Posted by Realsociology on October 21, 2013
Pointillist Time, Blase Attitudes and Anomic Melancholy – why today’s students struggle to see the relevance of education
Posted by Realsociology on October 19, 2013
Zygmunt Bauman: Liquid modern challenges to education. Lecture given at the coimbra group annual conference – Padova, 26 may 2011
This lecture mostly focusses on outlining the ways in which young people today experience life in a profoundly different way to previous generations, and how this experience is inseperable from consumer culture and hyperculture. The specific implications for educators are left almost wholly untouched, so I’ve drawn my own conclusions along the way (getting individuals to do just this – for themselves – is, I imagine, one of the intentions behind Bauman’s ambivalence). On final analysis, I think the point Bauman is trying to make is that an educational paradigm rooted in a ‘linear notion of preparing students for the future’ is completely out of sync with the way in which young people experience the world via a consumer oriented hyperculture. Towards the end of the lecture, Bauman also questionswhether the decision to go to university is a rational one, given the insecurities in the labour market which may well limit students actual life-chances in the future.
As I said above, and I say it again for emphasis in case anyone wants to read it, despite the title this is really a lecture on ‘what the experience of living in a hyperreal consumer culture is like’ (worth a read for its own sake), and it doesn’t start to focus in on (the seeming pointlessness) of education until the final section.
What’s offered below is my summary and interpretation of Bauman’s ideas about the basic characteristics of the experience of life in a liquid modern (consumer oriented, hyperreal culture). My own contributions are mainly twofold – Firstly, I’ve added in a few illustrations to make this material less abstract, and secondly I’ve added in some thoughts on how this experience might be at odds with the way students experience education today (which is what I thought the lecture would’ve been about in the first place!). I will add in critique later, for now I’m exploring the utility of Bauman’s analytical framework by ‘rollling with him’. (And wierdly I’m actually quite enjoying the experience.). This is very much explorative, and drawn from my own experience of teaching for 16-19s for 12 years. (Only 27 years to go…. roll on that lottery win).
This post is just my initial summary of the lecture, more detail to follow in future posts…
Young people today grow up in a liquid-modern, consumer-oriented, hyperculture which encourages the following -
1. An experience of time as ‘pointillist’ – in which every moment is pregnant with infinite possibilities, although most of these possibilities remain unrealised. Pointillist time is the experience of many things going on at the same time, and one in which ‘now’ matters more than the future, because ‘if you miss it it’s gone’.
2. The anomic feeling of drowning in an information deluge, in which individuals are bombarded with too much information and have to deselect the majority of information, but lack the capacity to make decisions about which information is most worthy of attention (not least of all because of the pressure to make decisions quickly, meaning there is little time for reflection).
3. A ‘disposable attitude‘ to the products and experiences consumed: life appears as something which is about consuming and disposing, experiencing and forgetting, and all at a forever quickening pace.
At the emotional-intentional level, consumer culture accelerated via hyperculture, tends to lead to a blase and/ or melancholic experience of life. Blase in the sense that commitment to anything seems irrational when continued happiness rests on the ability to forget and move on to the next experience, and melancholic because although hyperculture is pregnant with possibilities, most of these possiblities are never realised. As far as I can see this experienc is also anomic, characterised by both an anxious uncertainty and a gnawing disaffection. (There may be a reason why Bauman doesn’t actually use the word anomie, but unless I’m mistaken, this is basically what he’s driving at.)
Bauman does not say it explicitly, but it is relatively easy to see that the experience of young people, socialised into an anxious, nowist orientation to time, a blase, disposable attitude towards consumption, all underscored by a melancholic/ anomic uncertainty about what it is that they should actually be doing is completely out of sync with many aspects of today’s standard, educational paradigm which asks students to defer gratification and make a long-term commitment to the progressive accumulation of knowledge and skills that will be useful to a future life, which this paradigm further seems to mistakenly assume will also involve some level of life-world security (an experience which is alien to today’s youth).
Bauman finishes off his lecture by delivering a final kick in the teeth to education’s relevance to today’s students: given the relentless downgrading of grades it is far from certain that a university degree you will lead to a well-paying job at the end*, it could actually be the case that today, that if your goal is a good salary and a (relatively) stable career, non-graduates have as much chance of achieving these things as graduates.
(*although this does not apply to the wealthy who can afford to attend the very best universities and have a greater capacity to network their way into the best jobs.)
NB – There are plenty of other threads in this lecture, and the related lectures, to pick up on… this is just one, elaborated on by me!
More detailed summary to follow. Just one question in the meantime… If all of this is actually true – what an earth are we doing as educators? My own prefered strategey right now, is to go buy cake and just try not to think about it, it’s just a question of figuring out what cake?
The Bauman Institute - Liquid Modern Challenges to Education (another version of the talk)
Posted by Realsociology on October 16, 2013
With a few comments…
Summary of Chapter Three of Liquid Times by Zygmunt Bauman – Time/Space
In the first section Bauman provides an overview of some of the key features of contemporary urban areas.
Firstly, that modern urban areas are increasingly gated – To illustrate this he offers a description of Heritage Park, a new 500 acre gate community about to be built not far from Cape Town in South Africa, complete with high-voltage electric fencing, electronic surveillance of access roads and heavily armed guards. Within the fortifications, Heritage Park contains several amenities – from shops to salmon lakes, but the most significant feature for Bauman, is the assumption that lies behind the project – that in order to build a spirit of community, we can only do so if we exclude others.
Secondly, he illustrates that a fear of strangers is common by pointing out that increasing amounts of people think they are victims of stalkers and, although there is a long-historical trend of people looking for the source of their misery outside of themselves, this fear of stalkers is just the latest manifestation of a society-wide fear of the ‘mobile vulgus’, the inferior people who are always on the move (stalkers are not generally of the places which they stalk).
He rounds of this section by drawing on Sharon Zukin’s description of LA to provide an overview of the current evolution of urban life which can be described as the ‘institutionalization of urban fear’ the key features of which include…
- ‘defence of the community’ translated as the hiring of armed gatekeepers to control the entry.
- Stalker and prowler promoted to public enemy number one.
- Paring public areas down to defensible enclaves with selective access (thus reducing freedom to move about).
- Separation in lieu of the negotiation of life in common.
- The criminalisation of residual difference.
This is actually a very tame section for Bauman on this particular topic. There is a much stronger commentary in ‘Liquid Times’ in which he comments on ‘Fortress cities’, talking about how, for the marginalised, cities are increasingly becoming full of places where they cannot go.
(94) When strangers meet strangers
Drawing on Richard Sennet (which he does often), Bauman points out that ‘a city is a human settlement in which strangers are likely to meet’ – the encounters are likely to be without a past or a future, and such encounters require a particular set of skills which Sennet calls civility.
Civility is not an easy skill to learn, it involves putting on a mask to shield others from having to deal with the private burdens of one’s own self, and we expect the same from others. In other words, civility is based on the mutual withdrawal of the ‘true self’ – we don’t expect to be cajoled into expressing our inner most feelings to others in public spaces, instead we put on a ‘public persona’ and expect others to do the same and this is what enables us to share space with masses of other people. This, in short is civility, which the city requires. Something else Bauman says later in the chapter (to my mind this is the important bit, obscured by his artistic efforts to define the concept) is that civility is hard-work – it involves making the effort to get on (and I assume work with) people that are not like you! In order to work effectively, the city requires civility.
Bauman doesn’t go into too much depth here about what ‘civility’ actually is btw, but crucially it clearly doesn’t involve just doing whatever you want, it involves restraint, and not just of your actions, but of your ‘true’ self-expression
BC – I’m not at all comfortable with the analytical divisions stopping with the distinction between ‘public-persona’ and ‘true (private?) self’ – I’d me much happier with a distinction between ‘public-persona’ and ‘that confluence of aggregates which people in their ignorance label their true-selves’
Bauman then argues that there are two general types public space which are removed from the above ideal-type model of civility -
The first of these categories of public-yet-not-civil spaces are public squares such as La Defense on the right bank of the Seine which are designed to be kept empty by their inhospitable architecture.
The second category is meant to serve the consumer – the most obvious example of which is the shopping mall in which the primary task to be performed is individualised consumption with a minimum of human interaction. In such spaces, encounters are kept shallow and strangers are kept out to minimise the disruption to consumptive acts
On this note, something interesting to explore further are how successfully counter-movements devoted to subvert the logic of such consumer-spaces. Reverend Billy and The Church of Stop Shopping is the most obvious example of this, and some aspects of the UK Uncut protests here in Britain might also be read in the same way.
(98) Emic places, phagic places, non-places, empty spaces
Our consumer spaces, such as shopping malls, are completely ‘other spaces’ – the temples of consumption may be in the city, but they are not of the city. The temple of consumption, like ‘Foucault’s boat’ maintains a distance from daily life, it is anchored out at sea. Temples of consumption are also purified spaces in that diversity and difference are cleansed of all threats to us, unlike the more threatening and potentially disruptive differences in daily life (such as the increasing likely threat of losing your job!), and so these unreal spaces offer us the near perfect balance between freedom and security.
I’m reminded of two things – the contrast to the relative lack of purity and increased uncertainty when shopping in markets in developing countries, and the attendant requirement to pay close attention to the dynamics (and it is more dynamic) of barter – this contrast is useful for criticising western notions of development; secondly, the fact that such purity really is lulling consumers into a very false sense of security because the ‘security’ gained through the act of shopping is so very short-lived.
In such places as shopping malls we also find a sense of belonging, in that we are all there for the same purpose, and so it is here that we find (a very limited idea of) community. The problem with this, as Sennet points out, is that any idea of community, of sameness is a fantasy… it is only achieved through ignoring differences. However, inside the temples of consumption, fantasy becomes reality and we find a sense of belonging for a few hours in a ‘community’ of shoppers. In these ‘egic’ spaces, for a short-time we can ignore differences because we are all united by the urge to shop, we all share a common purpose. The problem is that this is a shallow community that does not require empathy, understanding, bargaining or compromising.
From personal experience, he may as well be describing every sit-down cup of coffee I’ve ever had in a Cafe Nero or Costa Coffee… Such an EASY feeling of non-community. At some point I must try and work out the average cost per hour per table, I’d like to put a figure on the cost of non-community.
Bauman now turns to Claude Levi-Strauss, who suggested that just two strategies were deployed in human history whenever the need arose to cope with the otherness of others:
Anthropoemic strategies – which traditionally involves vomiting out strangers, which today takes the form of deportation and incarceration.
Anthropophagic strategies – ingesting strangers, which traditionally takes the form of cannibalism, but today takes the form of enforced assimilation.
The first strategy was aimed at the exile or annihilation of the others, the second aimed at the suspension or annihilation of their otherness.
Bauman now brings the above threads together to argue that the public square is the emic stragey, the shopping mall the egic straegy, both are a response to our having to live with strangers combined with our lack of skills with civility. Rather than learn the skills, our urban spaces are designed to either exclude others or nullify otherness.
Quick Commentary – I think Bauman might be the world master in dualistic constructions (no wonder he likes Levi-Strauss.)
Bauman rounds off this section by (much more briefly) outlining two other types of space found in cities (I think the idea is that they also prevent the development of civility, although I’m not sure what his opinion is on the later)
Non-spaces, such as airports and hotel rooms, are those which discourage settling in, and share some features of the first kind of space. These are uncolonised, free of all identity markers.
This is an eerily accurate description of my one (and never to be repeated) experience in a Travel-lodge. As if the sterility of the room wasn’t enough, the final straw was having to pay for breakfast first and then showing the receipt to collect a plate, bowl and cutlery set, although they did give us unrestricted access to the plastic cups.
Finally, there are empty spaces – Those which are unmapped, to which no meaning is ascribed. These are basically the poorer and unknown bits of the city.
(104) Don’t Talk to Strangers
The main point about civility is the ability to interact with strangers without holding their strangeness against them and without pressing them to surrender it or to renounce some or all of the traits that made them strangers in the first place.
All of the above four places are designed to strip out any of the challenges of togetherness by rendering strangers as invisible as possible and minimising interaction with them.
However, even though we have arranged our public places so we minimise the risk of having any meaningful interaction with them, they are still full of strangers. (Bauman argues that our preferred is to try and organise our lives so we do not have to interact with them at all, but for most of us this is simply not possible.)
And so, following Sennet again, we have arranged our cities into ethnic enclaves where we mix with people ‘just like us’ and we end up with little islands of people bound together by a shared sense of ‘being like these people, but not like other people’ – We have avoided the difficulties of forging relationships with and negotiating how to live with people who are different to us, and this creates a self-fulfilling prophecy – because we avoid dealing with people ‘not like us’, those people are more distant, so they appear more dangerous, and the idea of constructing an ‘ideal-society’ of shared interest in the midst of cultural difference becomes ever more fanciful. Or, to summarise all of this succinctly in the words of Sharon Zukin (again) – ‘No one knows how to talk to anyone anyone else’.
Ethnicity is the first and foremost way we retreat from the difficult realm of the heterogeneous society out there, the society which requires negotiating and effort to get along in. In ethnic groupings, we don’t need to talk to people, we just feel the same, our sameness is heteronomous, it is given, our right. Identity is about who you are, not about what you do.
Note to self – or question to self – how does this square with the Buddhist notion of transcending the self through ‘non-doing’ and non-identification. What is the difference between ‘doingness’ in Buddhism (ethics) and doingness in Bauman? Also, is Bauman saying that part of being ethical (being responsible) is ‘doing’ in the sense of making the effort to forge meaningful bonds with people who are not like us (in which case this could be a very noble, ideal reading of Habermas’ communicative utopia)… More to come on this…
Bauman sees such a carving out of ethnic niches as a rational response to a legitimately perceived crisis of public life, where the public realm (this is from the last chapter, remember?!) has been narrowed down to private confessions. Politicians in fact give the message that identity matters above all else, it is who you are, not what you are doing that truly matters. Once you have ‘identity’ as the central logic of existence, purging others not like me needs no further rationale.
Bauman now casts our obsession with purity and purging of strangers perceived to be dangerous as a public pathology – a pathology of public space resulting in a pathology of politics: the wilting and waning of the art of dialogue and negotiation, the substitution of the techniques of escape and elision for engagement and mutual commitment.
He finishes by saying…. ‘Do not talk to strangers has now become the strategic precept of adult normality.’ and providing the basic problem with the premise of the gated community…. George Hazeldon Heritage Park (the gated community mentioned at the beginning) would be a place where, at long last, all passers-by could talk freely to each other. They would be free to talk since they would have very little to talk about – except exchanging the routine and familiar phrases entailing no controversy, but no commitment either. The dreamt-of purity of the Heritage Park community could be gained only at the price of disengagement and broken bonds.
By way of commentary on this section – look at the picture below… from my local paper commenting on travellers using a piece of local grassland to graze their horses on. Odd how this is on my regular running route, and I’ve regularly run across this field, people, horses and all, and never felt particularly threatened by any of them.
(110) Modernity as History of Time
Today, if asked how long it will take to get from a to b, we will be asked about what method of transport, because the amount of space we can cross in a given amount of time is very much dependent on the mode of transport we use to get there. It is normal for us today to try to calculate how long tasks will take us given the technology we are using. We are normatively very time-conscious.
However, it has not always been thus. In pre-modern times, people did not think very much about time and space because such thinking was not required given the nature of their lifeworlds. If people were pressed hard to explain what they meant by space and time, they may have said that space is what you can pass in a given time, while time is what you need pass it, but they didn’t think to much about either because their conception of both was limited because their transportation and work techniques (what Bauman calls ‘wetware’) – humans muscle, oxen or horses – which made the effort and set the limits of what amount of space could be travelled in what time.
He now seems to celebrate the efforts of Enlightenment thinkers such as Newton and Kant (who he calls the ‘valiant knights of reason’) for their efforts in setting apart time and space in human thought and practise – or as he puts it, their efforts in ‘casting time and space as two transcendentally separate and mutually independent categories of human cognition’ - the distinction between which provides us with the ‘epistemological ground for philosophical and scientific reflection’ and the ‘empirical stuff that can be kneaded into timeless truths’.
Bauman seems to be arguing here that the development of the basic conceptions of time and space have been historically useful, illustrating his modernist roots.
He then argues that it was the construction of such things as vehicles (hardware) that enabled us to travel faster and technologies more generally that enable us to do more in less time that gave rise to this widespread perception of time and space being separate fields of thought.
In Modernity, time came to be seen as something which could be manipulated and controlled, it became a factor of destruction, the dynamic partner in the time-space wedlock, and thus controlling time became crucial to controlling space – Whoever could travel faster could claim more territory. In a nice evocative phrase Bauman says that ‘modernity was born under the stars of acceleration’.
As modernity progressed, time became its central logic: rationalisation was essentially a process designed to make us more productive, to cajole us to do more in less time.
Bauman finishes off this section by saying that the main focus of what the powerful do with time (use their time for?) in modernity is to conquer space. Bauman casts the powerful as those who invade and redraw boundaries, and the faster they can do this, the better, whereas the the weak are those who must defend their territory, for them and their world, time is experienced as something which is ‘running out’. (The very last line is my interpretation, but I’m 99% sure it’s accurate.)
I’m not sure how far Bauman takes his analysis of the differential experience of time in his later works, but one fairly obvious interpretation is that the wealthy, have time on their side, most obviously in the form of privileged access to high speed rail and air networks, the fastest broadband, and also their ability to employ people to do things for them. In contrast, middling people experience time as something that is scarce, and frequently have too much to do in the limited time available, especially where family and work need to be balanced. In addition, it is worth noting that those on the margins have ‘all the time in the world’ and are free to use this time as they see fit, according to their limited means, but if they are hooked on the synopticon, then much of that time will be spent watching the money-rich, time-rich worlds of the elite who take up such a disproportionate amount of media air-time.
I’m further reminded here of another two things – Firstly the 1960s futurologists such as Toffler who predicted a 4 hour working day once we were properly ‘teched up’ (whatever happened to that?!) and secondly I think there’s utility in developing a methodology for calculating how much of our time we give away in surplus value, most horrifyingly in the form of interest payments on our mortgages. The utility of this would lie in being able to calculate how much time we would gain if gave up these things.
NB – At some point in this section Bauman also makes the point that the conception of our place in physical space seems to have ontological significance in modernity – when he suggests that at the individual level we could replace Descartes’ well known ‘I think for I am’ with ‘I occupy space therefore I exist’ and the meaning would remain the same. This didn’t seem to flow with the rest of his argument but I quite liked the point so I thought I’d make a note of it!
(p113) From Heavy to Light Modernity
This section deals with one of Bauman’s most well-known dualisms
The term Heavy Modernity refers to the era of hardware, or bulk obsessed modernity, where size is power and volume is success. This is the era of ponderous rail engines and gigantic ocean liners. To conquer as much space as one could hold,and then guarding the boundaries was the goal.
In heavy modernity wealth and power were firmly rooted or deposited deep inside the land, empty space was seen as a threat, and heroes were made of those who penetrated the hearts of darkness.
In terms of production Modernity meant the factory, and the bigger, more routinised, more homogeneous the logic of control and the clearer the boundaries in many respects of the word, the better. Daniel Bell described the General Motors Willow Run plant in Michegan as one of the best examples.
Heavy modernity also involved the neutralising and co-ordination of time; in this eara, time, and what one could achieve in a given amount of time, became the measure of progress.
The relationship between labour and capital was like a marriage, until death do us part, because the factory tied both labour and capital to the ground. Neither could survive without the other which meant conflict, but a conflict born of the rootedness.
This is now changed, as evidenced by Daniel Cohen in the example of Microsoft: whoever begins a career there has not the slightest idea where they’ll end up. Today’s management is concerned with loser organisational forms, with adaptability, and as a result of thisthe idea of a ‘career’ seems out of place.
Behind this watershed change is the new irrelevance of space, masquerading as the annihilation of time. Space no more sets limits to action because of the instantaneity of communications. The instantaneity of time devalues space. Since all parts of space can be reached in an instant, no space has special value, and thus there is less reason to bear the cost of perpetual supervision of such spaces, given that they can be abandoned and revisited in an instant.
This might make sense when we are talking about software development, but in many other areas of work this just doesn’t apply. Surely we still have heavy modernity in places? The mining sector for example, and even supermarkets, which are at the centre of our nexus of consumption, are rooted physically to one place.
(p118) The Seductive Lightness of Being
In this section Bauman contrasts power in heavy modernity with power in liquid modernity.
He uses Muchel Crozier’s Bureaucratic Phenomenon to illustrate how power worked in the heavy period. Crozier pointed out that people who manage to keep their own actions unbound, norm-free and so unpredictable, while normatively regulating the actions of their protagonists rule: the freedom of the first is the main cause of the unfreedom of the second, while the undfreedom of the second is the ultimate meaning of the freedom of the first.
In Liquid modernity, while this basic relationship remains the same, it is those who come closest to the momentariness of time rule. Today Capital does not concern itself with managing labour; surveillance and drill are no longer necessary. Labour (because it either has little interest or choice in the matter, dealt with at more length in the next chapter) allows capital to travel light and engage only in short term contracts, in hopeful search of opportunity, of which there appear to be many. In Liquid Modernity, domination consists in one’s capacity to escape, to disengage, to be ‘elsewhere’ and the right to decide the speed with which all this is done, stripping the people on the dominated side of their ability to resist their moves or slow them down. The contemporary battled of domination is waged with the weapons of acceleration and procastination.
The bit below is actually at the beginning of this section in the book, but I thought it made much more sense at the end…where he deals with how we are possibly beginning to view time differently.
In the extreme case of the liquid modern, the software world, time appears as Insubstantial and instantaneous, and so Bauman argues this is also an inconsequential time, in which we demand on the spot fulfilment , but which is also characterised by immediate fading of interest. Today, given that space and time are closer together, we have only ‘moments’ – points without dimensions.
Bauman provides two qualifications to the above -
Firstly, he questions whether this way of conceiving time (time with the morphology of an aggregate of moments) is still time as we know it.
Secondly, he says that the above only describes the developmental horizon of late modernity – the ever to be pursued yet never to be reached in full ideal of its major operators. It is a tendency towards rather than a state reached.
(p123) Instant Living
Bauman starts with Sennet’s observation that Bill Gate’s is very willing to destroy that which he had created in order to bring into being the next best thing, representing the trend for Liquid modernity to devalues the long term, (possibly because instanteity makes every moment infinite?)
Bauman next spends another couple of pages outlining how, in modern society, we valued the long-term more, and there was basically a balance between stability and change.
Today the balance has shifted towards an incredulity towards the value of stability/ immortality and there has been a culture shift towards constant revolutionising of many aspects of life.
Rational choice in this culture means to pursue instant gratification while seeking to avoid the consequences. This ushers both culture and ethics into unexplored territory. Today’s generation is living in a present that wants to forget the past and no longer seems to believe in the future…. but the memory of the past and trust in the future have been thus far the two pillars on which the cultural and moral bridges between transience and durability, human mortality and the immortality of human accomplishments, as well as taking responsibility and living moment by moment, all rested.
Posted by Realsociology on October 13, 2013
Police in Surrey have warned families that it is a crime for their children to skateboard and play football on the road. Police in Thams Ditton posted notices through doors in a residential street in Thames Ditton, Surrey, which left children as young as six scared that they would be arrested for playing outside.
Detectives said in the letter that they were ‘reminding parents and youths of their legal and social responsibilities’, adding that ‘playing football or other sports in the street is a criminal offence’
So what are we to make of this?
Firstly, it’s a good example illustrating the public obsession with safety culture – safety becoming the rationale for justifying an increasingly wide array of actions, and here the police are merely responding to a widespread public demand that children be kept safe, and over-regulating children in the process (a time-honoured tactic in liquid modern Britain).
This is also an example of the police policing the contemporary ‘public-private divide’ and reinforcing our normative structures. What were these children and parents thinking after all? That public streets exist for mutual frivolity? NO! Public spaces are places where people, on all occasions, must act as isolated individuals – and streets especially are places in which people should drive around in cars, closed off from the world, public spaces are not for community
These unconscious thought structures must have been at the root of the residents who would have complained about those kids. The police wouldn’t send such leaflets out on their own initiative, without some sort of prompt which they had to respond to, and this is almost certainly an example of the police covering their own backs, responding to a civil complaint.
Finally, it is possible that the root of all this lies in legitimate complaints. I wonder how much respect these middle class children actually have for ‘their community’? Given that this is an area where the average house prices top £500K, I doubt if they’ve imbibed much of a community spirit, and I imagine that there’s every possibility that when a bunch of these kids get together in a street for what’s very possibly their first experience of freedom in any meaningful sense of the word, that the result would be loud self-centred and obnoxious affair.
As an afterthought.. this also goes to show the damage that poorly worded documentation can do. If the person who wrote this had chosen their words more carefully the leaflet wouldn’t had been anywhere near as offensive.
NB, it’s worth noting that Inspector David Hollingworth has apologised for the leaflets, and pointed out that officers wanted to raise awareness of the dangers. He said of the leaflet: “It correctly identified that playing games such as football on the highway may be unlawful in some circumstances. However, this would not in any way be criminal behaviour.”
Posted by Realsociology on October 12, 2013
A recent OFSTED report – Religious Education: Realising the Potential - highlights the declining* provision and standards of R.E. in schools.
R.E, or Philosophy and Ethics as it is sometimes called, is just about the only subject where students are given the opportunity to learn about and discuss the beliefs held by students from different cultural backgrounds. In fact, gien the extent of cultural segregation in the U.K, these lessons may be the only opportunity children have to do this. There are also other benefits of PhE – such as encouraging students to think critically about ‘deep’ questions such as the nature of the self, death and dying, and the meaning of life in general. These lessons potentially provide a space in which students can develop both critical reasoning skills and pause for ‘deep reflective meditation’ (O.K. I know the later sounds unlikely – but trust me, it does occur in some schools!.
While recognising that the past 10 years have seen some improvements in RE in schools, evidence from the majority of schools visited for this survey shows that the subject’s potential is still not being realised fully, and notes the following, based on a sample of 90 schools.
- Weaknesses in provision for RE meant that too many pupils were leaving school with low levels of subject knowledge and understanding.
- Achievement and teaching in RE in the 90 primary schools visited were less than good in six in 10 schools.
- Most of the GCSE teaching seen failed to secure the core aim of the examination specifications: that is, to enable pupils ‘to adopt an enquiring, critical and reflective approach to the study of religion’.
- The provision made for GCSE in the majority of the secondary schools surveyed failed to provide enough curriculum time for pupils to extend and deepen their learning sufficiently.
- The teaching of RE in primary schools was not good enough because of weaknesses in teachers’ understanding of the subject, a lack of emphasis on subject knowledge, poor and fragmented curriculum planning, very weak assessment, ineffective monitoring and teachers’ limited access to effective training. The way in which RE was provided in many of the primary schools visited had the effect of isolating the subject from the rest of the curriculum.
Why the decline in Religious Education?
In a recent Radio 4 programme which discussed the report, the folllowing reasons were given for the decline of Religious Education….
- Changes in the way school performance is measured means that R.E. has been marginalised (given fewer resources, been ‘understaffed’ and actually had the amount of hours spent on it cut down) – This is because i) R.E. does not make up part of the new Ebacc and ii) short courses, which is how R.E. used to be taught in many schools, no longer count towards league table position.
- Academisation – 50% of secondary schools are now academies, which are outside of local authority control, which is the body responsible for ensuring R.E. provision. These new academies have more freedom to make the changes in no.1 above.
All in all this is another depressing example of the negative consequences of Marketisation on education – In a bid to get ahead in the League Tables, schools narrow their curriculms, cutting out humanistic subejcts that aim to develop rounded human beings.
It’s also a good example of how instutions both act in an ‘individualised’ way and encourage individualisation – each school is isolated in the league tables and strives to get ahead of every other school. In order to so this it cuts out those subjects such as R.E. which may encourage genuine values of citizenship and responsibility, leaving schools which focus more and more around fostering individualised competitive students.
*When I say decline, I mean decline relative to other subjects!
Posted by Realsociology on October 10, 2013
Cuba’s a good case study of Socialist Model of Development that seems to have worked more effectively than most of the nel-liberal experiments in Latin America…. Today, Cuba’s HDI stats look like this….
|Life expectancy at birth (years)||79.3|
|Mean years of schooling (of adults) (years)||10.2|
|GNI per capita in PPP terms (constant 2005 international $) (Constant 2005 international $)||5,539|
Between 1980 and 2012 Cuba’s HDI rose by 0.8% annually from 0.626 to 0.780 today, which gives the country a rank of 59 out of 187 countries. The HDI of Latin America and the Caribbean as a region is 0.741 today, placing Cuba above the regional average
In this nice infographic (hopefully it’ll work, although there’s probably too much info in it TBH) you can see the comparative development of Cuba compared to Bolivia, Columbia and Chile (three countries which were much more exposed to neoliberal policies – What you can see is that Cuba progresses more rapidly than both Bolivia and Columbia, but not as quickly as Chile. What you can also see (from about 5 years after 1990) is the negative affect the decline of Communist Russia had on Cuba’s development.
So it’s not easy to conclude outright support for any set of policies if just pure economic development is your goal. Although in this post – Cuba, A development Model which proved the developers wrong Jonataon Glennie outlines how a Socialist model of development has worked for Cuba since 1959… The general gist is that the means whereby Cuba developed involved much less human misery than the other three neoliberal examples above – As outlined by John Pilger in the excellent documentary War on Democracy).
To summarise Gelnnie’s article…
No other similar country adopted Cuba’s approach to development, and unlike in other Latin American countries such as Bolivia, Colombia and El Salvador, which experience widespread inequality and related problems, In Cuba, the extremes of opulence and misery are banished in favour of a generalised level of wealth, best described as “enough to get by”.
He notes that from the beginning the instinct at the heart of the revolution in 1959 was that slower wealth creation and limited political repression were a price worth paying for fairer distribution, and the consequent eradication of extreme poverty. It may not have been articulated as such, but that is how it has played out.
Castro’s leadership was the key factor in rapidly rising living standards for the poorest. In 1958, under the Batista dictatorship, half of Cuba’s children did not attend school. The literacy campaign begun by Castro in 1961 led, in 1970, to Unesco declaring Cuba the country with the highest primary and secondary school enrolment in Latin America. These development gains, among others, have continued to this day.
But what of the future?
But there have been two broad consequences. First, a generation of educated young people aspire to more in terms of living standards and life chances than their parents ever did. It is no coincidence that the older generation is more uncritically supportive of the revolution than the young – it knows what Cuba was like before.
Second, state-led development and investment is costly, especially when the international context becomes less favourable. Relying on goodwill, volunteering and accumulated capital has worked perhaps longer than anyone anticipated, but eventually wealth must be created and that, as the critics have always maintained, means a platform for the private sector to grow.
Posted by Realsociology on October 8, 2013
As part of our college tutorial programme I was recently required to show my students this ‘monster guide to writing a C.V.’
I’ve been reading way to much Bauman recently to not subject this to some Baumanesque analysis, and from this perspective, writing a C.V. appears as a strategy for ‘middling people’ to avoid becoming ‘surplus people’ (or ‘waste’ to use another of Bauman’s terms).
A summary of the Advice in the Monster C.V. video with Baumanesque commentary
1. The purpose of the CV – ‘Your CV should tell a propsective employer why you’re the ideal canditate to invest time and money in….Essentially it’s a sale’s brochure, pinpointing the unique selling points which make you stand out from the crowd’
This is a nice illustration of how individuals have to turn themselves into commodoties, and market themselves. Bauman says in Consuming Life: ‘People today are…. ‘enticed, nudged or forced to promote an attractive and desirable commodity, and so to try as hard as they can, and using the best means at their disposal, to enhance the market value of the goods they sell. And the commodity they are prompted to put on the market, promote and sell are themselves. The activity in which all of them are engaged (whether by choice, necessity, or most commonly both) is marketing. The test they need to pass in order to be admitted to the social prizes they covet demands them to recast themselves as commodities: that is, as products capable of catching the attention and attracting demand and customers’. (who in this case are the employers.)
2. The content of the C.V. – ‘Your contact details so a prospective employer can contact you immediately; a paragraph that captures the attention of your reader and entices them to find out more about you, but don’t cram this with too much information; a bullet-pointed list of your work experience and qualifications so that an employer can match your skills to those of the job specification; your ‘key skills’ such as IT packages you’ve used, and the level you’ve achieved.’
This is a supreme example of the process of Individualisation – In Liquid Modernity, Bauman defines the process of Individualisation as follows…. how one lives today becomes a biographical solution to system contradictions – risks and contradictions go on being socially produced; it is just the duty and the necessity to cope with them which are being individualised. He goes on to say that we…. ‘are now expected to find individual solutions to our problems ….. gone is the ideal of the just society. No longer are we to solve our problems collectively through Politics (with a capital P) but it is put upon us to look to ourselves.’
3. A final word of warning – ‘Spelling and typographical erroz (lol!) – any errors are your responsibility and are one of the first things employers use to weed out weaker candidates.’
The above two process go on in a culture of fear and anxiety – To quote Bauman (LM) ‘The modernising impulse means the compulsive critique of reality, and the privatisation of that impluse means compulsive self-critique, and perpetual self-disafection. It means that we look harder and harder at how I can improve myself.’ In another section of LM – ‘Individualisation consists of charging actors with the responsibility for performing that task and for the consequences (also the side effects) of their actions.’ – If we fail in this system it is because of our poor spelling
Of course what the C.V. doesn’t remind us of are the systemic contradictions that make C.V. writing a necessity for anyone wishing to play the game of climbing the career ladder…
For such a reminder, we can again turn to Bauman – who reminds us that society is still ‘obsessed with modernising, with creative destruction… but in its liquid modern phase the drive to privatisation and deregualation have lead to even more phasing out, cutting out, merging, downsizing and dismantling’…. Today Capital moves from place to place, enterprise to enterprise, quicker than ever, and this means that capital is freer than ever to pick and choose its labour force from any part of the world…. which means decreasing job security and increasing competition, which sets the context for the necessity of constructing a ‘C.V, and career-biography’ (a cviography?) – A C.V. becomes a necessity to achieve a decent job.
Furthermore, something which the video fails to mention … ‘The New Capitalism has a strong preference among employers for free-floating, unattached, flexible, ‘generalist’ and ultimately disposable employees’ – this means that that C.V. you’ve just spent the last two weeks ‘perfecting’ isn’t perfect, it’ll be out of date by this time next year and will need updating!
However, as Bauman says in ‘Liquid Modern Challenges to Education’ the C.V. and the educational history it summarises are no guarantee of a good a job:
‘Nothing has prepared them for the arrival of the hard, uninviting and inhospitable new world of downgrading of grades, devaluation of earned merits, doors shown and locked, volatility of jobs and stubbornness of joblessness, transience of prospects and durability of defeats; of a new world of stillborn projects and frustrated hopes and of chances ever more conspicuous by their absence. Today, the throngs of the seduced are turning wholesale, and almost overnight, into the crowds of the frustrated.
For the first time in living memory, the whole class of graduates faces a high probability, almost the certainty, of ad-hoc, temporary, insecure and part-time jobs, unpaid “trainee” pseudo-jobs deceitfully re-branded “practices” − all considerably below their acquired skills and eons below the level of their expectations; or of a stretch of unemployment lasting longer than it’ll take for the next class of graduates to add their names to the already uncannily long job-centres waiting lists.’
Of course a sixth form college like mine would never subject its students to this type of analysis… that would just kill aspiration. Instead of wasting time pondering this fruitless line of analysis further, students are advised to dismiss immediately any thoughts that there may be any grain of truth in such an analysis.
Instead , you are advised to go engage in voluntary work, do D of E, learn the saxophone take up gymnastics, set up a debating society, establish your own mini-enterprise (make sure it’s a good one!), learn Greek, brush up on your IT skills, read all of the major works of English Literature written between 1831 and 1869, and basically work 26 hours a day to make sure you get 4 A*s… Well go on then, get going.. it’s ALL DOWN TO YOU!
Posted by Realsociology on October 7, 2013
I’m presently enjoying re-reading Bauman’s major works – I thought offering up my summaries might be useful to some students. I will eventually further summarise/ comment/ critique, but in the meantime.. the raw summary of chapter two of Liquid Modernity….
Bauman begins by pointing out that Huxley’s and Orwell’s dystopias were very much products of their time. Although they clearly had their differences, what they both shared in common was a fear of individual freedom being reduced to a sham ; both felt the world was heading in the direction of an ever increasing split between remote controllers and the controlled. Just like Plato’s inability to imagine a utopia without slaves, Huxley and Orwell could not imagine a world without a supreme controller’s office. Today’s Liquid Modern society, the type of dystopia imagined by Orwell and Huxley makes no sense.
Capitalism Heavy and Light
In this section, Bauman introduces his by now classic concepts of heavy and light (or liquid) modernity.
He casts ‘heavy capitalism’ as being a like Nigel Swift’s notion of the ‘Joshua discourse’ – centrally organized and rigidly bounded. In heavy Capitalism, order is all important, and to be seen as having legitimate existence, something must serve a purpose that fits the overall end. In such a ‘modern’ system – the system is like God, it is the reason for its existence, and its perpetuation is the goal. Under such a discourse, it was the capitalist managers of business who controlled things – who decided what was rational and what was not, thus determining the range of viable alternatives available to actors.
The world sustaining the Joshua discourse was the Fordist world, which in its heyday was simultaneously a model of industrialisation, of accumulation and of regulation. At a deeper level, the Fordist model was also an epistemological building site – It was about binary oppositions such as manager and managed, design and execution, freedom and obedience.
Heavy Capitalism was fixed to the ground , tied to one place (as in the Fordist factory), it seemed set to stay and it seemed as if there was no alternative to it. Despite the seemingly oppressive nature of this heavy period of history, this at least gave people a sense certainty, predictability and rootedness, and people generally had jobs for life, they knew where they stood, labour could ‘dig in’ and make deals.
All of this solidity is gone under Light Capitalism. NB Bauman here doesn’t actually say much about this concept, possibly in an attempt to mirror the ‘ambiguous nature’ of this current mode?
He limits himself to saying that nowadays capital travels light, it can stop-over almost anywhere, and is no longer has to stay put. Labour, on the other hand, remains as immobilised as it was in the past – but the place it was once fixed to has lost its solidity. Bauman characterises the passengers of ‘Light Capitalism’ as being on an aircraft who have discovered that….
‘to their horror the pilot’s cabin is empty and that there is no way to extract from the mysterious black box.. any information about where the plane is flying, where it is going to land, who is to choose the airport, and whether there are any rules which would allow the passengers to contribute to the safety of their arrival.’
(p59) Have car, can travel
In Heavy Modernity, we new what the ends were, although there may have been some level of uncertainty over the means whereby we should achieve those ends. However Liquid Modernity introduces a new level of uncertainty as we no longer know what the ends are. Furthermore, in the absence of a supreme office, it is now up to the individual to decide what these ends should be.
Since there are now more life experiences than we can experience in a lifetime, even when we achieve something, there is still more to be achieved, and thus in the Liquid Modern society, are always becoming something but never finally arriving finally.
On this note, Bauman offers up a nice quote by Zbyszko Melosik and Tomasz Szudlarek:
‘living amidst apparently infinite chances offers the sweet taste of ‘freedom to become anybody’. This sweetness has a bitter after-taste, though, since while the ‘becoming’ bit suggests that nothing is over yet and everything lies ahead, the condition of ‘being somebody’ which that becoming is meant to secure, portends the umpire’s final end of game whistle: ‘you are no more free when the end has been reached; you are not yourself when you have become somebody’.
This state of unfinishedness, incompletenesss and underdetermination is full of anxiety and risk, but its opposite brings no unadulterated pleasure either, since it forecloses what freedom needs to stay open.
Bauman uses a Buffet Table analogy to describe this world of possibilities….
‘the world full of possibilities is like a buffet table set with mouth-watering dishes, too numerous for the keenest of eaters to hope to taste them all. The diners are consumers and the most taxing and irritating of the challenges consumers confront is the need to establish priorities’ – which dishes to forgo that have never yet been experienced… the means are obvious, but the question of ‘have I used my means to the best advantage’ remains.’
Bauman rounds off this section by pointing out that (or this might be inferring it!) Liquid Modern Capitalism requires consumers…. and there is no objective function of the consumer other than to carry on making choices. To make the choice between what to consume is the telos, the purpose the end goal. This means the consumer can never be wrong. If we accept this role of consumer, this means consigning ourselves to a life of perpetual choice and uncertainty.
(63) Stop Telling Me Show Me
Heavy Fordism had clear authority figures. However, in the new capitalism, these don’t disappear, it’s just there are more of them and none of them hold their power for long.
Bauman now makes the distinction between Heavy Modernity’s authorities as ‘leaders’ and Liquid Modernity’s authorities as ‘counsellors –
A by-product and necessary supplement to the world which aimed at the ‘good society’.
Are to be followed, demanding and expecting discipline.
Act as two way translators between individual good and the ‘good of us all’ (between Mill’s private worries and public issues).
Politics with a capital P.
Use the word ‘we’ – offers the possibility of collective solutions to social problems.
Exist in a Liquid Modern World in which there is not only no commitment to the hope of agreeing on the ‘characteristics of the good society’, but where people generally believe that there is no such thing as society.
Are to be hired and fired. Need to earn the right to be heard by currying favor with would-be listeners.
Are wary of stepping beyond the closed doors of the private, and so offer only therapeutic means to fight off private worries – life-politics
politics with a small ‘p’.
After counseling, the private individual is as alone as when he started.
The crucial thing about advice offered by counsellors is that the counselled is always referred to things he can do himself to put him in the right situation. The source of one’s unhappiness is always diffuse, never rooted in society. Solutions offered to personal worries typically come in the form of individual examples…
What people today want is a living example of how they can solve their own problems, rather than a leader to tell them. Bauman provides the case of Jane Fonda as an example of one of these ‘examples’. Fonda took responsibility for her own body, treated it like a project, and made her own way, through her own efforts. The message here is ‘I am to blame and to shame if I err.’
Other examples of popular examples are celebrities and Bauman also casts the chat show in a similar light – On chat shows, it is people ‘like me’ who explain their stories. He explains the popularity of chat shows because they are closer to me, and there are more examples to be learnt from. Ultimately, however, chat shows legitimise filling public space with private concerns (that never become public issues).
The current definition of the public sphere seems to be the right of the public to play out their private dramas and the right of the rest of us to watch. As an example of this Bauman reminds us of how we are interested in the private lives of politicians, and much less interested in their political careers and policies.
(p72) Compulsion turned into addiction
Looking for counsel, guidance and examples becomes an addiction, because no matter how much of these we receive, none ever deliver on their promise of fulfilling us, they all have their use by date, and so we must move onto the next fix. This is similar to the short-lived satisfactions gained through the consumption of products, the satisfaction gained through each materialistic attachment eventually fades, and so we move on to the next one. As a result, we become ‘content’ that we can simply ‘stay in the race’, and abandon any attempt to reach the finish line.
The archetype of staying in the race is shopping – and today this doesn’t just mean going to the mall – pretty much anything we do today takes the form of shopping if, by shopping, we mean scanning the assortment of possibilities, testing, touching, comparing and finally choosing.
To quote Bauman directly…
‘ the avid and never ending search for new and improved examples and recipes for life is also a variety of shopping, and a most important variety, in the twin lessons that our happiness depends on our competence but that we are personally incompetent, or not as competent as we could or should be if we only tried harder.
(On a personal note this sounds like the message we give out to our students on a daily basis at our sixth form college!)
There are so many areas of life in which we now need to be more competent and Bauman now lists the type of things we can shop around for such as job skills; numerous aspects of advice to do with relationships; how to save money; how to cook (cheer’s Jamie); and how to use our time more efficiently (the discourse of time-management is probably the one I find the most irritating.)
Bauman now distinguishes between ‘need’, ‘desire’ and ‘the wish’ to describe how the nature of consumption has changed. He suggests that consumerism has for a long time been more than about just satisfying needs, but has been (for many decades) about satisfying consumers’ self-generated desires. Bauman casts needs as having some kind of objective basis, while desire is subjective, and required considerable resources to be employed by producers to generate. Desire, however, although flightier and shorter-lived than needs had specific objects as its focus, and it was at least rooted in something, but today consumerism has moved beyond this – it is now focused on what Bauman calls ‘the wish’ – which is much more gaseous and spontaneous and rooted in fantasy rather than reality.
To ‘elucidate’ the difference between the desire and the wish –
Desire – is fluid and expandable, based on half-illicit liaisons with fickle and plastic dreams of the authenticity of an ‘inner self’ waiting to be expressed. The facilitation of desire is founded upon comparison, vanity, envy and the ‘need’ for self-approbation.
The Wish – completes the liberation of of the pleasure principle, purging and disposing of the last residues of the ‘reality principle’ impediments… Nothing underlies the immediacy of the wish. The purpose is casual, unexpected and spontaneous. It has a dream like quality of both expressing and fulfilling a wish, and like all wishes, is insincere and childish.
(p76) The Consumer’s Body
The seminal difference between post-modern and modern society is that post-modern society engages its members primarily as consumers rather than producers.
Life organised around the producer’s role tends to be normatively regulated… There are bottoms lines outlining what one needs to survive as a producer, and there are realistic upper limits to ambition which one ‘s peers will make sure are kept within. The major concern in a society of producers is then that of conformity, of settling securely between the upper and lower limits.
‘Life organised around consumption, on the other hand, must do without norms: it is guided by seduction, ever rising desires and volatile wishes – no longer by normative regulation’ – Luxuries make little sense in the society of consumers because the point is to turn today’s luxuries into tomorrows necessities, and to take the waiting out wanting. There is no norm to transform luxuries into needs, and thus the major concern in a consumer society is that of adequacy, or being ever ready to rise to the opportunity as it comes, to be able to respond to new desires as they arise, and get more out of new consumer experiences.
Health was the standard of modern society, while fitness is the standard in the society of consumers.
Health implies coming up to a normative standard that is required to do the work required of you in a society. Being fit, on the other hand requires having a flexible, adaptable body, it means being ready for new, testing experiences. Whereas health is about sticking to the norms, fitness is about smashing through those norms to set (temporarily) new ones.
‘Life organised around fitness. promises a lot of victorious skirmishes but never the final victory. There is no final goal in the pursuit of health. The pursuit of fitness is the state of perpetual self-scrutiny, self-reproach and also self-deprivation, and so continuous anxiety.
The consequences of a society organised around ‘fitness’
Ever new states of the body become the target for medical intervention
second the idea of disease (dis ease) becomes blurred. It is no longer a one off by a perpetual fight.
Finally the meaning of a healthy life never stands still!
(p80) Shopping as a rite of exorcism
This never ending quest calls upon the consumer to be active in their pursuit of maintaining their health. Being healthy does not require abstinence, rather it requires ever more shopping around and staying on top of the latest ‘health trends’.
Common interpretations of shopping around are that this activity is a manifestation of dormant materialistic and hedonistic instincts, but another part, and a necessary complement of all such explanations is that the shopping compulsion-turned-into-addiction is an uphill struggle against acute, nerve-breaking uncertainty and the annoying, stultifying feeling of insecurity.
People shop because they want security, they want certainty, but it is not in the final product they seek security, it is in the very act of shopping, of picking and choosing itself.
(p82) Free to shop – Or so it seems
People think they cannot own the world fully enough, but it appears to them that other people’s lives are fuller than theirs. Distance blurs reality, and other people’s lives seems like works of art, and so we try to make our lives appear as works of art too.
That work of art which we want to mould out of the friable stuff of life is called ‘identity’. Whenever we speak of identity, there is at the back of our minds a faint image of harmony, logic, consistency, all those things which the flow of our experience seems – to our perpetual despair – so grossly and abominably to lack. The search for identity is the ongoing struggle to arrest or slow down the flow, to solidify the fluid, to give form to the formless. We struggle to deny or at least to cover up the awesome fluidity just below the thin wrapping of the form; we try to avert our eyes from sights which they cannot pierce or take in. Yet far from slowing the flow, let alone stopping it, identities are more like the spots of crust hardening time and again before they have time to cool and set. So there is need for another trial, and another – and they can be attempted only by clinging desperately to things solid and tangible and thus promising duration…. In the words of Deleuze and Guattari: ‘Desire constantly couples continuous flow and partial objects that are by nature fragmentary and fragmented.’
Today our identities are volatile, and because of this we increasingly see the ability to shop around in the supermarket of identities and hold it as long as I desire as desirable.
The experienced, lived identity can only be held together with the adhesive of fantasy… and fashion fits the bill here especially well… just the right stuff, at it provides ways of exploring limits without commitment to action. The ultimate freedom is the freedom to have an identity, to be different, with a nod and wink to the idea that we are all playing the game, but because this game requires us to buy into things, we need stuff to express our identities, we are not really free.
And in today’s world the fashions we use to identify ourselves have built in obsolescence, and so we are required to keep on top of things- more effort. (Lasch) As a result we have moved from a Panotopicon to a Synopticon – where spectacles take the place of observers without losing any of the disciplinary power of their predecessor. NB the few used to watch the many, now the many watch the few. This appears in the guise of freewill but it is really not!
In society we and celebrities and experts, we all construct and present fake identities – but sometimes we see interviews (possible on chat shows) which aim to get to the ‘real person’ – this is equally as nonsense, this is a myth…..
In our society notions of authenticity and inauthenticity are moot, because what is more important is the ability to choose, to be on the move, and in such a society.
There are consequences of living in such a society – on the one had there is the uncertainty and anxiety, on the other your ability to shop around depends on your local in society, which is especially bad for the poor, because in a synoptic society of shopping/watching addicts, the poor cannot avert their eyes.
(89) Divided we shop
In a consumer society with an ever faster turnaround of products -each product’s appeal is shorter-lived, this is more of a problem for the poor who cannot afford to keep up with consumer trends, less of a problem for the wealthy. Being wealthy also means you are more able to avoid the negative consequences of your consumption.
He now uses Gidden’s concepts of plastic sexuality, confluent love and the pure relationship to illustrate this – these fluid forms of relationships, when they come to an end, are clearly going to have some who come out of them better than than others, especially where children are involved.
To sum up – the mobility and flexibility of identification which characterises the shopping around type of life are not so much vehicles of emancipation as the instruments of the redistribution of freedom. They are for that reason mixed blessings.
Comments to follow…
Posted by Realsociology on October 5, 2013
The video below shows a number of people laughing when asked the question ‘who are you’? (1.55)
These people are all highly respected, typically well- educated (in the formal sense of the word) teachers from a range of different spiritual traditions (most, if not all wiill be in attendance at the Science and Nonduality conference 2013 - SAND honors and nurtures the exploration and experience of nonduality as a pathway to greater wisdom and wellbeing in the context of the unique challenges of the 21st century.
Their laugh-response to the question of ‘who are you’ reminded me of a line in Paul Willis’ 1977 classic, Learning to Labour. Just in case you don’t know this off by heart….. Willis discusses role that messing around and ‘avin a laff’ play in the counter-school-culutre, concluding that ’the laugh confronts the command’. Willis argues that the laugh is a collective response to what the lads see as a ludicrous situation – school tells them to study seriously to prepare themselves for middle class jobs, but the lads have already decided they want ‘proper’ manual jobs that don’t require qualifications, and even if they did try to take school seriously, they’ve penetrated the truth of the situation and realised schools are middle class institutions, so the odds are stacked against them. In such a ludicrous situation what can you do but laugh at it?*
Obviously there are differences in the laughter in video above (it’s individualised, not collective; it’s not overtly challlenging authority in an ‘in your face way’; and it’s extremely middle class and not at all laddish) but a little analysis drags out a few parallels too. To my mind, their laughter when asked ‘who are you’ says ‘what a ludicrous question’, and it’s ludicrous because the subject of the question, ‘you’, or rather ‘I’ is an illusion. Most of these people have been through an intense and long process of introspetion, realised this, and come out the other side, and now they laugh at the question.
Given that the laughter above stems from a realisation that there is ‘no-I’, such laughter oould also form the basis for confronting the ultimate command in a postmodern consumer culture – the command to ‘express yourself’, the command to expend a huge amount of money and effort on perpetually reinventing and presenting your constructed-self, the command to avoid looking into the true nature of your ‘self’ and ‘working through’ the realisation that there is nothing there.
Furthermore, this laughter reminds us of two things, especially important in a culture of intellectualism – Firstly, simply the importance of asking meaningful questions. Secondly, answering meaningful questions requires going beyond the intellect, to a place of lived experience, and the process of coming back and re-engaging with an intellectual culture and attempting to render such experiences into concepts will probably be easier (at least less fraught) if one maintains a sense of humour.
*Finally I should just mention that just like the lads’ realisation that school was a middle class institution didn’t really help them achieve a good ‘quality of life’ in the long-term, an initial realisation the ‘truth of no-I’ at a relatively superficial level (that’s all I’ve managed) probably won’t result in your walking around in a perpetual state of bliss-consciousness, that will take a good deal more right effort, mindfulness and concentration.
David Loy (who features in the video above) on our fear of existing
Posted by Realsociology on October 2, 2013
The World Wealth Report reports on trends in the wealth of HNWIs – Or High Net Wealth Individuals. These are individuals with $1million or more in investable assets. You have to sign up to be able to download the report, but its free. (Thankyee for the crust kind sirs, doffs cap…)
Between 2011-12, the richest 12 million people in the world gained an extra 4.2 trillion dollars of wealth between them – Their total wealth is now $46.2 billion, up from $42 billion in 2011. Thats a tidy $350 000 each extra on average, and according to the predictions below that trend is set to continue…
Of course it gets bleaker… the averages above disguise the fact that the richest Ultra High Net Wealth Individuals increased their overal wealth more than the mere ‘millionnaires next door’… the proportional increases may well be the same, but of course a 10% gain on $50 million means you gain more than if you’d gained 10% on a mere $1 million.
And bleaker… The richest 12 million may have got 10% richer on average, but this is on the back of a mere 2.2% GDP growth rate, so their wealth is growing nearly five times the rate of real global wealth (although somehow I’m sure that’s not a fair comparison?!)
And even bleaker… according to the World Bank’s GNI data (not the same as wealth I know) - GNI only increased from around 70 to 71.4 trillion dollars, which is less than 1%, so most of this wealth increse doesn’t seem to be rooted in the production of tangible goods and services.
No doubt there are different ways of interpreting what this data actually means, comments welcome!
In case you prefer a word-based summary – the 2013 report notes the following…
- Between 2011 to 2012 The world’s HNWI population increased by 9.2% to reach 12.0 million, after remaining flat in 2011.
- In the same period, The aggregate investable wealth increased 10.0% to US$46.2 trillion, after declining slightly in 2011.
- HNWI wealth in 2012 represented a new level of strength, going well past the historical high of US$42.7 trillion set in 2010.
- Relatively stronger growth rates in higher wealth bands4 (US$5 million or more) led the growth of overall investable wealth globally.
- All of this is despite a decline in the rate of world GDP growth to 2.2% last year.