Anthropocene Hubris

Here we might note, in America at least, the growing normalization of once-outlier activities amongst growing numbers of working-class individuals and families. Examples of this include learning survival skills, building local infrastructures (wireless mesh networks, food production, whether farming or engineering protein bars, etc.), and taking up physical fitness regimes.33 Such activities are representative of an increasingly widespread desire to decrease dependency and take back some degree of power over one’s life and abilities—to reappropriate one’s means of existence, even if the only time to do so is found during lunch breaks. Yet placed alongside the scale, vision, and material means of delinking activities of the world’s very wealthy and the force they mobilize, these scattered efforts too often seem to reflect a powerlessness—an inability to build real power or autonomy—rather than the opposite.

Life exigencies and lack of resources often mean that, at best, such practices result in an increased preparedness to survive the next Coronavirus or hurricane (no minor feat itself of course), in a time where the definition and horizon of life has become “normalizing survival.”34 Still, even prepping is often animated by important questions such as how to help oneself and others and how to not be hostage to relief agencies, FEMA camps, or governments that disdain whole populations. How to save your family from sleeping on a gym floor, like the Kims in Bong Joon-ho’s Parasite? How not to allow oneself to be reduced to scrounging for the last can of beans at the panic-ravaged grocery store? How to take care of oneself and one’s own communities—the things and beings you love? Such questions are a pragmatic and existential matter of refusing to be dependent on corporations and algorithms. Addressing them also opens up much broader horizons.

Anthropocene Hubris – Architecture – e-flux

Uprising, Counterinsurgency, and Civil War : Understanding the Rise of the Paramilitary Right

To frame the current conflict as a civil war is to describe the state as a secondary element, rather than the focus of action, and to conceptualize the conflict as a linear struggle between two rigidly identified factions, both of which are defined prior to the opening of hostilities. This approach would produce a social conflict in which the state will inevitably play a role, but in which we will fundamentally misunderstand the terms. Rather than seeking to understand the shifts that have occurred on the level of society and the ways in which the uprising has been successfully defined as an “outside” by the state, we would end up concentrating on only one element of the collaboration between the state and para-state forces. Essentially, we would replace a struggle for everything—for the whole of life itself—with a far less ambitious struggle against other elements in the social terrain.

CrimethInc. : Uprising, Counterinsurgency, and Civil War : Understanding the Rise of the Paramilitary Right

Crisis and Control – Inhabit: Territories

More than sudden illness, what has been shocking is the speed with which power sheds the polite fictions of a stable democratic order. The logic of crisis always serves to excuse the deepening of control. The terrible irony is that a virus – a scientific quandary, questionably neither dead nor alive – has become the occasion for managing life itself.

But life cannot be contained or managed so easily. For each new technological ploy, there are the kids who defeat it. For each new zone of abandonment, there are those in revolt. For each measure of distance imposed, there are new forms of conviviality. Not to mention all those everyday acts of courage and compassion, as communities around the world care for themselves amid failing healthcare systems. Ensuring that the elderly are checked up on, that people have enough to eat, that there is still a communal fabric even as governments seek to tear it further – these are the small triumphs of decaying circumstances.

Power’s hold over us is equally demonstrated by emergent forms of social control and by the utter disregard with which they cast aside our lives. Our inability to survive outside their broken system is rapidly being confronted by our dwindling chances of surviving within it. To resist their control has become inseparable from the urgent need to care for one another. How to treat illness, how to care for the vulnerable, how to overcome isolation, how to reinvent presence, how to live with dignity and perhaps how to die with it. These are among the revolutionary questions of our times.

via Crisis and Control – Inhabit: Territories

The Sacred Story of Capitalism, Retold

If you have lived and breathed global capitalism since birth, examining its narrative can feel a bit like a fish analyzing water. But, as Rajan argues, we have to examine it because its flaws and strains are threatening to dry up the entire pond.

It gets tougher every day to deny the human wreckage wrought by capitalism everywhere it exists — the steaming heap of alienation, market failures, inequalities, and rigged outcomes. Proponents of globalization cheer unfettered capitalism as the vehicle for spreading democratic values, freedom, and reciprocal exchange, but in reality, as Rajan notes, entry and participation are not equally open to all. This reality is currently erupting into worldwide unrest and the rise of right-wing populism. Clearly, the official story and what happens on the ground don’t match: Lots of people work hard but get little benefit, while plenty who do not work at all get rich.

via The Sacred Story of Capitalism, Retold – Evonomics

Executive Rebellion – when should we take to the streets on climate?

The climate crisis is an existential one, threatening the future of humanity. The best thing one can do for children today is not to buy them a fancy education or top up their trust fund. Rather, it is to drop everything in order to try and slow the climate crisis and adapt societies to the difficulties ahead. So the fourth step you could take is to quit. Because our jobs are not as important as the climate crisis. Key leaders in the movement quit their jobs to join in full-time. Andrew Medhurst, quit his job in the City of London and ended up finance director for Extinction Rebellion. Alison Green quit her job as a Pro Vice Chancellor of a university to join the rebellion. Since then she set up Transition Lab to develop the policies for transformation. Another option is to go part-time, to find more time for the climate cause. Thanks to the flexibility of the University of Cumbria, that is what I did, so I could launch the Deep Adaptation Forum for people to prepare both practically and emotionally for breakdowns in our way of life. It is rapidly becoming a gathering place for people who wish to rebel just enough to help their professions adapt deeply and fairly to the troubles ahead.

Executives in the private, government and charity sectors all face growing frustration at the clear net impotence of our actions on climate change. This ‘stasis anxiety’ will grow as the news on extreme weather and the latest science becomes more worrying. Extinction Rebellion call on “everybody now” to act with urgency. As protests unfold in cities around the world, it is time to consider joining an executive rebellion on climate change.

via Initiative for Leadership and Sustainability: Executive Rebellion – when should we take to the streets on climate?

The Rule of the Uber-Rich Means Tyranny or Revolution

The Rule of the Uber-Rich Means Tyranny or Revolution

At the age of 10 I was sent as a scholarship student to a boarding school for the uber-rich in Massachusetts. I lived among the wealthiest Americans for the next eight years. I listened to their prejudices and saw their cloying sense of entitlement. They insisted they were privileged and wealthy because they were smarter and more talented. They had a sneering disdain for those ranked below them in material and social status, even the merely rich. Most of the uber-rich lacked the capacity for empathy and compassion. They formed elite cliques that hazed, bullied and taunted any nonconformist who defied or did not fit into their self-adulatory universe.

It was impossible to build a friendship with most of the sons of the uber-rich. Friendship for them was defined by “what’s in it for me?” They were surrounded from the moment they came out of the womb by people catering to their desires and needs. They were incapable of reaching out to others in distress—whatever petty whim or problem they had at the moment dominated their universe and took precedence over the suffering of others, even those within their own families. They knew only how to take. They could not give. They were deformed and deeply unhappy people in the grip of an unquenchable narcissism.

It is essential to understand the pathologies of the uber-rich. They have seized total political power. These pathologies inform Donald Trump, his children, the Brett Kavanaughs, and the billionaires who run his administration. The uber-rich cannot see the world from anyone’s perspective but their own. People around them, including the women whom entitled men prey upon, are objects designed to gratify momentary lusts or be manipulated. The uber-rich are almost always amoral. Right. Wrong. Truth. Lies. Justice. Injustice. These concepts are beyond them. Whatever benefits or pleases them is good. What does not must be destroyed.

At the age of 10 I was sent as a scholarship student to a boarding school for the uber-rich in Massachusetts. I lived among the wealthiest Americans for the next eight years. I listened to their prejudices and saw their cloying sense of entitlement. They insisted they were privileged and wealthy because they were smarter and more talented. They had a sneering disdain for those ranked below them in material and social status, even the merely rich. Most of the uber-rich lacked the capacity for empathy and compassion. They formed elite cliques that hazed, bullied and taunted any nonconformist who defied or did not fit into their self-adulatory universe.

It was impossible to build a friendship with most of the sons of the uber-rich. Friendship for them was defined by “what’s in it for me?” They were surrounded from the moment they came out of the womb by people catering to their desires and needs. They were incapable of reaching out to others in distress—whatever petty whim or problem they had at the moment dominated their universe and took precedence over the suffering of others, even those within their own families. They knew only how to take. They could not give. They were deformed and deeply unhappy people in the grip of an unquenchable narcissism.

It is essential to understand the pathologies of the uber-rich. They have seized total political power. These pathologies inform Donald Trump, his children, the Brett Kavanaughs, and the billionaires who run his administration. The uber-rich cannot see the world from anyone’s perspective but their own. People around them, including the women whom entitled men prey upon, are objects designed to gratify momentary lusts or be manipulated. The uber-rich are almost always amoral. Right. Wrong. Truth. Lies. Justice. Injustice. These concepts are beyond them. Whatever benefits or pleases them is good. What does not must be destroyed.

At the age of 10 I was sent as a scholarship student to a boarding school for the uber-rich in Massachusetts. I lived among the wealthiest Americans for the next eight years. I listened to their prejudices and saw their cloying sense of entitlement. They insisted they were privileged and wealthy because they were smarter and more talented. They had a sneering disdain for those ranked below them in material and social status, even the merely rich. Most of the uber-rich lacked the capacity for empathy and compassion. They formed elite cliques that hazed, bullied and taunted any nonconformist who defied or did not fit into their self-adulatory universe.

It was impossible to build a friendship with most of the sons of the uber-rich. Friendship for them was defined by “what’s in it for me?” They were surrounded from the moment they came out of the womb by people catering to their desires and needs. They were incapable of reaching out to others in distress—whatever petty whim or problem they had at the moment dominated their universe and took precedence over the suffering of others, even those within their own families. They knew only how to take. They could not give. They were deformed and deeply unhappy people in the grip of an unquenchable narcissism.

It is essential to understand the pathologies of the uber-rich. They have seized total political power. These pathologies inform Donald Trump, his children, the Brett Kavanaughs, and the billionaires who run his administration. The uber-rich cannot see the world from anyone’s perspective but their own. People around them, including the women whom entitled men prey upon, are objects designed to gratify momentary lusts or be manipulated. The uber-rich are almost always amoral. Right. Wrong. Truth. Lies. Justice. Injustice. These concepts are beyond them. Whatever benefits or pleases them is good. What does not must be destroyed.

via The Rule of the Uber-Rich Means Tyranny or Revolution