3.10.2005
I'm at a conference on the relationship between American Studies and "Ethnic" Studies, George Lipsitz is talking, later in the conference Robin Kelley will also talk, and I have no idea that I am in the presence of extreme greatness, I'm sitting in the back, worrying about my thesis and feeling for the first time in months like I could be an academic, like there was something worthwhile to the whole enterprise. These folks have figured out some things that I haven't. The conference was held in a room at ELAC that is pretentious to the nines -- painted a historical color with historical plaques, and captain's chairs. I take copious notes when I listen to people speak, I can't help it. I have to, part of them are snippets of things they say, some of them are questions I ask myself as they speak. Later I go back to those cramped sheets and pull things out of them. From that Lipsitz talk I remember him saying that you shouldn't do your scholarship out of habit lest it become like scandinavian cooking. I remember him saying that there are serious people everywhere thinking about hard issues and the task of a radical scholar was to make our work like a Trojan horse, to carry with you all of those people who don't have access to places like ELAC and then to open it up and give them a voice. It was after this conference that I really started to think about where I would want to fit into academia in a real way and asked myself really hard questions about that space.
3.15.5
I'm writing in my journal for my senior seminar for Women's and Gender Studies, it's part reaction to the conference, part reaction to a class discussion -- recreated here.
Last week in class S. and I talked optimistically about taking economic theory and radically infusing it with a sense of the value of caregiving/mothering. H. rose the issue that maybe we don't want to marketize everything and maybe this feeds right back into the system. I still agree with my previous statemet that true change can be achieved through invading the system/status quo; but the ways in which these are possible is highly circumscribed. you have to use data that is out there, you have to build on previous studies and write the way that everyone else writes - stupid peer review. It's not really unlike the way that legal reform will never really be radical because it depends on stare decisis and precedent.
There are two sets of reasons for these rules. One is to prevent the deconsolidation of power. The other is to have a code and language that is intelligble. (Not that the language reason is disconnected from the power one). I digress. How do I hold onto my previous idea? This past weekend at the conference, Lipsitz talked about our ability, as people who make it into the academcy to have our work be a Trojan horse for every serious thinking person we come across who doesn't have access.
I agree with this while also acknowledging that there are real ways that this invasion is more challenging in the discipline of Economics. That suburban lawn is particularly dense, coated with extra layers of pesiticide. Can I be a different kind of Trojan horse? There are fields that have a traditional connection with liberation struggles and radical political actions, like ethnic studies, I have never head of any Econ student/faculty ever hunger-striking for anything. Economics, for the purpose of this metaphor, is the inner citadel. I'm in that citadel. I am bi-lingual. I'm there, not by mistake (as it sometimes feels), but because at some point that was a strategic choice I made. I just didn't know what I would do once I was where I am.
So, back to the Trojan horse, and smuggling more generally. Can I smuggle things out, can I take what I know and translate and reconfigure and produce it on the liminal? Is that possible?
5.21.6
DreamJob is as a lowly-research-thing in academia. I have my second interview in T minus 33 hours, and I want this job, so bad. When I heard Lipsitz talk last March, and wrote about it for class, I believed in the Trojan Horse idea, and I believed that there were serious people navigating their lives in every community and doing that with grace and some analytical skills. I know it now in a way I didn't before, and if I never leave academia again I'll be happy to have had the realness of this year of shitty non-profit job. Further I find myself in a similar place that I was in last year. As a lowly research thing, my ability to translate and smuggle will be limited. When I think about academia I keep putting off smuggling until I've gotten my degree, until I've gotten tenure, and by then I might have forgotten what I was supposed to be smuggling in the first place, and to whom.
Like most things posted here, I have no answers, it's just something I'm mulling over as I try to fall asleep.
In other news:
--My window is open and fresh spring air is coming into my window, I can smell rain and I think I can even smell the leaves growing on the trees.
--I miss TP terribly because hir phone is kerflunk and may not be resurrected for some time; on the other hand we are seeing each other in 10 days.
--Room L. and I finally put up a shelf in the kitchen that we've been talking about putting up for ages... like since we moved in.
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3 comments:
Per the 3/15 entry: I was actually just talking to someone, a business guy (consultant, perhaps?) who was very interested/invested in the notion of putting the heart and soul into capitalism. apparently he's thinking of writing a book; I told him it sounded like there'd be a goodly market for such a thing.
yeah, those are great questions. personally I know very little about macroeconomics (hell, microeconomics as far as that goes). I would like to educate myself more, but I have a feeling it's never gonna be an area I feel comfortable speaking with any sort of authority. ("math is hard." and I've got my own personal issues/discomfort around money and class. mebbe I *do* need to deal with this more. hmm).
that said: istm that one of the problems with Marxism, and particularly the way it got seized on and put into (more or less) practice, is that, as you seem to be saying, generally it's difficult if not impossible to reinvent the wheel; and if you do try, you will inevitably find yourself unconsciously incorporating many elements of the model you're trying to get away from (that code and language thing). Better to try to do it more consciously, at least. So wrt Marxism and its derivates, both in (most) theory and practice: you're still very much in the mindset of the Industrial Revolution, and all of the cultural and religious and social factors which led up to it.
My own particular interest there isn't overtly in the money/class aspect, although I understand that it's crucial to factor this if you're to theorize, let alone implement, any sort of genuine progressive change.
But what I keep going back to is the mechanistic/atomistic/materialistic worldview, the factors that led to its development, and the ways in which it's manifested through the Industrial Revolution, both in the continuing development of capitalism in "Western" countries (thesis) and the ways in which socialism turned into Soviet and Maoist forms of communism (antithesis). (Is current Scandinavian-style socialism "synthesis?" What about what's been happening in Brazil and Venezuela and so forth, recently? here is where I really enter into talking-out-of-my-ass territory, of course). One side (often) paid lip service to religion (and particularly the monotheistic, Bible/Church-based version that came to dominate); the other repudiated it (more or less; painting with very broad strokes here, I realize). But it strikes me that in either case you have a very...soul-dead...way of living, even as a held-up ideal, let alone the reality.
(interesting wiki entry here defining a term I hadn't heard before, but which makes perfect sense to describe the utter weirdness that is current mainstream right-wing Christianity: "Christian materialism."
http://en.wikipedia.org/wiki/Christian_materialism)
And as soon as I say any such thing among (non-religious) left-leaning folk, I immediately brace myself for suspicion and bridling: that sounds way too much like platitudes people have been hearing forever and ever, the goal of which, always, is Come To Jesus/The Lord; which inevitably comes loaded with a heap of other crap.
I'm a third-generation agnostic secular humanist Jew; I don't have any such belief. But what I do think, among other things, is this: the fact that one has done away with The Lord/Jesus doesn't mean that one has done away with the heap of other crap. And that, indeed, one may find oneself unconsciously more mired than ever in the attendant crap if one has convinced oneself that one has "radically" overthrown one's chains by declaring oneself now vehemently opposed to the most obvious trappings.
So, back on the communist/capitalist tip: wrt Communism (putting aside the cruelty of Stalin and the downright psychosis of Mao(ism), among others), you now have a system(s) which has repudiated many of the trappings of capitalism; but you've still got (for instance) the attachment to the idea of "work" as a good thing in itself, as opposed to something you do either to genuinely evolve in some meaningful way (a career, a calling) or simply something one has to do in order to provide the basic necessities one needs in order to pursue one's genuine calling/desire. Factor in the much older cultural influences of the individual countries/peoples, not to mention (of course) the corruption of power and the inefficiency of the huge-ass bureacracies, and is it any wonder that things went the way they did?
And now that capitalism has "won," you have what must seem like vindication for a lot of old-school leftists: not just the huge disparity between rich and poor (and the subsequent misery of the latter), but the soullessness of the rampant consumerism which is apparently how one is meant to spend one's "freedom" from too much labor. (And/or, workaholism even among those who don't actually need to do so in order to provide basic or even comfortable material needs/wants).
And, too, of course, you have: the patriarchal mindset and the sexism, even misogyny, that comes with it; colonialism and the racism that comes with it: the negation of sensuality and especially erotic sensuality; sex-negativity in general; homopobia; on and on. You have various people in early socialism/Marxism addressing such, of course; and then, well, things go the way they do (in countries which adopted a Communist government, particularly). And then over here, the whole overarching framework of socialism goes more or less kablooey after the collapse of the Soviet Union, except among a few diehards of course; and what's left is identity politics. Which are valuable in themselves; but without an overarching frame in which to put any of all this stuff, only gets you so far, particularly when pitted against the *right's* overarching philosophical framework, which is, in fact, fairly cohesive, even if morally and logically kind of, well, insane by anyone else's standards. (Essentially: God has given Us dominion over everyone and everything else; that is our right; we're gonna fight till we achieve it).
a. i'm more of a micro person, so my comments on macro are a little suspect too
b. thanks for such a long juicy comment
c. i should really post about how i became an econ major at some point because it includes the best comeback to the "math is hard" argument
d. i think inventing a new "wheel replacement" is impossible, it's that whole "master's tools will not dismantle the master's house" problem, but i think that there have to be potential improvements out there. i do think that the changes happening in latin america are *really* interesting right now, but not stable enough to really mean much, yet.
here's the thnng -- i think that even now, "we" have more than identity politics we just don't have the rhetoric to talk about it effectively... this needs to be its' own post. heck, i have family values -- they just aren't newt gingrich's
Great blog. Just passing through..
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