The Control-Matrix is Crashing because the Truth-Seekers are Winning

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By Phillip J. Watt

Source: The Mind Unleashed

The way the masses view the world is a farce. Every single mainstream perspective is either purposely deceptive, or completely misses the point. Even the people in places of influence who we’re meant to trust have either sold out, or are just plain ignorant to the facts. There’s no need to have a heavy heart though; the matrix of control is crashing because the truth-seekers are dealing heavy blows to the false narratives that have for too long shaped the collective mindset of humanity.

Of course the internet can be celebrated for being the primary mechanism which has amplified the sharing of information across location, race, culture and belief systems. In retrospect, the powers-that-will-no-longer-be would be kicking themselves for not trying harder to institute their insidious plan for humanity prior to the birth and growth of the world-wide-web.

Make no mistake though; they have been very successful on many fronts. For example, try to imagine a world where:

      • most journalists don’t report the real news;
      • the majority of doctors don’t truly understand the causes of poor health and how to legitimately resolve it;
      • a high proportion of politicians don’t know how the money supply works and what the agenda is of those who control it;
      • many so-called expert scientists ‘believe’ in a discredited philosophy which resembles a dogmatic religion;
      • the majority of teachers don’t realize they’re teaching a system of indoctrination that nowhere near gets close to the information and critical thinking that should be afforded our kids; and

the masses are not only ill-informed, divided and feverishly fighting against each other over small and irrelevant topics, but they’re also sleepwalking through one of the most majestic and reverent realities that could have ever been conceptualized.

Well, welcome to our world.

As we begin what we call the 21st Century, every system that should be designed to facilitate the health and vitality of the people has been hacked with lies, deception, dysfunction and disharmony. It’s easy to think that this is an embarrassment for our species because it’s beneath our intelligence and ethical capacity, yet there’s no need to lose faith in the inevitable betterment of humanity, including the way in which we organize and economize our societies.

Why? Because all of this dysfunction has been an effective driver of the collective awakening that is rising in the hearts and minds of humanity.

The inspiring fact is that more and more people are slowly waking up and realizing we all have the opportunity to come to our own, informed opinion on the truth, pertaining to both the spiritual and systemic realities. So many more people now understand the mainstream news is not to be taken seriously as its not where we can find information which is aligned with the deeper truths. They’re also acknowledging that we have the choice on what we decide to personally stand and fight for, as well as the legacy we leave for our children and our future generations.

Beware though; once we exit the matrix of control we’re faced with some serious challenges. We have a lot of inner work to do, such as designing a philosophy that ensures we’re at peace, as well as exercising patience in the quest to take back our liberties and design a legitimate and honorable future for humanity.

That’s why we’ve got to feel for those who have been long aware of the many dysfunctions of our world, especially those who have not learned peace and patience. Slowly they’ve watched:

    • the military-industrial-media-politico-banking complex increase their power and continue their pillage across the world;
    • pharmaceutical monopolies amplifying the drugging of society, as well as keeping many of us sick so that they maximize their profits;
    • movements rise up only to be vilified and disassembled, such as the Occupy Movement;
    • science turned into a corporate institution, as well as further hijacked by an inaccurate and small-minded philosophy of reality;
    • wars purposely created with millions of people dying for the whims of the shadow empire;
    • radical extremists massaged into proxy armies to do dirty work for the collapsing power structure;
    • air, medicine, food and water becoming purposely more toxic;
    • governmental policy increasingly being determined by corporate/elite interests;
    • police being militarized all around the globe;
    • the education model struggling to become less of an indoctrination system; and
    • the agenda of global governance becoming closer to fruition.

Some people have known about much of this for decades, so we should commend them for continuing to fight the good fight. They might have witnessed some disheartening developments, yet as much as all this sounds dire, they’ve also seen millions of people disengage from the propaganda narratives and align themselves with the systemic and spiritual pathways that will be the next stage of our evolution.

The point is that even though we need to be patient and persevere, we should recognize and celebrate the achievements that have been made so far. As I discussed in a previous article called “Whilst the Old System Crashes a New One is Being Built”, there are:

    • economists who want to transform the Keynesian model to legitimate alternatives;
    • teachers who understand the massive holes in the indoctrination system called public education;
    • scientists who want to evolve the way energy is created and shared;
    • health practitioners who see the limits of mechanistic and pharmacological medicine and the need for the reintroduction of natural and plant-based therapies;
    • journalists who demand that the media monopolies need to be disassembled;
    • environmentalists who want to transition the way food is grown and distributed;
    • community leaders who aim to reintegrate them to better support its members;
    • politicians who understand the democratic system has been hijacked by big money;
    • activists who campaign for revolutions in our value systems; and
    • futurists who want to change the systemic template for our societal health and well-being.

There are many beautiful souls who are leading the charge by attempting to redesign our society back into alignment with the natural laws of our universe. We should be one of them, regardless of which way we personally decide to contribute.

To do that, we all need to be super clear within ourselves what we believe and what we want to change. There are many ways to do it too, so finding our passions and strengths is critical to playing our own small part in the shift.

It is simply no longer acceptable to keep our heads in the sand; either we’re a minion of the system or we’re not. Of course its difficult to completely disconnect from the way resources flow through the control channels, yet that needn’t stop us from talking about it, sharing information online and somehow contributing, no matter how small, to local and global movements which aim to transition humanity into the new paradigm of abundance.

After all, the truth is what it is, and it is exposing itself to the world by powerfully flowing through all of us.

Ultimately, we needn’t wait for the zombie apocalypse because its already arrived. Most people are good people, yet the masses have been brainwashed into thinking in ways that are absolutely nowhere near aligned to the truth. They might be sleepwalking through a time where the tipping point for the conscious society builds, but that doesn’t mean they’re not salvageable. That’s why we all have a responsibility to help facilitate waking up the collective so that together we’re more empowered and informed to really bring about a future of justice and honor that we can all be proud of.

To do so, let me give you some advice. Don’t get frustrated, don’t be rude, don’t belittle, don’t condemn. We all had to wake up at one stage so its hypocritical if we are. Instead, be calm, be cool, be real, be articulate. Know the information that you advocate like the back of your hand. If we want to be successful in helping others to face the delusions then we need to ensure their defense mechanisms aren’t raised so they’re more likely to be open and receptive to embrace the truth.

And one more thing; hang in there guys and be patient, we’ve still got a long, arduous way to go but we know all the effort will be worth every second.

ABOUT THE AUTHOR
Phillip J. Watt lives in Australia. His written work deals with topics from ideology to society, as well as self-development. Follow him on Facebook or visit his website.

Kind is the New Cool

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By Charles Eisenstein

Source: A New and Ancient Story

When I was in high school, I remember social banter consisting of a lot of subtle put-downs and one-upsmanship. The popular kids were generally not very nice, certainly not to us unpopular kids but not even to each other. I remember a few popular kids being nice to me on the sly, but in group settings even those nice ones would join in the dominating behavior, or, at best, surreptitiously divert attention away from the victims. If they were overtly kind, they risked being grouped in with the losers. Social status came from winning, from dominating. Kindness was a recessive gene in the social DNA.

Until recently, I thought this is just how teenagehood is in our culture. Not that kids are inherently cruel, but that deeply entrenched social conditions cast the majority into a state of insecurity from which bullying behavior inevitably arises. But over the last few years I am seeing more and more evidence of a profound sea-change in youth culture.

My first glimpse of it came from witnessing my teenage sons’ interactions with their friends. Almost never did I hear the kind of aggressive, belittling talk that was so common when I was that age. Granted, they may have been censoring themselves because “dad” was present, but if so the censorship was irrationally selective – I also overheard a lot of conversations that no teen in his right mind would let his friend’s father overhear. Moreover, it wasn’t just an absence of overt put-downs that I noticed. They rarely said anything unkind about people who were not present in the room. I almost never heard them label so-and-so as a dweeb, geek, bitch, loser, wimp, or anything like that. The exceptions were very few; in general, a normative ethic of gentleness prevailed.

These young people were not the math geeks and band nerds either. My eldest son Jimi in particular is socially confident and popular, as were many of his friends.

At the same time, I am aware of horror stories of social media bullying that drives some teens to suicide. It looks like things are getting simultaneously better and worse. In order to find out what’s going on, I’ve been asking Jimi and some other young people.

Jimi confirmed what I’d semi-consciously become aware of. There is a kind of split, he said, among his peers. Some are still clinging to the “old story” and all that goes along with it, but more and more are leaving that behind. “It is the opposite of how you describe your high school, dad,” he said. “For us, social status comes from being kind, and even authentic. If someone is mean, or boastful about a sexual conquest, we call him on it.”

I found his reference to sexual discourse particularly significant, since misogyny is perhaps the most primal expression of what Riane Eisler calls dominator culture. In my youth, women were a kind of social currency. If you “had” a pretty girlfriend, you were a winner, you were worthy, you were desirable. We men sought sex to prove our worth and demonstrate it to other men. Sexual intercourse was a “score,” a “touchdown,” a “home run.” I never saw any sign of that among my sons’ peers. I spent most of my adult life under the lingering shadow of an objectifying culture, seeing sex as proof of my worth. Maybe I’m still not completely free of it. Fortunately, from what I am seeing, what my generation struggled so hard to achieve imperfectly is becoming the new normal.

Misogyny, racism, intolerance, bullying, homophobia, disrespect, unkindness… these are becoming the recessive gene now, at least among a significant subculture of young people. Nothing gives me more optimism for the future than this.

Jimi also described (what was to me) an astonishing absence of bullying from the high school he attended before transferring to an art school. It wasn’t an elite school: sixty percent minority, it ranked well below average in terms of academic performance. Occasionally there were fights, he said, but not a lot of the strong picking on the weak. Racial comity and acceptance of LGBT students was the norm. Nor was there widespread labeling of various cliques as there had been at my school. The hicks, the jocks, the brains, the weirdos… none of that.

When we watched Breakfast Club together, a film that my peers and I revered as a consummate encapsulation of the high school experience, Jimi and his brother Matthew didn’t identify with its social milieu at all. I want my generation, the 30-somethings and 40-somethings, to know this. The world is changing. The nightmare that we took to be reality itself is coming to an end.

Perhaps the trend I’m describing here is not yet dominant; part of me feels naïve for even thinking it is real. But more and more, I hear teenagers and 20-somethings express thoughts that basically didn’t exist in my universe when I was that age. “I’ve noticed that my inner conflicts are reflected back to me through my relationships.” Holy crap, did I just hear a 21-year-old say that? These people are born into a place that took us decades of struggle to inhabit even part-time.

Maybe you are one of those young people, or maybe you are poised between two worlds. Either way, I’m sure you can feel the call to join the new cool of kindness, generosity, nonviolence, authenticity, emotional courage; to stop tolerating anything else; to join together in forging a new normal. If it isn’t quite here yet, it is very close at hand.

What will the world be like, when Jimi and his cohort move fully into adulthood? What social institutions, what politics, will come from people for whom kindness is the norm and not the exception? When unkindness is intolerable in social life, how will it be tolerable in ecological life, economic life, or political life?

As we celebrate the young, let us also offer thanks to those of the older generations who carried the flame of kindness through the dark times. Some names come to me of those popular, kind kids: Eric Heiser, Doug Edmunds, Jenny Gibson… and that angelic boy who died in a car crash. I’m sure you can think of some as well. Light them a candle in your heart. They sustained the field into which the new generation is born.

The 1% Versus the 99%: Realignment, Repression or Revolution

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Wealth Inequality Is Putting the US on Course for a Showdown

By Klaus Marre

Source: WhoWhatWhy.org

The richest 20 Americans now own as much wealth as the country’s poorest 152 million people combined.

That is just one of the findings of noted inequality scholar and author Chuck Collins’s most recent report, “Billionaire Bonanza, The Forbes 400 and the Rest of Us.”

In a wide-ranging interview, which will be available in its entirety as a podcast tomorrow, Collins likened the current situation to the “Gilded Age,” the time just before the turn of the 20th century, when there was a similar accumulation of wealth at the top and political power was concentrated in the hands of a few rich men.

And Americans are slowly realizing that the extreme accumulation of wealth at the very top is hurting their own prospects.  But grassroots efforts to redress economic inequality must contend with the political power that comes with great wealth.

This is an unstable situation. With pressure building for change but potent forces stacked against it, there are only three options, Collins told WhoWhatWhy: “Realignment, revolution or repression.”

Rules Rigged, and the Rich Get Richer

Back in the Gilded Age, the country managed to convert the pressure that was building from the bottom up into meaningful changes that resulted in a realignment of political power and the rise of the middle class. Those gains, however, are now being reversed. In fact, a new report found that, for the first time in decades, the middle class no longer constitutes the economic majority in the United States.

The shift toward increasing inequality began in the 1970s. At that time, Collins says (and research shows), “we stopped being an economy in which most people grew together” and instead became a “society that is dramatically pulled apart.”

Wages have now been stagnant for three decades and the median wealth of Americans has actually declined since 1990. At the same time, the rich have gotten richer. A lot richer.

Like the Great Depression in the early 1930s, the economic crisis of 2008 has been a wake-up call for the country. Polls historically have shown that people are indifferent to great wealth as long as they feel the rules are fair and that they at least have the option of moving up the ladder. But for many, the latest crash is changing that perception.

“In the economic meltdown of 2008, people realized the rules are rigged, that the big financial industry people … are tipping the scale in their favor,” Collins said. This has led to a perception that upward mobility in America is stalled — a perception supported by statistical data.

Collins believes that this sentiment has helped boost the candidacies of presidential hopefuls as diverse as Donald Trump and Bernie Sanders.

The collapsing middle class, including groups like recent college students whose prospects are blighted by crushing debt burdens, represents an “angry and mobilized constituency.” These are the people whose dissatisfactions are articulated by populists like Trump.

At the other end of the spectrum, the success of self-avowed “democratic socialist” Sanders shows how fluid the situation is. Collins pointed out that the Vermont senator has been saying the same things for 30 years — but only now are they resonating with a larger proportion of the electorate.

Collins pointed out that Sanders is the only major candidate who does not need a billionaire bankrolling his primary campaign to do well in the polls.

One bloc of voters who can cause a tectonic shift in the near future are millennials, many of whom are resentful of the obstacles they face in pursuing the American dream while paying off their college loans. With 40 million households shouldering a burden of $1.2 trillion in college debt, Collins believes that if this segment of the population were to organize, they could force significant change.

“Otherwise, the machinery of inequality will just keep chugging along as it currently is and it will get more concentrated,” Collins said. In any case, all of the ingredients are there for a major political realignment.

“We’re headed for a showdown.”

[audio http://www.whowhatwhy.org/files/Chuck%20Collins%20WWW%20Final.mp3 ]

http://www.whowhatwhy.org/files/Chuck%20Collins%20WWW%20Final.mp3

The Mechanics Of A Free Society

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By Colin Turner

Source: Freeworlder

Most people who have given any consideration to a moneyless, ‘free world’ society are already aware that we have the technology today to create a world of abundance without the constraints and inequality of the traditional market system, owing to how much human labour can now be efficiently automated.

Without scarcity, and a massive reduction in the need for labour, money effectively becomes obsolete. That’s the theory. But it’s not the full story, nor does it convince everybody who comes into contact with the theory. In fact, it convinces surprisingly few indeed.

In my opinion, this kind of super-advanced “Star Trek” moneyless society is still quite a distance away – not because we lack the technology – but because we humans lack the openness and understanding required to make it work.

A truly free society should be just that – unlimited, self-determining and self-organising for the optimum benefit of all. Today it appears that, left to our own devices, humanity just can’t wait to blow itself to pieces. How can you de-regulate society and hope to achieve equilibrium against that backdrop?

Let us remind ourselves that today we share our world with people separated by walls to stop them killing each other, giant corporate agencies detached from the social and ecological effects of their business, people who kill animals for pleasure, and, worst of all, a population that has somehow programmed itself to consume recklessly to compensate for its own imagined insecurity.

To my mind, celebrity/brand worship, religious fervour, and xenophobic flag-waving are all here to remind us that – irrespective of our technological advances – we still have a long way to go before humanity can unite in the common purpose of sharing our world and its bounty equitably and sustainably for all.

As someone who has considered these ideas perhaps more than most, I have had plenty of time to critique and refine my own philosophy along the way. As a result of these self-inquiries, I have come up with a number of ideas that I believe can help us paint a fuller picture of what to expect in a free society, and some ways that we can enact it today.

Social Gravity

This is the glue that keeps society together. We are a social species. By and large, we prefer to do things together. We naturally gravitate into groups, teams, villages and cities.

This all stems from one basic human need –  the urge of individuals to belong to something greater. Everything from our cities, our cultures, our religions, even our great unwritten social contract of be-good-to-others – stems from this need.

Social Gravity is the force that naturally binds us – even keeping our unfair, outdated system together, with all its flaws. This is because most people prefer to accept the broader consensus rather than apply radical new thinking. The fact that it keeps our system together, in plain view of its injustices and suffering, tells you just how powerful a force Social Gravity is.

Now imagine how much more powerful this force could be in a society that positively promotes life, health, diversity and happiness for all. Social Gravity is the primary force that will bond a free society and make it work.

Currently, most free world advocates are fighting against Social Gravity as they meet peoples’ resistance to radically new ideas and change. But we know this is changing ever more by the day as these people are beginning to question the logic and injustice of the prevailing system themselves.

As more change their viewpoint, the more they ‘normalise’ the environment for others to do so too. This is why it’s important to let people know how you are thinking. Even if they disagree now, you will probably become a point of reference for them later as they too begin to change.

This natural social pressure is what will maintain order, balance and efficiency in a free society. The more people benefit from it, the stronger that force becomes.

Self-Determination

Most people do not understand the true meaning of anarchy – to the point that I’ve almost given up using the term. Over the years, the media and prevailing thought have suffused its meaning with disorder, chaos and violence. But this is not anarchy – this is usually just the collapse of oppression.

Our screens are often filled with views of young people rioting, throwing missiles or looting shops, with the strong suggestion that they have become ‘lawless’, or that ‘law and order’ need to be restored – but this is a deep and dangerous misunderstanding.

Scenes like this are, in fact, the backlash of oppression. Whatever happened before is what creates those scenes. This is anger, not anarchy.

The best way to describe anarchy is to look to the animal kingdom. By and large, animals are peaceful creatures and will happily co-exist with each other in a steady-state* environment. The only time an animal is ever violent is when it must kill to eat, or when threatened, and – crucially – no animal ever kills more than it needs.

This is self-determination – the default behaviour of all beings. When survival is not threatened, peaceful coexistence is the default state of all animals, including humans. It’s simply easier than violence.

History books and media are full of references to aggressive culture, heinous acts of violence and torture – man pitted against fellow man. This gives an abiding impression of a bloodthirsty homo sapiens, indiscriminately bludgeoning all in his path to get what he wants. But this is a false impression, and yet another dangerous misunderstanding of the world and of ourselves.

The reason for this is simple. Wars, conflict and aggression make for more interesting stories so are always reported on and read about in our history books and media. Whereas, peace and non-conflict is essentially boring and does not get written about – yet it probably accounts for 99.999% of all human behaviour.

For every lunatic who takes up a gun and starts killing people, there are millions and millions of other people who don’t, but we never hear about them. The reality is, our human experience, from a statistical point of view, is almost entirely peaceful.

A self-determining society doesn’t use or require laws. Laws were invented primarily to protect private interests and enforce the payment of taxes. In a world of abundance, open access and greater understanding of ourselves, these laws would become redundant.

Nor do we need laws to protect ourselves from each other, as that basic morality is already hard-wired into us. We are a social species. We want to get along. We all experience this spirit of humanity every day in the help we get from our work or student colleagues, our friends and families, and from strangers – even in times of crisis. When financial stress is gone, people are good to each other.

The ideological boundaries between us – culture, religion, nationality, etc – are purely superficial, and friction between differing views – much of which is inequality-based – can only diminish as the common ideals and benefits of a free society become apparent.

As long as we each have our survival needs met by society, there is nothing to compete for – at least nothing that is worth killing or dying for.

Of course, we cannot expect self-determination to automatically rule out all acts of senseless violence or anti-social behaviour, but once scarcity is not an object to peoples’ existence, we can certainly expect to reduce such incidences to a minimum.† (See Anti-Aggression Strategies)

* A steady state environment is an environment where scarcity and territories are not an issue. Technically, we humans have long since solved the problem of scarcity through the application of technology. We just have to work on our own ‘software’ to create a fair distribution system for it. Also, by doing so, we will regain sufficient trust between each other to render our territorial and cultural boundaries as meaningless as county lines.

† It’s worth pointing out that senseless violence and anti-social behaviour are already common daily occurences under our current law system – most of which can be related directly to scarcity and inequality. It seems wholly unreasonable to assume such behaviour would increase in a self-determining, abundant society.

Life Education Program

To give a free society any chance of succeeding or surviving, a radical overhaul of our current education system is essential. By and large, our current system prioritises reading, writing and arithmetic as core learning, but, in my opinion, these are far from the most important skills we need to acquire.

Children from the earliest age (even from 0) must have access to the most important information that can help them live a rich and fulfilling life, with all the skills for building great self, inter-personal and community relationships. This information can easily be compiled for children of all levels of cognisance.

Here are some examples of topic headings (though I’m sure many more could be extrapolated here):

  • Nature
    Introduction to our planet, our ecosystem, death and the cycle of life, appreciation of all life.
  • Environment
    Ecology, the food chain, water, weather, city and bio-systems, energy, sustainability, regeneration.
  • Community
    The mechanics of community, the purpose and benefits of sharing, respect, trust, empathy, being responsible, leadership, team-work, resolving disputes,  appreciating unfamiliar races and cultures.
  • Self
    Anatomy of self, basic hygiene, health, nutrition, hydration, oxygenation, meditation, massage, self-awareness, self-acceptance, self-respect.
  • Life Skills
    Interpersonal relationships, effective communication, empathy, understanding and coping with negative emotions, problem solving, critical thinking, creative expression, food growing and preparation, sex, parenting and family.

Of course, traditional learning still has enormous value and will continue to be taught in a free society, but relevant and practical lessons on life and life skills must have precedence in order to create better, happier communities.

By building Life Education as a modular program, we could even start introducing this vital new education in stages today.

Community Service

While many necessary jobs in the community will naturally be filled by those passionate and motivated enough to devote their time unconditionally to it, there will invariably be a shortfall in volunteers to participate in some of the less glamorous functions of modern society – like sweeping the roads, etc.

Community service is a concept that most of us are already familiar with – though we usually associate it with punishment for petty criminals. But the fact is, organised community service is undoubtedly the most efficient way to deliver essential services equitably within a large population.

In the enactment of a free society, every member of the community should be encouraged to contribute a reasonable minimum number of hours community service a month. Remember, for a society without conventional employment, this would be a trivial commitment for most people.

A monthly schedule of required services and tasks in the community could be published, where members would opt to participate in whichever tasks best suited their skills and availability at the time.

The number of recommended hours per month would obviously depend on local factors, ie. what needed to be done, population number, availability of skills, complexity of tasks, etc, but the idea is to keep peoples’ commitment to a minimum by spreading the community workload as widely as possible.

Children should also be actively encouraged to engage in their community’s projects from as young as possible – and in as many diverse tasks as possible. This would help them discover their own aptitude, engage with the community, and gain valuable life experience in the process.

Each service task would have a strong social aspect, where people are encouraged to work in teams, during the same hours, and towards common goals. There’s no reason why community work in a free world should ever be onerous, or could not even be carried out in entertaining ways.

For example, with a little imagination, some tasks could even be turned into sports events where teams compete to fulfil tasks, or see who can come up with the most innovative solutions. The overriding goal is that community service, while providing essential services, would be entirely opt-in, and a fulfilling and engaging experience that people would enjoy.

The Project Pledge Scheme

In any community, large projects always need to be undertaken – like building a new bridge, road, school or hospital. The current market system works quite well in this regard, as it monetarily ‘locks in’ the required personnel to complete large scale tasks uninterrupted for many months or years at a time.

In a moneyless world, rotating volunteer personnel from within local communities to help with long, complex projects may prove inefficient, or, in some cases unworkable.

A solution might be to create a Project Pledge scheme, where willing workers publicly pledge to see the project through until completion. It’s reasonable to assume that any large scale community project would find it easy to enlist local volunteers who would benefit directly from the project.

A project launch ceremony could be held where they each undertake their pledges. What’s important is that the project managers would seek the full commitment and pledge from participants at the outset, while the volunteers themselves become personally invested in the project’s success too.

As with all community service, large projects would also have a strong emphasis on creating an enjoyable social experience for the participants.

As technology gets better and more widely available, large intensive projects would obviously require fewer and fewer personnel, but a Project Pledge Scheme could be a viable interim solution.

Central Resources & Skills Database

A free society needs an effective information network to maintain its efficiency.  We can have a central information database relating to resource location and inventory, and a comprehensive directory of people and skills. Such a database would be maintained and moderated by users.

The resources section would be a map-based inventory and requisition facility for users to list, find and request the resources they require. By resources, I mean anything from raw iron ore to a wooden dining table. Whatever physical resources people have available for sharing, they can list it on the database.

Anyone looking for those resources would simply run a search on the database, find the nearest match, and place a requisition order. If necessary, resource requisitions could be weighted according to urgency and depth of benefit to the community. For example, a community urgently requiring concrete for re-construction of a well would have greater priority than an individual requiring concrete to build a garage.

Like the inventory, the requisition system would be entirely transparent, and a user making the request would be able to see where his request was positioned in the queue and read the other requests. A fully transparent system is the only way to avoid needless misunderstandings and conflicts.

Items that need to be delivered from one area to another could then come under the Community Service system in the despatching area to source a driver and truck to carry the requested goods – if possible on an already existing despatch route.

The skills section would be a map-based directory of people who wish to offer their labour or specialist skills to others. Users looking for those skills would be able to make contact with them directly.

It would seem logical for a company like Google who already have the established infrastructure and reputation to incorporate such a facility into their current portfolio, but of course, it could be any provider.

The HonorPay System

Obviously the notion of giving for reward is firmly embedded in our culture. It’s not entirely clear to me if we can ever fully transcend this essentially ego-based reward paradigm – or even if transcending this would be a good idea.

Many supporters of a free society believe we can surpass ego. I’m not so sure, since at its most base level, ego is part of our survival mechanism, and, in its highest form, embodies our individuality. Certainly in the interim period, moving from a market-based system to a free society, I believe it will be useful to maintain a symbolic reward or Honor system.

The HonorPay system, or something like it, may offer just such a symbolic payment system. It’s a free web utility that provides a means to award limited ‘Honors’ to any person you wish, aggregating their public reputation score.

The Honor awards have no useable value, and are simply tokens of appreciation. In a world powered purely by volunteerism, appreciation will be a valuable incentive.

The HonorPay system is already live (honorpay.org), and something that can be used today, providing people with a means of incentive and reward beyond physical or monetary tokens.

Open Proposals Platform

In matters relating to large numbers of people, it would make sense to have a an open platform where each person can vote on decisions that affect everybody, voice their own opinions, and propose motions of their own.

Relatively simple to implement, such a platform would seem to be a basic requisite for an open society. Though surprisingly, it may end up seeing little use, since a more conscious, abundant and creative society will likely have moved beyond reducing everything to binary choices and leaving an endless trail of disgruntled minorities! However, while still useful, there may be a far more interesting and potentially beneficial purpose for building such a system.

Today, even in supposedly democratic countries, most important decisions relating to things like budgets, laws, jobs or foreign conflict are never put to a public referendum. Most referenda are nothing more than democratic window-dressing that only address political ‘hot potatoes’ or moral hazards that politicians would rather avoid, and which usually have almost no relevance to how the country is actually run.

Implementing a public polling platform today would give people the opportunity to ‘vote’ on every issue that affects their lives. Even though their vote would not officially count, it would still give them a means for their collective voice to be heard. For example, it would be much more difficult for a country’s government to follow through on its own internal policy when the open polling platform is clearly showing a large majority of the population that don’t agree with it.

Such a platform could play a very important role in bringing about change, while also bringing the required technology for post-change society.

Organic Leadership

Just because a self-determining society doesn’t use governance doesn’t mean that we don’t need leaders and role models. Leaders are people who see further, who can envision greater possibilities, who can solve problems, or who have the courage and enthusiasm to inspire people during uncertain times.

In a free society, people will still seek leaders to inspire and help them. However this does not mean that we need rulers. Rulers do not necessarily help, they merely rule – and usually only when there is something to protect.

A truly free society does not require protection, as it is based on the understanding of nature and community first, not on private property. However, some kind of leadership structure is undoubtedly an efficient way of accomplishing complex tasks. (Think film director, for instance)

In Organic Leadership, leaders are nominated for specific tasks based on their ability through the common wishes of the group. Selection can happen in any way, but should be an organic process where the natural choice of the group is obvious.

A leader’s true role is merely to administrate the desires of others, or to adjudicate on which suggested course of action is the best one. Leadership in this form will only exist as and for when it is necessary, and based on the common understanding that, once chosen, the leader has final say on matters for which they are appointed.

Creative Arbitration

No matter how well we design and create the kind of world we want to see, there will always be disputes among people, whether over relationships, personal beliefs, or claims on land or property. That is just part of the deal with being human. We aren’t perfect – so it’s best to begin by accepting that fact!

By far the most crucial instrument in resolving disputes is speed. Unresolved problems create stress, animosity and compound fear. These are the explosive ingredients of aggression and war, so the sooner a solution is found, the better.

Where people are unable to find solutions themselves, it would seem reasonable for both parties to nominate an independent arbitrator whom they both trust to help them reach a solution. (The arbitrator can be anyone from the community who is willing to help)

But let’s define what we mean by ‘solution’. In today’s world, resolutions are usually reached using the law or courts to decide. It almost always come down to a binary choice where one side wins and the other loses. There’s nothing wrong with this in theory, but to create a lasting, stable society, no-one should ever need to be the loser.

For example, if two parties A and B are arguing over property rights, and an arbitrator – acting in the interest of the community – decides that A is the more deserving claimant, it may please A and the community, but still leaves B the loser. Even though B may accept that resolution, they are left with a sense of personal injustice and/or embarrassment that can ferment into one of the previously mentioned ingredients of aggression. This is unnecessary.

In a free society, we should never settle for a resolution that leaves even one person marginalised. This is a limited view. There is always a creative solution that brings an optimal – and preferably superior – outcome for everyone, and nothing should be considered solved until such a solution is found.

Once the limits of traditional society are lifted, much more solutions become available. For example, why would someone want to claim your house if they could readily organise an even better one for themselves elsewhere?

Creative Arbitration is about finding an amazing solution that makes all parties happier than before. We shouldn’t settle for less. The best persons to be elected to assist in dispute resolution ought not necessarily to be those most wise, but those most flexible and creative in problem-solving.

Anti-Aggression Strategies

Implementing a free and abundant society is undoubtedly the best way to reduce incidences and reasons-to-exist of socially aberrant behaviour, but, of course, we are not perfect and some incidences of violence and anti-social behaiour will still arise – albeit many times less than before.

Having a system of prescribed laws and measures to tackle ‘crime’ will not be possible nor desirable in a self-determining society, so what is the solution? How do we stop people perpetrating violence on others? How do we stop people who take unfair advantage? How do we punish people? Should we punish people at all?

The answer is simple: common sense.

Every situation is unique and should be handled using local information, with respect to the people involved, and the application of common sense. Creative Arbitration can be applied to resolve disputes and find an optimal outcome, but if it’s not possible and someone is continually making life miserable for others or being violent, then they need to be restrained. It’s that simple.

Common sense dictates that you don’t allow a gunman to continue his killing spree uninterrupted. He will obviously be restrained. How and in what measure would be determined by the situation. Drastic force may be required.

In the event that anyone does need to be restrained to prevent harming others, then every effort should be made to rehabilitate that person during that time, and to integrate them back to the community as early as possible.

In today’s world, a prison is merely a place to lock people up out of harm’s way, but it should be viewed more as a ‘timeout’ opportunity for someone with social or emotional problems to get the intensive help they need.

There are plenty of effective rehabilitation strategies and techniques available today that can be employed, but which are usually too expensive and labour intensive to be successfully implemented. A free society would have no such restrictions, and plenty of good councillers passionate enough about their work to put in the time.

Community Lighthouse

In order to prevent social decay, or regression back to our former imperial ways, a free society requires an early warning protection system. This could perhaps be incorporated into the Open Proposals platform and act like an immune system for the community at large.

If there are problems in some areas with resources or people where quality of life is becoming less than optimal, then members of that community should be able to raise alerts – anonymously if desired – to warn the greater community of the problem.

As previously stated, speed is the key to finding effective solutions, and applying a creative problem-solving approach. For example, say a remote village is being denied some vital resource due to the actions of a local farmer. A problem like this, if ignored, could end in some violent confrontation, which in turn could lead to repercussions, which in turn could become a larger tribal or familial conflict, etc.

A Community Lighthouse system could alert a neighbouring community who may be able to intervene quickly, impartially, and creatively arbitrate a solution, or, failing that, find an alternative means of providing that resource to the community.  It may even just suffice for the farmer himself to be alerted to how unpopular he is becoming.

All major problems spring from unresolved small problems. By resolving small problems early, we can avoid the larger ones. A Community Lighthouse system would be crucial to the ongoing stability and security of a free society.

Breaking the chains: precarity in the Age of Anxiety

breaking-the-chainsBy Joseph Todd

Source: RoarMag.org

In our Age of Anxiety, society assaults us from every possible angle with an avalanche of uncertainty. How do we fight back under conditions of precarity?

­An Age of Anxiety is upon us, one where society assaults us from every possible angle with an avalanche of uncertainty, fear and alienation. We live with neither liberty nor security but instead precariousness. Our housing, our income and our play are temporary and contingent, forever at the whim of the landlord, policeman, bureaucrat or market. The only constant is that of insecurity itself. We are gifted the guarantee of perpetual flux, the knowledge that we will forever be flailing from one abyss to another, that true relaxation is a bourgeois luxury beyond our means.

Our very beings come to absorb this anxiety. We internalize society’s cruelty and contradiction and transform them into a problem of brain chemistry, one that is diagnosed and medicated away instead of being obliterated at root. All hope is blotted out. Authentic experience, unmediated conversation, distraction-free affection and truly relaxed association feel like relics of a bygone era, a sepia dream that perhaps never existed.

Instead we have the frenetic social arenas of late capitalism: the commodified hedonism of clubs and festivals, express lunches, binge culture and the escapist, dislocating experience of online video games, all underlined by either our desperate need to numb our anxieties or to create effective, time-efficient units of fun so we are available for work and worry.

This is assuming we have work, of course. Many of us are unemployed, or are instead held in constant precarity. Stuck on zero-hour contracts or wading through as jobbing freelancers in industries that used to employ but don’t anymore, we are unable to plan our lives any further than next week’s rota, unable to ever switch off as the search for work is sprawling and continuous.

And if we do have traditional employment, what then? We are imprisoned and surveilled in the office, coffee shop or back room, subject to constant assessment, re-assessment and self-assessment, tracked, monitored and looped in a perpetual performance review, one which even our managers think is worthless, but has to be done anyway because, hey, company policy.

Continuous is the effective probationary period and we are forever teetering on the edge of unemployment. We internalize the implications of our constant assessment, the knowledge that we’re always potentially being surveilled. We censor ourselves. We second-guess ourselves. We quash ourselves.

And thanks to the effective abolition of the traditional working day, work becomes unbearable and endless. The security of having delineated time — at work and then at play — has been eradicated. Often this is because individuals have to supplement their atrocious wages with work on the side. But it is also because traditional 9-to-5 jobs have suffered a continuous extension of working hours into out-of-office time, enabled and mediated by our laptops and smartphones. These gadgets demand immediacy and, when coupled with the knowledge that you are always reachable and thus available, they instill in us a frantic need to forever reply in the now.

And with this expectation comes obligation. Hyper-networked technologies gift our bosses the ability to demand action from us at any moment. Things that had to wait before become doable — and thus are done — in the now. If you are unwilling, then someone is ready to take your place. You must always be at their beck and call. From this, our only refuge is sleep, perhaps the last bastion of delineated time against frenetic capitalism, and one that is being gradually eroded and replaced.

For those that are out of work the situation is no better. They face the cruel bureaucracy of the Job Centre or the Atos assessment, institutions that have no interest in linking up job seekers with fulfilling employment but instead attempt only to lower the benefits bill through punitive, arbitrary sanctions and forcing the sick back to work. Insider accounts of these programs betray the mix of anxiety inducing micro-assessment and surveillance they employ.

Disabled claimants — always claimants, never patients, insists Atos — are assessed from the moment they enter the waiting room, noted as to whether they arrive alone, whether they can stand unassisted and whether they can hear their name when called. Compounding this is the hegemonic demonization of those that society has failed: if you are out of work, you are a scrounger, a benefit cheat and a liar. Utterly guilty of your failure, a situation individualized in its totality and attributable to no system, institution or individual but yourself.

We are surveilled, monitored and assessed from cradle to grave, fashioned by the demand that we must be empirical, computable and trackable, our souls transformed into a series of ones and zeros. This happens in the workplace, on the street and in various government institutions. But its ideological groundwork is laid in the nursery and the school.

These institutions bracket our imaginations while still in formation, normalizing a regime of continuous surveillance and assessment that is to last for the rest of our lives. Staff are increasingly taken away from educating and nurturing and instead are made to roam nurseries taking pictures and recording quotes, all to be computed and amalgamated so authorities can track, assess and predict a child’s trajectory.

It is true that this does not trouble the child in the same way traditional high intensity rote examination does. But what it instead achieves is the internalization of the surveillance/assessment nexus in our minds; laying the groundwork for an acquiescence to panoptical monitoring, a resignation to a private-less life and a buckling to regimes of continuous assessment.

Britain is particularly bad in this respect. Not only does our government have a fetish for closed-circuit television like no other, but also, GCHQ was at the heart of the Snowden revelations. Revelation, however, is slightly misleading — as what was most telling about the leaks wasn’t the brazen overstep by government institutions, but that few people were surprised. Although we didn’t know the details, we suspected such activity was going on. We acted as if we were being watched, tracked and monitored anyhow.

In this we see the paranoid fugitive of countless films, books and television dramas extrapolated to society writ large. We are all, to some extent, that person. Our growing distrust of governments, the knowledge that our technologically-integrated lives leave a heavy trace and the collection of “big” data for both commercial and authoritarian purposes contributes to our destabilized, anxious existence. An existence that impels us towards self-policing and control. One where we do the authority’s job for them.

Many individuals offer the amount of choice we have, or the amount of knowledge we can access at the click of a button, as the glorious consequences of late capitalist society. But our rampant choice society, one where we have to make an overwhelming number of choices — about the cereal we eat, the beer we drink, or the clothes we wear — is entirely one sided. While we have an incredible amount of choice over issues of little importance, we are utterly excluded from any choice about the things that matter; what we do with the majority of our time, how we relate to others or how society functions as a whole. Nearly always these choices are constricted by the market, the necessity of work, cultures of overwork and neoliberal ideology.

Again we find this ideology laid down in primary education. Over the years more and more “continuous” learning has been introduced whereby children, over a two week period or so, have to complete a set of tasks for which they can choose the order. This is an almost perfect example of how choice functions in our society, ubiquitous when insignificant but absent when important. The children can choose when they do an activity, which matters little as they will have to do it at some point anyway, but cannot choose not to do it, or to substitute one kind of activity with another.

Why does this matter? Because meaningful choices about our lives give us a sense of certainty and control. Avalanches of bullshit choices that still have to be made, as study after study has shown, make us incredibly anxious. Each of them takes mental effort. Each contains, implicitly, the multitude of choices that we didn’t make; all those denied experiences for every actual experience. This is fine if there are only one or two. But if there are hundreds, every act is riddled with disappointment, every decision shot with anxiety.

Compounding this orgy of choice, and in itself another root cause of anxiety, is the staggering amount of information that assaults us every day. Social media, 24-hour news, the encroachment of advertising into every crack — both spatially and temporally — and our cultures of efficiency that advocate consuming or working at every possible moment all combine to cause intense sensory overload. This world, for many, is just too much.

Although we’ve talked mostly about work, surveillance, assessment and choice, there are a multitude of factors one could add. The desolation of community due to the geographical dislocation of work, the increased transiency of populations and the growing privatization of previously public acts — drinking, eating and consuming entertainment are increasingly consigned to the home — shrinks our world to just our immediate families.

Camaraderie, extended community and solidarity are eroded in favor of mistrust, suspicion and competition. Outside of work our lives become little more than a series of privatized moments, tending to our property and ourselves rather than each other, flitting between the television shows, video games, home DIY and an incredible fetish for gardening with no hint towards the thought that perhaps these experiences would be better if they were held in common, if they appealed to the social and looked outward rather than in.

In the same way we could mention the ubiquity of debt — be it the mortgage, the credit card or the student loans — and the implicit moral judgment suffered by the debtor coupled with the anxiety-inducing knowledge that they could lose everything at any moment. Or we could consider the near-existential crises humanity faces, be it climate change, ISIS or the death throes of capitalism; all too abstract and total to comprehend, all contributing to a sense that there is no future, only a grainy, distant image of lawless brutality, flickering resolutely in our heads.

But the crux, and the reason anxiety could become a revolutionary battleground, is that neoliberal ideology has individualized our suffering, attributing it to imbalances in our brain chemistry, constructing it as a problem of the self, rather than an understandable human reaction to a myriad of cruel systemic causes. Instead of changing society the problem is medicalized and we change ourselves, popping pills to mold our subjectivities to late-capitalist structures, accepting the primacy of capitalism over humanity.

This is why “We Are All Very Anxious”, a pamphlet released by the Institute of Precarious Consciousness, is so explosively brilliant. Not only does it narrate the systemic causes of anxiety, but it situates the struggle within a revolutionary strategy, constructing a theory that is at once broad and personal, incorporating one’s own subjective experience into an explanatory framework, positing anxiety as a novel, contemporary revolutionary battleground, ripe for occupation.

It is, they claim, one of three eras spanning the last two-hundred years where we have progressed between different dominant societal affects. Until the postwar settlement we suffered from misery. The dominant narrative was that capitalism benefited everybody; while at the same time overcrowding, malnourishment and slum dwelling were rife. In response to this appropriate tactics such as strikes, mutual aid, cooperatives and formal political organization were adopted.

After the postwar settlement, until around the 1980s, a period of Fordist boredom ensued. Compared to the last era, most people had stable jobs, guaranteed welfare and access to mass consumerism and culture. But much of the work was boring, simple and repetitive. Life in the suburbs was beige and predictable. Capitalism, as they put it, “gave everything needed for survival, but no opportunities for life.” Again movements arose in opposition, positioned specifically against the boredom of the age. The Situationists and radical feminism can be mentioned, but also the counter-culture surrounding the anti-war movement in America and the flourishing DIY punk scene in the UK.

This period is now finished. Capitalism has co-opted the demand for excitement and stimulation both by appropriating formerly subversive avenues of entertainment — the festival, club and rave — while dramatically increasing both the amount and intensity of distractions and amusements.

In one sense we live in an age of sprawling consumerism that avoids superficial conformity by allowing you to ornament and construct your identity via hyper-customized, but still mass-produced products. But technological development also mean that entertainment is now more total, immersive and interactive; be it the video game or the full-color film watched on a widescreen, high-definition television.

Key to this linear conception is the idea of the public secret, the notion that anxiety, misery or boredom in these periods are ubiquitous but also hidden, excluded from public discourse, individualized and transformed into something unmentionable, a condition believed to be isolated and few because nobody really talked about it. Thus to even broach the subject in a public, systematic manner becomes not just an individual revelation but also a collective revolutionary act.

I’ve seen this first-hand when running workshops on the topic. Sessions, which were often argumentative and confrontational, became, when the subject was capitalism and anxiety, genuinely inquisitive and exploratory. Groups endeavored to broaden their knowledge of the subject, make theoretical links and root out its kernel rather than manning their usual academic ramparts and launching argument after rebuttal back and forth across the battlefield.

But more than this, there was a distinct edge of excitement, the feeling that we were onto something, a theory ripe with explosive newness, one that managed to combine our subjective experiences and situate them in a coherent theoretical framework.

However, we must be critical. To posit anxiety as a specifically modern affect, unique to our age, is contentious. What about the 1950s housewife, someone mentioned in one of the sessions, with her subjectivity rigidly dictated by the misogyny and overbearing cultural norms of the time? Didn’t this make her feel anxious?

Well, perhaps. But if we take anxiety to mean a general feeling of nervousness or unease about an uncertain outcome — with chronic anxiety being an actively debilitating form — then we can draw distinct differences. Although the housewife was oppressed, her oppression was codified and linear, her life depressingly mapped out with little room for choice or maneuver. Similarly with the slave — surely the universal symbol of oppression — hierarchies aren’t nebulous but explicit, domination is ensured by the whip and the gun, the master individualized and present.

This is in stark contrast to the current moment. While it is obvious that oppressions are distinct and incomparable, we can nevertheless see that the fug of the 21st century youth is of a different nature. Our only certainty is that of uncertainty. Our oppressor is not an individual but a diffuse and multiplicitous network of bureaucrats, institutions and global capital, hidden in its omnipotence and impossible to grasp.

We aren’t depressed by the inevitability of our oppression, but instead are baffled by its apparent (but unreal) absence, forever teetering on the brink, not knowing why, nor knowing who we should blame.

Similarly it is bold to claim that anxiety is the dominant affect of Western capitalism, tantamount to pitching it as the revolutionary issue of our age. Yet if we analyze the popular struggles of our time — housing, wages, work/life balance and welfare — they are often geared, in one way or another, towards promoting security over anxiety.

Housing for many is not about having a roof over their heads, but about security of tenure, be it via longer fixed-term tenancies or the guarantee that they won’t be priced out by rent rises that their precarious employment can’t possibly cover. In the same way struggles over welfare are often about material conditions, but what particularly strikes a chord is the cruel insecurity of a life on benefits, forever at the whim of sanction-wielding bureaucrats who are mandated to use any possible excuse to remove your only means of support.

Anxiety is also a struggle that unites diverse social strata, emanating from institutions such as the job center, loan shark, university, job market, landlord and mortgage lender, affecting the unemployed, precariously employed, office worker, indebted student and even the comparatively well-off. Again we find this unification in the near-universal adoption of the smartphone and other hyper-networked technologies. All of us, and especially our children, are beholden to a myriad of glowing screens, flitting between one identity and another, alienated and disconnected from our surroundings and each other.

This is not to say a movement against anxiety itself will ever arise. Such a rallying cry would be too abstract and fail to inspire. Instead, anxiety must be conceptualized both as an affect which underlies various different struggles, and a schema within which they can be assembled into a revolutionary strategy.

So, what is our tangible aim here? In part it must be to reduce the level of general anxiety so as to increase quality of life. Yet if we are to take a revolutionary rather than a mere humanitarian approach, this drop in anxiety must in some way translate into a rise in revolutionary disposition. In certain ways it obviously will. If there is a public realization that large swathes of the mentally ill are not as such because of their unfortunate brain chemistry but instead because of a misconfiguration of society, people are already thinking on an inherently challenging, systemic level.

Similarly, conflict with the state or capital — be it on the street, in the workplace or inside one’s own head — tends to be high-impact and anxiety-inducing. A drop in general anxiety will make it more likely that individuals will engage in such moments of conflict and, crucially, experience the intense radicalization and realization of hegemonic power that can only be achieved through such visceral moments. But a second part to this, hinted at already and integral to giving the struggle a revolutionary edge, is to emphasize that there is a public secret to be aired. As well as combating the sources of anxiety, we must say we are doing so; we must situate these struggles within larger frameworks and provide education on its systemic nature.

Thus, any strategy would need to be both abstract and practical. On one hand we must explode the public secret by raising consciousness. This would require a general onslaught of education, including, but not limited to, consciousness-raising sessions, participatory workshops, articles, books, pamphlets, leaflets, posters, YouTube videos and “subvertised” adverts. The emphasis would be to educate but also to listen, to intermingle theoretical understanding with subjective experience.

The second part would be to strategically support campaigns and make demands of politicians that specifically combat anxiety in its various different guises. When it comes to work, the abolition of zero-hour contracts, the raising of the minimum wage in line with the actual cost of living, and the tightening of laws on overwork as part of a broader campaign to assert the primacy of life over work, of love over pay, would be a good start.

For those out of work, underpaid or precarious, the introduction of a basic citizen’s income would represent a revolutionizing of the job market. In one move it would alleviate the cultural and practical anxieties of worklessness — ending the bureaucratic cruelty of the job center while removing the anxiety-inducing stigma associated with claiming benefits — while simultaneously allowing individuals to pursue culturally important and revolutionary activities such as art, music, writing or (dare I say it?) activism, without the crushing impossibility of trying to make them pay. When we look to housing obvious solutions include mandatory, secured five-year tenancies, capped rent increases and a guarantee of stable, suitable social housing for those who need it.

There are many more reforms I could list. You will notice, however, that these are indeed reforms; bread and butter social democracy. Does that mean such a program is counter-revolutionary? A mere placatory settlement between capital and the working class? No, it does not. Revolution does not emerge from the systematic subjection of individuals to increased misery, anxiety and hardship as accelerationist logic demands. Instead it flourishes when populations become aware of their chains, are given radical visions for the future and the means to achieve them. It is when leftists critique but also offer hope. It is when the population writ large are included in and are masters of their own liberation; not when they are viewed as a lumpen, otherly mass, of only instrumental importance in achieving the glorious revolution.

Look at the practicalities and this becomes obvious. How can we expect individuals to launch themselves into high-tension anxiety-inducing conflicts if the mere thought of such a situation causes them to have a panic attack? How can individuals, in the face of near panoptical surveillance and monitoring, combat the overwhelming desire to conform if they aren’t awarded some freedom from the practical anxieties of life? How are we to think and act in a revolutionary, and often abstract, manner if the very real and immediate anxieties of work, home and play fog our minds so totally?

This is not to say freedom will be given to us. It must always be taken, and we must not rely on electoral politics to hand us the revolution down from above. Nor will true struggle ever be an anxiety-free leisure pursuit. Genuine conflict with the state and capital will always entail danger, stress and the possibility of intensified precariousness.

Nevertheless, the dismissal of electoral politics in its totality represents abysmal revolutionary theory. The pursuit of reforms by progressive governments being bitten at the heels by sharp, vibrant social movements can produce real, tangible change.

It was what should have happened with Syriza, and it is what will hopefully happen with the new Labour leadership in the UK. And if, as individuals and communities, we are to puncture the distress, precariousness and general sense of cruel unknowing so particular to the moment in which we live, if we are to overcome the avalanche of bullshit and reclaim our confidence, if we to construct and disseminate a distinctly communal, hopeful revolutionary fervor, such changes are imminently needed.

 

Joseph Todd is a writer and an activist. Find more of his writings here or follow him on twitter.

There is No Pipeline, Schools are Prisons

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By Ryan Calhoun

Source: Center for a Stateless Society

We are told there is a pipeline in the United States that travels from our school system to our criminal justice system. Correct as the data corroborating the pipeline’s existence may be, it is a flawed way of conceptualizing the issue. There is no pipeline out of schools and into prisons, because schools and prisons in this country are not conceptually separable.

Every child is mandated to receive an education with the threat of reprisal by the judicial system if they fail to. Children are thus coerced into attending a learning center, almost none of which adequately meet the educational needs of children. Some opt for public school “alternatives” like homeschooling or private schools, but the model of education is still generally the same and attendance is vigorously enforced. Through forced schooling, children are largely deprived of the ability to engage with the world and learn by means of play. They must cease the process of seeking fulfillment of genuine desires and begin one of alienation from their natural curiosity.

The consequences are shockingly apparent in a case out of Columbia, South Carolina where a police officer at a public high school physically manhandled a young black girl. The scene: A female student sits passively in her chair while the officer demands she stand. The lead-up to the incident is irrelevant. Insubordination to authority in schools is an inevitability for any child with a mind and drive of her own. For having such a mind and drive of her own (“resisting” in law enforcement-speak) the student was grabbed by the neck, slammed to the ground and dragged across the classroom, all while still partially connected to her desk.

Once again, this is not abnormal behavior. Disobedience is something youth do well and often. The response to disobedience, insubordination, and general independent-streaks at any school usually boils down to authoritative command and punishment. Physical assault on children is not legal in all schools, but it is in 19 states. Each year, over 800 children are assaulted legally and as a matter of policy at their schools. In South Carolina, it is legal to handcuff students for simply being loud.

In addition to the female assault victim in the South Carolina incident, the classmate who filmed the shocking video was also later arrested and held on bail. She was kidnapped for filming what was, by any reasonable standard, child abuse. Why was this allowed to happen? Her charge was “Disturbing school.” Please allow this to fully register. Non-violent, peaceful actions by children are construed as attacks on the supposed civility of school.

This officer’s assault is not an aberration; it is how schools treat students. They have no freedom to leave. Anyone who escapes is treated as a fugitive. They are permitted to go home, but this does not change the striking similarities between prisons and schools. It is now regular for schools to have guards — some are cops hired out and some are the schools’ own security staff. Students are filed along corridors and into rooms in such a way as to surveil and control their flow of activity.

People of color are far more likely to find themselves physically assaulted by staff in schools. They are more likely to receive punishment than their white counterparts for the same behavior, and as a result, they begin to recognize the system’s perception of them as marked criminals. Eventually, many are sent to even more coercive penal environments, where the violence and authoritarianism from the administration only escalates. Many students are lucky enough to avoid the transition from educational to criminal detention centers. But far too many either aren’t able to successfully navigate the educational-police state, or have the deck stacked against them from the outset. Their fate is a sad and unnecessary one.

There is no pipeline from school to prison. Some are just forced to stay in class.

Citations to this article:

The Dying Americans

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By Chad Hill

Source: The Hipcrime Vocab

I’ve often used the term “the final solution for the working class,” in reference to the current American policy towards its vast intercoastal peasantry who, for reasons of circumstance or inclination, do not subject themselves to the decade or so of wildly expensive education that qualifies them for the remaining jobs on offer. It may be a reflection of my readership that I haven’t received any pushback. As someone who is in that same working class, I can clearly see what is happening around me, and I’m not alone. David J. Blacker, in his book, The Falling Rate of Learning and the Neoliberal Endgame, also broached the subject of eliminationism, going so far as to study the German holocaust literature of the 1930’s which calmly and rationally discussed how to deal with the problem of getting rid of the millions of excess people whom the elites determined were “undesirable” in the brave new world they were creating.

After last week, it’s hard to argue that this is hyperbole. The news that America’s white working class between the ages of 45-65 has dramatically falling life expectancy, alone against nearly the entire world, received a surprising (to me) bit of coverage. When I first read it, I assumed it would be just another footnote story that I would write about here, but would be ignored everywhere else. But it received a surprising amount of coverage: even Paul Krugman wrote about it. I suspect a large part of that was due to the fact that it was research by the most recent economics “Nobel” laureate Angus Deaton and his wife, so it was harder to ignore than if it had been from some unknown researcher.

Often times you hear about a “dieoff” due to our situation. I think this study confirms beyond a doubt that the dieoff is already happening. Yet, consider that, before this study became popularized, you would have never heard about it in the mainstream press. Still doubt the collapse is real?

It’s not people dying in the streets, though, unlike some of the more feverish TEOTWAKI peak oil predictions. From the research, elevated levels of suicide and drug abuse are the prime culprits. It’s the million little deaths that go unnoticed in the obituary columns of decaying communities all across this formerly prosperous nation. Someone overdosed in a back alley. Or a meth lab exploded. Or maybe they were killed in a car accident, or decapitated while driving their motorcycle too fast. Or they were shot by police. Or they are dying of liver failure by age 40. Or, increasingly, they are ground down slowly by the many chronic diseases such as diabetes that are symptomatic of the chronic stress and horrid (yet highly profitable) junk food diet of most Americans. It’s a dieoff all right, but it’s never framed as such. You can see it all around you: the overcrowded jails filled with unemployed people, the overcrowded hospitals filled with sick, obese people, the folks standing on the medians and freeway offramps with cardboard signs and living their cars, all while the media just goes on reporting about spectator sports and celebrity gossip as though nothing bad is happening. Ignorance really is bliss.

The obvious analogy here is Russia after the fall of the Soviet Union, as many people writing about the study have pointed out: The Dying Russians (New York Review of Books). But there was no “collapse” of the United States. Or was there? Instead, we’re told by the media and politicians that everything in every way is getting better and better for everyone. Just look at the latest iPhone! Television screens are huge! Even the very poor have indoor plumbing! And you can Google anything you like, so what are you complaining about, loser?

Everything is famed as personal failure, thus the dieoff is just a million stories of individual failure with no overall pattern. Nothing to see here, more along. Study and “work hard” (whatever that means), and you’ll be okay. Certainly that fear is behind the epidemic of overwork, presenteeism and grinding hours of unpaid overtime Americans are putting in at work in the hope of not being next. It’s like being the model prisoner in a concentration camp, though. Ask the turkeys this month if being a good turkey had any effect on their ultimate fate. The Parable of the Happy Turkey (Global Guerrillas)

Up until now, Americans have been happy turkeys. Thus, they cannot comprehend what is happening to them. In America it is taken for granted that the ultimate locus of control is on the individual, and that there is no such thing as society. That belief has been heavily promoted over the past thirty years, along with the “create your own reality” and other assorted positive thinking nonsense (thanks Oprah!), and I think we can see why.

And since we see this always as personal failure and are not allowed to see it as systemic failure, the poor and formerly middle classes take it out on themselves instead of the system. After all, America is the land of opportunity; if you don’t “make it’ (whatever that means), you have no one to blame but yourself! Of course it is not true; the musical chairs job market and winner-take-all economy means that only a tiny number of people even have a shot at the middle class anymore, and a lot of that is due to geography, pre-existing social connections and luck.

They don’t have to kill you if they can get you to kill yourself.

And although framed as a tragedy, I wonder if to some extent this behavior on the part of working class males is a logical response to living in the kind of society that the United States has become. In a society that has no use for them anymore and where they have no sense of purpose and no hope for the future, it seems like suicide is a rational response. After a certain age, you realize that you have been sorted to the “losers” pile. If you live in the vast suburban flatland of Middle America, you likely live in a decrepit house somewhere in the anonymous miasma of strip-mall suburbia, buy disposable plastic crap made in China from baleful fluorescent-lit Dollar Stores, drive an older model pickup truck or SUV with a bad muffler and bad brakes over potholed streets and under rusty bridges, while all the jobs around you aside from the hospital and the university (which are mainly female-staffed) are minimum wage, dead-end jobs where you have to smile and wear a uniform. You realize you’re never going to meet the girl of your dreams since hypergamy is still baked into female mating choice, despite what some feminists claim. You realize you will never get that that great job that will allow you to be upwardly mobile and live in relative ease and comfort, and life is a bitter, hard struggle relieved only by the occasional joint and video games. Or you’re divorced and paying child support to your former wife who’s managed to keep herself presentable enough to hook up with one of the few remaining alpha-males, and half your income goes to support the kids you never see. Or your deadbeat loser children have been working multiple McJobs and living in the basement for years with no hope of even affording a one-bedroom apartment, and between them and the wife you never speak to anymore, you can’t even get into your own damn bathroom. You realize that, like most Americans, you will never afford to retire and will have to work your boring, dead-end job under your asshole supervisor until you literally drop dead. So why wait?

I mean, who wouldn’t kill themselves or anesthetize themselves with drugs and booze in an environment like this?

I once read an online commenter say that the rich are the beta testers for the lifestyles we will all be living in the future (and thus no restraints must be put on their wealth accumulation if we are to experience that future). But that commenter had it wrong. Rather, it is the poor–those living on less than a few dollars a day; those who live in ghettos marred by gangs and drug abuse; those with their heat, water, and streetlights turned off, who are the beta testers for the lifestyles that most of us will be “enjoying” in the near future. As William Gibson said, the future is already here, just not evenly distributed.

Given the above, I can’t help but think of the “Rat Park” experiment. Rats in a cage, when given  a choice between water and drugs, would overdose themselves to death on the drugs, neglecting even basic self-maintenance. But a cage is a boring, repetitive, stressful environment for a rat, so you might expect the animals to anesthetize themselves with whatever was on offer. But rats living in an environment specifically designed to be pleasant and give the rats what they needed to thrive did not overdose themselves to death; they preferred healthier behaviors instead. It’s worth noting that most of the drugs we use today have been known for hundreds or even thousands of years, but were not abused by the native peoples who discovered them. That is reserved for modern, “advanced” societies. The Rat Park experiment (io9)

I once wrote that if you wanted to intentionally design a social environment to drive a primate insane, you would develop something pretty much identical to modern-day America (advertising, chronic stress, inequality, separation from nature and each other, boring, repetitive work, constant surveillance, and on and on…). It’s pretty obvious how Rat Park parallels life in twenty-first century America with its ubiquitous television, concentration-camp schools complete with metal detectors, freeways and cul-de-sacs and landscapes of Applebees™ and Walmarts; along with a steady diet of Pizza Hut and Taco Bell. It’s hardly an environment designed for human flourishing, is it? Rather, it is designed to maximize “economic growth” at all costs. The results of that experiment are as plain to see as they are predictable.

Most people who are still relatively comfortable are content to write off the people who are living in deprived circumstances among them right now, especially in the United States where so many of those poor are African-American. But more and more, whites are experiencing what they had previously dismissed as “black problems” due to their racist attitudes: the hopelessness and despair, the unemployment, the sociological pathologies; the drug abuse, divorces, domestic violence, youth gangs and so on. It’s not race, it’s environment, as Rat Park showed. Given a certain environment, an animal–any animal–will behave a certain way. Its totally predictable. We know this, but why do we pretend it is not true? Instead we reliably chalk it all up to “the Cult of Personal Failure.”

But this leads to an even larger question, one that gets to the heart of our modern predicament. We have to ask ourselves, what kind of society are we creating where so many people see death as preferable to living in such a society? In what kind of a society do people see life as so miserable that they prefer to kill themsleves, either slowly or immediately?  That is, why is this the end result of hundreds of years of supposed “progress?”

Fundamentally, how do you feel about this society? Do you feel good about this society? Do you feel good about the school-to-prison pipeline? Do you feel good that there are more prisoners than small yeoman farmers? Do you feel good that it is a felony to show us how our food is produced? Do you feel good about students mortgaging their future for jobs that won’t exist by the time the bill comes due? Do you feel good about hospitals treating chronic diseases taking the place of farming and making things as basis of the America’s rural economies? Do you feel good about police armed with body armor and and tear gas? Do you feel good about wall-to-wall advertising preying on our weakness and insecurities? Do you feel good about the atmosphere of incessant adversarial competition against everyone else for the shrinking pool of jobs on offer which pay enough to afford rent?

If so, why?

This puts a crimp on the Panglossian “everything in every way is getting better for everyone,” rhetoric that you hear so often in the media. What I find amusing is that this rhetoric used to come from the Left–that the welfare state would eliminate poverty, racism, that everything was under control and circles of cooperation would get larger and larger, and so on. But now, I mostly hear the Panglossian rhetoric coming primarily from the Right, whose preferred God is the unregulated “free” market. It’s in the Right-wing propaganda now that I constantly hear how wonderful everything is, and that those who are complaining are either delusional misfits or just jealous. Here is a prime example from the Right-wing National Review:

Good news abroad, and good news at home: In 1990, there were 2,245 murders in New York City. That number has fallen by 85 percent. Murders are down, often dramatically, in cities across the country. The overall rate of violent crime has fallen by about half in recent decades. U.S. manufacturing output per worker trebled from 1975 to 2005, and our total manufacturing output continues to climb. Despite the no-knowthings [sic] who go around complaining that “we don’t make things here anymore,” the United States continues to make the very best of almost everything and, thanks to our relatively free-trading ways, to consume the best of everything, too. General-price inflation, the bane of the U.S. economy for some decades, is hardly to be seen. Flexible and effective institutions helped ensure that we weathered one of the worst financial crises of modern times with surprisingly little disruption in the wider economy. Despite politicians who would usurp our rights, our courts keep reliably saying that the First Amendment and the Second Amendment pretty much mean what they say. I just filled up my car for $1.78 a gallon.

 The world isn’t ending.

The world is healthier, wealthier, and less hungry mainly because of the efforts of millions of unknown investors, entrepreneurs, farmers, workers, bankers, etc., all working without any central coordinating authority….There is much left to do: We have unsustainable fiscal situations in the Western welfare states, irreconcilable Islamist fanatics originating in points east but spread around the world, environmental challenges, and that tenth of the human race that still needs lifting out of hardcore poverty. But we have achieved a remarkable thing in that unless we mess things up really badly, in 50 years we’ll be having to explain to our grandchildren what a famine was, how it came to be that millions of people died every year for want of clean water — and they will look at us incredulously, wondering what it must have been like to live in the caveman times of the early 21st century.

Liberal Democracy and Free Markets, Take a Bow (National Review) Or better yet, strap on flight suit and hang up a “Mission Accomplished” banner.

Yes, for the folks on the Right, it truly is a Golden Age. There are a few flaws in the ointment like those pesky welfare states and all that but, hey, gas is cheap! Can’t you just feel the bright, shiny future ahead? Here’s a another sampling from The Wall Street Journal:

The trajectory of the world doesn’t justify this pessimism. People are living longer on every continent. They’re doing less arduous, backbreaking work. Natural disasters are killing fewer people. Fewer crops are failing. Some 100,000 people are being lifted out of poverty every day, according to World Bank data.

Life is also getting better in the U.S., on multiple measures, but the survey found that 55% of Americans think the “rich get richer” and the “poor get poorer” under capitalism. Sixty-five percent agree that most big businesses have “dodged taxes, damaged the environment or bought special favors from politicians,” and 58% want restrictions on the import of manufactured goods.

Has the World Lost Faith in Capitalism? (WSJ) Silly people, how dare they “lose faith!” Once we stamp out every last vestige of “socialism” we can restore that faith.

So what’s going on here? Listening to the Right, one gets the appearance that things have never been better, and that people are just totally irrational and determined to complain no matter how good they have it, despite voluminous scientific literature portraying optimism bias as the default cognitive condition for most people.

I think it stems from two areas – the Neoliberal experiment has clearly been an unmitigated disaster, so the literature constantly has to portray a rosy picture for those still living in the elite ideological bubble by cherry-picking data: Cheer – Inequality is Falling Globally!! (and similar nonsense) (Pieria). It’s much like the “happy peasant” literature that prevailed on the eve of the French Revolution and during early Industrialism to convince upper-class readers that their efforts were actually for the good of all, not just themselves; it’s just that the feckless peasants were too short-sighted to realize it. The elites, for some reason, have a need to believe, despite all the evidence to the contrary, that the free-market fundamentalism they subscribe to is making everyone–not just them–better off. Perhaps it is a remedy for cognitive dissonance and a guilty conscience.

The second agenda might be to cover up the agenda of eliminationism referred to above.
Going back to the original topic, it’s fairly clear that getting rid of the lower classes is, as The Joker put it in The Dark Knight, “all part of the plan.”

Now that might seem a bit paranoid, but consider this – the governors of many states are withdrawing basic social protections for their poorest citizens, and actually paying for the priviliege! Here’ Kevin Drum:

…the states that refuse to expand Medicaid are denying health care to the needy and paying about $2 billion for the privilege. Try to comprehend the kind of people who do this. 

The residents of every state pay taxes to fund Obamacare, whether they like it or not. Residents of the states that refuse to expand Medicaid are paying about $50 billion in Obamacare taxes each year, and about $20 billion of that is for Medicaid expansion. Instead of flowing back into their states, this money is going straight to Washington DC, never to be seen again. So they’re willing to let $20 billion go down a black hole and pay $2 billion extra in order to prevent Obamacare from helping the needy. It’s hard to fathom, isn’t it?

Red States Spent $2 Billion in 2015 to Screw the Poor (Mother Jones)

Last week, McClatchy documented the unnecessary pain being inflicted on red state residents by their elected Republican representatives…Roughly 260 million Americans (roughly 85 percent) already have health insurance provided by their employers, the government or through individual policies they purchased. In places like Oregon, Colorado, New York, California and other, mostly Democratic states, governors and state legislators accepted the expansion of Medicaid to provide free health insurance for those earning up to 138 percent of the federal poverty (FPL). For those earning between 138 and 400 percent of the FPL, the Affordable Care Act’s subsidies will help them purchase insurance in the private market. But in the states where Republicans said “no” to the expansion of Medicaid, the picture is much different. As the AP explained the coverage gap:

Nearly 2 in 3 uninsured people who would qualify for health coverage under an expansion of Medicaid live in states which won’t broaden the program or have not yet decided on expansion.

The resulting Republican body count is staggering. Thanks to the GOP’s rejection of Medicaid expansion, 1.3 million people in Texas, 1 million in Florida, 534,000 in Georgia and 267,000 in Missouri will be ensnared in the coverage gap.

Health Insurance “Coverage Gap” Coming To A Red State Near You (Crooks and Liars)

That’s right, Republican governors are blowing a hole in their budget just to remove social protections for the poor. Often times, “unaffordability” is cited as a justification, but clearly this is not at work here. It’s pure ideology. But what is that ideology? Here’s more detail:

American conservatives for the past several decades have shown a remarkable hostility to poor people in our country. The recent effort to slash the SNAP food stamp program in the House; the astounding refusal of 26 Republican governors to expand Medicaid coverage in their states — depriving millions of poor people from access to Medicaid health coverage; and the general legislative indifference to a rising poverty rate in the United States — all this suggests something beyond ideology or neglect.

The indifference to low-income and uninsured people in their states of conservative governors and legislators in Texas, Florida, and other states is almost incomprehensible. Here is a piece in Bustle that reviews some of the facts about expanding Medicaid coverage:

In total, 26 states have rejected the expansion, including the state of Mississippi, which has the highest rate of uninsured poor people in the country. Sixty-eight percent of uninsured single mothers live in the states that rejected the expansion, as do 60 percent of the nation’s uninsured working poor.

These attitudes and legislative efforts didn’t begin yesterday. They extend back at least to the Reagan administration in the early 1980s…

Most shameful, many would feel, is the attempt to reduce food assistance in a time of rising poverty and deprivation. It’s hard to see how a government or party could justify taking food assistance away from hungry adults and children, especially in a time of rising poverty. And yet this is precisely the effort we have witnessed in the past several months in revisions to the farm bill in the House of Representatives. In a recent post Dave Johnson debunks the myths and falsehoods underlying conservative attacks on the food stamp program in the House revision of the farm bill.

This tenor of our politics indicates an overt hostility and animus towards poor people. How is it possible to explain this part of contemporary politics on the right? What can account for this persistent and unblinking hostility towards poor people?

Why a war on poor people? (Understanding Society)

Let’s restate this to be clear to make sure the point is not lost: these states are willing to lose money in order to make sure their poor die quicker. Clear enough? And we’re not even talking about things like the outright cold-blooded murder of the homeless by police, the breaking up of homeless encampments, the mass incarceration, and return of debtors’ prisons, and so on. It’s expensive to be poor in  America. We do everything by the Matthew Effect from jobs to education, and wonder why class mobility is nonexistent. Yet we’re still told that everyone wants to be an American, that it’s the land of opportunity, and that things have literally never been better.

Thrown in jail for being poor: the booming for-profit probation industry (Guardian)

Much of the well-funded efforts of plutocrats and their allies has been to repeal the Affordable Care Act (which was designed by Right-wing think tanks), not to reform it or replace it with something more effective, but to return to the predatory status quo ante. Now, businessmen may be greedy, short-sighted and sociopathic, but they are not stupid. They surely know that the American System is wildly more expensive than any other place on earth, but they are willing to lose billions of dollars in profit just to make sure people don’t get health care! Think about that. A European friend said to me once that he didn’t understand why American businesses seemed to want sick, insecure employees who either don’t have access to health care, or are worried about going broke trying to pay for it. It seemed totally irrational to him. But it’s only irrational if you don’t understand the underlying ideology of eliminationism. Some societies actually want to kill off their own people, as Nazi Germany and other tragic examples have shown.

And it’s of a piece with the withdrawal of mass education that Blacker documents in his book. The elites are disinvesting from society in every way because they just don’t need us anymore. And their propaganda mills are dedicated to making sure the blame is squarely placed on individuals so that we will internalize learned helplessness which has prevented any effective resistance. Or their mills are insisting that it’s just not happening, and everybody is really better off, as we saw above, except for a few churlish losers who have no one to blame but themselves (and are probably looking for a handout).

Who turned my blue state red? (NYT). A great explanation of America’s crab mentality.

I’ve featured the analogy of horses that some economists use before. Human beings may have found other jobs (which is debatable), but the population of horses just went down in line with the work that was available for them to do. I think it’s obvious that this is a good analogy for what’s happening.

…Similarly, one could just as easily have said, a century ago, that: “Fundamental economic principles will continue to operate. Scarcities will still be with us…. Most horses will still have useful tasks to perform, even in an economy where the capacities of power sources and automation have increased considerably…”

Yet demand for the labor of horses today is vastly less than it was a century ago, even though horses are extremely strong, fast, capable and intelligent animals. “Peak horse” in the U.S. came in the 1910s, I believe. After that there was no economic incentive to keep the horse population of America from declining sharply, as at the margin the horse was not worth its feed and care. And in a marginal-cost pricing world, in which humans are no longer the only plausible source of Turing-level cybernetic control mechanisms, what will happen to those who do not own property should the same come to be true, at the margin, of the human? What would “peak human” look like? Or–a related but somewhat different possibility–even “peak male”?

Technological Progress Anxiety: Thinking About “Peak Horse” and the Possibility of “Peak Human” (Brad DeLong)

Off to the glue factory with the middle class, then. As long as it’s kept diffuse enough, it will never be picked up on; “Work Makes You Free” hangs in the air over our heads instead of over the entry gates. Perhaps we should just inscribe it on the Gateway Arch.

So, all told, the self-destructive habits of the middle-aged white poor are hardly irrational. Rather, it seems to be to be the most rational response to the type of world we’ve created. The only question is, why do so many of us apparently want to stay on this path?

Terrorizing School Children in the American Police State

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By Henry Giroux

Source: Counterpunch

Americans live in an age, to rephrase, W.E.B. Dubois, in which violence has become the problem of the twenty-first century. As brutalism comes to shape every public encounter, democratic values and the ethical imagination wither under the weight of neoliberal capitalism and post-racial racism. Giving way to the poisonous logics of self-interest, privatization, and the unfettered drive for wealth, American society reneges on the social contract and assumes the role of a punishing state.[i] Under the regime of a predatory neoliberalism, compassion and respect for the other are viewed increasingly with contempt while the spectacle of violence titillates the multitudes and moves markets. A free-market mentality now drives and corrupts politics, destroys social protections, celebrates a hyper-competitiveness, and deregulates economic activity. As politics is emptied of any sense of social responsibility, the apostles of casino capitalism preach that allegedly amoral economic activity exacts no social costs, and in doing so they accelerate the expanding wasteland of disposable goods and people.[ii] One consequence is a vast and growing landscape of human suffering, amplified by a mass-mediated metaphysics of retribution and violence that more and more creeps into every commanding institution of American society, now serving a myriad of functions such as sport, spectacle, entertainment, and punishment. Alain Badiou rightly calls those who run our current political system a “regime of gangsters.”[iii] These so called gangsters produce a unique form of social violence. According to Badiou, they:

Privatize everything. Abolish help for the weak, the solitary, the sick and the unemployed. Abolish all aid for everyone except the banks. Don’t look after the poor; let the elderly die. Reduce the wages of the poor, but reduce the taxes on the rich. Make everyone work until they are ninety. Only teach mathematics to traders, reading to big property-owners and history to on-duty ideologues. And the execution of these commands will in fact ruin the lives  of millions of people.[iv]

Increasingly, institutions such as schools, prisons, detention centers, and our major economic, cultural and social institutions are being organized around the production of violence. Rather than promote democratic values and a respect for others or embrace civic values, they often function largely to humiliate, punish, and demonize any vestige of social responsibility. Violence both permeates and drives foreign policy, dominates popular culture, and increasingly is used to criminalize a wide range of social behaviors, especially among African-Americans.[v] In part, the totality of violence in American society can be understood in terms of its doubling function. At one level, violence produces its own legitimating aesthetic as part of a broader spectacle of entertainment, offering consumers the pleasure of instant gratification, particularly in the visibility and celebration of extreme violence. This is evident in television series such as Game of Thrones and Hannibal, endless Hollywood films such as Dread (2012), Django (2012), and Mad Max: Fury Road (2015), and video games such as Grand Theft Auto 4 (2008), and Mortal Combat (2011), and Battlefield Hardline (2015).

At another level, violence functions as a brutalizing practice used by the state to squelch dissent, incarcerate poor minorities of class and color, terrorize immigrants, wage a war on minority youth, and menace individuals and groups considered disposable or a threat. Not only does such violence destroy the conditions and institutions necessary to develop a democratic polity, it also accelerates abusive forms of punitiveness and control that extend from the prisons to other institutions such as schools. In this instance, violence becomes the ultimate force propagating what might be called punishment creep. The punishment creep that has moved from prisons to other public spheres now has a firm grip on both schools and the daily rituals of everyday life. Margaret Kimberly captures one instance of the racist underside of punishment creep. She writes: “Black people are punished for driving, for walking down the street, for having children, for putting their children in school, for acting the way children act, and even for having children who are killed by other people. We are punished, in short, because we still exist.”[vi]

Violence in America has always been defined partly by a poisonous mix of chauvinism, exceptionalism, and terrorism that runs through a history marked by genocidal assaults against indigenous Native Americans, the brutality of slavery, and a persistent racism that extends from the horror of lynchings and chain gangs to a mass incarceration state that criminalizes black behavior and subjects many black youth to the shameful dynamics of the school-to-prison-pipeline and unprecedented levels of police abuse. Violence is the premier signature of what Ta-Nehisi Coates calls “The Dreamers,” those individuals and groups who have “signed on, either actively or passively, to complicity in everything from police shootings to real estate redline, which crowds blacks into substandard housing in dangerous neighborhoods…The Dream is about the totality of white supremacy in American history and its cumulative weight on African-Americans, and how one attempts to live with that.”[vii] In part, violence whether produced by the state, corporations, or racist individuals is difficult to abstract from an expression of white supremacy, which functions as an index for demanding “the full privileges of the state.”[viii]

Police violence against African-Americans has become highly visible and thrust into the national spotlight as a result of individuals recording acts of police abuse with their cell phones and other tools of the new technologies. In the last few years, there has been what seems like a torrent of video footage showing unarmed black people being assaulted by the police. For instance, there is the shocking video of Walter Scott being shot in the back after fleeing from his car; Eric Garner dying as a result of being put in a chock hold by a white policeman who accused him of illegally selling cigarettes; the tragic killing of Freddie Gray who after making eye contact with a police officer was put in a police van and purposely given a jarring ride that resulted in his death; and the needless shooting of 12 year-old Tamir Rice for playing with a pellet gun in the snow in a park, and so it goes. All of these deaths are morally indefensible and are symptomatic of the deep-seated racism and propensity for violence in many police forces in the United States.

Yet, as Jeah Lee observes, while such crimes have attracted national attention, the “use of force by cops in schools…. has drawn far less attention [in spite of the fact that] over the past five years at least 28 students have been seriously injured, and in one case shot to death, by so-called school resource officers—sworn, uniformed police assigned to provide security on k-12 campuses.”[ix] Increasingly as public schools hand over even routine disciplinary problems to the police, there is a resurgence of cops in schools. There are over 17,000 school resource officers in more than half of the schools in the United States.[x] In spite of the fact that violence in schools have dropped precipitously, school resource officers are the fastest growing segment of law enforcement.

In part, the militarizing of schools and the accompanying surge of police officers are driven by the fear of school shootings, particularly in the aftermath of the Columbine High School tragedy in 1999, and the massacre that took place at Sandy Hook Elementary School in 2013, both of which have been accentuated by the ever present wave of paranoia that followed the terrorist attacks of 9/11.[xi] What advocates of putting police in the schools refuse to acknowledge is that the presence of police in schools has done nothing to stop such mass shootings. While the fear of school shootings are overestimated, the fact remains that schools are still one of the safest places for children to be. Caught under the weight of a culture of fear and a rush to violence, many young people in schools are the most recent victims of a punishing state in a society that “remains in a state of permanent, endless war,” a war that is waged through militarized policies at home and abroad. [xii]

What has become clear is that cops in schools do not make schools safer. Erik Eckholm reporting for the New York Times stated that judges, youth advocates, parents, and other concerned citizens “are raising alarm about what they have seen in the schools where officers are already stationed: a surge in criminal charges against children for misbehavior that many believe is better handled in the principal’s office.”[xiii] In Texas, police officers have written “more than 100,000 misdemeanor tickets each year” and many of these students “face hundreds of dollars in fines, community service, and in some cases, a lasting record that could affect applications for jobs or the military.”[xiv] The transformation of disciplinary problems into criminal violations has often resulted in absurd if not tragic results. For instance, in 2009, in Richardson, Texas “a 14-year old boy with Asperger’s syndrome was given a $364 police citation for using an expletive in his classroom.”[xv] It gets even more ludicrous. “A 12-year-old student in Stuart, Florida, was arrested in November 20008 for ‘disrupting a school function.’ The ‘disruption’ was that the student had ‘passed gas.’”[xvi]

Similarly, a number of civil rights groups have reported that the presence of police in schools often “means more suspensions, which disproportionately affect minority students.” [xvii] Many of the young people who end up in court are poor black and brown students, along with students with disabilities. What must be recognized is that schools in general have become combat zones where it is routine for many students to be subjected to metal detectors, surveillance cameras, uniformed security guards, weapons searches, and in some cases SWAT team raids and police dogs sniffing for drugs.[xviii] Under such circumstances, the purpose of schooling appears to be to contain and punish young people, especially those marginalized by race and class, rather than educate them. What is beyond doubt is that “Arrests and police interactions… disproportionately affect low-income schools with large African-American and Latino populations.”[xix] For the many disadvantaged students being funnelled into the “school-to-prison pipeline,” schools ensure that their futures look grim indeed, as their educational experiences acclimatize them to forms of carceral treatment.[xx] There is more at work here than a flight from responsibility on the part of educators, parents, and politicians who support and maintain policies that fuel this expanding edifice of law enforcement against the young and disenfranchised. Underlying the repeated decisions to turn away from helping young people is the growing sentiment that youth, particularly minorities of color and class, constitute a threat to adults and the only effective way to deal with them is to subject them to mind-crushing punishment. Students being miseducated, criminalized, and arrested through a form of penal pedagogy in prison-type schools provides a grave reminder of the degree to which the ethos of containment and punishment now creeps into spheres of everyday life that were largely immune in the past from this type of state and institutional violence.

No longer are schools spaces of joy, critical teaching, and support, as too many are now institutions of containment and control that produce pedagogies of conformity and oppression and in the name of teaching to the test serve to kill the imagination. Within such schools, the lesson that young people are learning about themselves is that they can’t engage in critical thinking, be trusted, rely on the informed judgments of teachers and administrators, and that their behavior is constantly subject to procedures that amount to both an assault on their dignity and a violation of their civil liberties. Schools have become institutions in which creativity is viewed as a threat, harsh discipline a virtue, and punishment the reward for not conforming to what amounts to the dictates of a police state. How many more images of young school children in handcuffs do we have to witness before it becomes clear that the educational system is broken, reduced largely to a punishing factory defined by a culture of fear and an utter distrust of young people?

According to the Advancement Project, schools have become increasingly intolerant of young people, imposing draconian zero tolerance policies on them by furthering a culture steeped in criminalizing often minor, if not trivial, student behaviors. What is truly alarming is not only the ways in which young people are being ushered into the criminal justice system and treated less as students than as criminals, but the harsh violence to which they are often subjected by school resource officers. According to a report by Mother Jones, Jonathan Hardin, a Louisville Metro Police officer, in 2014 “was fired after his alleged use of force in two incidents at Olmsted Academy North middle school: He was accused of punching a 13-year-old student in the face for cutting the cafeteria line, and a week later of putting another 13-year-old student in a chokehold, allegedly knocking the student unconscious and causing a brain injury.”[xxi] In a second incident that year, “Cesar Suquet, then a 16-year-old high school student in Houston, was being escorted by an officer out of the principal’s office after a discussion about Suquet’s confiscated cell phone. Following a verbal exchange, police officer Michael Y’Barbo struck Suquet at least 18 times with a police baton, injuring him on his head, neck and elsewhere.”[xxii] Y’Barbo claimed that beating a student with a police baton was “reasonable and necessary” and “remains on regular assignment including patrol.”[xxiii] There are have also been incidents where students have been shot, suffered brain injuries, and have been psychologically traumatized. Jaeah Lee cites a young black high school student in Detroit who after a troubling interaction with a school police officer speaks for many young people about the dread and anxiety that many students experience when police occupy their schools. He states that “”Many young people today have fear of the police in their communities and schools.”[xxiv]

If one important measure of a democracy is how a society treats its children, especially young children who are black, brown, or suffer from disabilities, there can be little doubt that American society is failing. As the United States increasingly models its schools after prisons, students are no longer viewed as a social investment in the future. A deadly mixture of racism and violence in the 21st century has become increasingly evident in the violence being waged against young people in American schools. If students in general are now viewed as a potential threat, black students are regarded increasingly as criminals. One result is that schools increasingly have come to resemble war zones, spaces marked my distrust, fear, and demonization. With more police in the schools than ever before, security has become more important than providing children with a critical education and supportive learning environment. As authority in many of the schools is often handed over to the police and security forces who are now asked to deal with all alleged disciplinary problems, however broadly defined, the power and autonomy of teachers and school administrators are weakened at the expense of the safety of the students. This loss of authority is clear in New York City where school administrators have no control over security forces who report directly to local police departments.

In most cases, the disciplinary problems that take place in schools involve trivial the infractions such as violating a dress code, scribbling on a desk, or holding a 2-inch toy gun. The assault on children in the public schools suggest that black and brown children cannot view schools as safe places where they can be given a quality education. Instead, schools have become sites of control, testing, and punishment all too eager to produce pedagogies of repression, and more than willing to erect, once again, what has been called the school-to-prison pipeline, especially for youth of color. Roxane Gay is right in observing that

Black children are not allowed to be children. They are not allowed to be safe, not at home, not at pool parties, not driving or sitting in cars listening to music, not walking down the street, not in school. For black children, for black people, to exist is to be endangered. Our bodies receive no sanctity or safe harbor.[xxv]

It is inconceivable that in an alleged democracy poor minorities at all grade levels in the public schools are subjected to shameful criminal practices such as being handcuffed and carted off to jail for minor incidents— and that such draconian practices could take place in a society that views itself as a democracy. Stripped of their public mission as institutions that nurture young people to become informed, critically engaged citizens, schools have become punishing factories all too willing to turn disciplinary authority over to the police and to usher students into the harsh bureaucracy of the criminal justice system.[xxvi]

One recent example of a particularly disturbing incident of police brutality was captured in a series of videos recorded in West Spring High School in South Carolina. Prior to the incident being filmed, a young black student named Shakara took out her cellphone in class. The teacher asked her for it and when she refused to hand it over, she was asked to leave the class. The teacher then called the vice principal. Rather than attempt to defuse the situation, the vice principal called for a School Resource Officer.  At this point, Officer Ben Fields enters the classroom. One of Shakira’s classmates, Niya Kenny, asked her classmates to start filming because as she put it: “I told them to start filming because we know his reputation–well, I know it.” In what follows, as filmed by one of the students, Officer Ben Fields approaches the young woman, appears to give her no time to stand up and proceeds by grabbing her left arm while placing his right arm around her neck; he then lifts her desk, pulls her out of her seat, slams her to the ground, and drags her across the floor before handcuffing her. The video is difficult to watch given the extreme level of violence used against a high school student. The young woman was arrested as was Kenny, who both filmed the incident and loudly protested the treatment of Shakara. Fields was fired soon afterwards, but incredulously both students are being charged with “disturbing schools, a crime punishable by up to ninety days in jail or a thousand dollar fine.”[xxvii]

What has emerged after the incident went viral was information indicating that Fields had a previous reputation for being aggressive with students, and he was viewed as a threat by many students who nicknamed him “Officer Slam.” Moreover, he had a previous record of violently assaulting people.[xxviii] The question that should be asked as a result of this shocking act of police violence against a young black girl is not how Fields got a job in a school working with children, but what kind of society believes that police should be in the school in the first place. Whatever happened to teacher and administrator responsibility? Sadly, it was a school administrator who called in the police at Spring Valley High School because the student would not turn over her phone. Even worse, when Sheriff Leon Lott announced his decision to fire Fields, he pointed out that the classroom teacher and administrator supported actions of the police officer and made it clear that “they also had no problems with the physical part.”[xxix] Both the teacher and administrator should be fired. This incident was in all probability a simple disciplinary problem that should have been handled by responsible educators. Students should not be treated like criminals. It is one thing to not assume responsibility for students, but another to subject them to brutal assaults by the police.

Lawlessness runs deep in American society and has been normalized. Brutal attacks on defenseless children rarely get the attention they deserve and when they do the corporate media refuses to acknowledge that America has become a suicidal society willing even to sacrifice its own children to an expanding punishing state that protects the interests of the corporate and financial elite.[xxx] How else to explain the shameless defense of such a brutal assault against a young black girl by pundits such as CNN’s Harry Houck and Don Lemon, who implied that such violence was warranted because Shakara did not respect the officer, as if the beating of a black child by a police officer, who happens also to be a body-builder, who can lift 300 pounds, justifies such actions. This is a familiar script in which black people are often told that whatever violence they are subject to is legitimate because they acted out of place, did not follow rules that in reality oppress them, or simply refused to fall in line. The other side of this racist script finds expression in those who argue that any critique of the police endangers public safety. In this dangerous discourse, the police are the victims, a line of argument recently voiced in different ways by both President Obama and by James Comey, the director of the Federal Bureau of Investigation. This discourse not only refuses to recognize the growing visibility of police violence, it shores up one of the foundations of the authoritarian state, suggesting that the violence propagated by the police should not be subject to public scrutiny. As an editorial in the New York Times pointed out, this “formulation implies that for the police to do their jobs, they need to have free rein to be abusive. It also implies that the public would be safer if Americans with cellphones never started circulating videos of officers battering suspects in the first place….This trend is straight out of Orwell.”[xxxi]

Educators, young people, parents and others concerned about violence in schools need to organize and demand that the police be removed from school. Not only is their presence a waste of taxpayer’s money and an interference with children’s education, have they also pose a threat to student safety.[xxxii] Instead of putting police in schools, money should be spent on more guidance teachers, social workers, teachers, community intervention workers, and other professionals who are educated and trained to provide a safe and supportive environment for young people. It is particularly crucial to support those social services, classroom practices, and policies that work to keep students in schools. Everything possible should be done to dismantle the school-to-prison pipeline and the underlying forces that produce it. At the same time, more profound change must take place on a national level since the violence waged by the police is symptomatic of a society now ruled by a financial elite who trade in cruelty, punishment, and despair. American society is broken, and the violence to which it appears addicted to will continue until the current configurations of power, politics, inequality, and injustice are eliminated.

The increasing visibility of police brutality in schools and in the streets speaks to a larger issue regarding the withering of democracy in the United States and the growing lawlessness that prevails in a society in which violence is both a spectacle and sport–and one of the few resources left to use to address social problems. America is paying a horrible price for turning governance at all levels over to people for whom violence serves as the default register for addressing important social issues. The Spring Valley High School case is part of a larger trend that has turned schools across the country into detention centers and educators into hapless bystanders as classroom management is ceded to the police. What we see in this incident and many others that have not attracted national attention because they are not caught on cellphones are the rudiments of a growing police state. Violence is now a normalized and celebrated ideal for how America defines itself–an ideal that views democracy as an excess or, even worse, a pathology. This is something Americans must acknowledge, interrogate, and resist if they don’t want to live under a system of total terror and escalating violence.

Notes.

[i] I have taken up this theme in The Violence of Organized Forgetting (San Francisco: City Lights Books, 2014).

[ii] Brad Evans and Henry A. Giroux, Disposable Futures: The Seduction of Violence in the Age of the Spectacle (San Francisco: City Lights Books, 2015).

[iii] Alain Badiou, The Rebirth of History (London: Verso, 2012), 12.

[iv] Ibid., 13.

[v] Jody Sokolower, “Schools and the New Jim Crow: An Interview With Michelle Alexander,” Truthout, (June 4, 2013). http://www.truth-out.org/news/item/16756-schools-and-the-new-jim-crow-an-interview-with-michelle-alexander

[vi]. Margaret Kimberly, “Jail for Sending Their Kid to School? How America Treats Black Women and Children Like Criminals” AlterNet, (May 9, 2012). Online:

http://www.alternet.org/story/155330/jail_for_sending_their_kid_to_school_how_america_treats_black_women_and_children_like_criminals/

[vii] Mary Ann Gwinn, “Author Ta-Nehisi Coates: ‘In this country, white is receiving the full privileges of the state,’” The Seattle Times (October 14, 2015). Online: http://www.seattletimes.com/entertainment/books/qa-with-ta-nehisi-coates-author-of-between-the-world-and-me/

[viii] Ibid.

[ix] Jeah Lee, “Chokeholds, Brain Injuries, Beatings: When School Cops Go Bad,” Mother Jones (July 14, 2015). Online: http://www.motherjones.com/politics/2015/05/police-school-resource-officers-k-12-misconduct-violence

[x] Amy Goodman, “When School Cops Go Bad: South Carolina Incident Highlights Growing Police Presence in Classrooms,” Democracy Now!, (October 27, 2015).Online: http://www.democracynow.org/2015/10/28/when_school_cops_go_bad_south

[xi] Jessica Glenza, “’Good guys’ with guns: how police officers became fixtures in US schools,” The Guardian (October 28, 2015). Online: http://www.theguardian.com/us-news/2015/oct/28/sworn-police-officers-us-schools-guns

[xii] Glenn Greenwald, “Arrest of 14-Year-Old Student for Making a Clock: the Fruits of Sustained Fearmongering and Anti-Muslim Animus,” The Intercept (September 16, 2015). https://theintercept.com/2015/09/16/arrest-14-year-old-student-making-clock-fruits-15-years-fear-mongering-anti-muslim-animus/

[xiii] Erik Eckholm, “With Police in Schools, More Children in Court,” The New York Times, (April 12, 2013). Online: http://www.nytimes.com/2013/04/12/education/with-police-in-schools-more-children-in-court.html

[xiv] Ibid., Eckholm, “With Police in Schools, More Children in Court.”

[xv] Advancement Project, Test, Punish, and Push Out: How ‘Zero Tolerance’ and High-Stakes Testing Funnel Youth in the School-To-Prison Pipeline (Washington, D.C.: Advancement Project, March 2010). Online at: http://www.advancementproject.org/sites/default/files/publications/rev_fin.pdf

[xvi] Ibid., Advancement Project.

[xvii] Greg Toppo, “Civil rights groups: Cops in schools don’t make students safer,” USA Today, (October 28, 2015). Online: http://www.usatoday.com/story/news/2015/10/28/school-resource-officer-civil-rights/74751574/

[xviii] Criminal InJustice Kos, “Criminal InJustice Kos: Interrupting the School to Prison Pipeline,” DailyKos (March 30, 2011). Online at: http://www.dailykos.com/story/2011/03/30/960807/-Criminal-InJustice-Kos:-Interrupting-the-School-to-Prison-Pipeline

[xix] Smartypants, “A Failure of Imagination,” Smartypants Blog Spot (March 3, 2010). Online at: http://immasmartypants.blogspot.com/2010/03/failure-of-imagination.html

[xx] See Mark P. Fancher, Reclaiming Michigan’s Throwaway Kids: Students Trapped in the School-to Prison Pipeline (Michigan: ACLU, 2011). Online at: http://www.njjn.org/uploads/digital_library/resource_1287.pdf; and Advancement Project, Test, Punish, and Push Out: How ‘Zero Tolerance’ and High-Stakes Testing Funnel Youth in the School-To-Prison Pipeline (Washington, D.C.: Advancement Project, March 2010). Online at: http://www.advancementproject.org/sites/default/files/publications/rev_fin.pdf

[xxi] Ibid., Lee, “Chokeholds, Brain Injuries, Beatings: When School Cops Go Bad.”

[xxii] Ibid., Lee, “Chokeholds, Brain Injuries, Beatings: When School Cops Go Bad.”

[xxiii] Ibid., Chokeholds, Brain Injuries, Beatings: When School Cops Go Bad.”

[xxiv] Ibid., Lee, “Chokeholds, Brain Injuries, Beatings: When School Cops Go Bad.”

[xxv] Roxane Gay, “Where Are Black Children Safe?,” New York Times, (October 27, 2015). Online: http://www.nytimes.com/2015/10/30/opinion/where-are-black-children-safe.html

[xxvi] See: William Ayers, Rick Ayers, Bernardine Dohrn, eds. Zero Tolerance: Resisting the Drive for Punishment in Our Schools :A Handbook for Parents, Students, Educators, and Citizens (New York: The New Press, 2001); Henry A. Giroux, Youth in a Suspect Society (New York: Palgrave, 2009); Judith Kafka, The History of “Zero Tolerance” in American Public Schooling (New York: Palgrave, 2013).

[xxvii] Rashad, Arisha, Scott, Lyla and the rest of the ColorofCange Team, “ Editorial,” Color of Change (October 27, 2015). Email correspondence.

[xxviii] Andrew Emett, “Same Cop Who Attacked School Girl Also Caught Assaulting Army Vet in Similar Takedown,” Free Thought Project.com, (October 27, 2015); http://thefreethoughtproject.com/cop-slammed-high-school-girl-ground-assaulted-army-vet-similar-takedown/ ; see also Ibid., Goodman, “When School Cops Go Bad: South Carolina Incident Highlights Growing Police Presence in Classrooms.”

[xxix] Amy Davidson, “What Niya Kenny Saw,” The New Yorker (October 30, 2015). Online: http://www.newyorker.com/news/amy-davidson/what-niya-kenny-saw?mbid=nl_151031_Daily&CNDID=14760251&spMailingID=8208167&spUserID=MjY0MzU4NDM2ODAS1&spJobID=783800743&spReportId=NzgzODAwNzQzS0

[xxx] Sonali Kolhatkar, “Police Are the Greatest Threat Facing Black Kids in Schools,” Truth Dig, (October 27, 2015). http://www.truthdig.com/report/item/police_are_the_greatest_threat_facing_black_kids_in_school_20151028

[xxxi] Editorial, “Political Lies About Police Brutality,” The New York Times, (October 27, 2015). Online: http://www.nytimes.com/2015/10/27/opinion/political-lies-about-police-brutality.html?_r=0

[xxxii] See, for instance, Amanda Petteruti, Just Policy Institute, Education Under Arrest: The Case against Police in Schools,” Just Policy Institute (2011). http://www.justicepolicy.org/uploads/justicepolicy/documents/educationunderarrest_fullreport.pdf

 

Henry A. Giroux currently holds the McMaster University Chair for Scholarship in the Public Interest in the English and Cultural Studies Department and a Distinguished Visiting Professorship at Ryerson University. His most recent books are America’s Education Deficit and the War on Youth (Monthly Review Press, 2013) and Neoliberalism’s War on Higher Education (Haymarket Press, 2014). His web site is www.henryagiroux.com.