is a direct reflection of its dominant cultural and political position. Given this hegemony, one could argue that perhaps it’s not a bad idea to give children across the world a chance to become proficient in this way of being. If English is the most important language, isn’t it good to learn English? To some extent, interventions follow precisely this logic. An important goal, for instance, is to improve children’s school readiness. The early stimulation, the educational toys and books at home, the intense parent-child verbal interactions: aren’t these suggestions helpful in preparing young children for academic success? Perhaps yes, but only under certain conditions. It may work for the elites in the Global South, who can afford intensive, time-consuming parent-child interactions, and have access to private international schools and the means to send their children to study abroad (ie, in the West). It’s questionable whether such targeted early interventions would be helpful for poor families, who may not even have access to a school that serves their needs and aspirations.

But structural issues are not even contemplated by those proposing these Western ideas. Instead of discussing whether the Western parenting style they promote is even useful under different circumstances, or whether an education system needs improvement, the starting assumption here is one of deficit.

One only needs to look at the most glamorous (and demeaning) argument of all: that people in the Global South need to become ‘brainier’. This focus on the brain is ironic since, among all types of scientific evidence, brain-based claims are the most scientifically elusive. There is no research showing that poor people in the Global South have stunted brains, as that issue of The Economist suggested. Most research about the effects of deprivation on the developing brain comes from studies of children adopted out of Romanian orphanages after the fall of Nicolae Ceausescu in 1989, where they’d had minimal human contact. Most children in the world will never experience such extreme conditions. And yet, the spectre of the stunted brain pervades public imagination. It is a spectre powerful enough for The Economist to devote an entire issue to the ‘problem’ of stunted brains in the Global South, without showing any evidence of brain studies in these countries.

Instead of making grand claims based on scant evidence, perhaps we should stay with what we already know about early childhood development in the Global South: that is, quite little. In the past, similarly unsubstantiated deficit arguments about non-European children and their families justified deeply problematic interventions. We cannot make these mistakes again. Sweeping statements about stunted brains and suboptimal development should be looked at with suspicion, not make the headlines of world-leading magazines. Most important, rather than implementing top-down solutions, and conducting expensive, large-scale surveys and intervention trials, early childhood interventions should place local caretakers’ expertise, needs and perspectives at the centre of their efforts. Parents everywhere are aware of what their children need – and probably have a good sense of how to improve things based on the specific circumstances in which they live. There is no single path to achieving a thriving brain – and no single meaning to it. It is time to acknowledge this."
]]></description>
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<item rdf:about="https://claimingattention.substack.com/p/adhd-did-not-break-me-my-parents-did">
    <title>ADHD Didn't Break Me—My Parents Did - by Ahmed Soliman</title>
    <dc:date>2025-02-10T23:08:27+00:00</dc:date>
    <link>https://claimingattention.substack.com/p/adhd-did-not-break-me-my-parents-did</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’m not suffering the consequences of ADHD. I’m suffering the consequences of an upbringing incompatible with it."

...

"This was the most profound realization I had after my diagnosis. It was crucial because, without it, I wouldn't have known how to live with myself.

When I discovered that the intense emotions I felt and behavioral patterns I exhibited had a name, my first instinct was to eliminate them. The word "disorder" pushed me in that direction. I barely graduated college, bounced from one job to another (still do), avoided socializing—surely this was some kind of neurosis, I thought, and neuroses needed fixing. I convinced myself ADHD was a decayed tooth waiting to be pulled.

I spent the first few months after my diagnosis in crippling frustration, clinging to this disgusting clinical definition:

<blockquote>ADHD is a neurodevelopmental disorder characterized by chronic patterns of inattention, impulsivity, and/or hyperactivity that are inconsistent with developmental norms, leading to significant impairment in social, academic, or occupational functioning.</blockquote>

Looking at it now, that description is dehumanizing—but I followed it as if it were gospel.

The reality was that I suffered greatly not because of my ADHD, but because of my parents. The words they spoke and the decisions they made rendered me estranged. It was never their intention to cause harm, but their approach to raising me was the exact opposite of what I needed: they took certain constructs for granted, and whenever I faced challenges—in school, in socializing, in daily tasks—they never stopped to ask: what if this wasn't an issue of attention, but one of incompatibility?

Instead, they relied on discipline as the only solution: withholding rights, denying privileges, banning books outside the curriculum because they "caused inattention," cutting off the internet, locking TV channels with passwords, and limiting socialization during study time. John Taylor Gatto's Dumbing Us Down perfectly captured this when he noticed that schools, another place where authority figures hang out, ruthlessly disciplined any child who tried to assert individuality. And my individuality, even to my parents, was weird.

The whole experience was abusive. Yet I forgave: I have other things to attend to if I truly want to get over what happened. What I wish they’d understood, however, is that I wasn’t inherently dysfunctional. It was the assumptions of authority figures that made me appear—and believe—I was. Their well-meaning but oblivious actions, combined with their preaching about the prizes of productivity, turned my strengths into weaknesses. Worse, it left me with a debilitating emotional and intellectual dependency on their approval.

The older I became, the more complicated and invasive this upbringing manifested. I can't remember how many times I doubted my instinct because it didn't align with what they called normal. The problem wasn't in my brain; it was in a childhood spent learning to apologize for how I experienced the world. And so I had to rebuild my understanding: I wasn't suffering from ADHD; I was suffering from forced assimilation. My ADHD, and yours, is not an isolated "deficit." It's a cognitive variation that cracks in environments designed for a narrowly-defined norm: in school and later at work.

As a child, my time was split between home and school, two places with the highest concentration of authority figures. And like all authority figures, mine had a plan for me. Follow it, and you'll arrive at the destination all humans strive for. They had an answer for every question, and the system had been in place for so long that it seemed ridiculous to even ask for clarification. But the system built within those walls, and the language they used to explain how it worked, ignored one simple fact: my brain desired nothing of their world.

In this system, I was neither good nor bad. I simply existed. You wouldn't blame a tree because its nature is incompatible with a factory. And trying to integrate it into machinery is absurd. Sure, you could cut it down and force 5% of its essence into the production line. The factory operators would congratulate themselves, maybe even give talks about successfully 'integrating nature into industry.' But the tree would no longer be a tree. When your environment treats your natural patterns as problems, no amount of self-improvement can make you feel whole.

As I read more and reflected on the dependent stages of my life, I realized my focus needed to shift. Instead of trying to fix myself, I needed to examine an upbringing incompatible with my ADHD. I had to let go of the instinct to rely on the ideas I was taught—about what makes a person fulfilled—as the foundation for every decision. The question was never, "How do I fix myself?" but rather, "What exactly did they do to the young, oblivious, dependent version of me?”

I'm not alone. This is a story I’ve seen repeated in other males. If you’re an independent, working man struggling with initiation, consistency, or emotional regulation, it’s likely because something went wrong in your upbringing—something deeply unsettling happened to your brain as it developed. This was never a matter of insufficiently firing neurons: your natural patterns of thinking and being were systematically suppressed. The dissatisfaction and incompleteness you feel stem from what happened—and what could have been—during your formative years. And a simple proof is that even when you become clinically organized or productive by society’s standards, you’re still miserable, perhaps even more so.

The good news is, it can get better. It won’t be easy, but creating an education for yourself—one managed and tailored by you—is one of the most rewarding things you can do. Here’s what I did (and continue to do) to fully embrace the brain I was born with:

- Challenge every presupposed, planted conviction. But tread carefully: of course, there will be choices that require humility on your part. Still, take a closer look at the ideas you were fed—when you wore your school uniform, sat down to eat at the dinner table, or defended your actions to a repressive figure. What were the ideas you were taught about the definition of "normal" or "functional," and how many of those ideas are you still carrying with you?

- Question your reflexive guilt when you can't maintain a routine others consider basic. Examine your shame about being drawn to what they called distractions. Notice how often you internally apologize for passing thoughts. Look closely at your definition of productivity, of time well spent. Who taught you this? Watch for moments when you judge yourself using their measures of progress. Watch how you hide your rhythms because they don't look professional enough, your reactions because they don't seem normal enough, your unique ways of arriving at truth because they don't fit their narrow path of what's proper and right.

- Instead of feeling bad, examine the gap between your current life and the one you yearn for. Every time you call yourself lazy for not starting a task, disorganized for not having a system, or unreliable for missing social cues - you're speaking in a language you were taught by people who didn't understand how your mind works. Ask yourself: am I feeling unfulfilled because I’m building on foundations that were never compatible with my mind? That dissatisfaction might not be a sign of personal failure—it might be proof that you’re still measuring success by standards you inherited rather than ones that align with how you naturally operate.

Here are more focused questions I asked (and continue to ask) myself to examine the effects of an incompatible upbringing. The answer might not present itself immediately, so take your time.

- What activities or behaviors were you constantly told to stop, though they felt natural to you?

- What childhood interests did the current version of you abandon?

- Which of your self-criticisms sound exactly like your authority figures?

- Remember a really good day in your childhood during which no shame or anxiety were present. What did this day look like?

- Whose definition of success are you still trying to live up to?

- Look at your core beliefs, especially the ones that leave you disappointed for not being able to stick with them: how many of these did you choose, and how many were chosen for you?

In this landscape, you can feel broken. But the most important truth is that your mind is not. It is a vibrant ecosystem with its own patterns, its own seasons, and its own hard-won beauty. It may never fit self-referential systems, but it was never meant to. Instead, it offers an unconventional, exciting path—one lined with subtle possibilities forming as you read this. And even if no one else can see them, remember that your world is your own. And that's enough."]]></description>
<dc:subject>ahmedsoliman 2025 adhd schooling schooliness unschooling deschooling learning howwelearn accessibility rigidity parenting dehumanization individuality approval education assimilation guilt society norms behavior neurodivergence</dc:subject>
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<item rdf:about="https://futuress.org/stories/taming-the-chalk/">
    <title>Taming the Chalk</title>
    <dc:date>2025-01-28T20:57:39+00:00</dc:date>
    <link>https://futuress.org/stories/taming-the-chalk/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A Xakriabá activist reclaims the enduring power of clay, genipap, and chalk for a decolonized education.

----

Célia Xakriabá is an educator, activist, and politician from the Xakriabá people, the Indigenous group inhabiting Minas Gerais state in southeast Brazil. Rooted in the traditions of her ancestors, her activist and educational work challenges the colonial erasure of Indigenous voices in a nation built on centuries of violence, oppression, and expulsion. The Xakriabá people anchor their history in relationships to clay, genipap fruit, and chalk—symbols of their cultural and educational journey.

As a teacher and leader, Célia Xakriabá redefines education as a tool of resistance, transforming imposed systems into spaces of resilience. In 2022, she became the first Indigenous woman from Minas Gerais elected to Brazil’s Congress, advocating for Indigenous and Afro-Brazilian rights, land protection, and environmental justice. Her vision of “body-territory”—a philosophy that sees the body and identity as inseparable from the land, emphasizing their mutual care and interconnectedness—bridges tradition with politics and education, weaving ancestral knowledge into the fabric of contemporary advocacy and policy-making.

In the following text, originally published in Portuguese in Piseagrama in 2020, Célia Xakriabá reflects on “taming the chalk”—a metaphor for reclaiming and reshaping education. She explores the interplay of ancestral knowledge, ritual, and resistance, offering a vision of decolonization rooted in Indigenous wisdom and the strength of her people. This is a story of survival and a call to craft futures shaped by remembrance and creativity.

***

By building history as a counter-narrative, Indigenous people become more than a mere part of the past. Rather, they tell their own version in order to contribute to a history that is being woven in the present towards the future. To “tame the chalk” means to give new meaning to Indigenous schools, reflecting on the challenges and importance of a territorialized education.

The clay, the genipap, and the chalk are the three temporalities that mark the Xakriabá history. These three symbols narrate our trajectory, inspired by our deepest roots. Being in touch with clay, with the earth, even as small children, is a significant experience that brings us close to the two bodies that establish our belonging: the body as a territory, and the territory as a body.

Pottery and handmade items made of clay carry meanings beyond the actual object; specific abilities and peculiar bearings mold a pot or a pan. Such objects have an immateriality, a subjectivity that carries symbolic value. Each piece of clay carries part of the territory, not only as a place where our bodies live, but also as a sacred place where our souls reside.

Indigenous knowledge is not restricted to the development of thought. It is also the development of a sort of wisdom that comes from the hands, from practice, from the body. The entire body is a territory moving from the past to the future. That is how Indigenous intellectuality takes shape.

Our people’s strong suit has always been orality, but with technology, the expansion of records becomes possible, bringing us some advantages. Through photographs, digital writing and audiovisual testimonies, we work so that the next generations will also have the opportunity to reactivate memories, understanding the different historical crossings experienced by the Xakriabá. 

By building alliances among us, Indigenous peoples, and with our non-Indigenous friends, we build our Xakriabá school. It is an epistemological work that aims to establish ourselves as a body-territory in a permanent process of (re)territorialization—open, therefore, to a historicity that must be reactivated by memories that teach us not only about the past, but also about the present and the future. 

We inherit our native memory from our parents, grandparents, and great-grandparents: these are ancient, ancestral memories that we carry with us. Active memories, on the other hand, are those that need to be reactivated in matrices of the past, but are still present and active today. They are dynamic and marked by processes of resignification that will define the memories of the body-territory in the future of those who are still to come.

The Xakriabá people, the old inhabitants of the São Francisco Valley, are the largest Indigenous population in the state of Minas Gerais and one of the largest in Brazil. Our interaction with the surrounding society was not different from that of other Indigenous peoples—it was marked by struggle and blood.

Matias Cardoso, a bandeirante—one of the colonial-era “flag-carriers” who penetrated Brazil’s interior in search of gold—was a great colonizer in the São Francisco Valley. He played a central role in enslaving the Indigenous peoples of the region, and exterminated escaped enslaved communities known as quilombos, leaving a legacy of violence and dispossession. After 1728, we received the title deeds of our lands because our ancestors supported the State—the Portuguese colonial administration—in the war against the Kayapó people, which, according to history, also inhabited this region. This is what is shown in the cave paintings at the Peruaçu National Park. Ever since our people supported the State in that war, we were able to live without external conflict, cohabiting with other peoples from the state of Bahia and from other regions in Minas Gerais.

However, our territory has always been under threat and, from the 1960s and 1970s onwards, the so-called “development” intensified the invasion of our lands, and agricultural projects in the region attracted large farmers from neighboring cities. The Xakriabá people are known for their unique internal social organization as well as their external politics. Today, we have the fourth consecutive Indigenous mandate in the city of São João das Missões.

I was the first Xakriabá to study for a master’s degree and this creates another challenge—that of dealing with the pressures of timing from the academic environment, which does not recognize our temporality. Our time, like our knowledge, operates in another order. Such order does not represent a deficiency in knowledge; rather, it reflects a difference in rhythms.

When asked how I felt about being the first Xakriabá to study for a master’s degree, I replied that being in such a place does not put me in a privileged position, but instead it makes me commit to questioning why, after so many years, I am the first. Being first doesn’t make me more important, but it makes me commit to struggle to not be the last.

By entering the academic territory, I commit to the construction of other native epistemologies, highlighting the production of Indigenous knowledge in the academic territory and in the territory of science. We have a challenging task, as it is not enough to recognize traditional knowledge; it is also necessary to recognize those who hold the knowledge.

The more I learn new things, the more I feel the need to go back to my origins, and my academic experience only reinforced my understanding of how I am deeply constituted by these origins. Although the challenge our people experienced decades ago to guarantee access to land and establish ourselves in the territory still endures, today we have a new challenge: to demarcate space in the academic territory, to indigenize it, transforming its educational practices.

We have shown that we are originary from this land, and that the history that has been told about us consisted of a singular, hegemonically constructed story. Now, we also claim the opportunity to build history as a counter-narrative. We claim the autonomy of telling our own version. We also want to demonstrate that the Indigenous presence in this country is not just part of the past (past history, as historians say), because we are protagonists of a history that is being woven in the present. 

As usually happens in academia, the teaching materials that reach our schools are always skewed towards theories produced in the center. It is as if the culture of the other was stronger. There is a fading and a significant devaluation of Indigenous students in the academic environment. Some students go to university and are not considered authors, interlocutors, or producers of knowledge in that environment. We want to reverse this. That is what I call indigenization. Why not indigenize the other? Why not quilombolize the other, embracing the solidarity and resistance of quilombo communities, or campesinize the other, valuing the deep connection to land and sustainable practices of rural traditions? Recognizing Indigenous participation in epistemological work contributes to the process of decolonizing minds and bodies, deconstructing the mistaken idea that we, Indigenous peoples, cannot keep up with technological trends or anything else outside the village context.

The village where I live is called Barreiro Preto, which means “black clay.” According to my grandfather, the name’s origin comes from the relationship we have had with clay over time. The elders named our village this because of the dark, almost purple clay. There was a perennial stream close to my house, and all the cattle raised in the region came not only to drink water, but also to eat the saline clay. 

In that same place, at certain spots, one could find very argillaceous clay that was used to make pottery, tiles and adobe bricks. The walls of our houses were made of clay and mud. Even today, it is possible to find places where there are traces of pottery workshops built from 35 to 150 years ago.

My great-grandparents and grandparents always worked with clay to build their own houses. My father’s generation also worked in adobe production. He says that in order to buy his first watch, he had to manufacture two thousand adobe bricks. 

I remember that, in order to build our house, my father showed us how to make adobe. I am proud to have helped construct our first house, because this practice is now almost non-existent among the Xakriabá. In the past twenty years there has been an accelerated transformation process, and today most people buy building materials from outside. It is possible to observe the cultural and economic impacts caused by the lack of such practices and, concerned with the impacts, some people are mobilizing to restore and encourage these traditional practices. 

Once, during a Xakriabá house-building workshop at the Federal University of Minas Gerais, a student was impressed by the abilities and knowledge that the Xakriabá masters had about adobe. He asked if they would like the help of architecture students in order to develop a technique that would make the houses last longer, to make them last their whole life. The student felt sorry that such a beautiful house would come undone in four or six years. Libertina, one of the Xakriabá masters, answered him: “No, son, your proposition is dangerous. The house needs to come undone in four or six years so I can keep teaching my children and grandchildren! If the house lasts a lifetime, we will endanger this knowledge and its transmission.” 

The Indigenous sages claim that school needs to be interesting. They say that non-Indigenous schools have a lot to learn from our schools, because we know how to make them interesting for the students. To such a formative matrix, initiated in the territory, I assign the motto of a territorialized education. It carries the power of native epistemology as a starting and ending point, and it is present in memory, in oral transmission and resonating with the melody of Xakriabá writing.

Among the Xakriabá people there are different experts, with different skills. Some are born, for example, with the heritage of profound knowledge, such as those who know the healing blessings. They have the power to heal not only through the active principles of plants, but also through the power of simple gestures (such as placing a hand on a body), and through the power of words and orality. 

There are other knowledges enunciated by orality and by memory, such as time and weather prophecies. Some can, by observing nature in certain months, predict whether the year will be rainy and when the rains will fall. The Xakriabá people have a multiplicity of skills passed from generation to generation, and we are concerned about keeping our knowledge alive.

If we see the wisdom of our elders as a source of knowledge, we can both let this knowledge pass us by, like sudden rain, or convert ourselves into wells that store and keep water for times of need. It is thus, through metaphors, that the elders’ knowledge takes shape. They tell us more or less so: “Intelligence can be acquired with time at school, while wisdom requires another temporality; it requires a greater movement of the mind, but also of the body. It is a kind of knowledge that is not only developed by the mind, but also by the hands.”

Xakriabá women, in addition to keeping very distinct practices, store seeds, and are responsible for a network of seed exchange and sharing. They are responsible for keeping the biodiversity of cucurbit seeds such as watermelon, melon, pumpkins, gourds, etc. In addition to preserving these varieties, they promote the circulation of seeds in the Xakriabá territory. They maintain an exchange network between friends and relatives, supporting those who may not have or have not managed to keep some variety that year. Pumpkin, melon and watermelon seeds are deposited on the muddy walls, and with this practice the women reaffirm yet another act of resistance.

Such forms of traditional education inspire me greatly when drawing plans as a Xakriabá teacher. It is a challenge to translate our traditional methods into school practices—to exercise the indigenization of school practices.

Being an Indigenous teacher is far beyond the simple role of an instructor of each specific field of knowledge. We understand our role in strengthening Indigenous culture through voluntary and solidary participation. We know that it is essential for our own training to listen to our elders, who are living books on the history of the past, present and future.

When I talk about “learning,” I resort to the native Xakriabá sense of the word, which concerns learning by imitation, which is done by associating creativity and tradition. The attentive eyes of children over their parents and grandparents are rhythmic, as the elders inspire creativity and a kind of evolving that originates from re-involvement.

Throughout my trajectory, what has driven me is the certainty that it is possible to build, with the protagonism of collectivity and tradition, a future where the cultures of Indigenous peoples are relished. It is necessary and urgent to give voice to Indigenous peoples’ narratives so that we actually have a truly democratic society, in which symmetrical dialogue is possible.

The time of clay learning represents a period in which the school as an institution did not exist, and in which Indigenous education took place through chanting, through spoken words. There was no writing, but there was memory. Knowledge was acquired and experiences were lived by many generations, passed from the oldest to the youngest. This kind of learning is important to the present day for the preservation of traditions and for constructing the identity of each Xakriabá that comes to the world.

The genipap fruit, in turn, refers to the ritual moments in which our traditions materialize in our bodies. The Xakriabá people and the genipap have historically established a strong relationship through body painting. Body paintings represent the consolidation of our identity, and they give shape to another form of Indigenous learning, which also takes place not in school, but in our daily lives.

When we paint ourselves, at specific times, we believe that it is not just the skin that is being painted, but the spirit itself. Body painting marks and demarcates identity in the contact between body and spirit. The genipap is a tree of good knowledge, because it is the source of our ink. With it we register our culture, which gives us strength.

The time of the genipap was a moment in time when there were no school buildings either, but in which, as in the time of clay, people learned by other means. It is interesting to observe that the time of clay crosses the time of the genipap. There was a period in history when the Xakriabá people were persecuted by farmers and grileiros—land grabbers who falsified documents to illegally claim vacant or third-party land. During this time, the Xakriabá, in order not to be harassed or killed, were forced to stop painting themselves or wearing any items that revealed the identity of our people. We had to think of a strategy to save our body paintings.

For a long time, at least two or three decades, our body paintings were kept in our ceramics—and a lot of those were kept in the earth. The ceramics were therefore fundamental, as they served as a set of samples of our body painting.

It is imperative to reflect on how the body paintings carry elements of a different kind of writing. They work as symbolic narratives that convey subjectivities. The act of painting a body, as well as being painted, is ritual; it is a spiritual preparation. It is not only drawings made on skin; the marks penetrate, reinforcing our ancestors’ memories for our children and for future generations.

The third Xakriabá temporality is that of the chalk. I use the chalk to symbolize the resignification of the school from our own perspective on education. We have had to confront the school that was imposed upon us as an external institution, at first disaggregating our culture.

After quite a struggle, we were able to construct narratives in which our version of history is told. We were able to secure a differentiated school, which does not suppress Xakriabá knowledge and ways of being, thus subverting what has been for decades instrumentalized by the chalk.

We have had to tame the chalk, a tool used by Indigenous teachers, in order to re-signify the school from our own conception of education. This achievement was the result of a long struggle carried on by the Xakriabá leaders. After all, in everyday Xakriabá life there is no dissociation between politics, culture, and education.

We, traditional peoples, can produce another project for society, not based on the fallacy of development, but on re-involvement, on the resumption of other values. In our relationship with the Earth—which is with the whole environment and not just parts of it—we cannot create impersonal or non-spiritual bonds. The Xakriabá cannot see nature as a good to be exploited or as a mere place where food is produced.

Contemporary society needs to recover some values from the relationship with the body-territory. It is necessary to consider the territory as a vital element that feeds us, teaches us, and constitutes our being as people in the world. We cannot see ourselves as separated from the territory, because we are an inseparable part of it; it is in our bodies.

Our community, as of 1996, stopped adapting to the school, and an inverse movement was initiated: the school started to interact with the experiences lived by the community. The school did not arrive first; the community already existed before the school. The school began to respect local culture, establishing dialogues with the ways of living and doing of the Xakriabá people.

Although there are still significant challenges in our relations with the system and the State, we understand that assuming a subversive education makes the Xakriabá school a powerful place for the articulation of knowledge. In addition to studying conventional subjects, we also have classes on culture, language, and Indigenous rights as part of the curriculum.

The practice of organizing the school activities according to the times of the village—such as times of drought and rain—is also an important strategy to enable a dialogue between traditional knowledge and other forms of knowledge. It is a fundamental part of making a differentiated school education.

If someone asks me where the Xakriabá school is, I would answer that it is as far as their eyes can see, with the conviction that our school will be present even where my eyes cannot see. When we go out into the world and encounter another science, that does not mean we cannot keep our own science.

We believe that the educational process needs to be built based on our own beliefs. What we want is not an Indigenous school education designed for Indigenous peoples, but an education built by Indigenous peoples. To strengthen the educational processes, it is necessary to feed it practices woven into our culture, which are present in orality, in our rituals, in our social organization, in sacred and secret practices.

Instead of using the concept of reappropriation, which is widely employed in anthropology, we resort to “taming” because it is a concept elaborated from the perspective of those who had to resist and tame that which was ferocious, and, therefore, attacked and violated our culture. We made this choice because the concept of reappropriation, although it can have a similar meaning, does not express the impact and violence of the arrival of schools in Indigenous territories. 

Another concept with which we dialogue is that of indigenization. It is a concept well known among anthropologists and historians, coined by the US anthropologist Marshall Sahlins. We use it to talk about the strategies with which the Xakriabá people deal with the school that came to us and how we re-signified it. Sahlins proposed the term “indigenization,” seeking to differentiate it from the concept of acculturation—and this interests us, above all, as a way of opposing the preconceived idea that we, Indigenous peoples, have been “acculturated.”

In order to subvert, body and mind need to go into action, and this causes displacement. However, there is no alternative but to start doing it. But how to start? One must start doing it somewhere, and the only clue I would give is: learn to take off the shoes used to walk paths and access theoretical knowledge produced in the center. Let your feet touch the earth in the territory. Your shoes will become small and will not fit our collective feet; they will squeeze our minds so much that they will limit access to knowledge in the territory of the body.

If the path is not open, start with chopping the wood; if that has been done, open a trail. If the trail is already there, make it bigger, wider, make it a road. That is the only way to widen horizons and to build a territorialized education, inspired by the experience of Indigenous peoples; it is the only way to actualize decolonial practices beyond discourse.

***

Célia Xakriabá (she/her) is a teacher and indigenous activist from the Xakriabá people from Minas Gerais. She holds a Master’s degree in Sustainability with Traditional Peoples and Lands (MESPT) from the University of Brasilia (UnB), and is pursuing a doctorate in Anthropology at the Federal University of Minas Gerais (UFMG). She was a teacher of the Transversal Training in Traditional Knowledge Program at UFMG and became the first Indigenous woman elected as a federal deputy from the state of Minas Gerais (2023-26).

Title image: Curumim, the Keeper of Memories by Denilson Baniwa, Acrylic on raw cotton, 2018.

Denilson Baniwa (he/him) is Indigenous to the Baniwa people, from the state of Amazonas. He is an artist, curator, designer, illustrator, and activist. Currently, he lives and works in Niterói, Rio de Janeiro, Brasil. As an activist for the rights of Indigenous peoples, he has held lectures, workshops, and courses since 2015. As an artist, he has participated in exhibitions at Pinacoteca de São Paulo, CCSP, Helio Oiticica Arts Center, Afro Brasil Museum, MASP, MAR, the São Paulo Biennale, and the Sydney Biennale.

Translation: Brena O’Dwyer.

Brena O’Dwyer (she/her) is a Brooklyn-based Brazilian professional with a multidisciplinary background. She holds a PhD in Anthropology and is the author of the poetry book As Ilhas. Brena was the editor of O’Cyano magazine and worked as a translator. Now in a new chapter, she works as a software developer.

CROSSINGS—TRAVESSIAS is a collaboration with the Brazilian publishing platform Piseagrama We will be working together to translate into English a series of urgent Afro-Brazilian, indigenous and LGBTQIA+ voices, originally published in Portuguese by Piseagrama. The project aims to function as a transnational meeting point across cultural, geographical, cosmological, and linguistic borders."]]></description>
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<item rdf:about="https://helenbeetham.substack.com/p/the-dan-macquillan-episode">
    <title>The Dan MacQuillan episode - by Helen Beetham</title>
    <dc:date>2025-01-17T18:23:55+00:00</dc:date>
    <link>https://helenbeetham.substack.com/p/the-dan-macquillan-episode</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode I talk to Dan MacQuillan, Lecturer in Creative Computing at Goldsmiths, and author of Resisting AI: an Anti-fascist Approach to Artificial Intelligence. I read this in 2022, as soon as it was published, and it remains for me one of the most vivid, provocative and relevant critiques of ‘artificial intelligence’ as a project. Here, Dan speaks about the continuities between today’s machine learning models and earlier projects of categorising and disciplining people. We discuss how education is implicated in these architectures and how educators might resist. Dan has been a star of podcasts with tens of thousands of listeners, so I am deeply grateful that he made time to talk to me on this first episode of Imperfect Offerings in sound.

Links

Dan’s home page: https://www.gold.ac.uk/computing/people/d-mcquillan/

Resisting AI: and Anti-Fascist Approach to Artificial Intelligence from Bristol University Press: https://bristoluniversitypress.co.uk/resisting-ai

Dan’s ‘other’ podcasts on Resisting AI: https://www.transformingsociety.co.uk/2023/07/17/the-extensive-and-unconventional-reach-of-dan-mcquillans-resisting-ai/

On Arendt’s diagnosis of ‘thoughtlessness’ as a feature and an enabler of fascism: https://danmcquillan.org/arendtandalgorithms.html

On AI colonialism and the likely impacts on the Global South: https://foreignpolicy.com/2024/12/17/ai-global-south-inequality/ or https://www.technologyreview.com/supertopic/ai-colonialism-supertopic/

On algorithmic states of exception: https://research.gold.ac.uk/id/eprint/11079/

Wikipedia article on the Situationists: https://en.wikipedia.org/wiki/Situationist_International

And on Guy Debord’s Society of the Spectacle: https://en.wikipedia.org/wiki/The_Society_of_the_Spectacle

“All that was once directly lived has become mere representation”"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=4DHfaOqULHg">
    <title>John Holt's Last Homeschooling Speech - YouTube</title>
    <dc:date>2025-01-04T05:58:02+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=4DHfaOqULHg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["John Holt sometimes used his Sony Walkman cassette recorder to tape his public talks, and this one, on April 29, 1985,  turned out to be his last. The sound quality deteriorated a lot on this tape, so I had it remastered successfully and I hope you enjoy the audio. John was contending with cancer during this talk and he died on Sept. 14, 1985. Nonetheless, John continued to share and explain his ideas about education in an amiable manner, enjoying his interactions with the children and adults, and making some off-hand comments about Shakespeare and other educational topics that will infuriate some and tickle others."

[See also:
https://www.johnholtgws.com/pats-blog/a-new-john-holt-recording

"John Holt sometimes used his Sony Walkman cassette recorder to tape his speeches and after his death I found two cassettes in his apartment. One is a speech he gave at the Smithsonian American History Museum on April 15, 1985, and it is damaged and unlistenable. But the deterioration of the second tape wasn’t as bad and I was able to have it restored to a decent listening experience. This is John’s last public speech, presented at the National Coalition of Alternative Community Schools (NCACS) conference at the Clonlara School in Ann Arbor, MI on April 28, 1985. 

The NCACS talk brought back so many memories to me since I was in charge of John’s medical care and personal finances in his final years. John was diagnosed with cancer, melanoma on one his legs, and he followed the doctor’s advice and was admitted to a hospital to remove the tumor in the late 1970s. However, on the day of the surgery a nurse marked the wrong leg for the operation. When John told the nurse this, he or she was dismissive and left the room. John decided he couldn’t trust the hospital with his care and immediately checked himself out. The tumor didn’t grow quickly after that, but when it did, starting around 1983, John started exploring all types of cancer therapies. He went to a hospital in IL to explore laser treatments, a naturopath clinic in Mexico, and tried wheat grass therapy. Finally, his friend and editor, Merloyd Lawrence, convinced John to see Dr. Bernie Siegel, author of Love, Medicine and Miracles, and the tumor was removed, but too late. Cancer had spread through John’s body. He wrote openly about this in Growing Without Schooling (GWS), describing how he wanted to use his remaining time playing and studying music and would therefore be raising his speaking fees so high that he would only get a few per year.

So here he is, giving this talk five months away from his death, nonetheless speaking clearly and deeply (and likely with no speaking fee!) about homeschooling to an audience of parents, children, and alternative educators. In one of his last letters about his cancer John wrote in GWS 43:

<blockquote>…I am tired of talking to school people, educators, meetings of teachers, educational conferences,  and all that, tired of talking to people who are not really looking for new ideas of ways to improve their work, and who do not take seriously what I say and never did. Not only am I fed up with talking to school people, I am fed up with talking, reading, even thinking about schools. For some time, to people who have asked me, “Why have you given up on schools?” I have said that I haven’t given up on them, that I was as interested as I ever was in making them better, if only I could see a way to do it. I learned from my cancer that even if this was true for a while it is not true anymore. I have indeed given up on schools. According to Dr. John Goodlad, Dean of the School of Education at UCLA and author of the book A Place Called School, they have not changed in any important respect in close to a hundred years. They certainly haven’t changed in the forty years of my adult lifetime, except to get worse—bigger, more rigid, more bureaucratic, more fake-scientific, more incompetent, more full of excuses, and above all more greedy and ambitious—the N.E.A. now wants compulsory school to begin at age four! As I said in Instead of Education, they are bad because they start with an essentially bad idea, not just mistaken or impossible, but bad in the the sense of morally wrong, that some people have or ought to have the right to determine what a lot of other people know and think. As long as they start from this bad idea they cannot become better, and I don’t want to take part any longer in any public pretense they can. I am not going to waste any more time or energy—and I have wasted a great deal—trying to change them or make them better; all I want is for them to let those people who want to, teach their own children, and to bother these people as little as possible.</blockquote>

I feel fortunate to have known John and his circle of friends and to continue his work. Supporting people to use real life, a variety of people, local resources, and a wide number of texts and projects to help children learn isn’t a very profitable vocation. It is not something one can package, sell, and scale like a school curriculum, but it is a very vital and under appreciated aspect of how people learn. As John notes in this recording:

<blockquote>My interest in homeschooling and for that matter alternative schooling —and I was interested in alternative schools before I became interested in homeschooling. My interest in it is that it makes it at least possible for those people who want to give their children a natural, organic, uncoerced learning experience to do so.

Not everybody is going to use it that way. People start schools which they hope will be even more coercive than the schools that exist. There are certainly some people who teach their children thinking that they can pound in learning faster than the local schools who were doing it. I don't think many of them stick it out very long because they find out it doesn't work.

… I mean if I look far enough down the line I like to think of schools as learning experiment activity centers. Somewhat analogous to public libraries, but rather wider in scope. Places to which people can come if they feel like coming to do the things that they want to do for as long as they want to do them. … I would hope that somewhere we would find a way to call these places something other than schools. Because they're really very fundamentally very different.

…We have to understand we're going to probably have to agree to disagree about this. Because nobody who walks into a room believing in some kind of forced learning is going to walk out of the room not believing in it because they've heard me preach this little mini-sermon about it. But I want you to be very clear about where I personally stand. And I should say, by the way, that I suspect that the number of homeschoolers or alternative school people who really agree with me is probably well under 50%. I mean, I think this is a minority even among homeschoolers.

You don't have to believe what I just said to be a homeschooler or to run an alternative school. But I'm the one who's sitting up here and that's what I think. …</blockquote>

While listening to this talk I’m struck not just by John’s insights about how schooling would continue on it’s trajectory of forced learning, but also how he notes how American businesses, politicians, and academia continually miss important aspects of the downsides of chasing cheap labor while supporting a system that’s supposed to increase one’s income through education. John’s opinion, in 1985, that China would likely rise to the economic top tier as a result of these policies is notable.
 
It is sad to see how people like John Holt, Ivan Illich, and others who saw the dangers of putting all our education eggs in the basket of compulsory schooling are ignored by those who control the levers of power and markets. Giving children autonomy to learn, which Holt called “unschooling,” is considered dangerous and irresponsible by educators even though they know it is a vital part of everyone’s ability to learn. As I write this, I read an article in the NY Times (1/2/2025), “Giving Kids Some Autonomy Has Surprising Results.” The authors note, “In third grade, 74 percent of kids say they love school. By 10th grade, it’s 26 percent. School feels like prison, many teenagers told us over three years of research. The more time they spend in school, the less they feel like the author of their own lives, so why even try?” As you read the article it becomes clear that giving children in school some autonomy is just a means to make students more pliant with existing school practices; it is not a change of mind about where children can be and what they can do during the day:

<blockquote>In 35 randomized control trials in 18 countries, he and other researchers found that when students are allowed some opportunity to take their own initiative, they are more engaged in class and better able to master new skills, they have better grades and fewer problems with peers — and they are happier, too. The effect sizes were often between 0.7 and 0.9, a significant degree of impact.

Importantly, the teachers did not need to change the curriculum they taught or alter their disciplinary approach. They just applied a few new teaching practices in the course of their normal lesson. [My emphasis—PF]</blockquote>

I’m glad that teachers now have research that supports having them talk to their students with a reasoning tone instead of a controlling tone, but shouldn’t there be more than just manipulating language to create a real level of autonomy for children’s learning? There is not one word in this article about the history and work of the many educators, homeschools, and alternative schools that give children true autonomy that helps them become successful adults.

Fortunately, those who want to let children have “a natural, organic, uncoerced learning experience” can do so, though the doors are shutting on this option in several countries, such as France and Germany. This is why we need to use and protect this space for our children and ourselves, because the forces of standardization and the pressure to compete in a global race for higher test scores are squeezing out the time, space, and resources we need to create our local, personal, and communal connections for living and learning. I hope listening to John’s talk will encourage you to consider other ways we can help children learn and grow besides the school schedule."]]]></description>
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    <title>The Futility of Schooling by Ivan Illich | Collective reading - YouTube</title>
    <dc:date>2024-12-29T00:56:57+00:00</dc:date>
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    <title>Ivan Illich on deschooling, conviviality, and systems. Possibilities for education and social change - infed.org</title>
    <dc:date>2024-12-29T00:33:33+00:00</dc:date>
    <link>https://infed.org/mobi/ivan-illich-deschooling-conviviality-and-lifelong-learning/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ivan Illich on deschooling, conviviality, and systems. Possibilities for education and social change. Known for his critique of modernization and the corrupting impact of institutions, Ivan Illich’s concern with deschooling, learning webs, and the disabling effect of professions struck a chord among many educators and pedagogues. We explore some key aspects of his theories and his continuing relevance for education, pedagogy, and lifelong learning."]]></description>
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    <title>The Anarchist Approach to Education: Ivan Illich as an Alternative to Institutional Education (Essay) | by Journey Bardati | Medium</title>
    <dc:date>2024-12-29T00:32:16+00:00</dc:date>
    <link>https://medium.com/@journeybardati/the-anarchist-approach-to-education-ivan-illich-as-an-alternative-to-institutional-education-494d4527756</link>
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<item rdf:about="https://press.princeton.edu/ideas/ideas-podcast-raised-to-obey">
    <title>Ideas Podcast: Raised to Obey | Princeton University Press</title>
    <dc:date>2024-12-27T00:57:37+00:00</dc:date>
    <link>https://press.princeton.edu/ideas/ideas-podcast-raised-to-obey</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Nearly every country today has universal primary education. But why did governments in the West decide to provide education to all children in the first place? In Raised to Obey, Agustina Paglayan offers an unsettling answer. The introduction of broadly accessible primary education was not mainly a response to industrialization, or fueled by democratic ideals, or even aimed at eradicating illiteracy or improving skills. It was motivated instead by elites’ fear of the masses—and the desire to turn the “savage,” “unruly,” and “morally flawed” children of the lower classes into well-behaved future citizens who would obey the state and its laws.

Drawing on unparalleled evidence from two centuries of education provision in Europe and the Americas, and deploying rich data that capture the expansion of primary education and its characteristics, this sweeping book offers a political history of primary schools that is both broad and deep. Paglayan shows that governments invested in primary schools when internal threats heightened political elites’ anxiety around mass violence and the breakdown of social order."

...

"Agustina S. Paglayan is assistant professor of political science at the University of California, San Diego, and nonresident fellow at the Center for Global Development. Her work has been covered by The Economist, the Washington Post, Devex, NPR, and NBC."

[via:
https://www.are.na/block/3322684

See also:
https://press.princeton.edu/books/paperback/9780691261270/raised-to-obey

"How the expansion of primary education in the West emerged not from democratic ideals but from the state’s desire to control its citizens

Nearly every country today has universal primary education. But why did governments in the West decide to provide education to all children in the first place? In Raised to Obey, Agustina Paglayan offers an unsettling answer. The introduction of broadly accessible primary education was not mainly a response to industrialization, or fueled by democratic ideals, or even aimed at eradicating illiteracy or improving skills. It was motivated instead by elites’ fear of the masses—and the desire to turn the “savage,” “unruly,” and “morally flawed” children of the lower classes into well-behaved future citizens who would obey the state and its laws.

Drawing on unparalleled evidence from two centuries of education provision in Europe and the Americas, and deploying rich data that capture the expansion of primary education and its characteristics, this sweeping book offers a political history of primary schools that is both broad and deep. Paglayan shows that governments invested in primary schools when internal threats heightened political elites’ anxiety around mass violence and the breakdown of social order.

Two hundred years later, the original objective of disciplining children remains at the core of how most public schools around the world operate. The future of education systems—and their ability to reduce poverty and inequality—hinges on our ability to understand and come to terms with this troubling history."]]]></description>
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    <title>Helping Children Grow Into Peaceful Adults  — John Holt GWS</title>
    <dc:date>2024-11-16T06:59:14+00:00</dc:date>
    <link>https://www.johnholtgws.com/pats-blog/helping-children-grow-into-peaceful-adultsnbsp</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I was pretty disappointed when the HoltGWS Facebook page recently got bombarded with a slew of hateful posts by people who do not believe that homeschooling can co-exist with public schooling. I wanted to respond by posting an article John Holt wrote for Phi Delta Kappan magazine, “Schools and Homeschoolers: A Fruitful Partnership,” but I can’t locate a copy in my files. (If anyone does have a copy of this article can you share it with me?) I also learned that Facebook will not help you with such bullying and harassment unless you pay them a monthly fee to protect your brand and gain access to their human support team, so I followed the advice of friends—“Don’t feed the trolls”—and have resigned myself to coping with a new wave of anti-homeschooling sentiment in our troubled times.

However, I did come across this unpublished piece John wrote that was printed in Growing Without Schooling 70 that explores how the experience of school shapes people and how it could be made better. The issue also contains several thoughtful responses from readers of this essay when it was published in 1989. I look forward to your comments in 2024.

John Holt wrote in the mid-1960s:

<blockquote>  …  Traditional education, sometimes inadvertently but quite often deliberately, denies children the kind of experiences that would help them grow up to be the kind of people who, being at peace with themselves, are ready and eager to live at peace with other human beings. 

Our efforts for peace are doomed to fail unless we understand that the root causes of war are not economic conflicts or language barriers or cultural differences but people—the kind of people who must have and will find scapegoats, legitimate targets for the disappointment, envy, fear, rage, and hatred that accumulates in their daily lives. The man who hates or despises his work, his boss, his neighbors, and above all himself, will find a way to make some other man suffer and die for the sense of freedom, competence, dignity, and worth that he himself lacks. There will always be others to help him, political leaders ready to appeal to and make use of his unconscious but inexhaustible and insatiable desire to do harm. 

The fundamental educational problem of our time is to find ways to help children grow into adults who have no wish to do harm. We must recognize that traditional education, far from having ever solved this problem, has never tried to solve it. Indeed, its efforts have, if anything, been in exactly the opposite direction. An important aim of traditional education has always been to make children into the kind of adults who were ready to hate and kill whoever their leaders might declare to be their enemies  …   

Human society has never until now had to come to grips with the source of human evildoing, which is the wish to do evil. It has been sufficient, until now, to control human behavior, to prevent most people from robbing, injuring, or killing their neighbors by threatening to punish them if they do, because if anyone wanted badly enough to hurt other people, legitimate victims could always be found. The moral codes worked, at least fairly well, within their limited frames of reference, precisely because there was always an escape, there always were people whom it was all right to hate and injure as much as you wished. And humanity was able to afford the escape clause, was able to survive the killing and destruction of enemies that our moral codes allowed us, because, after all, our means of destruction were so limited, and because it took most of our time and energy just to keep ourselves alive  …   

But no more  …   The means to kill tens and hundreds of millions of people, even to destroy all life on earth, lie ready at hand  …   The man who does not value his own life, and hence feels that no life has value, may not be able to make Doomsday machines in his own basement, but with the vote, or even without it, he can get his governments to make them, and eventually to use them  …   

Seen against this background and in this light, the argument of A.S. Neill of Summerhill, that the business of education is above all else to make happy people, must be acknowledged to be, not frivolous and sentimental, as its opponents claim, but in the highest degree serious, weighty, and to the point. For the sake of our survival we must indeed learn to make happy people, people who will want and will be able to live lives that are full, meaningful, and joyous. We may be able to do more than this (though Neill feels this is enough), and perhaps we should; but we must do at least this much. If we can get wisdom, skill, and intelligence along with the happiness, and we probably can, as they tend to go together, so much the better; but the happiness we can no longer do without. 

The word ‘happiness’ is so generally abused and so little understood that it may be well to try to put this objective into clearer and sharper terms. Happiness is not game to be trapped, or a bird to be caught in a net. It does not come when we beckon, or even when we pray. There is no formula for it, no sure recipe; we cannot bake it like a cake. The most we can say is that there are elements or ingredients of life, in the presence of which happiness may be found very often, and in the absence of which it is rarely found at all. 

There can be a great variety of happy persons, living in a great variety of circumstances, but about them a few things will almost always be true. The happy person has a strong sense of his own aliveness: his senses are keen, or at least he rejoices in them and makes full use of them. He is not dead to the world about him. He does not seek happiness for escape and forgetfulness; he is alive and aware, and moves toward life. Also, he has a strong sense of his own unique identity: he is himself, and not someone else, and not like anyone else: he has his own very particular ideas, and opinions, and tastes, and skills, and pleasures, that no change in his circumstances can take from him. He is not a mass man, who has to be told who he is; he knows. Most important of all, he has a strong sense of his own dignity, competence, and worth. He may value the good opinion of others, but he does not need it or depend on it. For he knows, despite his many faults and weaknesses, that he is a creature worthy of affection and respect and that, in however tiny a degree, the world is a different and probably better place for his being in it. 

Only a rare child could possibly survive conventional schooling feeling this way about himself. That it happens at all, as it occasionally does, proves how tough and resilient children can be  …   

[In their schooling] children are above all else demeaned and degraded by being subject for so long to the feeble, wavering, capricious, arbitrary, and aimless tyranny of their elders. Submission to authority is not always or necessarily degrading. We are not lessened in our own eyes by having to do the bidding of someone we know to be our superior; thus musicians, for example, felt it an honor to submit to the tyranny of Toscanini. We can even obey the orders of lesser men, and suffer indignities at their hands, when we know it is done in a good cause  … Children could very probably submit, without feeling resentment or suffering harm, to a strict and even harsh adult tyranny, if they could believe that the adults knew what they were doing, and that the grown-up world they were being prepared to enter made sense and had some stability and purpose. But what child of today can believe this, when twelve, ten, even six year olds talk, and think, and dream of the end of the world, when little children say, as I have heard them say, not “when I grow up,” but “if I grow up”? 

To have most of your life controlled by people who are so clearly not your superiors in anything except age, size, and power, and who are so far from being able to manage their own lives, is a continuing indignity that cannot but destroy, as it does, most of the self-respect of the children who undergo it. As it destroys their self-respect, it destroys their respect for other people, and forces them to try to find a sense of being and worth in one of the collective identities (be it teenage gang or nation state) that have throughout history been the great agents of human evildoing, and that today stand solidly in the way of peace and brotherhood  …</blockquote>"]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA[Farah Hallaba on bridging academia and community through participatory research.

]]></description>
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    <title>Beyond Letter Grades: PKS's Holistic Approach to Assessment — Presidio Knolls School</title>
    <dc:date>2024-10-29T00:05:30+00:00</dc:date>
    <link>https://www.presidioknolls.org/news/news/2024/10/25/why-we-dont-use-letter-grades</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Teachers in the PKS Middle School assess students frequently in a variety of ways, from 1:1 check ins, to rubrics, to tests and quizzes, to marginalia on their essays. We are a feedback rich program, and believe communicating clearly and directly with students about their work is the best way to help them grow. Some of the tools we use for assessment are standardized and used all around the world, others are program-specific and designed by our faculty.

One thing we never do is reduce feedback to a letter or number grade. Our commitment to eschew letter/number grades in favor of more nuanced forms of feedback is, in fact, a foundation of our approach to teaching and learning. And we are proud to be leading a broad movement [https://www.edutopia.org/article/will-letter-grades-survive ] of 21st century schools [https://mastery.org/mtc-member-schools/ ] approaching assessment from a researched-based, holistic perspective.

Why don’t we grade? 

First, grades are crude and opaque where feedback should be personalized, rich, actionable, and transparent. Teachers should have the skill and the time to explain clearly to students what they are doing well and what they need to improve. An “82” doesn’t do that. In fact, research shows [https://www.alfiekohn.org/article/case-grades/ ] that no matter the quality of feedback, if it is attached to a grade it is largely ignored. Students flip to the back of an essay to look at the grade and don’t read the comments, or see the number at the top of a math test and don’t analyze what they have mastered and what they must improve. Grades are reductive symbols and a shortcut around the hard work of responding individually to the work of each student, celebrating what they have achieved, and explaining to each student how his or her work can continue to progress and develop.

Second, we want a feedback system that encourages students to pursue academic rigor. Why attempt a difficult project if the result might be a B when you can do an easy project and get an A? Schools that grade see students making the rational choice to avoid academic rigor and pursue the “easy A.” Middle schoolers are like bloodhounds for hypocrisy, and they immediately sense it when a teacher or parent says, “challenge yourself!” while also saying, “keep your grades up.” Schools that do not grade can more honestly coach students to work at the edge of their stretch zone.

Third, we believe feedback should encourage a growth mindset, and grades irrevocably move students towards a fixed mindset. The “C” in 6th grade English becomes the story the child tells herself (“I’m a bad writer”). The “A” in science tells a student he needn’t strive for more (“my work is done”). When teachers do not grade and instead tell ALL students how to meet the next challenge, and do so without labels, there is no danger of a student settling on a fixed belief so early in their exploration of the world and of their cognitive development.

Fourth, grades introduce an authoritarian element into the classroom. In the Dewian tradition, we believe our work is to train our students to become engaged, effective, passionate citizens. It is the job of a citizen to think critically, to question authority, and to be suspicious of hierarchy. We believe the consequences of living the most formative years of your life in systems that normalizes hierarchy is a threat to democratic values. We will not participate in this paradigm. Our teachers are respected by students because of their humanity, their inspiring lessons, and their care, not because they have the power to reward and punish. 

Fifth, grades tend to encourage a misguided adjudication of assessment: “Why did I receive a B when I deserved a B+?” Students and parents sense the alchemy in any grading system, the inevitable arbitrary and capricious nature [https://www.greatschools.org/gk/articles/improving-grading-in-high-school/ ] of a grade. Teachers who are forced to grade must pour their most precious resource - time - into defending the indefensible. We want 100% of our teachers’ energies going into challenging each student, learning more about them, and engaging with them on a joyful journey. We do not want one moment wasted on questions of semantics.

Sixth, since grades communicate to students that some things matter and others don't, schools that grade end up with warped programs [https://www.edweek.org/teaching-learning/opinion-no-students-dont-need-grades/2018/01 ]. Math gets graded in most schools, communicating that math is important (which it is). But the way you treat your peers is not graded, communicating that whatever lip service is paid to this value, it isn’t very important. Students get it: you grade me on the things you actually want me to care about. At PKS, we actually care about student health, their moral development, their mindfulness, their ability to self-assess and choose to stretch themselves.

Seventh, there are metacognitive benefits for students when we do not coddle them by telling them exactly what to do and how to do it. At PKS, students are asked to name what they need to accomplish and receive 1:1 coaching to help them develop independent habits of passionate, creative work. We want our students to receive an assignment, head off to work, and return with gorgeous, unexpected results. Grades undermine [https://psycnet.apa.org/record/2000-05867-001 ] intrinsic motivation and self-regulation and are part of what has created an army of bright but timid graduates who need bosses to tell them exactly what to do and how to do it. PKS graduates will leap over this millennial malaise.

Finally, perhaps most importantly, we believe that grades distract from the joy of learning. Our classrooms are celebrations of creativity, of grit, of tinkering, of struggle, of offering complex responses to challenging cross-cultural problems. We want our learning community to be one in which passionate teachers challenge, support, and inspire their students. And we want our students striving to be their best selves unencumbered by fear of (shudder!) a “B.”

Selected Resources

Alli Klapp (2015) Does grading affect educational attainment? A longitudinal study, Assessment in Education: Principles, Policy & Practice, 22:3, 302-323, DOI: https://doi.org/10.1080/0969594X.2014.988121

Björn Högberg, Joakim Lindgren, Klara Johansson, Mattias Strandh & Solveig Petersen (2021) Consequences of school grading systems on adolescent health: evidence from a Swedish school reform, Journal of Education Policy, 36:1, 84-106, DOI: https://doi.org/10.1080/02680939.2019.1686540

Gardner, H. (1991). The unschooled mind: How children think and how schools should teach. New York: Basic Books.

Pulfrey, C., Buchs, C., & Butera, F. (2011). Why grades engender performance-avoidance goals: The mediating role of autonomous motivation. Journal of Educational Psychology, 103(3), 683–700. https://doi.org/10.1037/a0023911

Richard M. Ryan and Edward L. Deci, “When Rewards Compete with Nature: The Undermining of Intrinsic Motivation and Self Regulation,” in Intrinsic and Extrinsic Motivation, Sansone and Harackiewicz, eds. (Educational Psychology, 2000).

Jack Schneider & Ethan Hutt (2014) Making the grade: a history of the A–F marking scheme, Journal of Curriculum Studies, 46:2, 201-224, DOI: https://doi.org/10.1080/00220272.2013.790480

Schinske J, Tanner K. Teaching More by Grading Less (or Differently). CBE Life Sci Educ. 2014;13(2):159-166. https://doi.org/10.1187/cbe.cbe-14-03-0054

Grant Wiggins, “The Case for Authentic Assessment,” Practical Assessment, Research, and Evaluation: Vol 2, Article 2(1990)."]]></description>
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    <title>Traditional Schooling vs. Homeschooling: Insights from John Holt's 'Learning All The Time' - YouTube</title>
    <dc:date>2024-10-10T17:59:51+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Is traditional schooling the only option to educate our children?

This video is a tribute to the groundbreaking work of John Holt, celebrating his amazing book 'Learning All The Time'!

Ever wondered if traditional schooling is the best way for our children to learn and grow? Join us as we explore the revolutionary ideas of John Holt, a trailblazing educator and author who challenged the status quo of the educational system.

Discover how Holt's influential works, such as 'How Children Fail,' 'How Children Learn,' and 'Teach Your Own,' have inspired parents and educators worldwide. We'll delve into Holt's belief that children are naturally intelligent and capable, needing nurturing and support rather than rigid instruction.

Learn about the historical context of education shaped by the industrial era and how Holt criticized this model for stifling creativity and curiosity. Explore his advocacy for homeschooling, or 'unschooling,' and the idea that learning is as natural as breathing.

In 'Learning All the Time,' Holt illustrates how children can learn essential skills without coercion, emphasizing quality of life, curiosity, and intrinsic motivation.

Join us on this journey to uncover John Holt's wisdom and transform your children's learning experiences. Stay tuned for practical tips and insights in our upcoming shorts!"]]></description>
<dc:subject>johnholt schooling goalisticfaz 2024 education children schools unschooling deschooling howwelearn learning scientificmethod homeschool creativity psychology childpsychology pedagogy teaching howweteach discipline self-discipline motivation fear intrinsicmotivation nurturing criticalthinking capitalism learningdisorders stress rigidity agesegregation socialization coercion manipulation parenting qualityoflofe learningallthetime nabilmusharraf faizanramzan</dc:subject>
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    <title>Opinion | Helicopter Parents Should Ignore Their Children More Often - The New York Times</title>
    <dc:date>2024-09-16T03:46:38+00:00</dc:date>
    <link>https://www.nytimes.com/2024/09/15/opinion/parenting-helicopter-ignoring.html</link>
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    <title>Refusing the University, by Sandy Grande (2018) [.pdf]</title>
    <dc:date>2024-08-25T21:36:27+00:00</dc:date>
    <link>https://www.uvicfa.ca/wp-content/uploads/2020/11/Refusing_the_University.pdf</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://www.taylorfrancis.com/chapters/edit/10.4324/9781351240932-4/refusing-university-sandy-grande

ABSTRACT
This chapter begins with articulating the particularities of settler colonialism and Native elimination. Next, it examines liberal theories of justice as the underlying structure operating within the politics of recognition. The chapter also discusses the academy as an arm of the settler state, which is distinct from other frameworks that critique the academy as fundamentally neoliberal, Eurocentric, and/or patriarchal. Through the discussion of the academy as an arm of the settler state, it argues that this shift opens up more possibilities for coalition and collusion within and outside the university. The chapter then describes the ways in which it refracts settler logics and the politics of recognition. It further examines emergent scholarship on the politics of refusal as a field of possibility for building co-resistance movements between the Black radical and critical Indigenous traditions as well as others committed to refusing the settler state and its attendant institutions."]

"First and foremost, we need to commit to collectivity — to staging a refusal of the individualist promise project of the settler state and its attendant institutions. This requires that we engage in a radical and ongoing refexivity about who we are and how we situate ourselves in the world. This includes but is not limited to a refusal of the cycle of individualized inducements—particularly, the awards, appointments, and grants that require complicity or allegiance to institutions that continue to oppress and dispossess. It is also a call to refuse the perceived imperative to self-promote, to brand one’s work and body. This includes all the personal webpages, incessant Facebook updates, and Twitter feeds featuring our latest accomplishments, publications, grants, rewards, etc. etc. Just. Make. It. Stop. The journey is not about self—which means it is not about promotion and tenure—it is about the disruption and dismantling of those structures and processes that create hierarchies of individual worth and labor.

Second, we must commit to reciprocity—the kind that is primarily about being answerable to those communities we claim as our own and those we claim to serve. It is about being answerable to each other and our work. One of the many things lost to the pressures of the publish-or-perish, quantity-over-quality neoliberal regime is the loss of good critique. We have come to confuse support with sycophantic praise and critical evaluation with personal injury. Through the ethic of reciprocity, we need to remind ourselves that accountability to the collective requires a commitment to engage, extend, trouble, speak back to, and intensify our words and deeds.

Third, we need to commit to mutuality, which implies reciprocity but is ultimately more encompassing. It is about the development of social relations not contingent upon the imperatives of capital—that refuses exploitation at the same time as it radically asserts connection, particularly to land. Inherent to a land-based ethic is a commitment to slowness and to the arc of inter-generational resurgence and transformation. One of the many ways that the academy recapitulates colonial logics is through the overvaluing of fast, new, young, and individualist voices and the undervaluing of slow, elder, and collective ones. And in such a system, relations and paradigms of connection, mutuality, and collectivity are inevitably under￾mined. For Indigenous peoples, such begin and end with land, centering questions of what it means to be a good relative.

Toward this end, I have been thinking a lot lately about the formation of a new scholarly collective, one that writes and researches under a nom de guerre—like the Black feminist scholars and activists who wrote under and through the Combahee River Collective or the more recent collective of scholars and activists publishing as “the uncertain commons.”18 If furthering the aims of insurgence and resurgence (and not individual recognition) is what we hold paramount, then perhaps one of the most radical refusals we can authorize is to work together as one; to enact a kind of Zapatismo scholarship and a balaclava politics where the work of the collectivity is intentionally structured to obscure and transcend the single voice, body, and life. Together we could write in refusal of liberal, essentialist forms of identity politics, of individualist inducements, of capitalist imperatives, and other productivist logics of accumulation. This is what love as refusal looks like. It is the un-demand, the un-desire to be either of or in the university. It is the radical asser￾tion to be on: land. Decolonial love is land"]]></description>
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<item rdf:about="https://x.com/drblackdeer/status/1811606632880828603">
    <title>Dr. BlackDeer on X: &quot;So many 'professionals' entire personality, concept of self, and entire worldview is centered on their job. Thus, any critique of the workplace's systems, bureaucracy, and complicity are perceived as personal attacks to the individual</title>
    <dc:date>2024-07-15T05:39:51+00:00</dc:date>
    <link>https://x.com/drblackdeer/status/1811606632880828603</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["So many 'professionals' entire personality, concept of self, and entire worldview is centered on their job. Thus, any critique of the workplace's systems, bureaucracy, and complicity are perceived as personal attacks to the individual. 

Organizations say they want critical employees to move them forward, push their thinking, bring them up to speed. Yet as soon as the critique comes up, they feel attacked and move to discredit their new hire with the critical perspective they said they wanted.

What's worse is that just like white supremacy is upheld by more than just white folks, these problematic organizations are upheld by the very people that just said they want to be better. These well-meaning "nice" employees quickly become the bullies.

It's not enough to viciously defend the organization's outdated and harmful tactics, but they take it to a personal level against the new voice they thought they wanted. Whisper networks run rampant, especially with the already established employees vs new hires.

How dare we speak out of turn. How dare we say there is a different way of doing things. Look how aggressive that new employee is. Why are they always so angry? Etc. Etc.

Slowly but surely, there's no way forward for these new hires in the organization. They're painted as the problem. They quickly become the scapegoat. They're responsible for our discord, and the organization push out begins. See ya later, newbie.

A few years pass, maybe different folks come into leadership, and they'll start to think - Hey, we should change some things around here. So they start hiring for those "new voices," and the cycle begins all over again. Wash, rinse, repeat."]]></description>
<dc:subject>organizations professionals professionalization unschooling deschooling change 2024 identity personality self work bureaucracy systems stasis thinking howwethink criticism whitesupremacy bullying whispernetworks establishment</dc:subject>
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<item rdf:about="https://andymatuschak.org/primer/">
    <title>Exorcising us of the Primer | Andy Matuschak</title>
    <dc:date>2024-07-11T05:12:01+00:00</dc:date>
    <link>https://andymatuschak.org/primer/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>andymatuschak 2024 learning howwelearn nealstephenson thediamondage theprimer discovery gamification immersion ivanillich deschooling responsiveness technology sciencefiction scifi assurance emotions authoritarianism isolation games play exploration ycombinator motivation aesthetics design discoverylearning environment education psychology educationalpsychology memory intuition experience experientiallearning social pedagogy</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=LDSEcAMsNBo">
    <title>El discurso hegemónico de la lectura - YouTube</title>
    <dc:date>2024-06-20T20:46:29+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=LDSEcAMsNBo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["La información presentada en este video la obtuve del artículo: "Modelos   y   concepciones dominantes de la lectura en el espacio escolar: reproducción social, exclusión y violencia simbólica", de la profesora Paula Storni. Puedes consultarlo en el siguiente enlace: https://perio.unlp.edu.ar/ojs/index.php/revistadejuventud/article/view/1602/1335 

¡Muchas gracias por tus comentarios!

Tiempo que demoré preparando este video: 4 horas."

[Storni's paper also saved here:
https://www.are.na/block/28898630 

"Resumen

El presente trabajo aborda la tensión inclusión/exclusión en la escuela media argentina desde el análisis de los modelos escolares dominantes de lectura reproducidos a través del tiempo. La exposición se organiza en torno a tres ejes: en la primera se analizan tres sentidos diferentes de leer desde los que se proponen modelos de lectura y lectores. En la segunda, examinamos los presupuestos ideológicos de lo que llamamos discurso hegemónico de la lectura. Por último, tomamos algunas de las  metáforas que circulan en este discurso. El análisis de los tres ejes permite vislumbrar que la vocación de inclusión que caracteriza a la escuela en general supone a su vez un ejercicio de violencia simbólica que implica la exclusión de otras formas culturales desde el momento mismo que selecciona a una como modelo legítimo.

En esta dirección, el objetivo central de nuestro trabajo es el desenmascaramiento y la desnaturalización de algunos de los presupuestos ideológicos y las afirmaciones más corrientes de los discursos sociales dominantes de la lectura que circulan en la escuela fundamentalmente aunque se reproducen también desde otras instituciones sociales como los medios de comunicación y desde los cuales se reproduce toda una serie de jerarquías y clasificaciones que contribuyen con la reproducción de diferencias sociales.

Palabras clave: lectura/escuela/exclusión/violencia simbólica

Abstract

The present paper discusses the inclusion/exclusion tension at secondary school in Argentina through the analysis of the dominant reading models at school  throughout time. This work is organized  into three sections: the first one analyzes three senses of reading, each of which proposes reading and readership  models. The second  analyzes the ideological assumptions about the so-called hegemonic discourse about reading. Finally, we consider some metaphors circulating in this discourse. The analysis of the three aspects make it possible to anticipate that the vocation of inclusion, typical of the school in general, involves a symbolic violence which implies the exclusion of other cultural forms the moment a model is assumed as legitimate. 

Moving in this direction, the central objective of our paper is to unmask and divest some ideological assumptions and every-day affirmations of the prevailing social discourses circulating at school, even if they are reproduced in other social institutions such as the media and, from which they deliver a series of hierarchies and taxonomies that contribute to the reproduction of social differences.

"Los libros piden escuelas, las escuelas piden libros"
--“Educación común” (1895), Domingo F. Sarmiento

"no hay nada que la mayoría de estas instituciones quiera ganar o defender más que el pasado, yelfuturo alternativo traería precisa y obviamente la pérdida de sus privilegios"
--Raymond Williams"]]]></description>
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<item rdf:about="https://www.schoolofattention.org/">
    <title>The Strother School of Radical Attention</title>
    <dc:date>2024-06-10T22:32:22+00:00</dc:date>
    <link>https://www.schoolofattention.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Strother School of Radical Attention is a non-profit experimental institution of education and collaboration dedicated to cultivating radical attention as a foundation of human well-being (and well-being beyond the human, too). We call this ATTENTION ACTIVISM. Through diverse forms of STUDY — including creative projects, courses on the history, philosophy, and politics of attention, and experiential Attention Lab workshops — we fashion and collectively implement tools to reclaim human attention, and thereby protect and cultivate the many goods of shared life that it produces.

Our Mission

Through teaching, learning, public programs, and experimental creative projects, The Matthew Strother School of Attention aims to draw attention to attention: to stimulate interest in, and research on attention; to nurture communities of commitment to the attentive life, and to model forms of collective inquiry that advance the attentional flourishing of human beings, human societies, and our shared planet.

Our Vision

A twenty-first century in which communities are equipped with the methods of critical inquiry, conceptual understanding, and practical tools necessary to resist the non-consensual extraction of our collective attention, to reclaim and deepen this precious faculty, and thereby create a more free, more flourishing, and more compassionate world."

...

"Our Story

The School of Radical Attention was created by the Friends of Attention, an informal coalition of (real) friends that formed in the wake of the 2018 São Paulo Biennial. The common commitment of the Friends is the work of ATTENTION ACTIVISM: that is, the promotion of human flourishing in direct response to the commodification of human attention. For five years, the Friends have written books, made artworks, and brought people together — most notably through the Friends' monthly First Friday gatherings.

The Friends have also convened each year since 2019 for a weeklong, in-person, “Politics of Attention” summer school.

In March of 2022, the Friends launched the Attention Labs, an experiential workshop curriculum designed to reconnect participants to the power of their radical attention. In the program's first year, the Attention Labs received hundreds of participants across the United States, and internationally, in Spain and Brazil.

The Strother School is named after our friend, Matthew Strother (1987-2023), one of the inaugural organizers of the Friends of Attention, and a dearly beloved collaborator in our community. Despite his cancer diagnosis, Matthew bravely persisted in our work for four incredible years, helping draft the Twelve Theses of Attention while undergoing chemotherapy, and helping launch our Attention Lab initiatives while in radiation treatment. We lost him in March of this year, and his inspiration stands over our mission: a better world through better attention – true attention, free attention."

[See also:

https://vimeo.com/showcase/10270306
https://vimeo.com/friendsofattention
https://www.instagram.com/schoolofattention/ ]]]></description>
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<item rdf:about="https://blog.ayjay.org/automating-bullshit-jobs/">
    <title>automating bullshit jobs – The Homebound Symphony</title>
    <dc:date>2024-06-08T18:20:01+00:00</dc:date>
    <link>https://blog.ayjay.org/automating-bullshit-jobs/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Me, a year ago:

<blockquote>Of course universities are going to outsource commentary on essays to AI — just as students will outsource the writing of essays to AI. And maybe that’s a good thing! Let the AI do the bullshit work and we students and teachers can get about the business of learning. It’ll be like that moment in The Wrong Trousers when Wallace ties Gromit’s leash to the Technotrousers, to automate Gromit’s daily walk. Gromit merely removes his collar and leash, attaches them to a toy dog on a wheeled cart, and plays in the playground while the Technotrousers march about.</blockquote>

And lo, this from Cameron Blevins (via Jason Heppler): 

<blockquote>There is no question that a Custom GPT can “automate the boring” when it comes to grading. It takes me about 15-20 minutes to grade one student essay (leaving comments in the margins, assigning rubric scores, and writing a two-paragraph summary of my feedback). Using a Custom GPT could cut this down to 2-3 minutes per essay (stripping out identifying information, double-checking its output, etc.). With 20 students in a class, that would save me something like 5-6 hours of tedious work. Multiply this across several assignments per semester, and it quickly adds up.</blockquote>

In an ideal world, this kind of tool would free up teachers to spend their time on more meaningful pedagogical work. But we don’t live in an ideal world. Instead, I worry that widespread adoption would only accelerate the devaluing of academic labor. Administrators could easily use it as justification to hire fewer instructors while loading up existing ones with more classes, larger sections, and fewer teaching assistants. 

Alas, I must agree. “Now that we’ve automated grading, we can hire fewer instructors and give them more students!” But then (thinks the same administrator) “Why not train bots on all those lectures posted on YouTube, create professorial avatars — maybe allow students to customize their virtual professors to make them the preferred gender and the desired degree of hotness — and dismiss the instructors also? That’ll free up money to hire more administrators.”  

That will surely be the deanly response. But there’s another way to think of all this, one I suggested in my post of last year. Think about the sales people who use chatbots to write letters to prospective clients, or prepare reports for their bosses. People instinctively turn to the chatbots when they see a way to escape bullshit jobs, or the bullshitty elements of jobs that have some more human aspects as well. For most students, writing papers is a bullshit job; for most professors, grading papers is a bullshit job. (Graeber, p. 10: “I define a bullshit job as one that the worker considers to be pointless, unnecessary, or pernicious — but I also suggest that the worker is correct.”) 

What if we all just admitted that and deleted the bullshit? What if we used the advent of chatbots as an opportunity to rethink the purposes of higher education and the means by which we might pursue those purposes? 

But I suspect is that what universities will do instead is to keep the bullshit and get rid of the humans."]]></description>
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<item rdf:about="https://www.wsj.com/arts-culture/books/the-liberating-arts-review-the-price-of-flourishing-1ff6f872">
    <title>‘The Liberating Arts’ Review: The Price of Flourishing - wsj.com</title>
    <dc:date>2024-05-30T17:58:07+00:00</dc:date>
    <link>https://www.wsj.com/arts-culture/books/the-liberating-arts-review-the-price-of-flourishing-1ff6f872</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[archived:
https://archive.ph/APmKX#selection-4477.0-4477.54 ]

[via:
https://blog.ayjay.org/45702-2/ ]

"Does it make more sense to pursue liberal learning in one’s leisure time rather than bother with an expensive four-year degree?"

...

"Higher education in the 21st century has been marked by a series of financial and existential crises. The great recession of 2007-08 raised difficult choices about which programs universities should invest in and which should be targeted for elimination. Generally when universities need to tighten their belts, liberal-arts disciplines are among the first to find themselves in the crosshairs, and at that point traditional disciplines like classics, philosophy, history and art have already begun to contract. Students, administrations believe, vote with their feet: If consumer demand is absent, universities respond not by supporting a curriculum they know is formative and valuable but by giving their customers what they say they want.

Once universities adjusted and recovered from the great recession, the 2020 Covid pandemic blindsided them. This disruption, including the long period where professors were out of the classroom, prompted a group of Christian humanists, many of whom teach in small liberal-arts colleges, to contemplate the value of the liberal-arts education they’ve spent their careers providing. The timing was auspicious—political movements that arose after the murder of George Floyd were calling for the decolonization of syllabi, and the #DisruptTexts movement began to associate classic texts with white supremacy. Many administrators, meanwhile, adopted the argument that liberal arts are a luxury that cannot be afforded in times of austerity. The liberal arts were under fire from all sides.

One result of that moment was a series of conversations, begun informally and then organized through videoconferences and supported by a grant, which has resulted in a collection of essays, “The Liberating Arts: Why We Need Liberal Arts Education,” edited by Jeffrey Bilbro, Jessica Hooten Wilson and David Henreckson. Fourteen of its contributors are professors, five are administrators, two are students, and four are writers who are friendly to the liberal arts. The essays are organized as a series of responses to common critiques: Do we need this sort of education? Is it a waste of time? Is it racist?

As dean of an honors college explicitly dedicated to liberal learning through the study of classic texts, I find myself mostly in agreement with the vision of higher education put forward here. I agree with David Henreckson that the liberal arts are not mere skills or techniques but a way of life that allows human beings to flourish. I find myself nodding along when Zena Hitz argues that liberal learning has fundamentally to do with leisure, the cultivation of habits of contemplation and reflection that allow us to pursue the highest human activities. And I could not be more thrilled to read Brandon McCoy’s argument that “the goal of education should be to create liberated persons who seek to examine life in its fullness, to enjoy friendships with others, and to foster the health of their communities.”

But I’m not the one who needs convincing. It is noteworthy that the book’s most compelling arguments for learning as truly liberating do not come from professors or administrators but from students and readers outside the university. For example, Sean Sword speaks movingly about his incarceration; Calvin University’s Prison Initiative, he tells us, offers a way in which “the liberal arts play a key role in the prisoner’s restoration to society.” In a similar vein, the testimony from students in the Odyssey Project, which brings “great works” courses in literature, philosophy, art and history to low-income adults, 95% of them from communities of color, is compelling and inspirational. Angel Adams Parham speaks movingly of her work with the Nyansa Classical Community, a program founded to bring classical learning and literature to young people of diverse backgrounds, especially from the African diaspora.

When Zena Hitz explains the Catherine Project (a series of online and in-person seminars) or when Nathan Beacom describes a revival of the Lyceum movement for adults, the reader is left to wonder whether the liberal arts need to be tied to our universities at all. This is no idle concern—the average annual cost of tuition at a liberal-arts college is $24,000 a year. If one can engage in liberating learning for a small donation to the Catherine Project, doesn’t it make more sense to learn in one’s leisure time rather than bother with an expensive four-year degree? Even if such study is liberatory, is it worth the student debt, especially when its own practitioners agree that it can be pursued just as profitably on the side for a pittance? In Ms. Hitz’s own words, “universities are wonderful, but they are not necessary for human flourishing.”

If liberal learning does not need the university, we might ask whether the university needs liberal learning. One might worry that, in trying to prove that the liberal arts are not elitist, we have only shown that we can uncouple them from universities and be no worse off for it. If liberal learning is for everyone and can be pursued anywhere—in prison, in elementary schools, by people in poverty—why would anyone pay tens of thousands of dollars a year for it? Is it because, as Don Eben argues, a habit of learning and analysis makes students better future white-collar workers? Or, as Rachel Griffis argues, because a liberal-arts education complements professional training, thus becoming a good financial investment? Is the only good argument for liberal learning in universities, ultimately, instrumental?

In the final analysis, the place of the liberal arts in our universities will come down to what we think a university is for—a question this volume does not directly address. But university administrators must always ask ourselves: In what sense is the education we offer meaningfully higher? This collection suggests that the liberal arts provide an education that meets the highest aspirations of the human person, an education aimed at human flourishing. It is difficult to put a price on that. What we need are administrators who are willing to offer the opportunity to aim higher; that so many are unwilling to do this in the name of “consumer” satisfaction is a testament to how far higher education has fallen.

Ms. Frey is dean of the honors college at the University of Tulsa."]]></description>
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<item rdf:about="https://www.persuasion.community/p/deep-reading-will-save-your-soul">
    <title>Deep Reading Will Save Your Soul - by William Deresiewicz</title>
    <dc:date>2024-05-30T16:21:54+00:00</dc:date>
    <link>https://www.persuasion.community/p/deep-reading-will-save-your-soul</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Real learning has become impossible in universities. DIY programs offer a better way."

...

"Higher ed is at an impasse. So much about it sucks, and nothing about it is likely to change. Colleges and universities do not seem inclined to reform themselves, and if they were, they wouldn’t know how, and if they did, they couldn’t. Between bureaucratic inertia, faculty resistance, and the conflicting agendas of a heterogenous array of stakeholders, concerted change appears to be impossible. Besides, business is good, at least at selective schools. The notion, floated now in certain quarters, that students and parents will turn from the Harvards and Yales in disgust is a fantasy. As long as elite institutions remain the principal pipeline to elite employers (and they will), the havers and strivers will crowd toward their gates. Everything else—the classes, the politics, the arts and sciences—is incidental.

Which is not to say that interesting things aren’t happening in post-secondary (and post-tertiary) education. They just aren’t happening, for the most part, on campus. People write to me about this: initiatives they’ve started or are starting or have taken part in. These come, as far as I can tell, in two broad types, corresponding to the two fundamental complaints that people voice about their undergraduate experience. The first complaint is that college did not prepare them for the real world: that the whole exercise—papers, busywork, pointless requirements; siloed disciplines and abstract theory—seemed remote from anything that they actually might want to do with their lives. 

Programs that address this discontent exhibit a remarkably consistent set of characteristics. They are interdisciplinary, integrating methods and perspectives—from, say, engineering and the social sciences—that are normally kept apart. They are informal, eschewing frontal instruction and traditional modes of evaluation. They are experiential, more about doing—creating, collaborating—than reading and writing. They are extramural, bringing students into the community for service projects, internships, artistic installations or performances. They are directed to specific purposes, usually to do with social amelioration or environmental rescue. Above all, they are student-centered. Participants are enabled (and expected) to direct their education by constructing bespoke curricula out of the resources the program gives them access to. In a word, these endeavors emphasize “engagement.”

All this is fine, as far as it goes. It has analogues and precedents in higher ed (Evergreen, Bennington, Antioch, Hampshire) as well as in the practice of progressive education, especially at the secondary level. High schools will focus on “project-based learning,” with assessment conducted through portfolios and public exhibitions. A student will identify a problem (a human need, an injustice, an instance of underrepresentation), then devise and implement a response (a physical system, a community-facing program, an art project). 

Again, I see the logic, it is just what many students want, but what bothers me about this educational approach—the “problem” approach, the “STEAM” (STEM + arts) approach—is what it leaves out. It leaves out the humanities. It leaves out books. It leaves out literature and philosophy, history and art history and the history of religion. It leaves out any mode of inquiry—reflection, speculation, conversation with the past—that cannot be turned to immediate practical ends. Not everything in the world is a problem, and to see the world as a series of problems is to limit the potential of both world and self. What problem does a song address? What problem will reading Voltaire help you solve, in any predictable way? The “problem” approach—the “engagement” approach, the save-the-world approach—leaves out, finally, what I’d call learning.

And that is the second complaint that graduates tend to express: that they finished college without the feeling that they had learned anything, in this essential sense. That they hadn’t been touched. That they hadn’t been changed. That there is a treasure out there—call it the Great Books or just great books, the wisdom of the ages or the best that has been thought and said—that its purpose is to activate the treasure inside them, that they had come to one of these splendid institutions (whose architecture speaks of culture, whose age gives earnest of depth) to be initiated into it, but that they had been denied, deprived. For unclear reasons, cheated.

I had students like this at Columbia and Yale. There were never a lot of them, and to judge from what’s been happening to humanities enrollments, there are fewer and fewer. (From 2013 to 2022, the number of people graduating with bachelors degrees in English fell by 36%. As a share of all degrees, it fell by 42%, to less than 1 in 60.) They would tell me—these pilgrims, these intellectuals in embryo, these kindled souls—how hard they were finding it to get the kind of education they had come to college for. Professors were often preoccupied, with little patience for mentorship, the open-ended office-hours exploration. Classes, even in fields like philosophy, felt lifeless, impersonal, like engineering but with words instead of numbers. Worst of all were their fellow undergraduates, those climbers and careerists. “It’s hard to build your soul,” as one of my students once put it to me, “when everyone around you is trying to sell theirs.”

That student’s name was Matthew Strother. It was through Matthew—he was in his early thirties by this point, and still seeking—that I learned about perhaps the two most prominent initiatives to have sprung up off-campus of late in response to the hunger for serious study. The first is the Brooklyn Institute for Social Research, which was founded in 2012 and now offers dozens of courses a year both in person and online. Its seminars meet three hours a week for four weeks. Recent offerings include classes on Melville’s The Confidence Man, Eric Auerbach’s Mimesis, fairy tales, and Mesopotamia. With its leftist commitments, BISR also runs courses in critical theory and the social sciences: Jacques Lacan, Gilles Deleuze, “Racial Capitalism,” “The Politics of Pregnancy.”

The second initiative Matthew alerted me to is the Catherine Project, which launched in 2020. Its vibe is very different from BISR’s. BISR was founded by a group of Columbia doctoral students. The Catherine Project was founded by Zena Hitz, a teacher at the St. John’s great books college in Annapolis, a Catholic convert, and, for three years, a resident of Madonna House, a monastic community in eastern Ontario. BISR is named for the Frankfurt Institute for Social Research, birthplace in the 1930s of the Frankfurt School of Marxist social thought. The Catherine Project is named for Catherine of Alexandria, an early Christian martyr, and Catherine Doherty, Madonna House’s founder.

BISR is explicitly political as well as educational; its Praxis program offers workshops and other resources to labor unions and nonprofits. The Catherine Project sees itself as being in the business of creating “communities of learning”; its principles include “conversation and hospitality, “simplicity [and] transparency.” Classes (called tutorials, in keeping with the practice at St. John’s) are free (BISR’s cost $335), are capped at four to six students (at BISR, the limit is 23), run for two hours a week for twelve weeks, and skew towards the canon: the Greeks and Romans, Pascal and Kierkegaard, Dante and Cervantes (the project also hosts a large number of reading groups, which address a wider range of texts). If BISR aspires to create a fairer market for academic labor—instructors keep the lion’s share of fees—the Catherine Project functions as a gift economy (though plans are to begin to offer tutors modest honoraria).

Add to these the Zephyr Institute, founded in 2014, which runs humanities-based programs in Silicon Valley. Add the Hertog Foundation’s humanities program, which since 2020 has conducted online seminars for mixed groups of undergraduates, graduate students, and young professionals. Add the reading groups and salons that have been proliferating both in-person and online. And many more initiatives, no doubt, that I have yet to learn of.

A number of factors play into this upsurge. One, of course, is the internet, as both a medium of study and a means to publicize offline opportunities. Another is the sense that academic humanities departments have long been inimical to humanistic inquiry—a major reason college students have felt cheated of it—as opposed to political tub-thumping. A former student who did an MFA in fiction at a major public university remarked that while the program’s writing instruction was only so-so, at least the workshops afforded the chance to really read, unlike what went on in what he called the institution’s “clownish” English department.

A third is less obvious. The long-term crisis in academic employment—the shift to adjunct labor, the glut of PhDs—has created a large pool of qualified instructors only loosely attached to, or entirely detached from, the academy. BISR’s faculty, almost all of whom have doctoral degrees, include not only adjuncts (and appointed professors), but book editors, full-time writers, a university librarian, an archaeologist, and a psychoanalyst-in-training. As Russell Jacoby has noted, the migration of intellectuals into universities in the decades after World War II, which he documented in The Last Intellectuals, has more recently reversed itself. The rise, or re-rise, of little magazines (Dissent, Commentary, Partisan Review then; n+1, The New Inquiry, The Point, The Drift, et al. now) is part of the same story. 

The Catherine Project’s faculty reflects a fourth factor. If there are students who despair at the condition of the humanities on campus, there are professors who do so as well. Many of her teachers, Hitz told me, have regular ladder appointments: “We draw academics—who attend our groups as well as leading them—because the life of the mind is dying or dead in conventional institutions.” Undergraduate teaching, she added, “is a particularly hard pull,” and the Catherine Project offers faculty the chance to teach people “who actually want to learn.”

And, I’d add, who can. Nine years ago, Stephen Greenblatt wrote: “Even the highly gifted students in my Shakespeare classes at Harvard are less likely to be touched by the subtle magic of his words than I was so many years ago or than my students were in the 1980s in Berkeley. … The problem is that their engagement with language … often seems surprisingly shallow or tepid.” By now, of course, the picture is far worse. Last year, in an article about the plunge in humanities enrollments, another Harvard English professor, Amanda Claybaugh, was quoted as follows: “The last time I taught The Scarlet Letter, I discovered that my students were really struggling to understand the sentences as sentences—like, having trouble identifying the subject and the verb.” And this is at Harvard. It’s no wonder faculty are thirsty for students with whom they can actually have a dialogue about the books they love.

I am involved in one of these off-campus ventures myself. My student Matthew, having spent many years searching for, then dreaming of, his ideal intellectual environment, decided to create it himself. It would marry rigorous group study of literary and philosophical texts with mindful living and abstention from technologies of communication. It would be a face-to-face community, a retreat from distraction, a school for adults. It would be small, self-governing, contemplative, and free of charge. He studied models: Deep Springs College, Plato’s Academy, Nietzsche’s experiences at Villa Rubinacci. He made copious notes. He outlined a set of principles. He purchased property in upstate New York.

But he did not live to see his plans take form. Matthew died last year, of cancer, at the age of 35, in the middle of his life’s way. But such was the beauty of his dream, and the love that he inspired, that some of us who knew him, led by his widow, Berta Willisch, determined to see it realized. Already this year, the Matthew Strother Center for the Examined Life is running three ten-day pilot programs for five participants each (plans are to expand to groups of ten and also offer longer sessions). The faculty include myself, Zena Hitz, and Len Nalencz, a friend of Matthew’s and a professor at the University of Mount Saint Vincent.

The response to the announcement of our pilot programs confirmed for me the existence of a large, unmet desire for text-based exploration, touching on the deepest questions, outside the confines of higher education. With limited publicity, a tight deadline, and a fairly demanding application process, we received nearly 160 submissions. Applicants ranged from graduating college seniors to people in their 70s. They included teachers, artists, scientists, and doctoral students from across the disciplines; a submarine officer, a rabbinical student, an accountant, and a venture capitalist; retirees, parents of small children, and twentysomethings at the crossroads. Forms came in from India, Jordan, Brazil, and nine other foreign countries. The applicants were, as a group, tremendously impressive. If it had been possible, we would have taken many more than fifteen.

When asked why they wanted to participate, a number of them spoke about the pathologies of formal education. “We have a really damaged relationship to learning,” said one. “It should be fun, not scary”—as in, you feel that you’re supposed to know the answer, which as a student, as she noted, makes no sense. “Study or attention,” said another, “has been lodged in an institution that has its own incentives,” like sorting for “merit.” “We need opportunities for reading and exploration that lie outside the credentialing system of the modern university,” he went on, because there’s so much in the latter that cuts against “the slow way that kind of learning unfolds.” A third, a dedicated autodidact who dropped out of a prestigious institution, used the architectural theorist Christopher Alexander’s notion of an “intimacy gradient” to describe his urge to enter into deeper contact with material than college courses typically allow. “For life’s significant questions,” he wrote, “like how one might choose to live, answers are to be found by moving along the gradient, not by ambling around the periphery.”

“How one might choose to live.” For many of our applicants—and this, of course, is what the program is about, what the humanities are about—learning has, or ought to have, an existential weight. Beneath their talk of education, of unplugging from technology, of having time for creativity and solitude, I detected a desire to be free of forces and agendas: the university’s agenda of “relevance,” the professoriate’s agenda of political mobilization, the market’s agenda of productivity, the internet’s agenda of surveillance and addiction. In short, the whole capitalistic algorithmic ideological hairball of coerced homogeneity. The desire is to not be recruited, to not be instrumentalized, to remain (or become) an individual, to resist regression toward the mean, or meme.

That is why it’s crucial that the Matthew Strother Center has no goal—and this is true of the Catherine Project and other off-campus humanities programs, as well—beyond the pursuit of learning for its own sake. Which means, for the sake of whatever students want to do with it, of whomever it might make them. This is freedom. When education isn’t pointed in particular directions, its possibilities are endless. After college, Matthew disappeared to Europe. I didn’t hear from him for five years. Finally, I got a letter—at some thirty pages, the longest I’ve ever received. It was a spiritual diary that doubled as a reading log. He referenced Joyce, Hesse, Bellow, Camus, Lawrence, Larkin, Miller, Maugham, Hemingway, Chesterton, Salinger, Durell, Ozick, Blake, Gorky, Chekhov, Geoff Dyer, Paul Goodman, Roberto Calasso, David Shields, Gregoire Bouillier, and George WS Trow. At the end, he wrote this: “The straight river of my narrative has opened onto the wide deltas of the present, and looking out to sea there’s nowhere to go but anywhere.” Exactly."]]></description>
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<item rdf:about="https://www.indybay.org/newsitems/2024/05/14/18866217.php">
    <title>Bonk: University of California Office of the President Attacked : Indybay</title>
    <dc:date>2024-05-16T21:47:36+00:00</dc:date>
    <link>https://www.indybay.org/newsitems/2024/05/14/18866217.php</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["With the Aurora Borealis above us and the martyrs in our hearts, we attacked the UC Office of the President in solidarity with the Palestinian Resistance. Using a fire extinguisher filled with red paint we covered the facade and smashed seven windows. Then, with access to the building, we released 500 cockroaches inside and emptied a second fire exintguisher onto the interior. We finalized the act by leaving a water jug inscribed with "Bonk" at the scene - an homage to the militants of Cal Poly Humboldt and the international student encampment movement.

Bonk: University of California Office of the President Attacked

"The beginning of every revolution is an exit, an exit from the social order that power has enshrined in the name of law, stability, public interest, and the greater good."
- Basel al-Araj

With the Aurora Borealis above us and the martyrs in our hearts, we attacked the UC Office of the President in solidarity with the Palestinian Resistance. Using a fire extinguisher filled with red paint we covered the facade and smashed seven windows. Then, with access to the building, we released 500 cockroaches inside and emptied a second fire exintguisher onto the interior. We finalized the act by leaving a water jug inscribed with "Bonk" at the scene - an homage to the militants of Cal Poly Humboldt and the international student encampment movement.

As anti-colonial anarchists and communists we offer this act of material and spiritual solidarity with the hopes of shattering the illusion that resistance is limited to a single site.

As Moten says “THE ONLY POSSIBLE RELATIONSHIP TO THE UNIVERSITY TODAY IS A CRIMINAL ONE”. The University’s true fascist form has been put on full display, and hiding behind hollow progressive ideals is no longer an option for the dead-eyed desk killers. Abolish the UC showed us in 2020 that the University of California is nothing more than a settler colonial project, that their police are protecting the gates of colony, where knowledge is produced and captured by the State to only dig its claws deeper into the flesh of Indigenous lands here and abroad. Let us not forget the UC became co-ed to breed settlers and populate the west coast. Speaking only to the UC's material connection to the Zionist entity obfuscates the extent of the political, theoretical, and cultural entanglements between the UC and the Israeli State. The University does not simply fund Israel, it creates Israel, and launches this white-colony into the post-modern Empire. What does divestment mean when the very essence and foundation of the institution is a fascist regime? Where does Zionism begin and end in the University of California? Is divestment an oxymoron? The UC must be abolished.

The "working-class" public colleges are not safe from critique (nor attack). Some of the resulting encampments have established themselves as outposts of nonprofits and NGOs -loyal only to funders; moved by professional partnerships and personal brands. Revolutionary struggle and its legacies have been co-opted, deradicalized, and professionalized through identity-driven liberal pedagogies. By teaching a revisionist history that renders liberation movements compatible with capitalism, university-deputized counterinsurgents erase and demonize militant forms of struggle while smugly promoting an inert philosophy of nonviolence and respectability. This is one of many reasons why, although divestment is a valid and tangible baseline demand, our long-term focus should not be on reforming and reaffirming these institutions, but rather on resource expropriation and fucking them up irreparably.

Across Bay Area university encampments and police-liasoned street mobilizations, escalation is consistently policed by weaponized liberal anti-oppression politics or crushed entirely by the fear of risk. Perpetual hand wringing over what could happen obscures what can be achieved. Attempting to shape a militant movement into something that will never have to contend with repression is to abandon the pursuit of revolutionary ends. The attack on UCOP began with an ask: how can political analysis be articulated through attack? An effective operation begins with the needs of the struggle, the goals of the cadre, and its limitations. Threat assessments should remain realistic and specific to the actions being carried out. Within the American empire, what is solidarity with the Mujahideen of Palestine and militant student movements if not shapeshifting into a political fighting force?

We join the chorus calling for escalation in the imperial core: escalate, escalate, escalate! This is our historical and spiritual duty. To not hold this as truth is to give up and accept defeat, hoping someone else will do what it takes to disrupt the flow of capital into the settler-colonial project. We must bring the war home.

“Let them do their work because there is a manhood in that work which we will one day transform into holy struggle, and as long as the colonizer wants to kill our souls, these people are closer to God and to the love of holy struggle than are those who submit.”
- Sheikh Izz ad-Din al-Qassam

For the children of Gaza
For the martyrs
With eternal revolutionary spirit
Break open the gates

- sacred black and red"]]></description>
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    <title>The Mathematics of the Ordinary — John Holt GWS</title>
    <dc:date>2024-05-16T19:25:05+00:00</dc:date>
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<item rdf:about="https://mcluhan.substack.com/p/the-rebirth-of-the-city-as-a-classroom">
    <title>The Rebirth of the City as a Classroom - by Andrew McLuhan</title>
    <dc:date>2024-05-02T17:42:43+00:00</dc:date>
    <link>https://mcluhan.substack.com/p/the-rebirth-of-the-city-as-a-classroom</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["With more information outside the classroom than inside, with the tools to program and access the total environment for discovery and learning, our cities and institutions can be reborn: or disappear."

...

"The following thoughts are all the more odd or revolutionary as they are coming from Marshall McLuhan, a teacher and lover of literature and education, who taught poetry and literature in universities for his entire career, with a side hustle study of culture and technology. And they are coming from over half a century ago."

...

"Marshall McLuhan realized very early on that the education model was broken. This is something many, if not most, accept today but it was in the 1940s and 50s that Marshall McLuhan understood what we’re just beginning to accept and contend with: today’s model of education, based on obsolete understandings and models, is more harmful than helpful in the 21st century.

A thousand years ago, when the university as an institution was developed, information was scattered and gate-kept and difficult to come by. The answer was to bring all the various disciplines, and their experts, together in one place. The university was born.

A major disruption of this model happened about 500 years later with the innovation of moveable type and the printing press which broke many barriers against access to information, changing us and our world forever. The university was no longer the only game in town. It now became much easier for someone to educate themselves.

In the mid-20th century Marshall McLuhan realized that, with vastly more information and learning available outside the classroom than in, school was now actively interfering with education. He decided to do something about it."

...

"‘Education in the Electronic Age’ was a speech Marshall McLuhan gave to a government body in Ontario, Canada, in 1967. This committee was looking at the changing education landscape, trying to come up with responses to the challenges they were facing, and decided to bring in McLuhan to give them some advice… which they proceeded to ignore. The advice, still be useful today, is likely as unwelcome. It would seem that institutions would rather publish and perish romantically in their obsolescence, like some captain going down with the ship, than try to salvage what’s useful from their beautiful structures and maybe live another few centuries.

McLuhan made several attempts to show and lead the way. The last major one was ‘City as Classroom: Understanding Language and Media,’ published in 1977 with his son Eric McLuhan and a high school teacher, Kathryn Hutcheon.

With information and answers more plentiful and accessible outside the school than within, the role of the teacher quite obviously shifts if they are to ‘save the student’s time,’ which my father insisted was their ultimate job – essentially, to help you learn what you need to know faster than you could on your own. Today, when most schooling is a frustrating time-suck keeping students from the learning they have to do outside of class hours if they want to be prepared for life, rather than saving it would seem they are wasting their students’ time – and charging them ridiculous sums of money for the privilege.

This would seem an absurd and simultaneous reversal of and return to the dark ages.

Knowing that if he wanted to have an impact he had to do things differently, McLuhan’s response was to leave the classroom behind: he became what we now think of as a ‘public intellectual’ (while remaining a university professor.)

Likewise, his books became perceptual training manuals, less to change your opinion than your mind, your senses.

The above quotes are this case in point: our technologies reshape us as a side effect of their use and the consumption of their content. The content is actually the delivery mechanism for fundamental individual and social change on a primal sensory level, as it keeps us engaged which the change happens beneath our awareness. We only realize something has happened when we no longer recognize who we are, then wonder how that happened. It is no wonder.

***

When so much happens beneath our notice, our awareness,

one solution is to become more aware.

***

Advertisers long ago learned that the environment can be programmed for education – advertising used to be called ‘commercial education.’

Today’s technologies, mobile computing and ‘augmented reality’, make it relatively simple to likewise program the environment for exploration and discovery and truly turn our cities into classrooms.

It may be worth asking what is stopping us from doing the obvious? It’s been a long time since most people valued the education establishment as more than organized socialization and a fancy ticket (diploma) to a career. That seems a steep price to pay today when even the diploma doesn’t carry more more value than as a line item on your resume that might get you an interview.

Employers are more interested in what you can do, and smart kids know that if you want to learn how, school is not where."
]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=A6xDUcyV8Co">
    <title>Niñeces, Memoria y post dictadura Walter Kohan - YouTube</title>
    <dc:date>2024-04-17T00:50:11+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=A6xDUcyV8Co</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["El filósofo argentino especialista en infancia, Walter Kohan, se encuentra de visita en Chile en el marco de la Feria Internacional del Libro de las Ciencias Sociales de Recoleta (FILCS) y realizará una visita especial al Museo de la Memoria y los DDHH para dialogar sobre infancias pensamiento y política.

Walter Kohan es filósofo especialista en infancia y continuador de la labor del reconocido pedagogo e impulsor de la pedagogía crítica, Paulo Freire. Actualmente vive en Brasil, es profesor de filosofía de la educación en la Universidad Estatal de Río de Janeiro e investigador del Consejo Nacional de Desarrollo Científico y Tecnológico (CNPQ) de ese país.

El dialogo “Niñeces, Memoria y post dictadura” se realizará en el auditorio del Museo de la Memoria y los DDHH el próximo martes 16 de abril a las 12.00 y es una invitación conjunta entre el Museo y la Feria Internacional del Libro de las Ciencias Sociales de Recoleta (FILCS). Esta colaboración busca abrir un espacio de reflexión y debate, promoviendo el encuentro entre la sociedad, las organizaciones culturales y académicas.

La actividad es parte de diversas iniciativas que el Museo estará desarrollando durante este año, orientadas a indagar en la realidad de las niñeces, buscando cruces y diálogos intergeneracionales, con el objetivo de nutrir lo que será su año temático 2025 definido como el Año de la Infancia.

Diálogo con Walter Kohan “Niñeces memoria y post dictadura”
Modera: Sandra Piñeiro, jefa del Área de Educación MMDH
Martes 16 de abril | 12h"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=PZmEUa2Sj3Y">
    <title>Jason Read and Jeremy Gilbert on Marx, Spinoza, Work, and Breaking Bad - YouTube</title>
    <dc:date>2024-03-19T22:18:20+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=PZmEUa2Sj3Y</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Even as the rewards of work decline and its demands on us increase, many people double-down on their commitment to wage slavery—working harder, doing overtime, and learning to hustle. To paraphrase Spinoza, why do people fight to be exploited as if it were liberation?

Jason Read's book - The Double Shift - turns to the intersection of Marx and Spinoza and examines contemporary ideologies and the modern phenomena of work—motivational meetings at Apple Stores, the culture of Silicon Valley, as well as film and television, from Office Space to Better Call Saul—to argue for the transformation of our collective imagination and attachment to work.

Here he is interviewed by Jeremy Gilbert, Professor of Cultural & Political Theory at the University of East London, and co-author (with Alex Williams) of Hegemony Now: How Big Tech and Wall Street Won the World (And How We Win it Back) https://www.versobooks.com/products/494-hegemony-now

Jason Read is Professor of Philosophy at the University of Southern Maine. The Double Shift:
Spinoza and Marx on the Politics of Work is out now https://www.versobooks.com/en-gb/products/2920-the-double-shift

00:00 Intro
00:56 Why Spinoza and Marx?
03:22 Why Work?
11:35 The Ideology of Work
15:15 The Psychology of Work
20:57 Freedom
28:21 Breaking Bad/Better Call Saul
42:07 ‘Seeing the better and doing the worse’
44:49 Negative Solidarity - Sorry to Bother You
51:23 The Future of Work"]]></description>
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<item rdf:about="https://www.everythingisaremix.info/everything-is-a-remix-part-1">
    <title>Everything is a Remix Part 1 (2021) — Everything is a Remix</title>
    <dc:date>2024-03-02T06:54:33+00:00</dc:date>
    <link>https://www.everythingisaremix.info/everything-is-a-remix-part-1</link>
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<item rdf:about="https://www.everythingisaremix.info/everything-is-a-remix-2023">
    <title>Everything is a Remix 2023 — Everything is a Remix</title>
    <dc:date>2024-03-02T06:54:16+00:00</dc:date>
    <link>https://www.everythingisaremix.info/everything-is-a-remix-2023</link>
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<item rdf:about="https://christianstudycenter.substack.com/p/directors-class-ivan-illich-week">
    <title>Director's Class: Ivan Illich, Week One</title>
    <dc:date>2024-02-26T02:02:31+00:00</dc:date>
    <link>https://christianstudycenter.substack.com/p/directors-class-ivan-illich-week</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this first session of Mike Sacasas director’s class on the life and work of Ivan Illich. In this session Mike provides a brief sketch of Illich’s life as a frame of reference for subsequent classes tracing the development of his thought."

[Week Two:
https://christianstudycenter.substack.com/p/directors-class-ivan-illich-week-a86

"This is the second session of Mike Sacasas’s director’s class on the life and work of Ivan Illich. The essays discussed in the session include “To Hell With Good Intentions.”"

Week Three:
https://christianstudycenter.substack.com/p/directors-class-ivan-illich-week-7e7

"This is the third session of Mike Sacasas’s director’s class on the life and work of Ivan Illich. The topic of this class is Illich’s best known book, Deschooling Society."

Week Four:
https://christianstudycenter.substack.com/p/directors-class-ivan-illich-week-131

"This is the fourth session of Mike Sacasas’s director’s class on the life and work of Ivan Illich. The topic of this class is Tools for Conviviality."

Week Five:
https://christianstudycenter.substack.com/p/directors-class-ivan-illich-week-6ee

"This is the fifth session of Mike Sacasas’s director’s class on the life and work of Ivan Illich. The topic of this class is Tools for Conviviality."

Week Six:
https://christianstudycenter.substack.com/p/directors-class-ivan-illich-week-ca4

"This is the sixth session of Mike Sacasas’s director’s class on the life and work of Ivan Illich. The topic of this class is Limits to Medicine and the art of suffering." 

Week Seven:
https://christianstudycenter.substack.com/p/directors-class-ivan-illich-week-c13

"This is the seventh session of Mike Sacasas’s director’s class on the life and work of Ivan Illich. The topic of this class is Illich’s last book, In the Vineyard of the Text. This week’s audio includes a time of Q&A."

Week Eight:
https://christianstudycenter.substack.com/p/directors-class-ivan-illich-week-8e2

"This is the eighth and final session of Mike Sacasas’s director’s class on the life and work of Ivan Illich. The topic of this class is Illich’s interpretation of the relationship between Christianity and the modern world as presented in The Rivers North of the Future."

See also:

""Limits to Live By: Ivan Illich and the Search for a More Humane Technological Culture" — Lecture Audio"
https://christianstudycenter.substack.com/p/limits-to-live-by-ivan-illich-and

""Conspiratorial Friendship: Ivan Illich and the Politics of Conviviality" — Lecture Audio"
https://christianstudycenter.substack.com/p/conspiratorial-friendship-ivan-illich

"Reclaiming the Senses: Ivan Illich and the History of Perception" — Lecture Audio
https://christianstudycenter.substack.com/p/reclaiming-the-sense-ivan-illich ]]]></description>
<dc:subject>2021 ivanillich lmsacasas conviviality perception technology medicine christianity modernity limitstomedicine health healthcare deschooling deschoolingsociety society</dc:subject>
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<item rdf:about="https://www.bylinebyline.com/articles/work-anti-work">
    <title>Work, Anti-Work, and That Secret “Third Thing”</title>
    <dc:date>2024-02-08T22:21:18+00:00</dc:date>
    <link>https://www.bylinebyline.com/articles/work-anti-work</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Are.na user Meghna Rao found herself scarring from ungratifying work. So she quit. In an exclusive Q&A, she navigates us through work, anti-work, and surviving both."]]></description>
<dc:subject>2024 meghnarao work labor bullshitjobs are.na anti-work resistance unschooling deschooling quitting hope wendellberry davidgraeber</dc:subject>
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<item rdf:about="https://museum.care/events/pedagogies-of-care-2/">
    <title>Pedagogies of Care</title>
    <dc:date>2024-01-19T20:16:29+00:00</dc:date>
    <link>https://museum.care/events/pedagogies-of-care-2/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Hosted and curated by Andris Brinkmanis, senior lecturer and the course Leader of BA in Painting and Visual Arts at NABA in Milan and Visiting Professor for the Art Academy of Latvia Curatorial Course, this series of encounters will be designed around the legacies of historical figures – from Francisco Ferrer Guardia, Asja Lacis, Bertolt Brecht and Walter Benjamin, to Ivan Illich, Palle Nielsen, bell hooks and David Graeber, among others. Be it theatre, art, anarchist thought or anthropology, many of these important personalities shared common aspirations.

What contemporary practices align with this historical lineage and trajectory, aptly coined by Illich as ‘deschooling’? Contemporary actors such as The Freedom Theatre in Palestine, Grupo Contrafile in Brazil, but also indigenous communities and activist groups, are examples that will help us to understand and locate those contemporary ‘pedagogies of care’ in action, which also go well beyond this very complex and problematic notion.

What do these true educational resources, from which we may learn collectively, have in common and how do they differ from the mainstream pedagogical approaches based on competition, separation and control? When and with the help of which tools can active care become a communal social and political instrument, providing voice and agency, rather than depriving of it? How can notions such as attention, observation, dialogue and listening become key strategies leading towards the creation of new shared ontologies, opening up new scenarios and providing different horizons?

This series of talks will explore the topic in collaboration with invited guests as well as the community around the David Graeber Institute."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=19q4pWKPlj0">
    <title>Ave Maria/Sophia/Gaia: Katherine Bubel and Michelle Berry Lane on Illich and the Sacred Feminine (Conversation #4) - YouTube</title>
    <dc:date>2023-11-29T07:11:40+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=19q4pWKPlj0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For our fourth and final conversation, around and beyond the legacy of Ivan Illich, we hear reflections and discussion from Katherine Bubel and Michelle Berry Lane before moving into an extended open discussion.

Katherine discusses Illich's mythopoetics of Prometheus, Epimetheus, and Pandora, the latter a patriarchally diminished version of the Earth Goddess Gaia, who Katherine connects to the biblical divine wisdom figure of Sophia, and Mary, Mother of God. Where Prometheus pursues mastery and technology, "Epimethean man stays and listens to the dream of Gaia/the Earth."

Michelle talks about about the conviviality with and of bees, and connects Illich with Suzanne Simard’s work on tree talk, and Lynn Margulis' work on symbiogenesis. She makes the case that the lost sense of contingency--life hanging moment by moment on God's grace--can be recaptured in the modern awareness of the complete contingence of our life on the health of our relationships.

Katharine Bubel is assistant professor of English at Trinity Western University

Michelle Berry Lane is a poet, a teacher of environmental science and a student of theopoetics, and part of Rochester Pollinators, a pollinator advocacy organization in southeast Michigan. 

Here is the video, "Un Certain Regard," in which gives his take on the myth of Pandora, Prometheus & Epimetheus: https://www.youtube.com/watch?v=L_ByKXCr9TA "

[Conversation #1
https://www.youtube.com/watch?v=nvbzuQdO19M

Conversation #2
https://www.youtube.com/watch?v=IJOwHQXpMbQ

Conversation #3
https://www.youtube.com/watch?v=1Avh1AJ9sls

Conversation #4 (this bookmark)
https://www.youtube.com/watch?v=19q4pWKPlj0

See also:

Ivan Illich/David Cayley Book Club #3 of 6
https://www.youtube.com/watch?v=QhCYH95t768 ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=IJOwHQXpMbQ">
    <title>Walking the Razor's Edge: Illich Conversation #2 with David Cayley and Sam Ewell - YouTube</title>
    <dc:date>2023-11-04T03:43:39+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=IJOwHQXpMbQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Christian mission has gotten a bad name in our time, for good reason. Illich talked about the razor's edge walked by the missionary, between violating the world into which one has been sent (he used the word raping, actually) and betraying one's spiritual inheritance. Some have read Illich as anti-mission. In this conversation, both David Cayley and Sam Ewell argue that Illich is decidedly not anti-mission, any more than he is anti-technology, but that he makes us sensitive to the imperialism of either one when they tilt us out of the convivial relationship of friends and the action of citizens into the docility of clients who believe that only armies, machines and experts can save them."

[Conversation #1
https://www.youtube.com/watch?v=nvbzuQdO19M

Conversation #2 (this bookmark)
https://www.youtube.com/watch?v=IJOwHQXpMbQ

Conversation #3
https://www.youtube.com/watch?v=1Avh1AJ9sls

Conversation #4
https://www.youtube.com/watch?v=19q4pWKPlj0

See also:

Ivan Illich/David Cayley Book Club #3 of 6
https://www.youtube.com/watch?v=QhCYH95t768 ]]]></description>
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    <title>The Genius of Ivan Illich by Brian C. Anderson | Articles | First Things</title>
    <dc:date>2023-10-25T20:57:32+00:00</dc:date>
    <link>https://www.firstthings.com/article/2022/02/the-genius-of-ivan-illich</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The freedom unleashed by the “cosmic atmosphere” of the Incarnation is thus unstable. Nothing guarantees the chosen bond. A temptation then arises historically, Illich claims, to ensure the new Christian love—to institutionalize it and command it by law. The descent from best to worst ensues, starting after “the Church achieved official status with the Roman Empire.” First, the Church claims this power, serving as the social-services organization for the waning Roman Empire, and subsequently establishing the criminalization of sin in the high Middle Ages. The Church seeks—and finds—worldly might, with all the attendant abuses known to Western history. Over time, the Church becomes, as Cayley puts it, “a law-governed prototype of the modern state.” Secular institutions, taking over from the Church, seek secular forms of salvation. Tentacular modern institutions and their ceaseless campaigns of social engineering, both democratic and totalitarian, represent inversions of the New Testament. A “demonic night” paradoxically results from “the world’s equally mysterious vocation to ­glory,” says Illich.

Illich deems this long historical process “the mystery of evil.” The Church provided the “nesting place” for a shadow that follows the Incarnation—a darkness sometimes referred to as anti-Christ, which the early Church was aware of, Illich says, but mostly lost sight of. He felt that time had reached a decision point. The unacknowledged penetration of Christian conceptions, feelings, and ways of thought throughout modern ­societies made ours “the most obviously Christian epoch, which might be quite close to the end of the world.” Illich described the apocalypse as an unveiling: We had to awaken to the signs of the times, rediscover Christ’s radical message of free relatedness—and change our lives. Yet he never rejected the Catholic Church, “a divine bud that will flower in eternity,” in his beautiful formulation. The Church had preserved the precious kernel of the gospel across time.

In a 1972 essay, Illich provided an early key to his conception of the faith. Referring to the kingdom evoked by Jesus in the Gospels, he observed that to be Christian “means to live in the Spirit of the Maran Atha—the Lord is coming at this moment.” That is, a Christian “should live and enjoy living at the edge of time, at the end moment of time.” The kingdom is a form of communitarian life, informed by faith and hope. The Incarnation has already happened; history is the theater of salvation; it is up to us to do the rest.

Illich himself sought to live this way, as if the kingdom were already present among us. He liked to keep a candle burning at his frequent “living-room ­consultations” with friends and students, gatherings filled with conversation and ­loosened by inexpensive but decent wine. The candle served as a sign of Christ, reminding us that the community is always open. “­­Whoever loves another loves [Christ] in the person of that other,” Illich said. Christ was for Illich not just the object of love, Caley adds, but its medium. As Illich told Jerry Brown in 1996, “I do believe that if . . . something like a political life . . . remain[s] for us, in this world of technology, then it begins with friendship.”

Illich passed peacefully in 2002, and for many years this “errant pilgrim” of the Catholic Church was mostly forgotten. That has started to change, however, and not only with Cayley’s monumental study. A collection of Illich’s early essays, The Powerless Church and Other Selected Writings, 1955–1985, appeared in 2019, with a foreword by Agamben. Illich has won a new readership among critics worried about technology’s effects on human flourishing. And fortunately, a small British imprint, Marion ­Boyars Publishers, has kept many of his books available as inexpensive paperbacks.

David Cayley’s important book thus comes at a perfect moment for reassessing its subject. Illich sometimes lacked prudence. His view that the modern world as a whole was creating hell on earth was, and is, hyperbolic. The title of a Baffler article on Illich—“Against Everything”—captures this critical ferocity. Illich’s anti-­development strictures against industrial ­society and economic growth in defense of the vernacular wisdom of ­impoverished communities can be accused, with some justification, of ignoring the wishes of the poor themselves. Without growth, a ­zero-sum world ensues, shrinking alternatives and making ­untenable representative democracy, which needs “the give-and-take of ­win-win compromise,” in venture capitalist Peter Thiel’s words.

But Illich’s critical assessments of educational and medical bureaucracies offer vital lessons about reclaiming the freedom to learn, and to heal or confront our mortality. His philosophy of tools can help us imagine a technology-friendly tomorrow that enhances human life, instead of enslaving it with addictive games and narcissistic mirrors. And his call to renew Christian fellowship, to live the kingdom of God through free acts of love, is inspiring in its simple faith. Ivan Illich: An Intellectual Journey can itself be seen as an act of love, restoring Illich to his rightful place among the significant social and religious thinkers of our time."]]></description>
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<item rdf:about="https://www.noemamag.com/a-forgotten-prophet-whose-time-has-come/">
    <title>A Forgotten Prophet Whose Time Has Come - NOEMA</title>
    <dc:date>2023-10-25T20:53:28+00:00</dc:date>
    <link>https://www.noemamag.com/a-forgotten-prophet-whose-time-has-come/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ivan Illich’s radical critique of our modern certitudes resonates loudly amid today’s crises."

...

"His greatest insight was that when conviviality is swapped for productivity, monopolizing institutions that chart a singular path at mass scale become counterproductive to their original intent beyond a certain threshold. In his words, “By breaching the limits set on man by nature and history, industrial society engendered disability and suffering in the name of eliminating disability and suffering. … The warming biosphere is making it intolerable to think of industrial growth as progress; now it appears to us as aggression against the human condition.”

In his book “Energy and Equity” Illich illustrated this point in terms all could easily understand. As anyone who has driven on a freeway would agree, individual mobility turns into collective congestion when everyone has a car. In this he was in league with the “small is beautiful” thinkers at the time such as Leopold Kohr and E. F. Schumacher. 

The Virtue Of Enoughness

In his radically provocative way, Illich preached the “virtue of enoughness” as the frugal way out of a headlong rush to an untenable future. Indeed, in the 1980s he subsisted in the small hamlet of Ocotepec, about 50 miles from Mexico City, where I visited him one summer along with my wife Lilly and former California Governor Jerry Brown. The streets were unpaved with no streetlights. Packs of feral dogs, chickens and the odd burro roamed freely. Scorpions scuttled across the floors and walls. The austere room where Illich slept was adorned with nothing other than a massive crucifix. At the back of the compound, incongruously, stood a rustic library filled with rare Latin volumes where he labored in “the vineyard of the texts” like one of his idols, Hugh of Saint Victor. Over lunches of watery lentil soup and weak fruit juice, he would often invite over the “Red Bishops” of Cuernavaca and Chiapas for convivial banter. At night we would sit up drinking cheap Presidente brandy, pondering the fate of civilization.

Illich carried his theme across the entire institutional landscape of modern society. In one of his most famously controversial books, “Deschooling Society,” he argued that the graduated credentialism of mass education actually made people more ignorant by standardizing what they can know and think about.

In those early days of cybernetics, he hoped that the recursive feedback loops of information systems might help foster an “ecology of mind,” as the anthropologist Gregory Bateson framed it, re-embedding the person in the larger matrix of being. Yet he suspected in the end it would not turn out so well, instead feeding the illusion that humans could escape the limits of their condition through their tools. As we have now come to see, the algorithms of Big Tech are, after all, only mathematical institutions programmed to bolster the very modern certitudes Illich fundamentally questioned, accelerating “progress” along an unsustainable trajectory that would continue to wreak ruin on the planet and reduce, not enhance, personal autonomy.

Here, too, he echoed other thinkers of his time like Jacques Ellul. The French theologian anticipated the surveillance capitalism of the digital age, believing that a technological society ends up imprisoning personal self-determination instead of liberating it.  

Brave New Biocracy

It was perhaps with respect to health that Illich was most radical. He decried “the sacralization of ‘a life’” dis-embedded from the oneness of Life and fetishized as a detached immune system to be managed from sperm to worm by the “brave new biocracy” of modern medicine. 

For Illich, vaccines, clean water and simple hygiene like washing hands were responsible for most health advances. But he was blistering in his critique of our medical systems oriented toward postponing the end as long as possible. “We now see that a majority of these medical achievements are deceptive misnomers, actually prolonging the suffering of madmen, cripples, old fools and monsters,” he wrote. 

In his book “Medical Nemesis” Illich spoke of “iatrogenic illness” — illness caused by the “bureaucracy” of physicians who abandoned the ancient idea of health as “balance” within the environment in which a person lived. Such a healthy balance could not be achieved, he argued, in an unhealthy environment poisoned by untamed industrial growth. 

Illich walked the talk. He suffered in his last years from a cancerous tumor that grew to the size of a baseball on one side of his face. “Renouncing” the biocratic management of his health, Illich insisted on the “hygienic autonomy” of self-care and “the right to die without diagnosis.” When the pain was too great during the final phase of his life, he would seek relief by standing on his head against a wall or by smoking opium in a little pipe he carried around with him.

In his more obscure and less public observations, Illich saw the Catholic Church’s depersonalized “kindness of strangers” as a corruption of the Christian act of charity institutionalized as a kind of inauthentic paternalism. In his book, Cayley suggests that Illich’s broad critique of the institutions of Western modernity were metaphors for an attack on the Catholic Church’s perversion of the personal experience of incarnation he was unwilling to make frontally, a kind of hidden theology that threaded through all his work. To the extent this errant pilgrim’s critique of the splintering and shattering of the oneness of Life can be considered theology, it is not so much hidden as constitutive of all Illich’s thinking. 

One does not have to embrace Illich’s romanticization of premodern times to grasp his relevance for the future headed our way. We appear to be entering a new pivotal age in which the modern certitudes he so thoroughly questioned are near exhaustion, finally opening the social imagination to the kind of fundamental reconsideration that seemed so radical in Illich’s day, but no longer do."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=QhCYH95t768">
    <title>Ivan Illich/David Cayley Book Club #3 of 6 - YouTube</title>
    <dc:date>2023-10-25T17:04:17+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=QhCYH95t768</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:

"Four Illich Conversations, Part 1: Cayley/Hine"
https://www.youtube.com/watch?v=nvbzuQdO19M

"Walking the Razor's Edge: Illich Conversation #2 with David Cayley and Sam Ewell"
https://www.youtube.com/watch?v=IJOwHQXpMbQ

“One No, Many Yeses” – Sam Ewell & Dougald Hine in Illich Conversation #3"
https://www.youtube.com/watch?v=1Avh1AJ9sls

"Ave Maria/Sophia/Gaia: Katherine Bubel and Michelle Berry Lane on Illich and the Sacred Feminine" (Conversation #4)
https://www.youtube.com/watch?v=19q4pWKPlj0 ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=nvbzuQdO19M">
    <title>Four Illich Conversations, Part 1: Cayley/Hine - YouTube</title>
    <dc:date>2023-10-25T15:12:51+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=nvbzuQdO19M</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Two Illichian thinkers dialogue on the legacy of Illich, in the light of our present times and predicaments. This is the first of four fortnightly conversations. 

David Cayley: friend and associate of Illich and the author of Ivan Illich, An Intellectual Journey. 

Dougald Hine: co-founder of The Dark Mountain Project, A School Called Home and the author of At Work in the Ruins: Finding Our Place in the Time of Science, Climate Change, Pandemics, and All the Other Emergencies.

To join in the upcoming Zoom meetings, reach out to either Dougald Hine or David Benjamin Blower on Substack to become a paid subscriber for this and other excellent offerings by these two."

...

[Dougald Hine] "I remember a line which I'm not sure is written down anywhere, but which I've heard attributed to Illich in his later years, which is: "The limit of political possibility today is the number of people who can sit around a table and share a meal."

It sounds very bleak the first time you hear it, but what I always say is well, I don't know about you, but I need to eat at least two meals a day. And there's nothing in that statement that means that we all have to be sitting at the same table meal after meal and therefore you can actually derive from that a picture of a way in which things can spread and come alive and touch the lives of many people without scaling up in the way that industrial society and industrial era politics has assumed the organization needs to do. 

And the other bit is that at that at that table with Illich the there must always be the empty seat for the the stranger, the friend I haven't met yet, the one who might show up at my door even even now in a world which has forgotten so much about hospitality.

And that's the sense again in which Illich gave me the capacity to speak about hope in a time where that word has been cheapened or misused, and where some wise folks, you know, people like Stephen Jenkinson would suggest that we might be better off without that word altogether, but I got from Illich this sense of the kind of hope worth having, which is precisely that not having expectations but remaining open to surprise, remaining open to the stranger who might show up at your door. And however much we know and however much we have good grounds to fear about the depth of the trouble around and ahead of us, not to fall into the hubris of thinking that we know how the story ends in the way that we're often invited to.

So, I guess those were some some bits that seemed worth bringing to the table at the beginning of this conversation."

[Conversation #1 (this bookmark)
https://www.youtube.com/watch?v=nvbzuQdO19M

Conversation #2
https://www.youtube.com/watch?v=IJOwHQXpMbQ

Conversation #3
https://www.youtube.com/watch?v=1Avh1AJ9sls

Conversation #4
https://www.youtube.com/watch?v=19q4pWKPlj0

See also:

Ivan Illich/David Cayley Book Club #3 of 6
https://www.youtube.com/watch?v=QhCYH95t768 ]]]></description>
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    <title>The Child of Nature and the Citizen – The Homebound Symphony</title>
    <dc:date>2023-09-20T17:49:28+00:00</dc:date>
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    <title>The SDE Weekend 2 - Flying Squads Panel - YouTube</title>
    <dc:date>2023-09-01T22:18:06+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=mOBqOP5XfR0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Flying Squads provide young people the opportunity to make decisions in a nurturing community of human connections. This is a Q&A with members of the Flying Squad groups. They answered questions about what they do on a day to day basis and shared some fun stories."

[See also:

"The SDE Weekend 3: Flying Squad Panel Q&A"
https://www.youtube.com/watch?v=9egyxp5n4N4 ]]]></description>
<dc:subject>flyingsquads unschooling deschooling urban urbanism children 2023 informallearning informal learning education howwelearn publictransit transportation exploration cities self-directed self-directedlearning activism youthliberation youth teens horizontality consensus democracy alternative boundaries risk risktaking</dc:subject>
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    <title>The SDE Weekend 3: Flying Squad Panel Q&amp;A - YouTube</title>
    <dc:date>2023-09-01T21:17:24+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=9egyxp5n4N4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Flying Squads is a youth liberation and anti-oppression collective. We believe in the abolition of divided spaces between young people and the rest of their community. This means that Flying Squads step out of the classroom and off the playground and into public space as a form of youth activism."

[See also:

"The SDE Weekend 2 - Flying Squads Panel"
https://www.youtube.com/watch?v=mOBqOP5XfR0 ]]]></description>
<dc:subject>unschooling deschooling urban urbanism children flyingsquads 2023 informallearning informal learning education howwelearn publictransit transportation exploration cities self-directed self-directedlearning activism youthliberation youth teens horizontality consensus democracy alternative boundaries risk risktaking</dc:subject>
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    <title>Ivan Illich - LA Progressive</title>
    <dc:date>2023-08-31T14:40:39+00:00</dc:date>
    <link>https://www.laprogressive.com/education-reform/ivan-illich</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ivan Illich’s dragon was the monopoly of the schools of education that gave poor people the illusion that schooling was the answer."]]></description>
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<item rdf:about="https://theanarchistlibrary.org/library/kevin-carson-commodified-rebellion-for-the-wage-slave">
    <title>Commodified Rebellion for the Wage-Slave | The Anarchist Library</title>
    <dc:date>2023-08-15T03:04:23+00:00</dc:date>
    <link>https://theanarchistlibrary.org/library/kevin-carson-commodified-rebellion-for-the-wage-slave</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Via Ross Heckmann on the Distributism yahoogroup. A quote from the Agrarian Wendell Berry’s book What Are People For?

<blockquote>Women have complained, justly, about the behavior of “macho” men. But despite their he-man pretensions and their captivation by masculine heroes of sports, war, and the Old West, most men are now entirely accustomed to obeying and currying the favor of their bosses. Because of this, of course, they hate their jobs--they mutter, “Thank God it’s Friday” and “Pretty Good for Monday”--but they do as they are told. They are more compliant than most housewives have been. Their characters combine feudal submissiveness with modern helplessness. They have accepted almost without protest, and often with relief, their dispossession of any usable property and, with that, their loss of economic independence and their consequent subordination to bosses. They have submitted to the destruction of the household economy and thus of the household, to the loss of home employment and self-employment, to the disintegration of their families and communities, to the desecration and pillage of their country, and they have continued abjectly to believe, obey, and vote for the people who have most eagerly abetted this ruin and who have most profited from it. These men, moreover, are helpless to do anything for themselves or anyone else without money, and so for money they do whatever they are told. They know that their ability to be useful is precisely defined by their willingness to be somebody else’s tool. Is it any wonder that they talk tough and worship athletes and cowboys? Is it any wonder that some of them are violent?</blockquote>

A related phenomenon is the manufactured “rebellion” of teens in high school and college, who know that forty or fifty years as docile “human resources” looms ahead, as surely as Thanksgiving looms for the condemned turkey. How many frat boys pose as Blutto Blutarsky as a way of pretending they won’t be a brown-nose Darren Stevens in five years? Likewise the “alternative” culture adopted by young adults as an over-compensation for their working life as white collar drones.

This insistent denial, this clutching at any psychological defense against the sheer repugnance of a “job,” this desperate need to believe that “this is not really us, this is not what we really do,” is quite understandable. We don’t cut loose our values, our priorities, our judgment, and our dignity, and leave them at the door when we enter our homes; but that’s exactly what we do in our existence on the job. For the majority of people throughout history, for the majority of Americans until around a hundred years ago, “work” was something we did on our own turf: the farmer or tradesman planned the order of his tasks as he saw fit, and carried them out from beginning to end in accordance with his own judgment and sense of workmanship. A “job,” on the other hand, amounts (as Berry said) to being somebody else’s tool. And the main reason for the change, a dead horse I’ve spent a considerable amount of time beating in this blog, is: We Was Robbed!

What’s more, it’s utterly unnatural. As a commentator on the local public access channel recently pointed out, we’re biologically designed to respond, when somebody won’t stop following us around and bugging us, by either kicking the crap out of them or getting away from them. But for eight hours or more at a time, we’re put into a situation where we’re expected to smile and nod, instead. No wonder so many people who get tired of smiling and nodding show up on the six o’clock news.

But less dramatically, it’s no wonder so many people drag themselves to their jobs every day with a sense of dread, and spend their lives in the real world attempting to prove that those jobs have nothing to do with who they really are.

It’s not by accident that the main lesson taught in the publik skools is the skills necessary to survive and advance in a hierarchy: to identify the person in a position to benefit us, identify what that authority figure expects and then do it, to feel a temporary easing-up of our permanent state of unfocused anxiety whenever that gold star is stuck on our paper or that extra item is added to our resume. Those are exactly the skills a job calls for. A job, as opposed to work, involves infantilization: a man with a job is, while on his employer’s turf, a glorified third-grader trying to win Teacher’s approval.

The sooner we restore a society where work is something we do, and not something we’re “given,” a society where we’re in control of our working lives, the sooner we can do away with fake machismo, commodified rebellion, and going postal."]]></description>
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