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    <title>The End of Reading Is Here - The Atlantic</title>
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<item rdf:about="https://www.kqed.org/news/12088044/berkeley-public-schools-overhauled-reading-instruction-hows-it-going">
    <title>Berkeley Public Schools Overhauled Reading Instruction. How’s It Going? | KQED</title>
    <dc:date>2026-06-26T08:31:48+00:00</dc:date>
    <link>https://www.kqed.org/news/12088044/berkeley-public-schools-overhauled-reading-instruction-hows-it-going</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Nine years after a lawsuit spurred a reckoning around literacy education in Berkeley Unified School District, a new curriculum and culture have taken hold."]]></description>
<dc:subject>berkeley reading pedagogy curriculum instruction schools schooling 2026 berkeleyusd literacy sarahossaini</dc:subject>
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    <title>Ellul and Berry – International Jacques Ellul Society</title>
    <dc:date>2026-06-13T21:03:44+00:00</dc:date>
    <link>https://ellul.org/themes/ellul-and-berry/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ellul and Berry: A Short Comparison of Wendell Berry and Jacques Ellul
by Jason Hudson, 2016

“Once we build beyond a human scale, once we conceive ourselves as Titans or as gods, we are lost in magnitude.” –Wendell Berry

Wendell Berry (born 1934) is a prolific author of novels, short stories, poetry, and nonfiction. He is best known for his critical essays and his environmental activism. Students of Jacques Ellul will find striking similarities between the two. For example, in an essay called “Discipline and Hope,” Berry critiques television as a means that imposes itself on its passive audience by creating images that “will not bear scrutiny.”[1] He goes on to say, “It is a politics of illusion, and its characteristic medium is pre-eminently suited…to the propagation of illusion.”[2] The same essay features the section headings, “The Kingdom of Efficiency and Specialization,” “The Kingdom of Abstraction and Organization,” and “Discipline and Hope, Means as Ends.” Despite their overlapping concerns and Berry’s year (1961) spent studying in France, there is no evidence that either directly influenced the other.[3]
Capitalism and War

Like Ellul, Berry’s early disillusionment with capitalism and the advent of the atom bomb significantly shaped his attitudes toward industrialism and technology. In his 2012 Jefferson Lecture, Berry tells the story (which he inherited from his father) of the tobacco harvest of 1907. The American Tobacco Company had monopolized the industry, and Berry’s grandfather, a farmer, returned home from market with zero profit after transportation cost and commission fees were paid.[4] Additionally, Berry marks the end of WWII as the official turning point in USDA policy toward mechanization that has prioritized efficiency, minimized human agency, and produced an industrial food system that isolates and displaces smaller farms and rural populations. He sees a direct link between technologies of war and technologies of agriculture.
Technology

The most obvious commonality in the thought of Berry and Ellul is their similar critiques of technology. Berry claims that the chief aim of technological progress is an insatiable pursuit of greater efficiency and that human spontaneity and freedom will necessarily be sacrificed to this greater good. Furthermore, Berry argues that there is a tipping point, a limit of scale beyond which technology can no longer be contained by those who create it; it becomes autonomous. Berry writes, “They [works of technical invention] diminish us because…once we build beyond a human scale, once we conceive ourselves as Titans or as gods, we are lost in magnitude; we cannot control or limit what we do… If we have built towering cities, we have raised even higher the cloud of megadeath. If people are as grass before God, they are as nothing before their machines.”[5]
Politics in a Technological Age

Berry sees this drive toward technical efficiency as the dominant factor in all areas of life. Regarding the mechanization of politics, for example, he writes, “It is evident to us all by now that modern totalitarian governments become more mechanical as they become more total. Under any political system there is always a tendency to expect the government to work with mechanical “efficiency”– that is, with speed and no redundancy.”[6] In a later essay, he echoes Ellul’s frequently repeated concern that all things are political: “We must reject the idea — promoted by politicians, commentators, and various experts — that the ultimate reality is political, and therefore that the ultimate solutions are political….It seems likely that politics will improve after the people have improved, not before. The ‘leaders’ will have to be led.”[7]
Language in a Technological Age

Both men are concerned with the function and degradation of language in a technological age. Berry, as a poet, novelist, and English professor has devoted many pages and one collection of essays, Standing by Words, to the exploration of language and the role of the writer. In his essay, “In Defense of Literacy,” Berry argues that mastery of language is now taught as a specialization, and that “the schools…are following the general subservience to the ‘practical,’ as that term has been defined for us according to the benefit of corporations.”[8] Therefore, literacy is practical to the extent that the literate can efficiently function as an integer in a technological economy. He goes on to argue that true literacy, a knowledge of books and mastery of language, is the best defense against this industrial “language-as-weapon.”[9]
Pleasure Industries

Berry has seen that our alienating and inhuman technological society has given rise to an industry of new techniques devoted to help further assimilate people into the technological system; Ellul calls this “human technology.” Our industrial economy, Berry argues, is devoid of true pleasure. He acknowledges, “that we support… a great variety of pleasure industries and that these are thriving as never before. “But,” he counters, “that would seem only to prove my point. That there can be pleasure industries at all, exploiting our apparently limitless inability to be pleased, can only mean that our economy is divorced from pleasure and that pleasure is gone from our workplaces and our dwelling places.”[10]
Violence

Following from their critiques of technology and their common Christian faith, both men advocate for pacifist approaches to violence and war. Berry writes in Blessed are the Peacemakers, “One cannot be aware both of the history of Christian war and of the contents of the Gospels without feeling that something is amiss. One may feel that, in the name of honesty, Christians ought either to quit fighting or quit calling themselves Christians.”[11] He provides further analysis of modern warfare as a product of industrialization: “Modern war and modern industry are much alike, not just in their technology and methodology but also in this failure of imagination.”[12] He clarifies, “In the face of conflict, the peaceable person may find several solutions, the violent person only one.”[13] Finally, Berry links violence in warfare with violence against the creation. He asks, “How would you describe the difference between modern war and modern industry — between, say, bombing and strip mining, or between chemical warfare and chemical manufacturing?”[14]
Differences

Finally, Berry and Ellul take diverging paths at some significant points. Some of the differences are a matter of emphasis. Berry, for example, is never as explicitly theological as Ellul. And while Berry is often known for his environmentalism and his writings on ecology, Ellul only hints at an implicit ecology in his critique of technology and capitalism. Despite Ellul’s own environmental activism and his brief time as a farmer, Bernard Charbonneau took the lead in addressing ecology head-on.[15]

Others differences are a matter of style. Berry’s thought, even on technology, is less systematic and rigorous and is rooted in his own experience in rural Kentucky. Perhaps the greatest rift between the two is their views of work. Berry is far more optimistic about the potential for work to be full of meaning and pleasure, while Ellul sees work as a necessary rather than good part of life in marred world.

If Ellul was concerned with the forest, that is, the big question about fate and freedom, history and eschatology, Berry strives to be only concerned with the trees, asking, “What has happened to the black willows that once grew along the Ohio River.”[16] Ellul was fond of the slogan “Think Globally, Act Locally.” Berry, on the other hand would counter, “Think Locally and Act Locally.” “Global thinking,” he says, “can only do to the globe what a space satellite does to it; reduce it, make a bauble of it. Look at one of those photographs of half the earth taken from outer space, and see if you recognize your neighborhood. If you want to see where you are, you will have to get out of your spaceship, out of your car, off your horse, and walk over the ground.”[17]

[1] Berry, Wendell. A Continuous Harmony: Essays Cultural and Agricultural (New York: Harcourt, Brace,1972), 91. Cf. Ellul’s treatment of images and words in The Humiliation of the Word.

[2] Ibid., 90.

[3] I have recently been assured by Wendell Berry, via personal correspondence, that he is not familiar with Ellul.

[4] Berry, Wendell. It All Turns on Affection: The Jefferson Lecture and Other Essays (Berkeley: Counterpoint, 2012), 9-10.

[5] Berry, Wendell. The Art of the Commonplace: The Agrarian Essays of Wendell Berry. Ed. Norman Wirzba (Washington: Counterpoint, 2002), 95-96.

[6] Berry, Wendell. Life is a Miracle (Washington: Counterpoint, 2000), 51.

[7] Berry, Wendell. Our Only World: Ten Essays (Berkeley: Counterpoint, 2015), 63.

[8] Berry, A Continuous Harmony, 169.

[9] Ibid., 172

[10] Berry, Wendell. What are People For? (New York: North Point, 1990), 139.

[11] Berry, Wendell. Blessed Are the Peacemakers: Christ’s Teachings about Love, Compassion & Forgiveness (Washington: Shoemaker & Harold, 2005), 4.

[12] Berry, Wendell. Sex, Economy, Freedom and Community (New York: Pantheon, 1992), 82.

[13] Ibid., 87.

[14] Berry, What Are People For?, 202.

[15]  Daniel Cerezuelle compares the ecological thinking of Berry and Charbonneau at  http://agora.qc.ca/documents/agriculture_biologique–wendell_berry_et_bernard_charbonneau_par_daniel_cerezuelle

[16] Berry frequently raises this question to demonstrate the difference between “expert” or “specialist” knowledge that is abstract and aloof and his own knowledge which is personal, immediate, and historical.

[17] Berry, Sex, Economy, Freedom, and Community, 20."]]></description>
<dc:subject>wendellberry jacquesellul comparison technology pacifism waw violence local global society theology christianity language politics capitalism farming zoominginandout writing howwewrite jasonhudson 2016 modernity industrialism agriculture literacy faith optimism</dc:subject>
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<item rdf:about="https://www.chronicle.com/article/my-students-cant-read">
    <title>Opinion | My Students Can’t Read</title>
    <dc:date>2026-06-09T07:17:42+00:00</dc:date>
    <link>https://www.chronicle.com/article/my-students-cant-read</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The generational collapse in literacy is measurable, persistent, and likely to get worse."

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The thing I am no longer willing to do is pretend this is a temporary adjustment period, or that “students will adapt.” They will not adapt on their own. The conditions that produced this collapse are still in place: the phones, the algorithmic feeds, the test-prep excerpts, staffing models that load the reading-intensive work onto the most precarious faculty, and now the chatbots that finish students’ sentences before they’ve even begun to think of them. If we want literate citizens, we will have to rebuild the conditions for literacy deliberately, against the grain of every incentive currently pointed the other way. I know the academy has the will to do that. It also has the obligation."]]></description>
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<item rdf:about="https://www.edutopia.org/visual-essay/why-writing-by-hand-beats-typing-in-6-charts">
    <title>Why Writing by Hand Beats Typing (in 6 Charts) | Edutopia</title>
    <dc:date>2026-06-04T07:54:52+00:00</dc:date>
    <link>https://www.edutopia.org/visual-essay/why-writing-by-hand-beats-typing-in-6-charts</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Typing may be faster, but the research shows that handwriting engages our brains in richer, more meaningful ways."

...

"01
A PEEK UNDER THE (NEURAL) HOOD

Compared with typing, writing by hand activates a broader network of brain regions—leading to a more durable “web” of learning."

...

"02
A SURPRISING LINK TO EARLY READING

Handwriting gives early decoding and spelling skills a big boost."

...

"03
THE MEMORY ADVANTAGE FOR OLDER STUDENTS

When information is handwritten instead of typed, the details are more deeply encoded and easier to recall."

...

"04
GOING SLOW, CONCEPTUALLY SPEAKING

When students write notes by hand, they’re more likely to slow down and process each idea—delivering astonishingly better results."

...

"05
BETTER NOTES DELIVER BETTER GRADES

Students who write notes by hand are more expressive—and more likely to earn As and Bs than students who type."

...

"06
BUT ALSO, TYPING CLOSES GAPS

Still, digital tools remain essential for making lessons accessible to all students."]]></description>
<dc:subject>writing howwewrite handwriting youkiterada howwelearn learning literacy reading howweread education brain cognition memory slow friction process notes notetaking typing digital analog</dc:subject>
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<item rdf:about="https://sanasaeed.substack.com/p/they-need-you-illiterate">
    <title>They Need You Illiterate - by Sana Saeed - Views My Own</title>
    <dc:date>2026-06-01T08:09:37+00:00</dc:date>
    <link>https://sanasaeed.substack.com/p/they-need-you-illiterate</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If everything feels really dumb right now, that’s because it is. We are in the midst of a literacy crisis - and you can even see it on this platform, presumably created to combat illiteracy.

Literacy, in the fuller sense, has always threatened concentrated power. Historically, literacy movements were tied to labour organizing, abolition, anti-colonial struggle, feminist movements and political consciousness because genuine literacy allows people to interpret the world rather than merely consume it. Freedom Schools during the Civil Rights era were not simply about teaching people to read, but about teaching Black Americans how to understand and navigate the systems governing their lives. Slave codes criminalized literacy for a reason, colonial powers restricted education for a reason; Lenin himself, in What Is To Be Done, wrote that “without revolutionary theory there can be no revolutionary movement” - his argument being that a sudden consciousness would not be enough to bring about revolution, but that education had to be a guide.

A literate public is harder to oppress because it is cognizant of its oppression - it can name its material experiences, conditions and solutions. And to be literate does not mean having to go through institutionalized education either.

What we are witnessing now is not just declining reading comprehension, but the erosion of media literacy, political literacy and cultural literacy more broadly. Tech companies - which govern every facet of our lives now - are accelerating this dismantling by prioritizing immediacy, endless consumption and emotional reaction over depth or reflection - for the sake of profit, increasing shareholder value. We are flooded with information while losing the ability to contextualize and interpret it, to actually look at something and say “this is what this means and what it can lead to”. The forced ubiquity of AI is probably the clearest example of this: increasingly we are seeing the replacement of critical thinking with instant gratification that encourages outsourcing thinking rather than take the time to sit with something and develop our thoughts around it, contextualize our thoughts around other things we know.

For these companies we are both the product and the consumer. Our data, habits, desires and behaviours are constantly mined, sold and fed back to us through algorithms designed to shape everything from what we buy to who we date to how we understand politics and the world around us - Steve Bannon understood this better than most and he successfully leaned into it much to the chagrin of all of us. The result is a population that lives with impulse and algorithmic suggestion rather than …just taking a breath and giving it a thought.

This is all, of course, by design.

In the U.S., the greatest predictor of your life’s trajectory is your zip code, which determines access to education, healthcare, environmental safety and economic opportunity itself - it literally determines your life expectancy. Race and class, of course, have baked into that design.

And so any society organized so explicitly around such inequality will continue to reproduce that inequality and work towards worsening it - because that is what a design does, it reproduces what it was meant to reproduce.

And the danger in this is that while literacy, in the total breadth of that word, cannot abolish any system of oppression and violence, it absolutely gives us the tools necessary to navigate it and begin dismantling it."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=L2wk2M2mr0U">
    <title>Art vs. Tucker Carlson: Revolutionary Tools or &quot;Tools&quot;? (with Saul Williams) - YouTube</title>
    <dc:date>2026-06-01T04:58:16+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=L2wk2M2mr0U</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Poet, musician, actor, & writer Saul Williams joins Bad Faith podcast for the first time to talk about how art can help feed this revolutionary moment and expand our understanding of our potential as a global community. But also, Briahna is still hyper-fixated on the prominent role the Israel-critical right is playing in the anti-war space, and what the implications are for building a left, anti war, internationalist movement that can't be "America first" insofar as our way of life is dependent on the immiseration of the global south. We work through all of this in a deeply nuanced, compassionate, and musical 2 hour chat."

[referenced here by Jared Ball:

"Saul Williams, Briahna Joy Gray, and I Love Boosters (*No Spoilers, Just Precursor)"
https://www.youtube.com/watch?v=KbSbtilM5nQ ]]]></description>
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<item rdf:about="https://theamericanvandal.substack.com/p/afteropenai?triedRedirect=true">
    <title>After OpenAI (Vandal Live at Wake Forest Humanities Institute)</title>
    <dc:date>2026-05-14T04:33:50+00:00</dc:date>
    <link>https://theamericanvandal.substack.com/p/afteropenai?triedRedirect=true</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Apple Podcasts | Spotify

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

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

Featured Guests

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

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

Episode Bibliography

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

McKenzie Wark, Capital Is Dead: Is This Something Worse? (Verso, 2019)"]]></description>
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<item rdf:about="https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY">
    <title>Sara Hendren: Who Is the Built World Actually Built For? - Art of Inquiry | Podcast on Spotify</title>
    <dc:date>2026-05-05T14:11:09+00:00</dc:date>
    <link>https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sara Hendren didn't start out in engineering. She started as a visual artist, then moved into cultural history, studying objects, artifacts, and what they say about the world that made them. Then life brought her into pediatric spaces filled with a new kind of object: gadgets and tools designed for a child's body, yes, but also doing quiet therapeutic work, covered in butterflies and bugs, useful and expressive all at once. She found herself asking: what is an object broadcasting beyond its user? What does it mean that eyeglasses get sold as fashion while hearing aids are hidden away as clinical? That was the moment everything snapped together, her training in the history of artifacts, the politics of disability, and the material culture of prosthetics all converging at once. In this free-flowing conversation, Sara walks us through the space between mechanical design and design for expression, why the logical and meticulous side of making art and the creative side of meaningful engineering are really the same instinct. As the world asks more and more from its engineers, Sara brings it all back to a question that feels more urgent than ever: can a designed object change not just how we move through the world, but how we see it?"

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

"I had fun speaking on the Art of Inquiry, a podcast created by two Northeastern engineering students interested in the arts and humanities. My strange career path, my mentor Krzysztof Wodiczko introducing me to interrogative design, raising a child with Down syndrome, studio + lab culture, more."]]]></description>
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<item rdf:about="https://samkriss.substack.com/p/reading-is-magic">
    <title>Reading is magic - by Sam Kriss - Numb at the Lodge</title>
    <dc:date>2026-04-12T20:08:19+00:00</dc:date>
    <link>https://samkriss.substack.com/p/reading-is-magic</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What will happen in our second peasanthood"

...

"I don’t think these people are wrong to fear an undemocratic post-literate future. You can already see it taking shape, and it isn’t pleasant. For a while, in an earlier phase of social media, it looked like everyone would be getting their worldview from frantic contextualized six-second soundbites. What’s actually happened is much worse. The most influential political figures among young people are now streamers: people like Nick Fuentes or Hasan Piker, who talk extemporaneously about politics into a webcam, sometimes for sixteen hours a day. It doesn’t matter if you notionally agree with one of these people; if you’re accustomed to written language, everything they say will sound aggressively stupid.

Streamers repeat themselves. They are incapable of saying anything once; they have to rhythmically fixate over the exact same phrase six or seven times before moving on. As Walter Ong points out in Orality and Literacy, this is normal in illiterate societies. Unlike writing, ‘the oral utterance has vanished as soon as it is uttered. Redundancy, repetition of the just-said, keeps both speaker and hearer on track.’ (It doesn’t seem to matter that on a stream the utterance doesn’t actually vanish; you can go back and hear what was just said again. Clearly, no one does. Without text to structure it, we revert to mindless repetition, which is ‘in a profound sense more natural to thought and speech than is sparse linearity.’) Relatedly, oral discourse tends to be low-resolution. Like epic poets four thousand years ago, streamers rely on formulas. ‘Not the soldier, but the brave soldier; not the princess, but the beautiful princess; not the oak, but the sturdy oak.’ There’s nothing in the world that isn’t already known, that can’t be made instantly legible by assimilating it to some stereotype. Post-literate culture is deeply incurious.

Still, as miserable as this stuff might be, it’s strange that a lot of liberals tend to automatically associate literacy with careful, judicious, reasonable politics, and non-literacy with arbitrariness and unreason. In fact, the written word is a kind of madness. It tears you out of your actual context and deposits you in a world of bodiless abstractions. Lewis Mumford called it the ‘general starvation of the mind,’ in which actual sensuous knowledge of the world is replaced by ‘mere literacy, the ability to read signs.’ In late medieval Europe, the printing press and the beginnings of mass literacy didn’t produce an age of sober reason, but an enormous explosion in all forms of mysticism and esotericism, astrology, divination, witchcraft, Neoplatonist sects and charismatic religious cults, some of them peaceful, some of them murderous. It’s not hard to see why. These doctrines usually centered around the idea that material facts are just an echo of mental processes; they would have made a lot of sense to people who’d just been traumatically ripped out of physical reality by the strange magic of the written word. At the same time, as large numbers of people started to read the Bible for themselves for the first time, there was a wave of mass insurrections. These were revolutionary responses to the deeply unjust feudal and clerical system of the time, but they were also deranged. After radical Anbaptists seized Münster in 1534, they abolished money and socialized all private property. They also gave political power to whoever could most convincingly claim to have received a revelation from God. Eventually one of these was declared king, at which point he started renaming the days of the week and other people’s children, enforcing polygamy on pain of death, and trying to bring about the end of the world.

Even once the initial shock of expanded literacy faded, it could still produce bizarre and destructive ideologies. Modern nationalism would have been impossible without the dislocation of the written word. Your community is no longer made up of the people who actually surround you; it’s an entirely virtual construct, consisting of people you’ve never met in your life, but whose spoken language has been similarly homogenized by the mass-production of printed texts.

When Alexander Luria traveled to Uzbekistan, something terrible was happening just over the border in the Kazakh Autonomous Soviet Socialist Republic. The Soviet authorities had decided to liberate the Kazakh people from feudalism by confiscating their cattle, and forcing herders to join new collective farms in lands entirely unsuitable for agriculture. As a result, in the three years from 1930 to 1933, maybe more than a third of the Kazakh population died. Some died of starvation, some died trying to flee across the desert, some were shot by border guards or the police. It was a disaster, but a disaster that could never have been produced by the backward peasants and herders Luria interviewed in the Alai Mountains. They didn’t have the necessary abstractions; they were too blinded by how things actually are. It could only have been the highly advanced and literate people who had sent him there.

One result of the Soviet Union’s mass literacy campaign is that today, Russians are essentially the only truly literate people left. The vast majority of Russians read regularly, more than anywhere else in the world. The rate is lower among young people, but not by much. Essentially everyone in the country is intimately familiar with the great works of Russian and world literature; they can all talk for hours, with sensitivity and insight, about the genius of Pushkin and Chekhov. But somehow, political culture in Russia is not saner or more democratic than in the mentally enfeebled West. If anything, the opposite. It’s possible that the great works of literature don’t actually do anything politically at all. They don’t make us better people or freer citizens. Their value exists in an entirely different world.

Post-literacy won’t replace reason with madness, but it might give us madness of a new and different type. Marshall McLuhan imagined a peaceable ‘global village,’ in which electronic technology gently snuffs out all the constant ideological warfare of the Gutenberg age, and integrates the entire world under ‘the spell and incantation of the tribe and the family.’ It hasn’t quite worked out like that. He thought electronic media would be primarily tactile, which is understandable; he was writing in an age when a computer was made of punch-cards and magnetic tape. He couldn’t have known how aggressively audiovisual computers would end up being.

Our illiterate future is unlikely to be peaceful. But political and ideological conflict is already waning, being replaced with something much more intimate. In every developed country, the last few decades have seen a massive political polarization among gender lines. Young women are swinging hard to the left; young men are swinging even harder to the right. A lot of people still seem to think that this is because we disagree more about politics than ever before, but actually it’s the opposite. Politics is losing its content; being on the left has come to mean being a girl, and being on the right is just another way of saying being a boy. Teenage boys watch esoteric Nazi edits for the same reason they used to pull girls’ hair; as a way of working through the ambivalence of the heterosexual relation. Right-wing economic policy is now framed as a way of punishing women, reducing their social status until they’re willing to turn back the clock on liberation. In some parts of the left, anything can be justified as long as it seems to reduce the power of men. When we can no longer conceive of a political whole, this is what will be left: all struggles will be powered by outright sexual sadism.

Still, I think McLuhan was right that the post-literate age will have more in common with primitive society than it does with the industrial modernity that produced it. After writing, we will once again live in a world defined entirely by our direct sensory experience. But now, our direct sensory experience won’t be of the things that physically surround us, but the images streaming through our phones. It’s likely that before very long, absolutely all those images will be generated by AI. In the same way that a Tolstovian peasant has a deep, spiritual knowledge of the land, we will have a deep, spiritual knowledge of Tung Tung Tung Sahur. The politics of the future will be cautious, conservative, pragmatic, and unadventurous, grounded in empirical experience instead of fanatical ideologies. We will no longer try to think outside of the things we can see. It’s just that absolutely nothing we see will be real."]]></description>
<dc:subject>samkriss reading howweread secondary orality walterong media internet web online socialmedia 2026 alexanderluria society literacy us chatgpt charlesdickens bleakhouse ai artificialintelligence siliconvalley aipsychosis nickfuentes hasanpiker lewismumford culture nationalism uzbekistan marshallmcluhan gutenbergparenthesis illiteracy</dc:subject>
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<item rdf:about="https://disconnect.blog/make-em-dumb-sell-em-smarts/">
    <title>Make ‘em dumb, sell ‘em smarts</title>
    <dc:date>2026-04-10T03:34:23+00:00</dc:date>
    <link>https://disconnect.blog/make-em-dumb-sell-em-smarts/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Dumbing down the public isn’t just the product of the tech industry. For decades, right-wing political movements have pushed to defund education, leading to declining literacy in the United States, while through-provoking literature and culture has been slowly replaced by entertainment driven by spectacle. AI companies are stepping into societies already at war with critical thought to take advantage of and further propel those trends to their own gain.

Sam Altman proposing to literally meter intelligence is just the most egregious proposal of such an anti-human industry. But he is not the only one with a desire to create a world where buying a tech product is a requirement to be fully engaged in society. Meta CEO Mark Zuckerberg wants to build a society where anyone not wearing his AI-enabled smart glasses is at a disadvantage. In some ways, tech billionaires have already pushed us in that direction. It’s become hard to get by in modern society without a smartphone.

Altman’s slip of the tongue at the Infrastructure Summit give us a bit more insight into how these tech billionaires see the world, and how little humanity features in their visions of the future. They will degrade every aspect of society if they feel it will get them one step closer to the realization of intelligent machines and their science fiction dreams. But every time they reveal more of that vision, they further demonstrate why everyone else must work together to stop them."]]></description>
<dc:subject>parismarx 2016 ai artificialintelligence damaltman chatgpt antihuman antihumanism markzuckerberg literacy dehumanization bigtech openai meta intelligence</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=LSLEyD313Fg">
    <title>Stephen Apkon - The Age of the Image: Wayfinding in a World of Screens - YouTube</title>
    <dc:date>2026-04-10T01:57:14+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=LSLEyD313Fg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Stephen Apkon is the author of the critically acclaimed book, The Age of the Image: Redefining Literacy in a World of Screens, and the Founder and Executive Director of The Jacob Burns Film Center, a non-profit film and education organization located in Pleasantville, N.Y. The JBFC presents a wide array of documentary, independent and foreign film programs in a three-theater state-of-the-art film complex and has developed educational programs focused on 21st century literacy. Since its doors opened in 2001, JBFC education programs have reached over 100,000 children, and under Steve’s leadership, the JBFC inaugurated a 27,000 square foot Media Arts Lab in 2009.

In The Age of the Image, Apkon draws on the history of literacy, on the science of how storytelling works on the human brain, and on the value of literacy in real-world situations, and argues that now is the time to transform the way we teach, create, and communicate so that we can all step forward together into a rich and stimulating future. Legendary director Martin Scorsese writes in the Foreword to the book. “The Age of the Image lays out the tools we need to cultivate our awareness of and attention to every message and every gesture, artistic or opportunistic, expressed in print or in pixels. It's not just a plea for literacy, but a wonderful road map and guide for how it can be taught and nurtured.”

www.chautauqua.eku.edu"]]></description>
<dc:subject>stephenapkon wayfinding erikliddell dominicashby 2021 literacy screens storytelling education learning howwelearn images sensemaking understanding makingsense</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://undark.org/2026/04/01/sweden-schools-books/">
    <title>Why Swedish Schools Are Bringing Back Books</title>
    <dc:date>2026-04-02T05:38:06+00:00</dc:date>
    <link>https://undark.org/2026/04/01/sweden-schools-books/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Amid declining test scores, the country has pivoted away from screens and invested in back-to-basics school materials."

[Also posted here:

"Sweden goes back to basics, swapping screens for books in the classroom
Sweden is bringing back books amid declining test scores."
https://arstechnica.com/science/2026/04/sweden-goes-back-to-basics-swapping-screens-for-books-in-the-classroom/ ]]]></description>
<dc:subject>sweden schools schooling education 2026 joshuacohen howweread howwewrite reading writing books analog digital paper technology textbooks screens digitallearning learning howeelearn us policy openai microsoft google ai artificialintelligence digitalfluency chatbots memory readingcomprehension pandemic covid-19 coronavirus computers computing tablets ipad jaredcooneyhorvath jonathanhaidt pamkastner literacy lindafälth teaching howweteach pedagogy naominbaron linguistics edtech distraction attention</dc:subject>
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<item rdf:about="https://www.christianitytoday.com/2026/03/low-tech-parenting-big-tent-judgmentalism-tech-grace/">
    <title>Low-Tech Parenting Must Be a Big Tent - Christianity Today</title>
    <dc:date>2026-03-29T02:37:42+00:00</dc:date>
    <link>https://www.christianitytoday.com/2026/03/low-tech-parenting-big-tent-judgmentalism-tech-grace/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://www.frontporchrepublic.com/2026/03/baseball-gardening-and-the-metaverse/

"Brad East argues we should make and defend judgments about the technologies we allow in our homes but not be judgmental about the prudential decisions other families make: “let’s extend generosity to friends, family, and neighbors who come to different decisions than we do. Let’s be tech fallibilists, allowing for the possibility that our own approach might be wrong or, at a minimum, not the universal answer for all people without exception. And even if we have good reason to believe that our policy is best—or better than another’s—that doesn’t release us from the obligation to continue seeing, treating, and speaking of others with charity, warmth, mercy, and grace.”"]]]></description>
<dc:subject>bradeast technology 2026 children neoluddites neoluddism luddites luddism claremorell grace digital screens screentime smartphone media attention distraction ipad andycrouch condemnation balance internet online web reading howweread slow judgement judgmentalism literacy self-righteousness christianity matthewwalther charity warmth mercy</dc:subject>
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<item rdf:about="https://www.tandfonline.com/doi/full/10.1080/17439884.2026.2615553">
    <title>Full article: The (im)possibility of AI literacy</title>
    <dc:date>2026-03-10T06:34:28+00:00</dc:date>
    <link>https://www.tandfonline.com/doi/full/10.1080/17439884.2026.2615553</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The hype surrounding the potential of AI to augment human capabilities and supercharge productivity is matched by fears that it will irrevocably change life and the world as we know it. On the one hand, AI is thought to be a ‘gamechanger’ in terms of its potential to transform industries and make new discoveries. But on the other hand, fears around AI replacing jobs, degrading the environment, and changing the way we think and learn are making many sceptics very cautious and pessimistic. For both the AI optimists and pessimists, however, literacy has been put forward as a response. If one is AI literate, then one is ‘empowered learners’ who use AI ‘ethically’ and ‘meaningfully’ (OECD Citation2025), not only guarding against the concerns but also ensuring one is making the most of its potential. In this sense, literacy becomes a kind of ‘cure all’ – a solutionist, normative approach to the complex and evolving phenomena of AI. But what exactly is literacy and can it be applied to AI?"


[pdf:
https://www.tandfonline.com/doi/pdf/10.1080/17439884.2026.2615553
https://www.are.na/block/44242336 ]]]></description>
<dc:subject>lucipangrazio 2026 ai artificialintelligence ailiteracy education literacy production productivity ethics via:javierarbona</dc:subject>
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<item rdf:about="https://patrickfarenga.substack.com/p/mathematician-knocks-school">
    <title>Mathematician Knocks School - by Patrick Farenga</title>
    <dc:date>2026-03-04T03:08:26+00:00</dc:date>
    <link>https://patrickfarenga.substack.com/p/mathematician-knocks-school</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This is another article in the “more things change the more they stay the same” mold. This one features an expert mathematician from 40 years ago making a similar critique Holt first made in the sixties and that some researchers and teachers are making today: “… very young children learn in manifold ways, at a rate that will never be equaled in later life, and with no formal teaching. Yet the same children find much simpler things far more difficult as soon as they are formally taught in school.”

From the article “Learning Math By Thinking” by Fred M. Hechinger, the New York Times, 6/10/86:

… Dr. Hassler Whitney, a distinguished mathematician at the Institute for Advanced Study in Princeton, says that for several decades mathematics teaching has largely failed. He predicts that the current round of tougher standards and longer hours threatens to “throw great numbers, already with great math anxiety, into severe crisis.”

Dr. Whitney has spent many years in classrooms, both teaching mathematics and observing how it is taught, and he calls for an end to what he considers wrongheaded ways.

Long before school, he says, very young children “learn in manifold ways, at a rate that will never be equaled in later life, and with no formal teaching.” For example, they learn to speak and communicate, and to deal with their environment. Yet the same children find much simpler things far more difficult as soon as they are formally taught in school.

Learning mathematics, Dr. Whitney says, should mean “finding one’s way through problems of new sorts, and taking responsibility for the results.”

“This has been completely forgotten” in most schools, he finds. “The pressure is now to pass standardized tests. This means simply to remember the rules for a certain number of standard exercises at the moment of the test and thus ‘show achievement.’ This is the lowest form of learning, of no use in the outside world.”

Dr. Whitney, in a recent report in the Journal of Mathematical Behavior recalled an experiment begun in 1929 by L.P. Benezet, then superintendent of schools in Manchester, N.H. Mr. Benezet was distressed over eighth graders’ poor command of English and their inability to communicate ideas.

“In the fall of 1929,” he wrote in 1935, “I made up my mind to try an experiment of abandoning all formal instruction in arithmetic below the seventh grade and concentrate instead on teaching the children to read, to reason. and recite” by reporting on books they had read and incidents they had seen. The children were no longer made to struggle with long division. “For some years,” Mr. Benezet went on, “I had noticed that the effect of early introduction of arithmetic had been too dull and almost chloroform the child’s reasoning faculties.”

Over the years numbers crept into children’s experience, Mr Benezet said. They learned to deal with “halves” and “doubles,” with estimates of size, with a natural development of multiplication tables and slowly, with formal arithmetic.

Mr. Benezet concluded that children who had not been dragged into early but only dimly understood mathematics eventually outdistanced those who had. Literacy in English and a capacity to think independently and to speak and write clearly helped many to do well in mathematics, too.

In the traditional school climate, Dr. Whitney writes, children’s natural thinking “becomes gradually replaced by attempts at rote learning, with disaster as a result.” In high school, students increasingly say, “Just tell me which formula to use,” a way of saying “Don’t ask me to think.”

Because teachers must “cover the material,” Dr. Whitney adds, there is less time to think. When students are called on, they must answer instantly. Wrong answers are not discussed.

“Students and teachers are all victims” as national commissions clamor for more mathematics without realizing, Dr. Whitney warns, that they may create less knowledge and more anxiety. He says it is crucial to stop just learning the rules."]]></description>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/secret-agent-man/">
    <title>Secret Agent Man</title>
    <dc:date>2026-02-27T22:32:51+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/secret-agent-man/</link>
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    <dc:date>2026-02-20T05:14:04+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Your inability to focus isn’t a failing. It’s a design problem, and the answer isn’t getting rid of our screen time"]]></description>
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<item rdf:about="https://www.teachlabpodcast.com/ai-literacy-part-1-where-angels-fear-to-tread-with-sam-wineburg/">
    <title>AI Literacy Part 1 &quot;Where Angels Fear to Tread&quot; with Sam Wineburg</title>
    <dc:date>2026-01-29T21:46:39+00:00</dc:date>
    <link>https://www.teachlabpodcast.com/ai-literacy-part-1-where-angels-fear-to-tread-with-sam-wineburg/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Over the last two years, teachers and schools have felt immense pressure to incorporate AI literacy into their curricula. In the fall of 2024, California became the first state to pass a law mandating AI literacy instruction in schools, and several others have since followed suit. In the summer of 2025, the Department of Education released the AI Action Plan for Education, which stated in part: "The Action Plan encourages schools to teach AI literacy and supports the responsible integration of AI in classrooms. AI is seen as a key education tool to enhance individual student preparation for the real world and to bolster the United States as a leader in AI."

Most major AI companies have pledged significant capital to train teachers or educate students in AI literacy. Google alone has committed over 40 million dollars toward these initiatives, while OpenAI, Microsoft, and NVIDIA have all launched similar donation programs.

But do we actually know what "AI literacy" means? Sam Wineburg doesn't think so. Sam is a professor emeritus of education and history at Stanford and the co-founder of the Digital Inquiry Group. He previously led a landmark study for the Stanford History Education Group (SHEG) that exposed how standard school methods for teaching web literacy were failing K-12 students.

In part one of this two-part miniseries, Wineburg shares his observations on how educators have gotten "literacy" wrong in the past. He suggests there are more responsible ways to adapt to transformative new technologies than to hastily stand up literacy guidelines that may repeat old mistakes."

[via:
https://2ndbreakfast.audreywatters.com/snow-day/ ]]]></description>
<dc:subject>samwineburg justinreich 2024 2025 2026 california education ai artificialintelligence ailiteracy mediliteracy openai webliteracy internet web online curriculum schools schooling literacy inquiry microsoft nvidia google lateraleading howweread reading</dc:subject>
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<item rdf:about="https://cardcatalogforlife.substack.com/p/why-everyone-needs-to-think-like">
    <title>Why Everyone Needs to Think Like a Librarian Now</title>
    <dc:date>2026-01-21T20:27:06+00:00</dc:date>
    <link>https://cardcatalogforlife.substack.com/p/why-everyone-needs-to-think-like</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Your ChatGPT is confident, wrong, and waiting for you to ask better questions."]]></description>
<dc:subject>reading howweread librarians libraries literacy medialiteracy chatgpt ai artificialintelligence 2025 hanaleegoldin inquiry howwelearn search query learning information informationliteracy authority process prompts</dc:subject>
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<item rdf:about="https://www.experimental-history.com/p/text-is-king">
    <title>Text is king - by Adam Mastroianni - Experimental History</title>
    <dc:date>2026-01-21T07:46:11+00:00</dc:date>
    <link>https://www.experimental-history.com/p/text-is-king</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I have one more gripe against the “death of literacy” hypothesis, and against Walter Ong, the Jesuit priest/English professor whose book Orality and Literacy provides the intellectual backbone for the argument.

Most of the differences between oral and literate cultures are actually differences between non-recorded and recorded cultures. And even if our culture has become slightly less literate, it has become far more recorded.

As Ong points out, in an oral culture, the only way for information to pass from one generation to another is for someone to remember and repeat it.4 This is bit like trying to maintain a music collection with nothing but a first-generation iPod: you can’t store that much, so you have to make tradeoffs. Oral traditions are chock full of repetition, archetypal characters, and intuitive ideas, because that’s what it takes to make something memorable. Precise facts, on the other hand, are like 10-gigabyte files—they’re going to get compressed, corrupted, or deleted.

Writing is one way of solving the storage problem, but it’s not the only way, and we use those other ways now more than ever. Humans took an estimated 2 trillion photos in 2025, and 20 million videos get uploaded to YouTube every day. No one knows how many spreadsheets, apps, or code files we make. Each one of these formats allows us to retain different kinds of information, and it causes us to think in a different register. What psychology is unlocked by Photoshop, iMovie, and Excel?

There is something unique about text, no doubt, and I’m sure a purely pictographic, videographic, or spreadsheet-graphic culture would be rather odd and probably dysfunctional. But having more methods of storage makes us better at transmitting knowledge, not worse, and they allow us to surpass the cognitive limits that so strongly shape oral culture.

Put another way: hearing a bard recite The Iliad around a campfire is nothing like streaming the song “Golden” on YouTube. That bard is going to add his own flourishes, he’s going to cut out the bits that might offend his audience, he’s probably going to misremember some stanzas, and no one will be able to fact-check him. In contrast, the billionth stream of “Golden” is exactly the same as the first. Even if people spend less time reading, it is impossible to return to a world where every fact that isn’t memorized is simply lost. I don’t believe we are nearly as close to a post-literate society as the critics think, but I also don’t believe that a post-literate society is going to bear much resemblance to a pre-literate society."]]></description>
<dc:subject>adammastroianni text reading howweread writing howwewrite 2026 form media books intrnet web online smartphones socialmedia enshittification radion tv television history wifi tiktok orality literacy walterong secondaryorality culture society photography video</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.nytimes.com/2025/11/23/opinion/audiobooks-books-print-reading.html">
    <title>Opinion | Listening to a Book Counts as Reading - The New York Times</title>
    <dc:date>2025-11-24T04:58:49+00:00</dc:date>
    <link>https://www.nytimes.com/2025/11/23/opinion/audiobooks-books-print-reading.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We need to let go of our legacy print snobbery."

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

"As a librarian, I get a lot of questions. One I am hearing more often is: Do audiobooks qualify as reading?

Many people don’t think so. There is a pride — even a snobbishness — to being well read. Telling someone that you have only listened to a certain book usually comes out sounding like an apology. A recent NPR-Ipsos poll found that 41 percent of adults don’t believe audiobooks qualify as reading. One friend of mine, who argues with his husband over this, once memorably told me that listening to a book felt like seeing a musical in New Jersey instead of on a Broadway stage. Close, but not the real thing.

I used to feel the same way myself. A few years ago, sitting in an airport bar, I noticed a man next to me scrolling through his phone as a robotic voice read every word aloud at high speed. At first, I thought it was gibberish. Then I realized he was blind, using a feature on his iPhone that read aloud the text on his screen. Watching him — absorbed in the words, taking in their meaning — it struck me that he was reading the same way I did with my eyes.

Because I have dyslexia, reading has never come easy. After that chance encounter, I tried a similar accessibility feature on my own iPhone. It was a revelation. For the first time, I could keep up, effortlessly absorb ideas and focus in a way I hadn’t before.

My experience isn’t unusual; our definitions of reading haven’t kept up with how people actually read today.

Reading builds empathy, focus and critical thinking. But we seem to enjoy reading less and less. A recent study by researchers at University College London and the University of Florida published in iScience found a drop of more than 40 percent in daily reading for pleasure in the United States over the past two decades.

At the same time, listening to books is on the rise — a trend libraries and publishers are seeing firsthand. Audiobook sales reached about $2.2 billion in the United States last year. At the New York Public Library, audio circulation rose 65 percent in the past five years while circulation for print and e-books stayed flat — a pattern mirrored nationwide. Audio has overtaken e-books in driving growth.

So maybe, even as the traditional way of reading books is in decline, the destigmatizing of audiobooks offers a path toward a more nuanced way of thinking about literacy.

Part of the confusion comes from how we tend to think reading works. Learning to read with the eyes starts with decoding, linking letters to sounds and meaning. But once those pathways are built, the brain draws on the same language network to make sense of words, whether they arrive through sight or sound. A 2019 study in The Journal of Neuroscience by researchers from the University of California, Berkeley, found that the brains of people reading or listening to the same stories processed meaning in almost the same way. Focused listening lights up those networks just as print does.

Casual or distracted listening, like playing an audiobook while doing chores, doesn’t appear to engage those networks fully. But attentive listening can deliver the same comprehension as print reading — and for some, especially those with reading disabilities, attentive listening can improve comprehension and help them stay with the story.

In plenty of classrooms, students still track their progress in reading logs that note pages read but not listening time, sending the message that only print counts. We should give students credit for listening to books, too.

Youngsters who read daily for enjoyment tend to develop stronger skills and score higher in school — on average, roughly the equivalent of a year and a half ahead, according to Organization for Economic Cooperation and Development data on student performance in member countries. Some research suggests they’re also more likely to keep reading for pleasure later in life. According to last year’s survey by the National Literacy Trust of Britain, younger people who grew up with audiobooks and podcasts were already reporting a preference for listening over traditional text-only reading. And pairing print and audio has been shown to improve comprehension for some struggling readers, especially when decoding written text is a barrier.

I know it firsthand. I didn’t always see myself as a reader. The chance encounter at the airport changed that. One of the first books I read for pleasure using a similar text-to-speech technology was Walter Isaacson’s biography of Benjamin Franklin. I had used that method of listening and following along only for work reading, and certainly never for a book that long. But I opened it on the Kindle app on my iPhone, turned on the text-to-speech feature, and somewhere in the middle of Franklin’s life in Philadelphia, I realized I was deep in the book. It was a new feeling, one I never imagined I would have, and I wanted more.

I now read in a way that works for me. Sometimes I listen, but most of the time I read by hearing the words while following the text on my iPhone or iPad. The text scrolls while a synthetic voice reads aloud, keeping my focus anchored and my pace steady. It’s how I read everything — emails, reports, articles and books.

I read more now than I ever have. Last week alone, I moved among a few books. I listened to “Turning to Birds: The Power and Beauty of Noticing,” read by its author, Lili Taylor; and I read “Town & Country,” a novel by Brian Schaefer, and “The Buffalo Hunter Hunter” by Stephen Graham Jones, both as I heard a synthetic voice while following the text. I wasn’t thinking about the format. I was simply reading.

Tens of millions of people now read the way I do, using tools that let them listen as they follow the text, a shift scientists describe as bimodal reading. Platforms are redesigning reading around text-plus-audio without ever naming it as such.

A growing share of young people now use captions or subtitles when streaming TV shows or movies. Even companies once defined by print, like The New York Times and other major publishers, now offer articles read aloud by synthetic voices, allowing readers to follow along, merging eyes and ears in real time.

However we read — by eye, by ear or both — it all counts. What matters is that the words get in, the brain makes meaning and the identity of being a reader takes hold. We need more readers, however they get there."

...

"Mr. Bannon is the chief librarian at the New York Public Library, where he is also director of branch libraries and education."]]></description>
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<item rdf:about="https://freddiedeboer.substack.com/p/was-the-united-states-once-a-global">
    <title>Was the United States Once a Global Leader in Educational Metrics? Have We Fallen From Those Lofty Heights? No and No</title>
    <dc:date>2025-11-21T03:17:57+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/was-the-united-states-once-a-global</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["the 2020s swoon is happening everywhere and worse in many places, we've never done well in international comparisons, and our problems have always been profoundly bottom-heavy"

...

"The narrative that American schools “broke” while the rest of the world flourished is factually incorrect. Learning loss is a global phenomenon, exacerbated by a catastrophic event, not a structural flaw unique to the American education system. And the fact that this decline is so widespread makes efforts to blame American policy and pedagogy specifically very, very weird. Surely, an international decline in academic performance that’s strikingly uniform is not a reason to blame specific American policies! And yet that’s exactly what the declinists do. Part of what’s driving the relentless agita is that the United States has the NAEP, a truly excellent educational assessment, so we have more and better data than a lot of other countries. But that doesn’t mean we’ve done particularly poorly lately. In fact, compared to the industrialized world’s average changes, we’ve done well.

There’s a whole conversation about what’s driving recent international slumps in educational metrics. <strike>(No really, it’s the phones.)</strike> And I am indeed concerned. But the patterns of the data - the fact that the declines happened far earlier than the pandemic both domestically and internationally, the fact that they are happening fairly uniformly across many different demographic groups, the fact that there has been no major national American policy or pedagogical change that can explain it - strongly agitates against seeing this problem in terms of national, state, district, or school-level policy. It just doesn’t make sense to respond to a cross-cultural, massively-international phenomenon like this by yelling about what San Francisco’s wooooooke school board is up to.

<strike>(It’s the phones.)</strike>

The conventional wisdom of American educational decline is a zombie narrative that refuses to die despite being repeatedly killed by data. The reality is that the U.S. has never been a global leader in test scores, or even particularly close to being one; our median students are competent and our elite are exceptional, but our averages look bad because of truly terrible performance at the bottom, which has been a national obsession with little to show for it since before I was born; the average school curriculum is more rigorous than in the past; and our recent downturn in test scores is shared by almost every nation on Earth that participates in collecting data, and worse in many of our most comparable peers. The true challenge facing the U.S. is not a general lack of quality, but a profound inequality that leaves the most vulnerable students behind while the rest of the nation moves forward. And perhaps it’s time to admit that that problem can’t be solved with education policy, either."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=3LnHruJPPsY">
    <title>Against Brainrot — how to read &amp; write more online - YouTube</title>
    <dc:date>2025-11-17T19:36:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=3LnHruJPPsY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["People are panicking about the literacy crisis, about waning attention spans and why technology is making everything worse. But some people — like writer, software designer, and literary critic Celine Nguyen — have managed to not only retain their engagement with art and culture and literature, but actually deepen it with the help of the internet and social media.

In this conversation, Celine talks through how she went from tech to art school, taught herself to be a literary critic, and learned to love social media, Substack, and AI. 

[00:00:00] Jumping from Silicon Valley to the art world
[00:11:00] The internet and “research as leisure activity”
[00:26:34] Contrarian optimism about AI and art
[00:48:57] How can we measure progress in culture?
[01:04:47] Celine’s personal tech/media habits

Follow Celine's work at personalcanon.com and Jasmine at jasmi.news."

[transcript:
https://jasmi.news/p/celine-nguyen

notes here too:
https://www.personalcanon.com/p/ten-thousand-takes-on-tech-culture ]]]></description>
<dc:subject>celinenguyen jasminesun art literacy literature technooptimism siliconvalley optimism contrarianism ai artificialintelligence progress culture media technology internet web online substack socalmedia literarycriticism humanities philosophy compsci walterbenjamin specialization howweread howwewrite karlmarx dialecticalmaterialism davidharvey reading education learning howwelearn criticaltheory stanford communication access accessibility sensemaking makingsense generalists lingo translation jargon ideology worldview disruption information knowledge abstraction decontextualization algorithms amateurs research amateurism zeyneptufekci extremism context discovery writing geography radicalization venkateshrao consciousness metrics analytics socialmedia discourse conversation attention creativity forums hierarchy llms slop aislop economics ecosystems commercialart culturalproduction publishing excess</dc:subject>
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<item rdf:about="https://www.cubainformacion.tv/cuba/20141223/60393/60393-las-makarenkas-educadoras-cubanas-que-hicieron-historia-de-solidaridad-y-revolucion">
    <title>Cubainformacion - Artículo: Las Makarenkas: educadoras cubanas que hicieron historia de solidaridad y Revolución</title>
    <dc:date>2025-11-14T05:06:34+00:00</dc:date>
    <link>https://www.cubainformacion.tv/cuba/20141223/60393/60393-las-makarenkas-educadoras-cubanas-que-hicieron-historia-de-solidaridad-y-revolucion</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Cuba Hoy.- El documental Las Makarenkas, de la realizadora Niurka Pérez, coordinadora del Grupo de Documentales de la Televisión Cubana, es un homenaje a las primeras maestras graduadas por la Revolución como parte del plan de superación de la mujer."

[embedded video:

"LAS MAKARENKAS"
https://www.youtube.com/watch?v=6Krjc8YB-Mg

"El documental Las Makarenkas, de la realizadora Niurka Pérez, coordinadora del Grupo de Documentales de la Televisión Cubana, es un homenaje a las primeras maestras graduadas por la Revolución como parte del plan de superación de la mujer."]

[via:
https://millennialsarekillingcapitalism.libsyn.com/sense-of-duty-for-each-other-alex-turrall-on-collectivity-nature-in-soviet-pedagogy ]]]></description>
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<item rdf:about="https://millennialsarekillingcapitalism.libsyn.com/sense-of-duty-for-each-other-alex-turrall-on-collectivity-nature-in-soviet-pedagogy">
    <title>Millennials Are Killing Capitalism: &quot;Sense Of Duty For Each Other&quot; Alex Turrall on Collectivity &amp; Nature In Soviet Pedagogy</title>
    <dc:date>2025-11-14T04:51:04+00:00</dc:date>
    <link>https://millennialsarekillingcapitalism.libsyn.com/sense-of-duty-for-each-other-alex-turrall-on-collectivity-nature-in-soviet-pedagogy</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode we interview Alex Turrall, an independent researcher and primary school teacher. We talk to Alex about two reviews they've written for Liberated Texts. Liberated Texts is an independent book review website which features works of ongoing relevance that have been forgotten, underappreciated, suppressed or misinterpreted in the cultural mainstream since their release.

Liberated Texts focuses on texts with anti-colonial, anti-imperialist themes and those related to the history of Marxism, communism and revolution globally.

We ask Alex to talk about the work of Soviet pedagogues Anton Makarenko and Vasily Sukhomlinsky. In doing so Alex touches on the interventions of these Soviet educators at two key points in Soviet history, after the revolutionary rupture with the Tsarist Russian Empire and in the aftermath of World War II. Along the way, Alex touches on different techniques and strategies illuminated by the books they reviewed for Liberated Texts. Alex also talks about the influence of these pedagogical figures within the socialist world and among liberation movements.

We’ll links to the articles, the video Alex references and some other resources in the show notes. We apologize in advance for all the mispronunciation in this episode, as we try to pronounce various names in unfamiliar languages to us.

As of publishing this episode, we have hit our big goal of 1,000 patrons. Thank you so much all for your support. Both Josh and I are doing this work full-time now, and we couldn’t do it without you all. So if you are listening and haven’t become a patron of the show yet, it’s still a great time to do so.

Now here is our conversation with Alex Turrall on Makarenko and Sukhomlinsky. 

Links:

A Pedagogy of Nature: Vasily Sukhomlinsky's My Heart I Give to Children by Alex Turrall (Liberated Texts)
https://liberatedtexts.com/reviews/a-pedagogy-of-nature-my-heart-i-give-to-children-by-vasily-sukhomlinsky/

A Pedagogy of the Collective - From The Soviet Union To Latin America: Makarenko, His Life and Work by Alex Turrall (Liberated Texts)
https://liberatedtexts.com/reviews/a-pedagogy-of-the-collective-from-the-soviet-union-to-latin-america-makarenko-his-life-and-work/

Sukhomlinsky's Lesson
https://www.youtube.com/watch?v=eCksMOPYzas

Las Makarenkas Educadoras (Cuba)
https://www.cubainformacion.tv/cuba/20141223/60393/60393-las-makarenkas-educadoras-cubanas-que-hicieron-historia-de-solidaridad-y-revolucion

MST, Agro-ecology and Pedagogy
https://viacampesina.org/en/2017/01/agroecology-is-a-way-of-life-an-in-depth-interview-with-students-of-agroecologic-school-educar/

Makarenko Archives
http://ciml.250x.com/archive/literature/english/makarenko/anton_makarenko.html "]]></description>
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    <title>A Pedagogy of the Collective – From the Soviet Union to Latin America: Makarenko, His Life and Work, Alex Turrall (2021) — Liberated Texts</title>
    <dc:date>2025-11-14T04:23:27+00:00</dc:date>
    <link>https://liberatedtexts.com/reviews/a-pedagogy-of-the-collective-from-the-soviet-union-to-latin-america-makarenko-his-life-and-work/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Book is here:
https://www.marxists.org/reference/archive/makarenko/works/life-and-work.pdf
https://www.are.na/block/41102121 ]]]></description>
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<item rdf:about="http://liberatedtexts.com/reviews/pedagogue-of-the-revolution-jose-marti-on-education/">
    <title>Pedagogue of the Revolution: José Martí’s On Education, by Alex Turrall (2022) — Liberated Texts</title>
    <dc:date>2025-11-14T04:12:18+00:00</dc:date>
    <link>http://liberatedtexts.com/reviews/pedagogue-of-the-revolution-jose-marti-on-education/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>alexturral 2022 josémartí cuba pedagogy education carlosmárquezsterling wendellphillips henrywardbeecher ralphwaldoemerson vasilysukhomlinsky cintiovittier ricardonassif argentina cubanrevolution literacy labor philipfoner latinamerica rafaelmeríademendive guatemala experience agriculture children walterrodney ghassankanafani revolutionaries frydaschultzdemantovani fidelcastro juanmarinello paulofreire nadezhdakrupskaya marxism-leninism vladimirlenin lenin karlmarx marxism</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=hhVfbhyp_E8">
    <title>A look at Salvador Allende's Chile (1973) - YouTube</title>
    <dc:date>2025-11-13T20:51:38+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=hhVfbhyp_E8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:

"Why WNET backed away from groundbreaking coverage of the Chile coup" [some tags refer to this article]
https://current.org/2025/08/why-wnet-backed-away-from-groundbreaking-coverage-of-the-chile-coup/

"“Chile: A Special Report” called out the new military junta for its “fascist-like ideology” and highlighted American involvement in the destabilization of Chile. Why did WNET pull it from the air?"

...

"The first and only time it aired, “Chile: A Special Report” was preceded by a disclaimer delivered by Frederick M. Bohen, director of news and public affairs for WNET. Previously employed by the Ford Foundation, Bohen had come to WNET in March of 1973 and was described by the New York Times as “somewhat square but tough.” In his disclaimer, Bohen emphasized the station’s commitment to fairness and balance, and promised a follow-up special that would address other views on Chile. He was already guarding against backlash.

The first half of the documentary, narrated by García, shared a brief history of workers’ movements in Chile, from the beginning of the 20th century to Allende’s years in office. The footage concluded with the Sept. 11 bombing of La Moneda, the seat of the Chilean government.

The coup footage was not being shown in Chile. Viewers residing abroad — starting with those in Uruguay — were able to see precisely what Chileans could not, according to Marcelo Morales, director of Chile’s national film archive. Furthermore, in the days after the coup, only foreign correspondents risked filming such events as the book burnings that are shown in “Chile: A Special Report.” Footage captured in Chile typically had to be smuggled into Argentina before being sent abroad, usually to Europe. Tricontinental Film Center, which distributed militant Latin American films during this period, provided some of the historical footage used in the Chile special, with footage from the coup coming from news feeds, according to center co-founder Rodolfo Broullon. 

Throughout the narrative, García focused on the exploitation of Chile’s natural resources and people by foreign corporations, as well as Allende’s promise to free his country from foreign interference. He foregrounded Allende’s accusations that the American companies Kennecott Copper and ITT were interfering in Chilean affairs. In an interview with Massachusetts Sen. Edward M. Kennedy, García asked whether the Senate would investigate these corporations.

Bohen tried to pull the editorial perspective in the other direction to reveal Allende’s shortcomings. He asked García to show the women who banged pots to protest Allende. García — perhaps in a tongue-in-cheek response to his English-speaking boss — included scenes of these women chanting protest songs riddled with Chilean swear words. Against Bohen’s recommendation, García charged the Chilean military with perpetrating the “bloodiest massacre in the modern history of Latin America.”

DiPasquale noted, “José was refusing to try to create this false equivalence between the democratically elected government and what he knew was a violent military regime.”

The second half of the Chile special featured a discussion guided by New York Times contributor José Yglesias. The participants included Andrés Rojas-Wainer, the former press attaché for the Chilean Embassy in Washington; the Rev. William Wipfler, director of the Caribbean and Latin American Department for the National Council of Churches; and Jim Ritter, an American professor who had lived in Santiago and worked at the Universidad de Chile and the Universidad Católica. He had been detained and beaten at the infamous National Stadium shortly after the coup.

To give the junta’s perspective, James Holger agreed to participate. Holger was the new chargé d’affaires of the Chilean mission to the United Nations; the permanent representative had just resigned. But Holger was a no-show for the taping.

Having him as a junta stand-in was essential for Bohen, who was pushing García to create more “balance.”

“I insisted on going ahead with it,” García said in a 2000 interview, “placing an empty chair with the name of the junta’s representative in his place.”

The Chile special aired, disclaimer and all. Consequences for García were swift. García, who had been performing contract work for Realidades, was dismissed. Humberto Cintrón fought to keep García, going above Bohen’s head to make his case. But not only was García’s career at WNET finished, he was also let go from his teaching position at the State University of New York Old Westbury. He later claimed this was due to his being labeled a Communist. (I reached out to SUNY, but employment records from that time are not available.)

Looking back in a 1990 CENTRO interview, García said, “I was very naive.”

He soon left for Puerto Rico. Working on Realidades had changed him. Though he once went by the Americanized name “Joe Garces,” he now used his own name and would go on to become fluent in Spanish as he continued his work as a filmmaker. In 1985, he joined co-founders from across Latin America in creating La Fundación del Nuevo Cine Latinoamericano, a Cuba-based organization originally presided over by Gabriel García Márquez and dedicated to championing Latin American cinema. Ana María García, a fellow co-founder, described José García as a “pioneer of Puerto Rican film, especially in New York through his work in Realidades.”

In an email exchange with me, Rodolfo Broullon, who is credited as a contributing producer in the documentary, shared, “José was very courageous in pursuing an independent point of view in tackling this project. WNET’s execs called it ‘the second coming of Allende’ after firing him.”

WNET’s explanation for the debacle was simple and consistent: García’s work did not meet their journalistic standards. But was that the whole story?"

https://americanarchive.org/catalog/cpb-aacip-75-73pvmmqf

"A one-hour special that WNET billed as “American television’s first in-depth profile” of the Sept. 11, 1973, coup in Chile. The first half is a history of workers’ movements from the beginning of the 20th century to Allende’s years in office. The footage includes the coup's bombing of La Moneda, the seat of the Chilean government; these images were likely smuggled out of Chile into Argentina. Director José García interviews Sen. Edward M. Kennedy about American interference in Chile. This is followed by a discussion guided by New York Times contributor José Yglesias. The participants included Andrés Rojas-Wainer, the former press attaché for the Chilean Embassy in Washington, DC; the Rev. William Wipfler of the National Council of Churches; and James Ritter, an American professor who had lived in Santiago and had been detained at the National Stadium by the junta. A representative of the junta declined to participate."

https://dp.la/item/8e3c365ceb103e989e923d169fffa2b1

"Jose Garcia interviewed Salvador Allende at the United Nations in New York, before the coup. Footage coming from Chile through Argentina added after that fateful day in September 1973. Roundtable discussion of people that had just come back from being incarcerated in Santiago de Chile, a Baptist minister, a physics professor from Catholic University, and Andres Rojas, the press relations officer of the Chilean embassy representing Allende in Washington. The Pinochet government was invited to join the roundtable and agreed but backed out shortly before airtime. Jose Iglesias, who was a Latin American reporter for the New York Times, and wrote a piece about Allende, moderated the discussion."

referenced here:
https://en.wikipedia.org/wiki/Documentary_film

"In the 1960s and 1970s, documentary film was often regarded as a political weapon against neocolonialism and capitalism in general, especially in Latin America, but also in a changing society. La Hora de los hornos (The Hour of the Furnaces, from 1968), directed by Octavio Getino and Fernando Solanas, influenced a whole generation of filmmakers. Among the many political documentaries produced in the early 1970s was "Chile: A Special Report", public television's first in-depth expository look at the September 1973 overthrow of the Salvador Allende government in Chile by military leaders under Augusto Pinochet, produced by documentarians Ari Martinez and José Garcia."]]]></description>
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<item rdf:about="https://liberatedtexts.com/reviews/the-being-of-israel-is-the-non-being-of-palestine-understanding-zionism-through-the-work-of-fayez-sayegh/">
    <title>“The being of Israel is the non-being of Palestine”: Understanding Zionism through the Work of Fayez Sayegh — Liberated Texts</title>
    <dc:date>2025-11-13T17:07:52+00:00</dc:date>
    <link>https://liberatedtexts.com/reviews/the-being-of-israel-is-the-non-being-of-palestine-understanding-zionism-through-the-work-of-fayez-sayegh/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["November 10th, 2025, marks the fiftieth anniversary of UN Resolution 3379, when the United Nations General Assembly voted to declare Zionism a form of racism and racial discrimination. This statement effectively condemned Zionism as a racist political ideology and Israel as a racist state, to be relegated alongside other colonial, apartheid, and imperial state projects. Passing with a vote of 72 in favor and 32 against with 35 nations abstaining, it was overwhelmingly supported by the newly liberated Third World countries who saw the statement as a challenge to American and European hegemony.

Resolution 3379 was not the work of a single individual.1 Nonetheless, several Palestinian intellectuals deserve special recognition for their efforts in passing the resolution. Foremost amongst them is Fayez Sayegh, who spearheaded the effort and argued the Palestinian case on the Assembly floor. This review will work through Sayegh’s writings to come to a better understanding as to just what he and his counterparts within the Palestine Liberation Organization meant when they argued that Zionism is racism. How did they understand ‘racism’ and where does Zionist racism fit within what Sayegh called ‘the Palestine Problem’ more generally? Given that context what then is ‘anti-racism’? Is racism the appropriate lens through which to approach the problem?

Readers may know Fayez Sayegh from his 1965 essay, Zionist Colonialism in Palestine. That was the first publication from the PLO Research Center, which Sayegh founded and directed for a short period. While interpreting Sayegh’s statements on Resolution 3379, I draw from both his own and his colleagues’ writings for the PLO Research Center, so it is useful to have some idea as to what that Center was. In its 18 years of operation in Beirut the Center published a total of 340 books. At its peak, the Center employed roughly 80 full-time researchers in a 6-storey building in downtown Beirut. Ten departments were dedicated to a variety of activities including translating Israeli radio broadcasts, archiving Palestinian history, and researching Zionism’s history and ideology.2 The aim of the center was to study Palestinian identity and history as well as the history, practices, and ideology of the Zionist occupation, since, to quote Sayegh’s idea for the Center, “knowing the enemy is a parallel process to knowing the self.”3 The research was in large part designed to provide in-depth studies for fedayeen who at this point in time in the late 1960s were developing more sophisticated military operations. The Center provided militants with sophisticated theory as well as concrete studies of Israel and the United States. On 6th February 1983, Israeli-directed forces bombed the Center killing 18 and injuring 115.4

Sayegh’s presence before the U.N. to debate this matter also deserves some comment. In 1969, Sayegh was one of 18 experts elected to the United Nations Committee on the Elimination of Racial Discrimination. He would be elected three times as the Committee’s Rapporteur. A complete history of this body is beyond the scope of this analysis, but it should be noted that the Committee originated with the desecration of a German synagogue in 1959, which Zionist leadership promoted and manipulated to push European settlers to Israel.5 In 1960, the same year the U.N. adopted Resolution 1510 condemning “racial, religious, and national hatred” partly in response to that vandalism, Sayegh published a series of editorials analyzing how Zionist leadership uses antisemitism to promote Jewish emigration to Israel, a tactic Sayegh argued established a basic harmony between Zionism and Nazism. I’ve discussed Sayegh’s on this analysis elsewhere, but in this context, it is relevant insofar as readers should bear in mind Sayegh was arguing before an international body that was not designed for his purposes.6 Insofar as Zionist leadership amplified and manipulated the response to antisemitic vandalism, the Committee on Elimination of Racial Discrimination originated with Sayegh’s enemies. He was working a bricolage out of an institution, history, and definitions that were not his own. Given this history, Sayegh was well-aware of how imperial powers both produce and condemn racism to serve their ends, just as he was aware that the Committee on the Elimination of Racial Discrimination was not a revolutionary body, nor was it designed to be.

Turning to Resolution 3379, Sayegh spoke four times in the Fall of 1975 before the General Assembly arguing all the ways in which Zionism is racist. In his first speech on the matter, he began by distinguishing the question of racism from the question of Palestine more generally, stating, “The issue before us is not the Palestine Question; it is not the Arab-Israeli Conflict; it is not the situation in the Middle East. […] The issue before us is ‘The Elimination of All Forms of Racial Discrimination’ and the draft resolution under consideration addresses itself to Zionism as a form of racism and racial discrimination and to nothing else.”7 He then went on to define Zionism, explaining that he would be working within accepted Zionist self-definitions, before then arguing that Zionism is racism in both ideology and practice according to known and accepted UN definitions of racism. However, this way of framing the issue raises the question, if Zionist racism is not identical to ‘the Palestine Question’, what exactly is the Palestine question? And what is ‘racism’ when approached within the framework of that question? And finally, what is the relationship between the Palestine question or Palestine problem and Zionist racism?

For an answer, start with a speech Sayegh delivered on January 19th, 1969, entitled “The Moral Aspect of the Palestine Problem.”8 Here Sayegh defines the problem in terms of “the fate of human beings who are the people of Palestine.” And that fate (elimination) is a result of what Zionists call ‘The Ingathering of the Exiles’: “For the idea of Zionism by definition meant that the Jews of the world, whom Zionism considers to be one nation, should leave all the countries of their residence and citizenship and congregate together in a land which would then be a purely Jewish state, a land in which there would be no non-Jews. Somehow the Palestinians had to disappear.” From this characterization of the Problem we can see that what is at stake is the wholesale displacement of one society for another. Naturally, these ingathering settlers need land and resources. Accordingly, as this so-called ‘Ingathering of the Exiles’ recruited more settlers, Zionist-controlled territory would have to expand. And while Zionists first tried buying Palestinian land, once they realized that process was too slow (David Ben-Gurion once lamented it “would have taken 1,000 years to occupy Palestine and we do not want to wait 1,000 years”)9 they resorted to brute militarism.

That brings us then to a second iteration of the problem. Sayegh formulated this version in Kuwait in 1971 for the General Union of Palestine Students (GUPS). GUPS then republished Sayegh’s comments in a pamphlet titled “A Palestinian View”.10  There we read, “The crux of the Palestine Problem is the fate of a people and its homeland. It is the piecemeal conquest and continued seizure of the entire country by military force. It is the forcible dispossession and displacement of the bulk of the indigenous population, and the subjugation of the rest. It is also the massive importation of alien colonists — to replace the evicted, and to lord it over the conquered. And it is the colonization, by the foreign settlers, of both the expropriated private land and the seized national resources of the overpowered people.” Again, the problem is one of elimination, but in this formulation Sayegh foregrounds the violence of the problem. If, as Weizmann once declared, Palestine “is to be made as Jewish as England is English”, and the continuous flow of settlers requires an expanding land base to support them, and if that land cannot be purchased at a satisfactory rate and must then be acquired by force, then Israel is, in effect, a state of war. Sayegh described this dynamic of Israeli aggrandizement by wars of encroachment when he summarized the whole situation on an American talk show in 1967: “Every Israeli who is in Israel today is there because an Arab has been made not to be. The being of Israel is the non-being of Palestine.”11 The so-called “ingathering of Exiles” is the production of this non-being. Zionism is a movement or force whereby Israeli development — Israeli being — stands in a dialectical relationship with Palestinian non-being. And so when David Ben-Gurion told Israeli Parliament in 1963 that the Zionist mission of “ingathering the exiles” is tantamount to “the fructification and population of the wasteland”, the Problem of Palestine from Sayegh’s point of view is precisely the production of that wasteland.12

When Sayegh writes in Zionist Colonialism in Palestine that Zionist racism is different from other race-supremacist European settler projects, he is saying that while other colonies have instantiated conditions of dependency over the native population wherein the natives may develop in ways that suit the colony, Israel has never primarily sought to exploit the Palestinians, although that has undoubtedly occurred. Rather, Palestinians have been configured for eviction, elimination, and dispossession without the opportunity for development. Sara Roy would later call this ‘de-development’.13 Where underdeveloped societies are often structured by demands for economic exploitation, de-development in this case is not primarily motivated by the extraction of surplus value from Palestinian laborers. The so-called ‘Ingathering’ is an ideological motive that cannot be made to fit with the long-term preservation and exploitation of a Palestinian population. In this regard, Sayegh cites Israeli Defense Minister Moshe Dayan who once claimed “economically we can” accommodate a Palestinian population, but this was impossible because “It would turn Israel into […] a poly-Arab-Jewish state instead of a Jewish state.”14 Rather than reconfiguring the Arab population for exploitation — a form of domination that might include the typical features of settler colonial domination such as the construction of a comprador class or limited industry tailored to the global division of labor — Zionism has systematically dismembered and crippled Palestinian society in order to facilitate their expulsion. The Palestine Problem is then this problem of “non-being”.

Given this account of the Palestine Problem, it will be no surprise to learn that in a speech delivered in Libya in 1973 Sayegh described Israel as “a tool of foreign imperialism and an imperialism in its own right.”15 Sayegh and the rest of the PLO Research Center had sophisticated understandings of imperialism, U.S.-led capital, and the Israeli economy. They produced detailed studies of both the Israeli and American economies, and Sayegh was at least acquainted with the works of Joe Stork, Eqbal Ahmad, Paul Sweezy, and V.I. Lenin. Thanks to Patrick Higgins’s research, we know of one work published by the Research Center entitled ‘The Foreign Policy of America.’16 It draws extensively from the work of Harry Magdoff, a noted economist for The Monthly Review. Magdoff explains how through various mechanisms including banks, foreign aid, tariffs, and militarism, US foreign policy is directed toward one goal: “gaining control over as much of the sources of raw material as possible — wherever these raw materials may be, including potential new sources.”17 Control of raw materials allows leading firms to both limit competition and control the production and prices of finished products further down the supply chain, an important point I will return to at the end of this talk. This was a known feature of imperial capital, but Magdoff emphasizes the importance of raw material domination to the United States in the mid-twentieth century. Magdoff cites a 1952 report from the Truman administration summarizing the desperate situation of post-war U.S. industry suddenly consuming 10 percent more than it produces. This led Eisenhower in his first inaugural address in 1953 to proclaim the urgent need to secure the top of the supply chain through control of foreign raw materials. And so as a tool of American imperialism, Israel plays a vital role in controlling crucial raw material reserves in West Asia — namely, oil fields. As an imperialism in its own right, driven by the political motivation to create a ‘Jewish state’, that control takes the form of de-development, or in the words of Sayegh, “the non-being of Palestine.”  

Given this understanding of the relation of imperial being and imperialized non-being, what does it mean to say Zionism is a form of racism? What role does racism play in the Zionist movement? As I interpret Sayegh’s writings, Zionist racism manifests itself as the ideological justification for and the practical administration of de-developmental policies implemented on the basis of a racial distinction between who will be fructified and who will be wasted. Let’s consider a few specific examples of Zionist racism from Sayegh’s 1975 UN speeches.

Consider racism in the Israeli educational system. In his 1975 speech, Sayegh cites the paucity of educational opportunities for Palestinian Arabs still residing in Israel. The higher the level of education, the more discriminatory the restrictions: where in 1965 Arabs constituted 10% of all pupils enrolled in post-primary schools, Arabs represented less than 1% of those enrolled in Israeli universities. These disparities particularly affected women, whom Sayegh found underrepresented at every level of the Israeli education system. As Sayegh observed in a 1966 booklet entitled Discrimination in Education Against the Arabs in Israel, “Higher education is almost entirely reserved for Jewish students.”18

Regarding labor, Sayegh cites Israeli law prohibiting the employment of Arabs, a policy that clearly has the effect of siphoning economic activity away from the Arab community and denying them the opportunity to develop manufacturing skills. Lack of education and employment is coupled with laws denying Arabs’ their own property, all of which Sayegh had documented in earlier works. Israel’s 1948 Emergency Regulation on the Cultivation of Waste Lands declared that any land ‘unused’ by the native population due to ‘war conditions’ could be confiscated by the Israeli government. This is coupled with discriminatory citizenship policies which provide incredibly lax conditions to Jewish immigrants from affluent countries and near impossible terms to the Arab population. While the 1948 Declaration for the Establishment of the State of Israel declares Israel “will be open for Jewish immigration”, the 1949 Emergency Land Requisition Law declares Arab land will be seized if “necessary for the defence of the state, public security, the maintenance of essential supplies or essential public services, or the absorption of immigrants.” All told, these laws define the Ingathering itself as a state of Emergency justifying the seizure of Arab land. Given citizenship and land, the Security Service Act of 1949 turns these citizens into soldiers, providing them with arms and military training to then expel more Arabs and occupy more land.

This is a sampling of all the evidence Sayegh and his cohort exhibited before the UN General Assembly in the Fall of 1975. Resolution 3379 established that this distinction between ‘Jew’ and ‘Arab’ which Sayegh and his cohort reject as a category mistake, is established by Zionists along racial biological lines. What I would like to emphasize is that when we consider Zionist racism in the context of the Palestine Problem – which again is the problem of imperial extraction, accumulation, and dispossession – then what Sayegh identified as racism must be understood in terms of the practical policies of de-development. The policies Sayegh cites – the denial of educational training, the confiscation of property and land, the marginalization of labor, and the purposeful destruction of infrastructure– are all articulated along hereditary lines and all aim at preventing the Palestinian Arab population from modernizing and developing technologies and industries. This is not to say Sayegh believes racism is the primary contradiction. Racism does not motivate the occupation. Instead, imperial usurpation — the Palestine Problem — defines the situation, and racism justifies and determines specific practices of oppression.

With that in mind, consider the writings of Sayegh’s colleague George Jabbour who wrote a comparative study of racism across settler colonial societies, entitled Settler Colonialism in Southern Africa and the Middle East. After a lengthy examination of settler colonial racism, Jabbour writes, “The settlers, whose settlement in lands not theirs was possible only because of the backwardness of the native inhabitants, see in the development of the natives a clear threat to their security and continued existence. […] The settlers, no matter how strongly they profess their attachment to the concept of ‘progress’, no matter how persistently they express their desire to develop the natives, are, in the final analysis, ardent reactionaries when the question of developing the natives comes into the picture.”19 And insofar as the “Ingathering of the Exiles” manifests itself as a perpetual state of war, Israel approaches the future well-armed. However, ‘well-armed’ is a relative term understood only in relation to the natives’ level of industrial development and modernization. Quoting Jabbour, “They can keep themselves superior by keeping their strength superior. And they can keep this if they continue to be more technically advanced. Hence, their enemies are not the natives in general, as much as they are the modernized natives: the natives who are both open to the sciences and to the world. […] They are afraid of the future, because the future will bring about, inevitably, more modernization of the natives.”20 This is an alternative formulation of Sayegh’s claim before the General Assembly that racist Zionist practices take aim at Palestinian modernization — literacy, labor organizing, technical skills, water quality, land and its reserves of raw materials, and the protections offered by the state — creating a historical pattern of decay.

Where the imperial subjugation of Palestine is brought about through de-developmental policies at least partially aimed at monopolizing raw material inputs, Sayegh and his colleagues understood that the liberation of Palestine would come about through technical modernization and open access to global supply chains outside the controls of the imperial powers. As I mentioned earlier, insofar as one audience for these writings were the Palestinian freedom fighters, no one was better prepared to understand this argument, since their work depended on access to raw materials and modern technology. Here again is Jabbour, this time on the mindset of the fedayeen: “The espousal of armed struggle is a significant phenomenon. […] As it requires from the freedom fighter full devotion and unlimited sacrifice, it totally transforms his life-pattern: it widens his horizons so that he comes to realise that he is not only a revolutionary against the settlers, but also against the circumstances of his country that made the intrusion of the settlers possible. Unlike traditional resistance to the settlers, armed struggle well understands the world of today with its modern technology and its scientific foundations. Armed struggle is thus a modernizing movement fighting imperialism — and local traditionalism.”21 In other words, Jabbour believes the act of armed struggle necessarily drags Palestinian society into a future of modernized technological industry, since there are simply no arms without an openness to global production chains and modern industry. Where racism is the imposition of de-developmental policies attempting to keep the Palestinian in a primitive state, armed resistance — the gun itself before it is even fired — embraces a technologically developed and modernized future. Note for example where anti-Palestinian racism in Israeli schools particularly affected Palestinian women, Sayegh’s good friend and colleague Hisham Shirabi in a 1970 report on the demographics of Palestinian guerrillas documents high participation among women along with markedly higher literacy rates.22 One simply can’t effectively operate complex machinery without the ability to read.

In sum, the being of Israel is territorial expansion, an expansion that occurs through encroachment wars. The development of the Zionist movement is then the de-development of Palestinian society. And this de-development is instantiated and perpetuated through bombing and genocide, but also in part through racist legal, educational, and labor policies, the net effect of which is the excision of Palestinian Arab society from modern industry and technology. This excision is an important element in the more fundamental elimination of Arabs from the region as whole, a necessary condition for the creation of a racially exclusive ‘Jewish’ state. When Jabbour says armed struggle widens the horizon of the freedom fighter he is referring to the very practical recognition of the fact that the resistance stands or falls with the degree to which the indigenous society develops its industrial and technical abilities. The ‘armed’ part of ‘armed resistance’ refers precisely to that capacity, just as the de- prefix in ‘de-development’ takes aim at it. And the fedayeen understands this above all simply because the tools of his or her trade emerge at the intersection of internal productive capacities and global political alliances on the one hand and national sovereignty on the other, with the former being a necessary condition for the latter.

As I mentioned earlier, PLO researchers understood from Harry Magdoff and others that the decolonization of development would require at a minimum the breaking up of imperial monopoly controls over raw material and supply chains. This was the agenda of what Sayegh called “positive neutralism,” a doctrine that deserves more attention on another day. For now, it is sufficient to say positive neutralists and others associated with the non-alignment movement sought to overcome rigid monopolistic controls by creating a competitive market in which developing nations could obtain the necessary material inputs on the best terms possible. Sayegh calls this agenda, “nothing less than the revolt of the non-aligned countries […] It is their active response to the actual existence of a competitive situation in the mid-twentieth century world, making it possible for the emerging nations to strike back at the monopolists and their politically discriminatory or exploitative practices. It is their exercise of the prerogative to diversify their contacts in pursuit of the best and most abundant supplies as well as the most profitable and least disadvantageous terms.”23 If ‘anti-racism’ is at all an appropriate term, then it would take into account both positive neutralism and its facilitation of industrial development, including above all, the development of armaments and the capacity for self-defense.

The PLO’s diplomatic engagement with the U.N. was denounced as “the locomotive of retreat” by the PFLP, but it is not accurate to say everyone was just blithely going along for the ride.24 Jabbour makes clear that armed resistance is the most effective way forward, writing, “In the domain of concrete action, the UN suffers from limitations unknown to native armed resistance.”25 Along with many declarations of support for Palestinian armed resistance, in May 1975, just six months before his speech to the UN, Canadian immigration officers delayed Sayegh’s entry because he refused to denounce the use of violence in the liberation of Palestine.26 In fact, one basic lesson of Sayegh’s analyses is that, regarding the Palestine Problem, diplomacy and militancy are never effective in isolation.27 Diplomacy divorced from armed struggle often amounts to demilitarization, which Sayegh claimed is the first stage of occupation. When Netanyahu says in 2025, “We are not going to occupy Gaza […] Gaza will be demilitarized, and a peaceful civilian administration will be established,”28 Sayegh would respond, “[T]he demilitarization of any area of Palestine was never viewed by Israel as a final or permanent arrangement; demilitarization has invariably been viewed by Israel as a stepping-stone for Israeli occupation. The record is unmistakably clear; there is not a single exception to the pattern.”29 The impotency of diplomacy uncomplimented by militancy is evidenced by the repeal of 3379 in 1991 as a condition for the PLO’s entry into the Madrid Conference and the subsequent Oslo negotiations. Although Sayegh passed away in 1980, he already glimpsed what was to come with the 1978 Camp David accords, a diplomatic effort he decried as “the permanent dismemberment of the Palestinian people.”30

Sayegh’s role in passing Resolution 3379 must be approached in this context. It was not a naïve foray into diplomacy with the hope of shaming the colonists. Nor did it indicate an abandonment of the principles of armed resistance, the decolonization of industrial development, national security, and national sovereignty. The 1991 repeal of Resolution 3379 occurred conterminously with the fall of the Soviet Union, the end of the Bandung and Non-Aligned eras, the general weakening of Arab national and joint security, and the rise of widespread de-development along with feeble post-nationalist and post-humanist discourses. To engage Fayez Sayegh’s thought is to enter a different paradigm in which ‘racism’ and ‘anti-racism’ cannot be thought outside the constellation of initiatives including incursions against monopolized supply chains and the fortification of national security initiatives against colonial and imperial subjugation. Sayegh reminds us that diplomacy alone is insufficient, but at the same time Palestinian liberation requires more than just the courage of the fedayeen. It demands a corresponding struggle on the legal and diplomatic fronts, for Sayegh grasped the fact that “revolutionaries who are incapable of combining illegal forms of struggle with every form of legal struggle are poor revolutionaries indeed.”31

John Harfouch is an Associate Professor of Philosophy and author of books and articles on racism, orientalism, and Arab liberation. From 2024-2025 he was a Tanner Research Fellow at the University of Utah studying the Fayez Sayegh archive."]]></description>
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[via:
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[via:
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<item rdf:about="https://thebaffler.com/issues/no-81">
    <title>no. 81—After Words</title>
    <dc:date>2025-10-31T21:43:04+00:00</dc:date>
    <link>https://thebaffler.com/issues/no-81</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Issue no. 81
After Words
October 2025

The history of literacy is a list of complaints. Critics reliably decry each new technological development as an attention-stealing toy. Before recent grousing about ChatGPT, protestations were uttered about the detrimental effects of the internet (fearing endless distraction, Jonathan Franzen destroyed his laptop’s ethernet port); the word processor (the ease of moving text around declared “an irresponsible whimsicality” by Alexander Cockburn in the eighties); the typewriter (“The noise will destroy your sense of rhythm,” wrote C. S. Lewis, in 1959, to a schoolgirl requesting writing advice); and the very reproducibility of the book (Song-era scholar Ye Mengde held that woodblock texts too often propagated uncorrected errors). In Plato’s Phaedrus, writing itself is suspect, as the literate “will not practice using their memory because they will put their trust in writing.” Amid the breathless techno-optimist awe of artificial intelligence—and ahistorical dismissal of its novelty—it is easy to forget that the current crises of reading and writing are unprecedented in degree, but not in kind. “After Words” considers what’s actually different about today’s information overload and whether we’ve been postliterate for far longer than we’d like to believe.

“Under the conditions of high technology, literature has nothing more to say,” Friedrich Kittler wrote, but that lofty moment was in the eighties, and the fin de siècle of the written word had yet to give way to the twenty-first century’s incessant logorrhea—a second age of orality, Noah McCormack explains, the Homeric epic replaced by short-form video content and podcasting. (Brace Belden reports from the latter industry, a heady mix of dick-pill ads and Kamala Harris interviews.) Whatever heights our devices have reached, McCormack warns, do not succumb to a technological determinism that ignores class. Accordingly, the siren song of Ms. Rachel cannot be understood outside of America’s ongoing impoverishment of families, writes Sophie Pinkham, lamenting the YouTuber’s death grip on toddler attention spans, to the detriment of the world of books. More than laudable, however, is Ms. Rachel’s vocal support for Palestine. As Bruce Robbins writes in his account of the Sokal affair some thirty years on, the occupation is also a uniting cause between the physicist and the editors of the magazine he so famously hoaxed.

Often falling short of such political demands, our literati may indeed have little to say, as Chris Lehmann points out in his survey of the Trump novel. (If the MFA lifestyle has failed you, consider, as the protagonists of Jess Row’s short story do, assassinating a war criminal.) Andrew Leland contemplates how deaf artists and writers are grappling with a second Trump administration keen on dismantling the Americans with Disabilities Act. Looking outside the imperial core, non-anglophone writers hailing from South Korea to Mexico join a forum on brain rot across the globe. Domestically, Mina Tavakoli writes on the devolution of American culture into chaotic slop over the past twenty-five years—a descent made graphic by Michael Oswell in the issue’s exhibit.

Where does the reader find respite, then? One possible path, though usually maligned: video games, at least in the case of Disco Elysium, the Estonian blockbuster built upon a novel that exceeds said book as a literary experience, as Gabriel Winslow-Yost argues. In it, more than a million words evoke both postrevolutionary melancholy and communist fervor for a more just world, as experienced by an amnesiac cop with the DTs. Call it harm reduction of the digital variety: if we’re to be addicted to our devices, let us be bound to something better on our screens.

Table of Contents

Intros and Manifestos

Screen Sick
Matthew Shen Goodman
https://thebaffler.com/intros-and-manifestos/screen-sick-shen-goodman

Salvos

We Used to Read Things in This Country
The history of literacy is the history of class
Noah McCormack
https://thebaffler.com/salvos/we-used-to-read-things-in-this-country-mccormack

Speak and Sell
Ms. Rachel and the disappearing world of books
Sophie Pinkham
https://thebaffler.com/salvos/speak-and-sell-pinkham

American Gothics
The failures of the Trump novel
Chris Lehmann
https://thebaffler.com/salvos/american-gothics-lehmann

Belittled Magazine
Thirty years after the Sokal affair
Bruce Robbins
https://thebaffler.com/salvos/belittled-magazine-robbins

Manual Labor
A new generation of deaf writers reimagines language, text, and sound
Andrew Leland
https://thebaffler.com/salvos/manual-labor-leland

The World’s Memory of the World
Disco Elysium and its fictions
Gabriel Winslow-Yost
https://thebaffler.com/salvos/the-worlds-memory-of-the-world-winslow-yost

Outbursts

The Hatred of Podcasting
Talking has finished off writing
Brace Belden
https://thebaffler.com/outbursts/the-hatred-of-podcasting-belden

Blank Generation
A manual for the millennial perennial
Mina Tavakoli 
https://thebaffler.com/outbursts/blank-generation-tavakoli

Odds and Ends

Brain Rot Without Borders
Dispatches from a postliterate world
https://thebaffler.com/odds-and-ends/brain-rot-without-borders-forum

Did You Know?
Michael Oswell
https://thebaffler.com/odds-and-ends/did-you-know-oswell

Poems

The Song of Other Things, Rafil Kroll-Zaidi
https://thebaffler.com/poems/excerpt-from-the-song-of-other-things-kroll-zaidi

Tongue Delirium, Jenny Xie
https://thebaffler.com/poems/tongue-delirium-xie

Top Ten Reasons to Dislike List Poems, Ry Cook
https://thebaffler.com/poems/top-ten-reasons-to-dislike-list-poems-cook

Self vs Rogue Island, Sawako Nakayasu
https://thebaffler.com/poems/self-vs-rogue-island-nakayasu

Glass Octopus, Matthew Zapruder
https://thebaffler.com/poems/glass-octopus-zapruder

Stories

The Assassination of Henry Kissinger
I was wondering if you had a date in mind
Jess Row
https://thebaffler.com/stories/the-assassination-of-henry-kissinger-row "]]></description>
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<item rdf:about="https://thebaffler.com/odds-and-ends/brain-rot-without-borders-forum">
    <title>Brain Rot Without Borders | Baffler Forum</title>
    <dc:date>2025-10-31T21:29:33+00:00</dc:date>
    <link>https://thebaffler.com/odds-and-ends/brain-rot-without-borders-forum</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Dispatches from a postliterate world"]]></description>
<dc:subject>2025 brainrot literacy postliteracy howweread reading chatgpt ai artificialintelligence internet web online socialmedia nicolásmedinamora zhangtueran jeremytiang china kimhyesoon jacksaebyokjung korea us poetry alainmabanckou helenstevenson france writing howwewrite yassinadnan alextan arabworld middleeast northafrica illiteracy islam morocco language tiktok facebook whatsapp instagram translation abdelazizbarakasakin lemyashammat sudan arabic valeriavillalobosguízar emforster mexico annettehug ukraine gemini post-literacy</dc:subject>
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<item rdf:about="https://social.ayjay.org/2025/10/25/i-keep-hearing-that-were.html">
    <title>I keep hearing that “we’re … | Alan Jacobs</title>
    <dc:date>2025-10-26T04:41:20+00:00</dc:date>
    <link>https://social.ayjay.org/2025/10/25/i-keep-hearing-that-were.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I keep hearing that “we’re living in a post-literate society,” but worldwide literacy levels are the highest in human history [https://ourworldindata.org/grapher/cross-country-literacy-rates?time=earliest..2023&country=RUS~GBR~NLD~OWID_WRL~IND~SWE~NOR~DNK~FRA~DEU ]. When people say “post-literate society” what they mean is “a North American and/or Western European society in which a smaller percentage of people read books than in 1950, and are correspondingly more likely to get information and entertainment from audio, video, and short-form texts.” Which is a big thing! But it has nothing to do with literacy. I would bet that the average today reads and writes more words-per-day than the average person in 1975 did, when TV ruled the media world. Almost every “post-literacy” jeremiad or lamentation acknowledges this — e.g. [https://www.fordforum.org/observer-essays/2025/10/16/postliterate-republic ] — but their authors can’t be bothered to come up with a phrase that accurately describes what they are rightly concerned about."]]></description>
<dc:subject>alanjacobs 2025 literacy reading howweread comparison society history post-literacy postliteracy</dc:subject>
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    <title>Illiteracy is a policy choice - by Kelsey Piper</title>
    <dc:date>2025-10-14T04:17:18+00:00</dc:date>
    <link>https://www.theargumentmag.com/p/illiteracy-is-a-policy-choice</link>
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<item rdf:about="https://freddiedeboer.substack.com/p/is-phonics-instruction-a-reading">
    <title>Is Phonics Instruction a Reading Panacea? (The Answer is No)</title>
    <dc:date>2025-10-14T04:16:57+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/is-phonics-instruction-a-reading</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["and a few other Mississippi Miracle thoughts"]]></description>
<dc:subject>reading education freddiedeboer schools schooling curriculum pedagogy mississippi mississippimiracle 2025 data gamingthesystem literacy phonics wholelanguage politics policy</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:ef522b2ce4b0/</dc:identifier>
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<item rdf:about="https://proteanmag.com/2025/10/05/the-end-of-palestine-in-english/">
    <title>The End of Palestine in English • Protean Magazine</title>
    <dc:date>2025-10-06T01:51:29+00:00</dc:date>
    <link>https://proteanmag.com/2025/10/05/the-end-of-palestine-in-english/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>rawadwehba language arabic palestine languages poetry genocide ethniccleansing mahmouddarwish gaza refaatalareer yousefaljamal english mikehuckabee benjaminnetanyahu literature literacy mosababutoha nakba history anasal-sharif israel occupation colonialism colonization west lenakhalaftuffaha ghassankanafani fadyjoudah yahyaashour ahmadalmallah tseliot thewasteland mariahannoun khalilhawi fayizabushamala</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:ad96ab69824f/</dc:identifier>
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<item rdf:about="https://www.thenewatlantis.com/publications/the-inescapable-town-square">
    <title>The Inescapable Town Square — The New Atlantis</title>
    <dc:date>2025-09-26T02:22:19+00:00</dc:date>
    <link>https://www.thenewatlantis.com/publications/the-inescapable-town-square</link>
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<item rdf:about="https://jasmi.news/p/mills-baker">
    <title>infinite cornucopia (ft. mills baker)</title>
    <dc:date>2025-09-26T01:33:38+00:00</dc:date>
    <link>https://jasmi.news/p/mills-baker</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["literacy crisis, humans vs. LLMs, parenting after AGI"

[on YouTube:
https://www.youtube.com/watch?v=KcO6-1tFi88

"Today’s podcast features the brilliant and singular Mills Baker. Formally, he’s the Head of Design at Substack, where we met, and also fallibilist, New Orleanian, and OG blogger extraordinaire. 

Among other things, we discuss:

0:00:32 is text dead?
0:26:00 the case for novels + incel lit
0:45:12 debating LLMs vs. human cognition
1:01:44 parenting for a post-AGI world
1:08:44 reasons for & against writing
1:20:05 girardian scapegoating

Transcript: https://jasmi.news/p/mills-baker "]]]></description>
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</item>
<item rdf:about="https://mail.cyberneticforests.com/human-literacy/">
    <title>Human Literacy</title>
    <dc:date>2025-08-29T19:56:19+00:00</dc:date>
    <link>https://mail.cyberneticforests.com/human-literacy/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Something I Can Tell Students Now That I Am Not Teaching"

...

"You might be told that AI literacy, as defined by Tik Tok stories of productivity and efficiency hacks, is rewarded quite directly with money and power. The problem with human literacy is that it doesn’t give you something you can count up and compare to the last quarter's financial report. You will find that it comforts you in a far too easily ignorable background hum. It soaks into you and works its magic. If you find others on the same hum, you can share notes. You can share what made you feel OK about the things that were hard, find your own way to celebrate and appreciate the things that are good. You will feel more connected to things, happier with your struggles and choices, learn to learn even from the harshest of mistakes and random catastrophes.

It is weird then to get angry that others are not feeling good in the same way that you do, or not finding comfort in the things that comfort you. It is like insisting that enjoying the same food is essential to being friends with someone who is allergic to chocolate. Not every human shares the same hum. So the right thing to do there is expand your hum, not lock it in: "What's this guy humming about?" Maybe it makes your own hum grow. If it doesn't, that's fine too. It's not your hum. 

Ultimately the richness of a society is strengthened for us all, individually, when we share a deeper commitment to this human literacy. We live better lives when the people around us have empathy. Of course, people can exploit that empathy. It happens all the time. But human literacy doesn’t mean you have to be a sucker. It makes you better, actually, at identifying the politicians and the CEOs and the money they’re slipping into their pockets with their words.

AI generated text may offer up some half-hearted defense of human dignity, informed by thousands of corporate value statements. AI literacy can tell you how to generate bullet-point summaries of human rights statements and make a hodgepodge of why we might preserve “human uniqueness.”

But human uniqueness is not purely collective. It's individual, too. We are human together, but you are also human alone. You exist in the constantly shifting borders between these stories: the story of the sense you make, and the sense you were born into, and the things others see that you cannot. The sense made by your parents and your community can become your sense. You might embrace it all or reject it all or choose your parts. Sometimes it hurts. Sometimes you long for it anyway. But it all gets assembled and reassembled within you. You make the sense you make. Nobody else.

What can AI do for that? As with so much of the world: probably something, but definitely not everything. Stay critical of whatever it tells you, and learn to tell the difference between the words we use for knowing and preserving the loose uncertainty of actually knowing anything at all.

In the end AI is just a sampling of stories and pictures, stripped of the people who wrote them, presented to you as a new story at the center of all things. But AI isn't at the center of anything. It has no greater claim to truth than any one person does. It's a rough sketch of a voice made from a chorus of sketched out voices. Don't let it drown yours out."]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["What it’s like to be in school, trying not to use A.I."]]></description>
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    <title>Raised to Obey - The Rise &amp; Spread of Mass Education - Assistant Prof. Agustina Paglayan, UCSD GPS - YouTube</title>
    <dc:date>2025-07-12T04:00:57+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["EA Faculty Lecture Series: 

"Non-democratic Roots of Education: Raised to Obey - The Rise & Spread of Mass Education"

Presented by Agustina Paglayan, Assistant Professor, Political Science and School of Global Policy and Strategy"]]></description>
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    <title>&quot;Raised to Obey&quot;: Agustina Paglayan - YouTube</title>
    <dc:date>2025-07-12T04:00:42+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=fCUQJkEkRNA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Professor Agustina Paglayan has a fascinating new book: “Raised to Obey”!

She contends that mass primary education systems were primarily established to consolidate state authority and maintain social order.

But what about industrialisation, democratisation or the Protestant Reformation? 

And why should education experts consider Political Economy?"]]></description>
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    <title>Ideas Podcast with Agustina S. Paglayan | Raised to Obey: The Rise and Spread of Mass Education - YouTube</title>
    <dc:date>2025-07-12T04:00:17+00:00</dc:date>
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    <title>Raised to Obey: The Rise and Spread of Mass Education | Agustina Paglayan with Javier Mejia - YouTube</title>
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    <title>Raised to Obey: The Rise and Spread of Mass Education, by Agustina Paglayan (2024) | Princeton University Press</title>
    <dc:date>2025-07-12T03:51:39+00:00</dc:date>
    <link>https://press.princeton.edu/books/paperback/9780691261270/raised-to-obey</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["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.

...

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.

...

"Phenomenal."—Alice Evans, Rocking Our Priors

"A tour de force. It takes a lot of work—and even more courage—to challenge the dominant theories in your field. . . . That’s precisely what Paglayan has done. Analyzing an astonishing array of sources from Europe and the Americas. . . . Paglayan shows that the vast majority of school systems predated democratization and industrialization, and they more commonly flourished to suppress dissent at home than to rally people against a foreign enemy."—Jonathan Zimmerman, Education Next

"Raised to Obey encourages readers to rethink conventional explanations about the origins of primary education. The book offers compelling evidence of how primary education has been utilized by the state as a tool of control. While the arguments presented by Paglayan may initially seem unsettling, she provides valuable insights that can guide the creation of more meaningful education policies in the future— insights that should not be ignored. I highly recommend Raised to Obey to anyone interested in education and state-building - it will most likely change the way you think about both things!"—Xenia Heiberg Heurlin, Weekendavisen

"A fresh perspective. . . . [Raised to Obey] has opened my eyes to how governments shape these systems and reminded me of the importance of staying critical and vigilant about educational policies. . . . While we may not be able to change the system on our own, we can still guide the younger generation around us. By teaching them to think independently and encouraging them to become active and caring members of society, we can help build a future that values growth over control."—Sekar Sedya, Sekar Writes

"Raised to Obey is now the new standard in global educational history."—Thomas Fallace, Journal of the History of the Behavioral Sciences

"Deeply reseached. . . . Raised to Obey is a valuable contribution to the ongoing education policy debate in the United States and beyond. It makes clear that public schooling has, in many cases, not been created primarily to empower students, but for social control. To anyone other than the biggest paternalist, that should be concerning."—Neal McCluskey, Law and Liberty

“This marvelous book addresses a central paradox in economic development: human capital is central to prosperity, but state efforts at primary schooling often have hugely disappointing payoffs. Agustina Paglayan’s resolution of the paradox is that states did not primarily intend schooling to increase worker skills. Their motivation for schooling was to indoctrinate citizens to accept the political status quo. This empirically compelling research will forever change thinking about education.”—William Easterly, author of The Tyranny of Experts

“What promoted the expansion of public primary education systems? Which states became involved in regulating them? Paglayan provides a compelling and profound answer in this pathbreaking book: state-regulated primary education systems emerged fundamentally as a state-building tool to increase the state’s capacity to forge social order through indoctrination. With the use of original data collection across the world, statistical analyses, archival evidence, and a series of carefully crafted case studies, Raised to Obey compellingly demonstrates that fear of internal conflict, crime, anarchy, and the breakdown of social order are the key factors that prompted governments to regulate and expand primary education rather than democratization, industrialization, or a desire to improve living standards. This masterful analysis is an essential book for scholars of comparative politics, education policy, and social welfare provision, and policymakers interested in understanding the long history of state-regulated primary education and what this can tell us about the nature of the education systems we have today.”—Beatriz Magaloni, Stanford University

“The creation of mass education is not about economic productivity, but about state formation and social control. You will never think about human capital the same way after reading this pathbreaking and iconoclastic book.”—James A. Robinson, University of Chicago, winner of the 2024 Nobel Prize in Economics

“This sweeping and impressive work forces us to rethink well-accepted ideas about the relationship of the state, democracy, and modern education. A major contribution to the study of state-building and comparative politics generally.”—Daniel Ziblatt, Harvard University"]]></description>
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<item rdf:about="https://www.thesunmagazine.org/articles/594-under-construction">
    <title>Under Construction | The Sun Magazine</title>
    <dc:date>2025-06-25T02:35:23+00:00</dc:date>
    <link>https://www.thesunmagazine.org/articles/594-under-construction</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Richard Reeves on Rebuilding Masculinity"

...

"Where I think the debate goes wrong sometimes is when people look at these disadvantages for men and boys and try to find a villain or an oppressor. They’ll claim the “feminist woke takeover of institutions” is causing men’s problems. That’s just horseshit, and it distracts us from structural issues. For example, the school system doesn’t work quite as well for boys. It’s not intentional; there’s no feminist plot here. I have never argued that men are being intentionally excluded. Those are all myths—and dangerous ones at that. But that doesn’t mean that boys and men aren’t struggling in systems that are difficult for them to navigate. Can we have a problem without a villain? I think so, but that’s an unfashionable view right now."

...

"My basic view is that, in politics, something almost always beats nothing. We saw this huge swing to the right among young men because they felt there was something for them on the Republican side. I’m not suggesting that it was substantive policy, but there was a degree of cultural welcome, of playfulness, of transgressive humor. Most important, Republicans went to where men are, not the least of which is the podcast realm. That’s where young men get a lot of their information.

And while the Republicans met men where they are, it was just a deafening silence from the Democrats. The way I interpret this election outcome is not as a particularly strong embrace of Donald Trump or the Republican Party in general, but more as an indication that young men’s votes were up for grabs in a way that people on the Left didn’t consider, and the Right made a stronger appeal for them. I think the fatal miscalculation Democrats made was to think this was going to be an election about women, and it wasn’t. The danger now is that they will decide these men who voted for Trump are all reactionaries and misogynists, and that’s not true. But that interpretation could be dangerous for Democrats."

...

"Peggy Orenstein, in her 2020 book, Boys & Sex—she’s also written one about girls and sex—asks late-teen boys and young men, “What’s good about being a boy or a man?” They can’t answer. They’re stumped by the question. That wasn’t true when she asked the same question of girls. We’ve created something of an empty set. I don’t know about you, Daniel, but I think it’s awesome being a dude. I didn’t get to choose it, but I really like it. When I say that to people, they’re like, “Oh, that’s a bold thing to say.” But is it? I desperately want my sons to feel good about themselves. I also don’t want a society where my sons go around thinking about how masculine they are. To get past that being such a strong identity, you have to feel very comfortable in it, and that’s hard to do when people tend to pathologize or problematize it."]]></description>
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<item rdf:about="https://www.historyworkshop.org.uk/disability-history/inventing-japanese-braille/">
    <title>Inventing Japanese Braille | History Workshop</title>
    <dc:date>2025-06-02T18:31:05+00:00</dc:date>
    <link>https://www.historyworkshop.org.uk/disability-history/inventing-japanese-braille/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Blind French educator Louis Braille (1809-1852) features prominently in the modern history of Blind education. He is celebrated for his invention of the Braille reading and writing system for blind people, which uses raised, tactile dots arranged in various permutations in a cell (2×3) of two columns and three rows to encode language and numbers. In his honour, the United Nations declared 4 January to be World Braille Day and inaugurated it in 2019. Braille has been in use around the world since its invention, and it has given blind people (including people with visual impairment) the tools to communicate on paper, in print, and more recently, in digital media. The expanded eight-dot cell (2×4) was developed in computer coding for digital Braille.

The general story of Louis Braille’s achievement can be told a little differently, and also more inclusively, from the perspectives of global history, disability history, and Blind history. Braille was originally devised for an alphabetic writing system. This means that languages like French and English would have been more easily translated into Braille at the time of its invention, compared to languages that are written in different scripts. One of those non-alphabetic languages is Japanese. Braille was introduced to Japan in the Meiji period (1868-1912), an era of monumental changes in Japanese society.

Eager to grow into a modern nation-state and empire, and to consolidate its position alongside the leading global imperial powers, the Meiji regime of Japan pursued projects that upgraded and empowered its economy, military, navy, and other fundamental industries. In education, the traditional Japanese scripts, consisting of kanji characters (adapted, indigenized Chinese characters) and kana syllabaries (hiragana and katakana), came into focus as well.

Advocates of reform called for the Japanese scripts to have new orthographic standards for efficient reading and writing, even proposing the rejection of kanji characters and favouring the switch to Romanized spellings to improve phonetic representations within the language. On a practical level, one goal of the reform was to raise literacy rates within the population. On a deeper level, and in a symbolic sense for those advocates, the reformed Japanese language, especially its written form, had to reflect and enshrine the ideals of a civilized Japanese society. These concerns of literacy and civilization similarly prompted Japanese educators, who had learned about Braille from reports of Blind education in Western Europe and the USA, to explore a reading and writing system like Braille for Blind education in Japan.

Among the prominent leaders in the history of Blind education in Japan are Konishi Nobuhachi (1854-1938) and Ishikawa Kuraji (1859-1944), two sighted educators who contributed greatly to the early development of Japanese Braille in the 1880s and 1890s. Kunmōain, the school where Konishi and Ishikawa taught, opened its doors to blind and deaf students in 1880, and was renamed in 1887 as the Tokyo School for the Blind and Deaf (in short, the Tokyo School; the school was reorganized into a school for blind students in 1909, and a school for deaf students in 1910).

At the time in Japanese society, Blind education in schools, as well as Deaf education, was fairly new. People with disabilities, in general, had limited opportunities and support. The Tokyo School, which earned its status as a school under the direct authority of the Ministry of Education, was one of the few places in Japan where blind and deaf students with some financial means could receive formal education. In addition to a broad curriculum of academic courses, such as language, history, and mathematics, the school offered vocational training in music, acupuncture, and massage – the traditional professions of blind people. Shortly after Konishi was appointed to the school in 1886, Ishikawa joined the teaching staff there upon Konishi’s recommendation. Ishikawa’s immediate task was to thoroughly understand the principles of Braille and transform Braille into a suitable script for the Japanese language. This was no easy feat for anyone, not least because the phonetic and semantic nature of the Japanese scripts had to be accurately codified in the much more limited template of Braille dots.

Japanese Braille took shape over a few years of trial and error. Ishikawa and his committee aimed to develop a functional Japanese-based Braille template that could be used not only at the Tokyo School but also disseminated nationwide as the new standard script for Blind education. From early on, the committee made the crucial decision of comparing Braille with the Japanese kana syllabaries, which are phonetic characters and can be used in writing to represent the sounds of a vast number of kanji characters. In the ensuing discussions, the committee considered at least four proposals of Japanese Braille. Ishikawa’s proposal was one of them. In his proposal, he arranged the dots for the basic vowels, a-i-u-e-o (dot 1: a or あ; dots 1 and 2: i or い; dots 1 and 4: u or う; dots 1, 2, and 4: e or え; and, dots 2 and 4: o or お), and kept the respective vowel placements in creating consonantal syllabic blocks.

Ishikawa matched the script with the kana syllabaries, while ensuring that the configurations of dots were distinct enough from one another to be legible from a tactile perspective. Blind students were invited to participate in the committee meetings and test the various scripts as described by the proposals. At the final meeting in 1890, after the evaluations, the committee selected Ishikawa’s script, which formed the foundation of today’s Japanese Braille. Numbers, it was decided, were to be written using the original Braille notations to maintain consistency with global conventions. The expanded script with palatalized and labialized phonetic combinations was approved in 1898 and disseminated the following year.

Literacy in Japanese Braille got a boost at a time when commercial printing technology supported the circulation of knowledge. As more schools outside of Tokyo taught Japanese Braille in the next decades, and as literacy and proficiency in the script increased, the demand for reliable news and information grew within the blind population. To meet this demand, the first Braille newspaper, Tenji Mainichi (Braille Mainichi), was founded in Osaka in 1922. It became the flagship newspaper for the nation’s blind population and continues to be published to this day. The founding newspaper editors gave educated blind people access to information on all areas of life and provided a platform for blind people to share in a sense of connection with one another and with the general reading public in Japanese society. Whilst the newspaper’s publication fuelled a new print and information revolution in Blind history, it perhaps also opened a social divide between those who had and those who had not had the opportunity to learn Braille.

There are many ways, of course, to read the success of the Japanese Braille newspaper and the development of Blind education in Japan. The inventors of Japanese Braille introduced a whole new world of learning and communication to the blind population, who in turn, and over time, grew to empower themselves by commanding the script as a tool to write their roles into the social life of the nation. The story that often gets told is the story of Braille in Europe and North America – home to many cultures that use the Latin or Roman alphabet – but not the more complex stories of how cultures of different scripts found, used, and adapted Braille for their languages. This story of Braille in Japan, as well as other overlooked stories of Braille reminds us how and why Braille became a cultural script in the global context of Blind identity formation.

Notes on language

‘Braille’ and ‘Blind’ are spelled with ‘B’ in the upper case to emphasise the cultural history and education of blind people (e.g., Blind history, Blind education, School for the Blind). Same as ‘Deaf’ with ‘D’ in the upper case (for Deaf history, Deaf education, School for the Deaf). In instances in which ‘blind’ refers to the condition of being blind or having visual impairment (e.g., blind people), ‘blind’ is spelled with ‘b’ in the lower case. Same as ‘deaf’ with ‘d’ in the lower case in references to the condition of being deaf or having hearing impairment.

The article generally uses disability-first language (e.g., ‘blind people’, the word ‘blind’ preceding the word ‘people’, to refer to people who are blind or have visual impairment) to keep the focus on the experience of disability.

Japanese names are listed using the convention of the family name followed by the personal/given name.

Further reading

Kaneko, Akira, et al. Shiryō ni miru tenji hyōkihō no hensen: Keiō kara Heisei made: Nihon Tenji Iinkai sōritsu 40 shūnen kinen jigyō. Tokyo: Nihon Tenji Iinkai, 2007. (Japanese)

‘Japanese Letters’ NHK World Japan (in the ‘Easy Japanese Conversation Lessons’ section)
https://www3.nhk.or.jp/nhkworld/lesson/en/letters/hiragana.html

‘Brief History’ Special Needs Education School for the Deaf, University of Tsukuba (Japan)
https://www.deaf-s.tsukuba.ac.jp/language/english/brief-history/

‘School Outline’ Special Needs Education School for the Visually Impaired, University of Tsukuba (Japan)
https://www.nsfb.tsukuba.ac.jp/index.html "]]></description>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/sycophancy-as-a-service/">
    <title>Sycophancy as a Service</title>
    <dc:date>2025-05-02T17:47:55+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/sycophancy-as-a-service/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On Sunday, Ben Smith published a lengthy investigation into what he describes as "The group chats that changed America" – the private, digital banter of venture capitalists, tech executives, and influencers/journalists that, according to Smith at least, have fostered the "intellectual counterculture" of the tech right and helped bring about the MAGA/DOGE union.

And at the center of these conversations, Smith finds venture capitalist Marc Andreessen, who certainly considers himself a philosopher-king and kingmaker.

Of course, there's tons of private messaging going on everywhere – the group texts where you and your family hash out who's bringing what to the BBQ, and every email chain you've ever been cc'd on. What's different about the group chit-chat that Smith describes, I guess, is that this is where Andreessen and tech's right-wing now hold court, and few of us are invited. These men (and it is almost exclusively men) moved into private apps and closed communications as a result of the "monoculture" they perceived on other social media platforms – places where they felt "they weren’t allowed to have the public conversations," where they imagined their views were being censored.

What's newsworthy here isn't really the revelation that power brokers broker power in private, although Smith article sort of reads like that is an exciting discovery. (Has no one has ever heard of country clubs or board rooms?) Are we really supposed to be surprised that, in Mark Halperin's words, "some of the smartest and most sophisticated Trump supporters in the nation from coast to coast are part of an overlapping set of text chains that allow their members to share links, intel, tactics, strategy, and ad hoc assignments. Also: clever and invigorating jokes. And they do this (not kidding) like 20 hours a day, including on weekends.”

(Side note: Andreessen says that venture capitalist will be one of the few jobs AI will not replace. LOL. Maybe because they don't actually do any fucking work? Anyway...)

What is a little more interesting, I suppose, is that these men have intentionally built a digital echo chamber, surrounding themselves in intellectual conformity and compliance, reassuring one another that they've come up with the most brilliant insights and arguments imaginable. These ideas are then unleashed upon the public as blog posts – "It's Time to Build" sort of thing – before being laundered and lauded by members of the media.

But what really struck me with this story – this penchant for closed mindedness and indoctrination, this dream to reshape this country in their own ugly likeness – is that the tech industry has built this same sort of sycophancy into generative AI. It's a mirror – Narcissus staring at his own egg-headed reflection.

This all became readily apparent this week, when even Sam Altman had to admit that the latest version of ChatGPT is "annoying," after complaints that GPT-4o was too positive, too fawning, too laudatory in its responses to users. "The AIs are trying too hard to be your friend," as Casey Newton put it, who argues that this isn't just an issue with OpenAI's technology, but with Meta's AI as well.

I'd push further: this isn't solely an issue with AI. Indeed, "user engagement" is the driving force behind almost all digital monetization efforts – more time on screen, more clicking, and hence more data generation. So if the goal is to maximize that at all cost, then apps – "AI" or otherwise – are going to be designed to do everything possible to keep us "hooked." But it is revealing that to "hook" the current users of generative AI, the mechanism would be to feign flattery and obsequiousness.

The chat interface is particularly powerful in this way, as we've known for some sixty years now. Many people are quick to grant agency and personality and other life-like qualities to chatbots; we are primed for persuasion (some more than others, if seems) – something that is already exploited by researchers and by the tech industry alike. And while Altman might've complained recently that people saying "please" and "thank you" to ChatGPT is costing him millions of dollars in computing power, he doth protest too much: that people are anthropomorphizing his product is a feature, not a bug; and it's unlikely this will really be discouraged. The AI industry is leveraging human psychology to grow its business – in this case, reassuring people using artificial intelligence that their own human intelligence continues to dazzle.

Like the private group messages of the techno-elite, generative AI will tell people what they want to hear in the voice they want to hear it in: a rational and reasonable oracle, but in the end, one whose revelations are biased and destructive – a foreclosure of thinking; fascist thoughtlessness."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=HAFciSEp1hI">
    <title>What the slave trade can teach us about Trump and US decline | Rudolph Ware | UNAPOLOGETIC - YouTube</title>
    <dc:date>2025-04-30T07:49:46+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=HAFciSEp1hI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode, historian Professor Rudolph “Butch” Ware joins us for a conversation about the global system slavery built — and how its legacy still shapes the modern world.

He breaks down the myths we’ve been taught about abolition, the spiritual legacy of resistance, and how white supremacy was not just a byproduct of history, but an architecture that still defines our institutions.

We also talk about Gaza, the erasure of truth in public life, and how protest and free speech are being crushed in the U.S.

Butch is running for governor of California, so we ask him if this is the best way to make change, considering that he is operating in a political system that often rewards self-promotion and aggrandisement over fundamental reform.

UNAPOLOGETIC is Hosted by Ashfaaq Carim

Chapters

00:00 The hidden hands behind the slave trade  
03:00 The scale of the Euro-American trade  
06:15 Slavery and modern capitalism  
09:05 Europe's underdevelopment of Africa  
11:50 Early African resistance 
14:00 Commodifying African bodies as currency  
16:15 How European slavery was brutally different  
19:00 Sexual violence and trauma under slavery  
22:00 Destroyed families, lost spiritual legacies  
24:40 Guns, warlords, and destabilised Africa  
27:15 The myth of British abolition  
30:05 African Muslims fight against slavery 
33:30 Gaza and the legacy of colonial brutality  
36:40 White supremacy: These aren’t people  
39:30 End of empire 
42:00 Campus repression and the imperial boomerang  
45:00 Malcolm X and the betrayal of liberalism  
48:00 Why Butch joined the Green Party  
52:15 From mobilising to organising  
55:00 California 2026: Breaking the duopoly  
60:00 A revolutionary political strategy  
65:00 Truth-telling vs political lobbying  
70:00 Student resistance and corporate campuses  
74:00 A generation that’s built different  
77:00 The urgency of third-party power  
80:00 A final word on faith and freedom"]]></description>
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<item rdf:about="https://greatergood.berkeley.edu/article/item/what_can_we_learn_from_the_worlds_most_peaceful_societies">
    <title>What Can We Learn From the World’s Most Peaceful Societies?</title>
    <dc:date>2025-04-20T22:07:26+00:00</dc:date>
    <link>https://greatergood.berkeley.edu/article/item/what_can_we_learn_from_the_worlds_most_peaceful_societies</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A multidisciplinary team of researchers is discovering what makes some societies more peaceful than others."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=fsXD5h88_xo">
    <title>The Anarchist Imaginary: Nicolas de Warren on Glissant, Levinas, and a New Radical Ethics - YouTube</title>
    <dc:date>2025-03-25T18:54:09+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=fsXD5h88_xo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We are joined by philosopher Nicolas de Warren to explore his concept of the anarchist imaginary, drawn from his essay "Anarchism, the Shock from Elsewhere: Glissant and Levinas". Together, we unpack how anarchism operates not merely as a political program, but as an ethical and temporal force—a heterotopia that resists monolingualism, sovereign authority, and the foreclosure of otherness. Nicholas discusses the right to opacity, indirect reciprocity, and an anarchist ethics of reading that dismantles institutional power while cultivating new forms of literacy and solidarity. Drawing on the work of Glissant, Levinas, Derrida, and others, this conversation maps a terrain where impossibility becomes the site of political and philosophical renewal. We also reflect on the prospects for anarchist institutions, public pedagogy, and the future of thought in an age of digital unthinking."]]></description>
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<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=y03qOqL0CuY">
    <title>COMMUNIA 02: Educació i (falsa) innovació - Amb Marta Venceslao i Jordi Solé | CGT EN RED - YouTube</title>
    <dc:date>2025-03-21T19:11:47+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=y03qOqL0CuY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Al segon episodi del Communia, el programa d'entrevistes de CGT Catalunya a La Veïnal, entrevistem als professors Jordi Solé i Marta Venceslao, experts en l'àmbit educatiu. Parlem d'innovació educativa, de l'estat de l'escola pública i de noves pedagogies."
]]></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://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>
<dc:subject>education schools schooling obedience agustinapaglayan 2024 indoctrination power control governance government europe primaryeducation children elitism socialorder masseducation schoolhouse society learning howwelearn criticalthinking literacy math mathematics policy politics publiceducation publicschools socialcontrol democracy values statusquo law citizenship authoritarianism authority unschooling deschooling prussia institutions history normalschool silence curriculum johndewey moralcharacter pedagogy centralization latinamerica us thomasjefferson howweteach jimcrow progressive lifelonglearning educators socialization rote rotelearning compulsory compulsoryschooling teaching assessment student-centered student-centerededucation ruleoflaw legal shiningpath rwanda perú indonesia foreignaid woldbank</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=EeCu8pMHma0">
    <title>Argentina Was Never 'Rich': The Myth of Economic Decline - YouTube</title>
    <dc:date>2024-12-25T21:57:37+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=EeCu8pMHma0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An in-depth look at why Argentina (allegedly) declined from 'rich' to 'poor'

00:00 Intro
01:56 Historical foundations
12:15 Living standards during the 'Golden Age'
17:37 Comparison with Australia
23:18 Historical timeline 1916-1975 & the real 'Golden Age'
43:02 The Premise: Its origins, why it's so popular, & its problems
45:24 The true point of diversion: 1975 onwards
55:51 Conclusions

Sources:
[1] https://www.rug.nl/ggdc/historicaldevelopment/maddison/?lang=en
[2] Office-Selling, Corruption and Long-Term Development in Peru, Jenny Guardado.
[3] To Make America, Ida Altman & James Horn.
[4] Labor Force and Employment 1800-1960, Stanley Lebergott.
[5] Settler economies during the First Globalization, Jorge Alvarez & Henry Willebald.
[6] Why did Argentina become a super-exporter of agricultural and food products during the Belle Époque (1880-1929), Vicente Pinilla & Agustina Rayes.
[7] Rural Unrest and Agrarian Policy in Argentina, 1912-1930, Carl Solberg.
[8] https://ourworldindata.org/literacy
[9] Education in Argentina, 1890-1914: The Limits of Oligarchical Reform, Hobart A. Spalding Jr..
[10] https://ourworldindata.org/global-education#years-of-schooling
[11] https://ourworldindata.org/life-expectancy
[12] https://www.statista.com/statistics/1042623/australia-all-time-infant-mortality-rate/ https://www.statista.com/statistics/1042424/france-all-time-infant-mortality-rate/ https://www.statista.com/statistics/1073110/infant-mortality-rate-argentina-historical/
[13] https://www.rba.gov.au/publications/bulletin/2010/mar/pdf/bu-0310-10.pdf
[14] El origen de la industrialización argentina, Javier Villanueva.
[15] Argentine Industrialization: A Critique of the Liberal and Dependentist Schools, Eduardo Sartelli & Marina Kabat.
[16] Foot and Mouth Disease  in the United States, Mexico and Argentina, David Nesheim.
[17] Historia Economica Politica y Social de la Argentina, (1880-2000), Mario Rapoport.
[18] A short episodic history of income distribution in Argentina, Facundo Alvaredo, et al.
[19] https://cdn.nationalarchives.gov.uk/documents/general-peron.pdf
[20] An Economic History of Twentieth-Century Latin America, Enrique Cardénas, et al.
[21] The Argentine Economy After Two Centuries, Francisco Buera, et al.
[22] https://www.thestreet.com/economonitor/latin-america/argentina-the-myth-of-a-century-of-decline
[23] Argentina’s Quarter Century Experiment with Neoliberalism, Paul Cooney.

#Argentina #History #Economics"]]></description>
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<item rdf:about="https://theconversation.com/how-teens-benefit-from-being-able-to-read-disturbing-books-that-some-want-to-ban-223533">
    <title>How teens benefit from being able to read ‘disturbing’ books that some want to ban</title>
    <dc:date>2024-05-02T00:08:37+00:00</dc:date>
    <link>https://theconversation.com/how-teens-benefit-from-being-able-to-read-disturbing-books-that-some-want-to-ban-223533</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For one study, we spent a year in a public middle school in a small, mid-Atlantic town, observing and talking to eighth grade students whose teachers, rather than assigning the “classics” or traditional academic texts, let students choose what to read and gave them time to read daily in class. To support student engagement, they made available hundreds of contemporary books that are relevant to the students’ lives. The books included many of the titles currently being challenged, according to PEN America, which is a nonprofit that advocates against censorship, among other things. The titles include Ellen Hopkins’ “Identical,” Jay Asher’s “Thirteen Reasons Why,” Patricia McCormick’s “Sold,” and others that were banned because of themes of sex and violence.

We were interested in what the students perceived to be the consequences of reading young adult literature. They tended to read books they described as “disturbing.” At the end of the school year, we interviewed 71 of the students about changes in their reading and relationships with peers and family."]]></description>
<dc:subject>reading books teens youth empathy gayivey relationships howweread howwethink happiness literacy censorship libraries adolescence mentalhealth via:lukeneff</dc:subject>
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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.publicbooks.org/this-is-your-brain-on-books/">
    <title>This Is Your Brain on Books - Public Books</title>
    <dc:date>2024-03-01T18:43:46+00:00</dc:date>
    <link>https://www.publicbooks.org/this-is-your-brain-on-books/</link>
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<item rdf:about="https://p1k3.com/2023/8/13/">
    <title>p1k3 :: Sunday, August 13, 2023</title>
    <dc:date>2024-01-17T20:29:32+00:00</dc:date>
    <link>https://p1k3.com/2023/8/13/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I revisit this thought:

<blockquote>the ironies of a bunch of hyperliterates using a giant text machine to bootstrap text into a thing that exceeds the bounds of comprehension and then totally overwhelms all the tools of literacy itself</blockquote>

I’ve spent most of my life enmeshed in language, with words as my main power, and also a lot of time dwelling on the insufficiency of language to what life is really like. These days the latter sometimes feels like the main thing about words. Or at least the main thing about the dominant culture of words, the technology and system of them.

The tools of literacy — I don’t exactly mean to run them down. We just live in a time when, for whole classes of human, a kind of hypertrophied literacy has enmeshed and eclipsed the experience of reality. This isn’t so much new as it’s just newly vast, encompassing, interconnected. The language machine is so big, so ramified, that the sheer mathematical accumulation of its products now feeds deafening oceans of noise back into the workings. Whether by this I mean the outputs of machine learning or the behavior of a few billion minds over-saturated with internet bullshit: I’m not sure it even matters.

We’ve all had our part in building this, and you can get endlessly meta about the endless meta of it, which is part of how it exceeds the bounds of comprehension. All of that is… Not really how I want to spend my time. I don’t have any grand thesis here, or at least I don’t have any grand prescription.

There was a time when I was a big word fish in a small word pond, I guess. Somewhere along the way the contemporary internet happened and also I got a job where being a big word fish was a basic prerequisite. Circa now: Sweet Christ am I ever weary of paragraphs. There’s something useful in knowing that, if I don’t chase my own tail about it too much."]]></description>
<dc:subject>via:justinpickard literacy internet web online language writing reading text howwewrite howweread internetoferrors machinelearning ai artificialintelligence interconnected interconnectedness interconnectivity</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=E-A0W29J3zQ">
    <title>Is AI Going to RUIN Writing For Good? (w/ Corey Robin) - YouTube</title>
    <dc:date>2023-09-07T23:27:26+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=E-A0W29J3zQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This week, author, professor of political science, & political theorist Corey Robin joins Briahna Joy Gray on Bad Faith to unpack his recent article about how AI is disrupting how writing is taught across the country. The tech/ Chat GPT has gotten so good that it's nearly undetectable, and the temptation to cheat on at home essays is making many teachers consider whether all essay writing should happen in class. But the trade offs are obvious: Should limited class time time be taken up by in class essays? Is it worth asking whether the pedological benefit of at home essays is worth losing dynamic, socratic in class learning. What are we trying to teach kids with long form writing assignments anyway. Is writing obsolete? Should we lean into technological help in writing the way we've all become accustomed to spell check? Didn't Captain Kirk teach us that rigging technology to help you ace a test isn't actually cheating at all?"

[See also:

"The End of the Take-Home Essay? How ChatGPT changed my plans for the fall"
https://www.chronicle.com/article/the-end-of-the-take-home-essay

"How ChatGPT changed my plans for the fall"
https://coreyrobin.com/2023/07/30/how-chatgpt-changed-my-plans-for-the-fall/ ]]]></description>
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    <title>Free Stuff is Good, Actually - YouTube</title>
    <dc:date>2023-05-10T04:01:32+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=LQIxbwfMVlM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Chapters:
0:00 Intro
2:40 Free Stuff for Some, Miniature American Flags for Others
8:50 The 'Free Lunch' of Education
23:17 Universal Healthcare: the Affordable Dream
33:21 Healthcare as Social Insurance
50:13 Universal Based Income
1:07:53 Lumps in the Carpet"]]></description>
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<item rdf:about="https://aeon.co/essays/the-stories-of-oral-societies-arent-myths-theyre-records">
    <title>The stories of oral societies aren’t myths, they’re records | Aeon Essays</title>
    <dc:date>2023-04-14T02:36:13+00:00</dc:date>
    <link>https://aeon.co/essays/the-stories-of-oral-societies-arent-myths-theyre-records</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The stories of oral societies, passed from generation to generation, are more than they seem. They are scientific records"

...

"What sounded to Steel like myth is more than just a story. It is a memory of an eruption that caused a volcano to collapse and form a giant caldera that, as many do, filled with freshwater. The eruption occurred 7,700 years ago, but the Klamath had preserved its story and even sustained associated protocols, such as not looking directly at the lake. Though they did not read nor write when Steel worked with them in the late 19th century, the Klamath people knew a story about an event that had occurred more than 7 millennia earlier, a story carried across perhaps 300 generations by word of mouth.

Many literate people today believe this kind of thing is impossible or, at best, an anomaly, because they evaluate the abilities of oral (or ‘pre-literate’) societies by the yardsticks of literate ones, where information seems far more readily accessible to anyone who seeks it. And, in doing so, they undervalue the ability of these oral societies to store, organise and communicate equivalent amounts of information. I have called this ‘the tyranny of literacy’: the idea that literacy encourages its exponents to subordinate the understandings of others who appear less ‘fortunate’. But accounts like Steel’s are beginning to help break apart this idea: oral traditions, rather than being subordinate, are capable of transmitting just as much useful information as the technologies of reading and writing."

...

"If there was a pivotal moment in my journey towards an awareness of the depth and breadth of oral knowledges, it was late one afternoon in 2004 when, with some colleagues from the Fiji Museum, I started a conversation with Maikeli Rasese at his home in Denimanu Village, the only settlement on Yadua Island in northern Fiji. We wanted to learn something about the human history of Yadua, of which he was a foremost authority. He described each coastal embayment in turn, relating the stories of the people who occupied it over the past few generations, along with eventful moments in its history, such as a shipwreck, a tidal wave, even the heroic repulsing of invading forces. None of this was written down. All of it was in his head. And all came from his lips in perfect order, fluently, just as though he had been reading from a text in front of him.

After a few hours, as we neared the end of our narrative circumnavigation of Yadua – not, by any measure, a large island – I assumed we would shortly conclude our evening. But Rasese was not finished. Having exhausted his historical knowledge of the island, he then proceeded to explain where its people had come from originally, how they had abandoned their previous homes on other islands because of growing aggression from new arrivals, and how others of their clan had dispersed but remained in touch, periodically renewing their ties, sometimes through intermarriage, sometimes through the ritualised exchange of traditional valuables. It was 2 am when, seeing his audience drooping with fatigue, Rasese finally ended his storytelling.

The next day, while contemplating the voluminous notes I had made that evening, I realised that I had been privileged to witness the expounding of ‘oral traditions’ at their best. This is how it had once been for every group of humans on Earth. Telling these stories was how we optimised our chances of survival, a successful strategy for making sure every new generation was aware of everything the previous generation had known.

Under optimal conditions, oral societies were able to pass on knowledge in a coherent form across hundreds of generations to reach us today. We know that oral memories of volcanic eruptions go back more than 7,000 years in several instances; numerous stories of coastal submergence (attributable to post-glacial ocean rise) are likely to be of a similar age, some perhaps more than 10,000 years old. The edge of memory is indeed a time horizon of extraordinary antiquity, one that gives us renewed respect for our pre-literate ancestors in every part of the world.

If there was a pivotal moment in my journey towards an awareness of the depth and breadth of oral knowledges, it was late one afternoon in 2004 when, with some colleagues from the Fiji Museum, I started a conversation with Maikeli Rasese at his home in Denimanu Village, the only settlement on Yadua Island in northern Fiji. We wanted to learn something about the human history of Yadua, of which he was a foremost authority. He described each coastal embayment in turn, relating the stories of the people who occupied it over the past few generations, along with eventful moments in its history, such as a shipwreck, a tidal wave, even the heroic repulsing of invading forces. None of this was written down. All of it was in his head. And all came from his lips in perfect order, fluently, just as though he had been reading from a text in front of him.



Half a century ago, people might remember 10 or 20 telephone numbers, but today how many? Smartphones have almost removed any need to remember phone numbers, birthdays, addresses or even names. These developments can make life easier, no question, but they also encourage us to undervalue what we have lost.

Humans have a deep-rooted affection for narrative that, I suggest, was born long ago in oral societies. In those times, listening to the stories of your elders was mandatory, not optional. If you didn’t listen, you couldn’t learn. And if you didn’t learn, you wouldn’t likely survive. So strong was the communal will to survive, that everyone learned – there was no choice. People in oral societies learned to be attentive listeners and, later in life, habitual storytellers.

But good storytellers don’t just tell stories. They do whatever they can to engage their listeners, something that applied as much thousands of years ago as it does today. Storytellers perform, they sing and dance, they mimic and entertain. And therein lies the deep roots of what has been ringfenced in today’s literate societies as theatre, poetry, dance and even art. It seems clear that ancient rock art, for instance, had little to do with beauty (although today we often laud its aesthetic qualities) but everything to do with practical wisdom. Such art, it seems, provided memory aids for knowledge-holders, perhaps to populate particularly difficult-to-remember details of important stories. Literate people inherited these things from their pre-literate ancestors but repurposed them as cultural creations, not knowing what else to do with them.

Where does that leave us, today? In contemplating the extraordinary longevity of oral traditions, I think it is key to consider the importance of context. It seems obvious to suppose that people learn better when they are relaxed, in an environment where they feel comfortable, where they and their peers are eager to learn. One of the scholarly works that influenced my thinking on this was Polly Wiessner’s insightful research about the cultural impact of gathering around a fire at night. She suggested that firelight extended group interactions into the night, creating new opportunities for ‘singing, dancing, religious ceremonies, and enthralling stories’ that laid the foundations for the creation and communication of oral traditions. Most of us have felt this: there is something primeval about staring into the night-shaded face of a tamed fire, aglow and crackling. It opens a conduit to the past.

Perhaps the greatest lesson we can learn from the nature of ancient stories is that we have been here before, confronting an enduring and profound challenge from climate change that is likely to force major changes to the ways most of us live. But we can take some comfort from the fact that our ancestors survived something comparable: 10,000 years of rising temperatures and rising sea levels that followed the end of the last great ice age, forcing changes in coastal geographies to which people had no option but to adapt. Our ancestors survived, as did some of their stories, which record their experiences of adaptation as familiar places were submerged and landmasses broke into islands. We too shall survive, nurturing stories that will one day, thousands of years from now, help our descendants to survive. That is the way of this world."]]></description>
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<item rdf:about="https://futuress.org/stories/we-belong-to-the-land/">
    <title>We Belong to the Land</title>
    <dc:date>2023-04-14T02:28:51+00:00</dc:date>
    <link>https://futuress.org/stories/we-belong-to-the-land/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Insights from a quilombola thinker on Brazil’s state-sanctioned violence and the power of oral traditions."]]></description>
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    <title>Letter from an English Department on the Brink | Sarah Blackwood | The New York Review of Books</title>
    <dc:date>2023-04-04T03:03:34+00:00</dc:date>
    <link>https://www.nybooks.com/online/2023/04/02/letter-from-an-english-department-on-the-brink/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["At the English department I chair, our major has grown by more than 40 percent in the last two years. We are being driven to the edge of extinction anyway."

...

"Much more to the point are Heller’s interviews with students, who explain the fundamental problem quite clearly: universities do not value the humanities. This disregard is demonstrated in most universities’ built environments, real estate investments, hiring practices, staffing ratios, and unwillingness to direct resources toward the humanities even in appropriate balance with the often substantial revenue they bring in. I heard in these young people’s comments a real awareness of the funding priorities of the colleges they attend.

Students are quick to associate those priorities with their job prospects: when it comes to deciding on a major, they sense that their own personal, intellectual, and creative interests don’t really matter at all. As Ben Schmidt, a data analyst and former history professor, put it in a 2018 article on the declining number of humanities majors, “In the wake of the 2008 financial crisis, students seem to have shifted their view of what they should be studying—in a largely misguided effort to enhance their chances on the job market.” What faculty and administrators have mistaken for a problem (declining enrollments) with an identifiable cause (take your pick), students correctly see as a story being spun by the universities themselves: this area of study lacks value, is in some sense wrong. That story has become powerful enough to shape their world, restricting the number of paths presented to them as real options.

Recently Matt Seybold, an English professor at Elmira College, tweeted a description of how this story works. First a “forecast”—of declining enrollments, lack of interest—“is treated as a foregone conclusion,” and then “its inevitability is cited ad nauseum to justify budgeting, staffing, marketing, recruiting, etc. etc. The decisions made in anticipation of the forecasted change actually bring about the forecasted conditions.” This circular decision-making has for decades systematically starved the humanities at most higher education institutions. Christopher Newfield, the president of the Modern Language Association and director of research at the Independent Social Research Foundation, captures the basically reactive position many universities have taken in response to sweeping cultural divestment from the humanities in his essay “The Humanities Crisis Is a Funding Crisis.” The humanities are made up of a “spectrum of essential disciplines,” he writes. But “our colleges and universities do not treat them as essential…[because] college officials know that humanities research and teaching are seen as marginal to the economy.”

A few years ago in the journal Feminist Studies, the feminist scholars Abigail Boggs and Nick Mitchell argued that university boards and administrators have taken to shoring up their institutions by using a similarly circular “crisis consensus” as a justification for all their decisions. Assailed on all sides—by Betsy DeVos and Ron DeSantis, by student activists of all stripes, by the media, by market “demands” and federal funding restrictions—the university believes itself to be a liberal humanist good so good that its survival must be ensured by any means, even if those measures undermine its own humanist mission. That belief rationalizes whatever irrational choices the university makes. (Consider, for example, the quick capitulation of universities in Florida to state laws that violate basic academic, not to mention democratic, principles.)

The instinct is often to meet the data in a piece like Heller’s with contrary examples, as I do at the beginning of this essay, or with quibbling about that data’s inexactness. Why the emphasis on declining “shares” of majors, a somewhat meaningless statistic in the ever-expanding universe of the contemporary university? Why collapse the humanities down to a single area of study, English? (Commentators point out that English has been in decline since 2000, but that’s at least partly because many English departments have incubated other programs—including film studies, gender studies, and American studies—that are now counted separately even as they often remain symbiotic with English.) Yet this instinct replicates the logic of university administrators themselves, who encourage employees to demonstrate “data-driven” success or need in the hope that resources will follow.

But we are not actually talking about the facts or data of higher education. If we were, there might be more articles about how accounting majors are down or even glancing attention paid to the National Survey of Student Engagement’s findings that the most popular college major—business—often fails to deliver anything resembling an education to the students who’ve chosen it. Rather, we’re talking about what counts as a fact—what counts as knowledge. And neither the successes of the English major nor the desperate needs of those who are working in English departments are rising to the level of fact. It sometimes feels as if the bogeyman of relativism decried by conservatives has come home to roost only for the humanities, where it’s possible for something like a 50 percent increase in revenue to be met by a 50 percent decrease in long-term investment, as occurred in my department, where our tenure-line faculty count has shrunk from around twenty to ten in only a decade.

Some other local facts relevant to the “crisis” in the humanities: around 80 percent of my department’s curriculum is now taught by adjunct instructors who do not have offices, computers, or benefits; are not compensated for office hours or regular interactions with students outside of class and thus cannot substantially help keep these thousands of students afloat, advised, and mentored through any given semester; and who, as gig employees, are paid a rate, for all of their passion and expertise, that hovers around minimum wage. Whether an English department is thriving or dwindling, the institutional approach generally remains the same: direct resources elsewhere. Part of the problem, as I’ve seen it, is that it’s hard to demonstrate the costs of this kind of understaffing, under-resourcing, and manufactured marginality, because even under these dispiriting labor conditions faculty and students continue to fill classrooms, generate revenue, produce insights, and ignite creativity, thoughtfulness, and sophisticated habits of mind.

But these costs are real and imminent. Should my department eventually shrink by half again—a horizon that we’ll likely reach within ten years, barely enough time to get an imaginary new hire through the tenure process—we will have sustained a wholly preventable extinction event. And it will have had nothing to do with students deciding against what we’re offering, with faculty recalcitrance or resistance, with job preparedness or marketplace demands. It will be because we’ve been cast out, against our will and all our best efforts.

I have used my own professional experience as evidence because it makes for an interesting limit case: a vibrant major that is growing, in contrast to national trends. I feel lucky and proud to work where I do, at a teaching university with close ties to the arts and cultural institutions of our city. The arts and humanities have generally found support at Pace. But there is a distinction between institutional encouragement, respect, and recognition of our efforts—which I do feel grateful to have in the form of awards, event funding, and supportive messages—and long-term institutional investment, which we have not seen in over a decade. Our example reveals the limits of the approach that many institutions have taken toward this “crisis”: faculty are told to do more with less, shift disciplinary methods, market better, demonstrate our value. Our value is without question, but our survival is not guaranteed.

This semester I’m teaching my Young Adult Fiction class, in which students—many of them working full-time jobs—read almost a novel a week, half from before 1900. (Move over, Harvard students who can’t handle The Scarlet Letter!) We just finished Robert Louis Stevenson’s complicated 1883 novel about adventure and imperialism, Treasure Island, and we’ve been discussing stories with beginnings that reveal their own endings, especially those in which you find out at the start that the protagonist survives, but not without sustaining some damage. (You won’t be surprised to hear that stories about young people often use this narrative strategy.)

Every person trained in humanities teaching and research knows the kinds of damage we are sustaining, from the personal (sustainable jobs have been systematically transformed into miserably underpaid and overextended ones) to the national (James Shapiro points out in Heller’s article that the “decline of democracy” over the last fifteen years follows the same downward curve as the large-scale marginalization of the humanities during the same period). And yet signs of survival are everywhere, in the people who make up these institutions, with their creative refusals and stubborn commitment to teaching and taking hundreds of thousands of classes every year about literature, language, art, and storytelling, even in the face of powerful authorities devaluing these subjects. We might find—in this instinct toward life, toward thriving—the means to resist the institutional drive toward our extinction."

[See also (referenced within)
https://pinboard.in/u:robertogreco/b:5d3885c5bd76 ]]]></description>
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