Large gathering and uplifting addresses this morning downtown Santa Cruz, in memory, celebration, and continuation of MLK’s spirit. Police officers didn’t wear weapons. “The time is now,” as David Anthony repeated and the crowd chanted. Let’s not wait for tomorrow’s managed messianisms.
The words “evangelical” and “conservative” are waiting to be reclaimed by many more people than those who pretend to be so. Let the latter lose their disguises and power over imaginations and souls. The first word means “good news” and can be adopted broadly since the story, without the necessity of church of any kind, including our modern mega versions, is about the real costs of fostering life and the recognition of everyone in need as self. The second one means “to save.” It has long been clear that so-called conservatives are all but people who save, in any broad financial or bodily sense, except for their own narrow designs. They are on a radical, destructive reactionary mission and movement the “forwardness” of which alone—completely backward looking—justifies itself. I’m struck by the imaginary and literary aspect of the political question. So much money is invested in using words in a proprietary way. I think part of the present work of resistance demands a renewed, stubborn claim on our vocabulary and thinking. They are our most public goods. Words like “god,” “moral,” “Christian,” and many more need to be acid-cleaned. Let’s get to it.
I’ve signed a petition to the Santa Cruz City Council regarding a new parking garage project. In the space for comments I wrote:
Parking garages are behemoth of the past. The advent of intelligent automated transportation, use of adaptable public vehicles, concentration of habitat, all of these and more that you are much more aware of than I am, mean that we don’t need another very expensive, single-use parking garage. What strikes me about parking garages is their lack of adaptability and the weight they put psychologically on the minds and wallets of people, including our children and grandchildren. Nothing else can be done with these expensive constructions than park cars that are going to become part of much more fluid networks. PLEASE, consider the best transportation and public policy management before committing to such a massive, unmovable project.
I know that you don’t support the tax bill and will do all you can to stop it. It will increase the deficit without obvious economic benefits for the nation. Many corporations have accumulated enormous capital that they are not willing or able to invest productively. They should not be rewarded for removing it from the reach of taxation. Furthermore, adding more capital to this capacity by lowering their tax rate will increase dangerous speculation. The economy is working without it, in part because social net protections have been dangerously eroded and provide much cheaper labor, as well as frustration, fear, and anger, whereas they should be strengthened. PLEASE, do all you can to prevent the Republican party from having the excuse of a deficit that this tax bill will soon put even more deeply in the red, an excuse that will likely be used to try and erode even further the social protections needed for a free, productive, sharing, and peaceful society.
This is a comment triggered by the language used in an update on UCSC’s strategic academic planning (EVC M. Tromp’s email of Dec. 1, 2017). Academic planning is a periodic necessity, given demographic changes, scientific evolution, political shifting background, institutional fatigue. No question about that. The language used in the present cyclical exercise is what interests me, specifically the use of the word community that appears at the top of the message, since it is addressed to the UC Santa Cruz community. I take the word “community” to echo a sense of common endeavor and real, practical sharing of work, risk, benefits, in an atmosphere of generous give and take, trust, peace, and respect. It is being used in that sense, I assume, but the insistence on deploying the word everywhere is a correlate of the disappearance at UCSC as elsewhere of the real good denoted by the word. It is now used in all communications because a university like UCSC has effectively become a competing institution of our capitalist world. Like all those other institutions, it still needs to squeeze references to old fashion values in the hope that some juice is left in them (for comparison, think of “fidelity” or “trust”). The logic of development of the school itself and the long-developing hostile political environment—diminished taxes for common, public goods—has done away with the values of “community.” Yet, in a magic gesture not all that appropriate for a scientific institution, it finds itself needing to reach out for the mythic charge of the word and hope for the best. I don’t think that the consultants hired to help with this year’s strategic planning can recharge words like “community” and resurrect its old entangled mojo. Whence then?
Balade le long de la belle rivière Clinton au nord de Troy (MI). De la route qui y mène, je vois d’énormes banlieues aux maisons identiques, entourées de verdure et d’arbres. Deux niveaux de salaire, ce me semble, à la grandeur des maisons et au nombre de portes de garage, ainsi qu’à la surface du lotissement. Ici et là, j’ai un aperçu du régime au-dessus, par exemple de vastes demeures au bord de lacs, ou du régime au-dessous, généralement des parcs de maisons tractées (= mobilhomes) ou des maisons très modestes qui ont précédé ces nouvelles banlieues construites depuis les années soixante-dix aux années quatre-vingt-dix. Difficile de m’imaginer y vivre: où aller à pied à la rencontre d’autres, comment se faire des amis sinon dans les malls ou peut-être les lieux à thèmes religieux ponctuant cet espace énorme depuis le dixième mille au moins jusqu’au quinzième ou seizième. Aller au travail, à l’école, aux magasins, tout est devenu transport au dehors de soi. Plus de “home” où on a le sens de demeurer, de transformer ce qu’on a en ce qu’on peut être, de s’approprier paysage et construction comme étant de soi, au moins partiellement. On est de plus en plus intensément projeté en-deça et au-delà d’un soi introuvable par les outils de communication qui aux services de recherche (Google) ou de “rapprochement” (Facebook) ajoutent raffinement sur raffinement de désirs de présence qu’ils vendent aux plus offrants. La valeur en bourse de ces trafiquants, transporteurs et fomenteurs d’images et de désirs, d’après ce que j’ai lu récemment, est d’environ deux mille milliards de dollars, soit un peu plus de la moitié du budget annuel du gouvernement des États-Unis, ou environ 10% de l’économie du pays (il s’agit de trois grandes compagnies de messagerie et deux d’électronique: Apple, Microsoft, Amazon, Alphabet-Google, Facebook).
On my way to the Annual Conference of the Society of Biblical Literature in Boston, I stopped in Baltimore. Today’s Washington Post carries stories about tomorrow’s opening of the new Museum of the Bible located not far from the Washington Mall. Its location alone near the heart of political and military power is enough to justify a dismissal of its claim to biblical inerrancy. What museum would Jesus have advised the Green family to build with their Hobby Lobby money? Would he have said something like: “Invite politicians and wealthy people at 2,500$ a pop and have a party tonight, do this in my memory?” The inerrancy the museum claims for the Bible is code for the exercise of power over minds and bodies, a nostalgic, rearguard action that actually reinforces the view that the modern American world has of Christianity as one of its cultures. By making a claim on US minds at the center of its political world, its effort to repeat and entrench a master narrative becomes a sorry demonstration of scientific and modern impotence. The reasoning behind the museum is entirely based on the notion of origin and priority of a certain kind of “antiquity” instead of on principle in its logical, critical, scientific sense. By dint of location and timing, it is trapped into a modern version of the Exodus story. In this story, it is not Moses who leads the people into a risky acceptance of a covenant without kings. On the contrary, it is the self-promoting Trump who acts like a pharaoh and calls for a return to the mythic golden age of divinized kingship. Do the supporters of this new museum realize what they are doing? Don’t they see that they are parting the Red Sea on their way back to the country of flesh pots and its gilded pharaohs?
Postscriptum by George Bensoussan to his Les territoires perdus de la République where he repeats his cry for help—help for everyone—by everyone, I mean the children, the vast segments of the population that feel abandoned, and even the so-called elites. It took six months for the initial book to be heard, or reviled. In it, he and his collaborators detailed the main reasons they saw for the catastrophic events in France since 2000 or so.
The most important reason, from his point of view, is the long, secular antisemitism found in Maghreb Islam, which became more virulent already at the end of the nineteenth century when Jews chose to be integrated via the schooling system, administration, political identity, and even army. and thereby escaped their fate as “protected minority” within Islam. The root for this is religious: the claim that Islam, after Christianity and Judaism, makes to be the only faith with access to final truths. This antisemitism was worsened by the resentment caused by having lost control of their own affairs and being demeaned and abused by colonial powers. It reached new levels in the French situation especially since the nineties. The author argues in this postscriptum that even without the existence of Israel, this antisemitism would still exist. I don’t disagree completely, but I think it would not have the murderous force it has taken in the past twenty years. The policies of Israel regarding Palestine cannot be factored out. Still, it remains that the author is right to insist that one cannot explain the surge of violence only by the memory of colonialism and the terribly unequal socio-economic situation found in many banlieues.
He sees a number of social factors at work, mixed with cultural aspects. The Maghrebi family and community model has seen paternal and male power diminished and humbled. I would tie these new forms of abasement to the historical humiliation of colonialism and modernist heyday associated with enlightenment and separation of powers. Education in public schools threatens the structure further. Girls may emancipate themselves in all sorts of ways. Integration and rationalism undercut or sap tradition. The return to a more virile, anti-rationalist, original, salafist version of religion and culture is tempting. Add the civic and economic troubles, the absence of jobs, the difficulty in landing one when they exist. Legal, educational, and political institutions lose completely their meaning and are replaced by criminality and violences, including among Muslims themselves (inter-gang and inter-family territorial fights).
Lastly, there has been the silence and avoidance cultivated especially by intellectuals and elites, though perhaps not at the highest level? Out of mauvaise conscience regarding WW II and especially the terrible crimes of colonialism, as well as regarding social inequities? and a cheaply acquired bonne conscience translated by minutes of silence, Shoah reminders and plaques, etc., that become occasions of revolt and insults on the part of angry, radicalized youth. Contempt, or rather mauvaise conscience also regarding the large majority of the rest of the population that has to live with a feeling of losing it. The Front national has become the first “working class” movement in France, no matter Macron’s victory… Elites and middle class avoid having their children in at-risk areas, schools, or jobs.
Dans le brouillard, sous les branches ballantes des séquoias sombres,
j’ai retrouvé la bibliothèque où deux livres m’attendaient:
le rêve mosaïque d’un vieux savant allemand
et le cri d’un juif français sur la faillite de la république.
Les pruniers sont en fleurs dans la cour du Pharaon,
On attend les cerisiers.
I’ve been reading Victor Klemperer’s journal (Tagebücher 1933–1941 and Tagebücher 1942–45). It has numerous philological discussions on the evolution of German (LTI: lingua tertii imperii, a book he published in 1947 on the basis of his notes). I don’t have Jean-Pierre Faye’s Les langages totalitaires at hand (1972; 2d ed. 2004) to see what use if any he made of Klemperer’s work. As Camus said in Poésie 44 (1944): “mal nommer un objet, c’est ajouter au malheur de ce monde.” American language is evolving under the kind of political pressures that existed under the nazis. Even without the kind of economic pressures that existed in Germany in the twenties and thirties, our president speaks of “great victories to come” very much like Hitler. Hitler talked about “meine Soldaten” while Trump mentions “his generals.” Two small items among dozens or hundreds of rhetorical and semantic changes. There is nothing surprising in the existence of cracks and shifts in our language. It becomes worrisome when they reveal it to be a dried, thin shell that we cannot trust to carry us and will let us fall at any given moment into the lava flow.
Large demonstration in Catalonia yesterday, perhaps 350,000 people, double or treble that number according to some participants. The images are extraordinary. Hundreds of thousands of people reached for the Spanish flag as symbol of unity, while being well aware of its fraught history. Another demonstration in Madrid called for dialogue and cooperation. Its flag was white. On which side would Casals be today? The present prime minister of Spain is a right winger who has long showed but contempt for autonomy and independence. Hate and scorn are now increasing on all sides. What will happen if, as is still possible, the parliament of Catalonia declares independence tomorrow (Tue) and starts moving toward the formation of a new state? Does Catalonia’s government immediately follow with an application for membership in the EU? Not surprisingly, The German chancellor supports the prime minister of Spain. She calls for the dialogue that has been missing all along but declares she is against the independence of Catalonia, which means that the first item of a real dialogue on independence is off the table. Her call also implies that Catalonia’s application to EU membership is doomed from the start. Offices of several banks and large companies might move out of Catalonia. No discussion in the papers I read this morning of the economic pressures that global interests put on national states and their constituencies. Could Catalans in an independent Catalonia stay the global logic of labor exploitation, automation, and inequities better than Madrid and Brussels—which is not saying much—, or would their independence accelerate the logic at work? What is going to happen?