FAIR USE NOTICE

FAIR USE NOTICE

A BEAR MARKET ECONOMICS BLOG

OCCUPY EVERYTHING

This site may contain copyrighted material the use of which has not always been specifically authorized by the copyright owner. We are making such material available in an effort to advance understanding of environmental, political, human rights, economic, democracy, scientific, and social justice issues, etc. we believe this constitutes a ‘fair use’ of any such copyrighted material as provided for in section 107 of the US Copyright Law.

In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit to those who have expressed a prior interest in receiving the included information for research and educational purposes. For more information go to: http://www.law.cornell.edu/uscode/17/107.shtml

If you wish to use copyrighted material from this site for purposes of your own that go beyond ‘fair use’, you must obtain permission from the copyright owner.

FAIR USE NOTICE FAIR USE NOTICE: This page may contain copyrighted material the use of which has not been specifically authorized by the copyright owner. This website distributes this material without profit to those who have expressed a prior interest in receiving the included information for scientific, research and educational purposes. We believe this constitutes a fair use of any such copyrighted material as provided for in 17 U.S.C § 107.

Read more at: http://www.etupdates.com/fair-use-notice/#.UpzWQRL3l5M | ET. Updates
FAIR USE NOTICE FAIR USE NOTICE: This page may contain copyrighted material the use of which has not been specifically authorized by the copyright owner. This website distributes this material without profit to those who have expressed a prior interest in receiving the included information for scientific, research and educational purposes. We believe this constitutes a fair use of any such copyrighted material as provided for in 17 U.S.C § 107.

Read more at: http://www.etupdates.com/fair-use-notice/#.UpzWQRL3l5M | ET. Updates

All Blogs licensed under Creative Commons Attribution 3.0

Creative Commons License
This work is licensed under a Creative Commons Attribution 3.0 Unported License.

Sunday, April 21, 2013

Unbelievable! Bowles and Simpson Release New Deficit-Reduction Plan Based on Discredited Austerity Research by Rogoff and Reinhart




News & Politics  


 
 

The deficit duo tries to poison the public with more bad policy based on bad math.

 
 
 
The Campaign to Fix the Debt was founded by former White House official Erskine Bowles (R) and former senator Al Simpson, pictured here in 2011, whose deficit plan issued two years ago was not adopted by Congress and the White House.

 
 
On April 19, just after I had written about how the key academic research used to bolster austerity policies was exposed by a 28-year-old grad student at U Mass, Amherst, I got a surprise in my email box.

In the email, Erskine Bowles and Alan Simpson giddily announced their new deficit-reduction plan, which includes, among other things, a recommendation to increase the eligibility age for Medicare. Their plan would reduce debt as a share of GDP below 70 percent by 2023 and, as the Washington Postreports, “seeks far less in new taxes than the original, and it seeks far more in savings from federal health programs for the elderly.”

What’s incredible is that over the last week, the study by Harvard economists Carmen Reinhart and Ken Rogoff that famously warned of the dangers of government debt has been proven to be riddled with errors and questionable methodology. To recap: R&R’s paper purported to show that countries with public debt in excess of 90 percent of gross domestic product suffered negative economic growth. Austerity hawks everywhere used it to justify cuts that have cost people jobs and vital services. The original spreadsheet used by R&R was obtained by a U Mass grad student, who found that in addition to the mistakes already noted by several economists, there was a coding error in their Excel spreadsheet that significantly changed the results of their study.

As New York Magazine’s Jon Chait has pointed out, that same discredited research has been used by Bowles and Simpson to formulate their deficit-reducing austerity plans.

Let’s take a look at some ugly chronology.

January, 2010: Reinhart and Rogoff release their famous paper, “Growth in the Time of Debt” (early versions of the paper had been circulating since 2009) to widespread acclaim.

February, 2010: President Obama announces the “Bipartisan National Committee on Fiscal Responsibility” otherwise known as the “Simpson-Bowles Commission” (also the Catfood Commission), chaired by Erskine Bowles and Alan Simpson.

June, 2010: The notorious 2010 Toronto Summit takes place, in which G-20 leaders agree to pursue austerity policies instead of addressing the jobs crisis in the wake of the 2007-2008 financial meltdown.

December, 2010:  Bowles and Simpson release “The Moment of Truth: Report of the National Commission on Fiscal Responsibility and Reform” which warned of increased government spending and called for cuts in benefits for the elderly, veterans, and many government employees.

There is no question that Bowles and Simpson were doing their dirty work as the influence of Rogoff and Reinhart’s paper had given rise to a misguided Washington consensus on deficit reduction.

There is also no question that Bowles and Simpson, two wealthy white men equipped with an outsized sense of their own entitlement, have always appeared shockingly out of touch as they have tried to foist “shared sacrifice” on the public (Simpson famously sneered that Social Security was a "milk cow with 310 million teats"). But do they not even turn on the news? Do they not employ some staff person who could warn them of beclowning themselves by sending out their package the same week as the austerity revelations?

Literally days after the news was full of reports of the faulty austerity research, Bowles and Simpson have launched a campaign to reignite congressional interest in a $2.5 trillion package of spending cuts and tax increases. Their plan represents the height of fiscal irresponsibility and moral insensibility given the current and growing retirement crisis Americans are facing, and it is particularly egregious given the new revelations about the academic underpinnings of their economic theory. There has never been any economic justification for their cynical attempts to rob ordinary people of more of their hard-earned money, but now, as the intellectual dishonesty of cutting government spending in the name of deficit hysteria is on full display, Bowles and Simpson should be booed off the national stage once and for all.

How many people have suffered, indeed, how many people have died, as a result of deficit hysteria promoted by the likes of Bowles and Simpson?

Lynn Parramore is an AlterNet senior editor. She is cofounder of Recessionwire, founding editor of New Deal 2.0, and author of 'Reading the Sphinx: Ancient Egypt in Nineteenth-Century Literary Culture.' She received her Ph.d in English and Cultural Theory from NYU, where she has taught essay writing and semiotics. She is the Director of AlterNet's New Economic Dialogue Project. Follow her on Twitter @LynnParramore.

Sunday, April 14, 2013

Academia's Indentured Servants





Education  


Most adjuncts teach at multiple universities while still not making enough to stay above the poverty line. 

 
 
 
Photo Credit: Shutterstock.com
 
On April 8, 2013, the New York Times reported that 76 percent of American university faculty are adjunct professors - an all-time high. Unlike tenured faculty, whose annual salaries can top $160,000, adjunct professors make an average of $2,700 per course and receive no health care or other benefits.
Most adjuncts teach at multiple universities while still not making enough to stay above the poverty line. Some are on welfare or homeless. Others depend on charity drives held by their peers. Adjuncts are generally not allowed to have offices or participate in faculty meetings. When they ask for a living wage or benefits, they can be fired. Their contingent status allows them no recourse.
No one forces a scholar to work as an adjunct. So why do some of America's brightest PhDs - many of whom are authors of books and articles on labour, power, or injustice - accept such terrible conditions?

"Path dependence and sunk costs must be powerful forces," speculates political scientist Steve Saidemen in a post titled "The Adjunct Mystery". In other words, job candidates have invested so much time and money into their professional training that they cannot fathom abandoning their goal - even if this means living, as Saidemen says, like "second-class citizens". (He later downgraded this to "third-class citizens".)

With roughly 40 percent of academic positions eliminated since the 2008 crash, most adjuncts will not find a tenure-track job. Their path dependence and sunk costs will likely lead to greater path dependence and sunk costs - and the costs of the academic job market are prohibitive. Many job candidates must shell out thousands of dollars for a chance to interview at their discipline's annual meeting, usually held in one of the most expensive cities in the world. In some fields, candidates must pay to even see the job listings.

Given the need for personal wealth as a means to entry, one would assume that adjuncts would be even more outraged about their plight. After all, their paltry salaries and lack of departmental funding make their job hunt a far greater sacrifice than for those with means. But this is not the case. While efforts at labour organisation are emerging, the adjunct rate continues to soar - from 68 percent in 2008, the year of the economic crash, to 76 percent just five years later.

Contingency has become permanent, a rite of passage to nowhere.

A two-fold crisis

The adjunct plight is indicative of a two-fold crisis in education and in the American economy. On one hand, we have the degradation of education in general and higher education in particular. It is no surprise that when 76 percent of professors are viewed as so disposable and indistinguishable that they are listed in course catalogues as "Professor Staff", administrators view computers which grade essaysas a viable replacement. Those who promote inhumane treatment tend to not favour the human.

On the other hand, we have a pervasive self-degradation among low-earning academics - a sweeping sense of shame that strikes adjunct workers before adjunct workers can strike. In a tirade for Slatesubtitled "Getting a literature PhD will turn you into an emotional trainwreck, not a professor", Rebecca Schuman writes:
"By the time you finish - if you even do - your academic self will be the culmination of your entire self, and thus you will believe, incomprehensibly, that not having a tenure-track job makes you worthless. You will believe this so strongly that when you do not land a job, it will destroy you."
Self-degradation sustains the adjunct economy, and we see echoes of it in journalism, policy and other fields in which unpaid or underpaid labour is increasingly the norm. It is easy to make people work for less than they are worth when they are conditioned to feel worthless.

Thomas A Benton wrote in 2004, before tackling the title question, "Is Graduate School a Cult?":
"Although I am currently a tenure-track professor of English, I realise that nothing but luck distinguishes me from thousands of other highly-qualified PhD's in the humanities who will never have full-time academic jobs and, as a result, are symbolically dead to the academy."
Benton's answer is yes, and he offers a list of behaviour controls used by cults - "no critical questions about leader, doctrine, or policy seen as legitimate", "access to non-cult sources of information minimised or discouraged" - that mirror the practices of graduate school. The author lived as he wrote: it was later revealed that "Thomas A Benton" was a pseudonym used by academic William Pannapacker when he wrote for the Chronicle of Higher Education - a publication said to employ more pseudonyms than any other American newspaper. The life of the mind is born of fear.

Some may wonder why adjuncts do not get a well-paying non-academic job while they search for a tenure-track position. The answer lies in the cult-like practices Pannapacker describes. To work outside of academia, even temporarily, signals you are not "serious" or "dedicated" to scholarship. It does not matter if you are simply too poor to stay: in academia, perseverance is redefined as the ability to suffer silently or to survive on family wealth. As a result, scholars adjunct in order to retain an institutional affiliation, while the institution offers them no respect in return.

Dispensable automatons

Is academia a cult? That is debatable, but it is certainly a caste system.
Outspoken academics like Pannapacker are rare: most tenured faculty have stayed silent about the adjunct crisis. "It is difficult to get a man to understand something when his job depends on not understanding it," wrote Upton Sinclair, the American author famous for his essays on labour exploitation. Somewhere in America, a tenured professor may be teaching his work, as a nearby adjunct holds office hours out of her car.

On Twitter, I wondered why so many professors who study injustice ignore the plight of their peers. "They don't consider us their peers," the adjuncts wrote back. Academia likes to think of itself as a meritocracy - which it is not - and those who have tenured jobs like to think they deserved them. They probably do - but with hundreds of applications per available position, an awful lot of deserving candidates have defaulted to the adjunct track.

The plight of the adjunct shows how personal success is not an excuse to excuse systemic failure. Success is meaningless when the system that sustained it - the higher education system - is no longer sustainable. When it falls, everyone falls. Success is not a pathway out of social responsibility.

Last week, a corporation proudly announced that it had created a digital textbook that monitors whether students had done the reading. This followed the announcement of the software that grades essays, which followed months of hype over MOOCs - massive online open courses - replacing classroom interaction. Professors who can gauge student engagement through class discussion are unneeded. Professors who can offer thoughtful feedback on student writing are unneeded. Professors who interact with students, who care about students, are unneeded.

We should not be surprised that it has come to this when 76 percent of faculty are treated as dispensable automatons. The contempt for adjuncts reflects a general contempt for learning. The promotion of information has replaced the pursuit of knowledge. But it is not enough to have information - we need insight and understanding, and above all, we need people who can communicate it to others.

People who have the ability to do this are not dispensable. They should not see themselves this way, and they should not be treated this way. Fight for what you are worth, adjuncts. Success is solidarity.

The views expressed in this article are the author's own and do not necessarily reflect Al Jazeera's editorial policy.


Sarah Kendzior is a writer and analyst who studies digital media and politics. She has a PhD in anthropology from Washington University.

Wednesday, April 3, 2013

Defending the Institution of Marriage

Daily Kos






NEWS  *  COMMUNITY  *  ACTION


Mon Apr 01, 2013 at 02:40 PM PDT

Defending the Institution of Marriage

by looty

Georgia GOP Chairwoman Sue Everhart has been the subject of a lot of Internet hate and ridicule for suggesting that marriage equality will open up a new avenue for straight fraudsters to cheat the rest of us by entering into sham marriages to get their hands on the massive, taxpayer funded benefits that the institution of marriage provides.

But really the only problem I see with Everhart's statement is just that it doesn't go far enough.

In fact I have it on good authority that thousands, perhaps even millions, of currently-married couples are in fact only pretending to love each other.  By living together, under the same roof, and engaging in activities such as furniture-shopping, child-rearing, having other couples over for dinner, eating in front of the TV whilst watching Mad Men, and even sleeping together in the same bed, these frauds perpetuate the image of being married when in fact, the love they profess to each other through the sacred and immortal institution of marital bliss is  only a show.  Once the surface of these faux marriages is scratched, the emotional reality is found to be something quite different--usually because SOMEONE can't be BOTHERED to pick a dirty sock off the bedroom floor, or clean their hair out of the drain after showering.

So let me propose (modestly) a solution to this problem.  Using the powers of federal government as enumerated in the 2002 Homeland Security Act, we need to create a new cadre of dedicated, highly trained Marriage Inspectors, shouldered with the awesome responsibility of Defending the Institution of Marriage.  These inspectors will form an elite MarriCorps who will fan out over the highways and byways of the country, making sure that these desperate criminals and their nefarious plans to defraud the country of its rightful tax revenues by filing jointly are exposed and stopped for once and all.

Now, the question of just how MarriCorps officers will do this is an interesting one. Clearly, they must be trained to understand what marriage is, and what it isn't.  They should therefore have an encyclopedic knowledge of Disney films, Leave It To Beaver episodes, and Norman Rockwell paintings, as I'm sure you would agree that those resources provide the clearest idea of what the Institution of Marriage ought to look like.  They should also be highly trained in a variety of enhanced interrogation techniques, including waterboarding, which, as every knows, is the only effective way of getting married couples to admit their actual feelings about each other.

Still, how to know, for certain, whether a couple really is married or is just pretending to be in order to be able to use each other's library cards?  The answer is really quite simple.  Inspection must of course be surprise, otherwise people will "game the system."  Married couples will be interrogated separately, in separate rooms with no possibility of collusion.

The MarriCorps officer will first ask one of the so-called "married persons" a series of questions and carefully write down their answers.  Then, the same questions will be asked of the other potential marriage-scofflaw, but he or she will be asked to provide as an answer, not what he or she thinks, but what he or she thinks his partner answered.

Some sample questions could include:

1. What is the strangest place you've made whoopie?
2. How would you rate your [wife|husband]'s morning breath?
3. If your spouse was a [cartoon character|superhero|type of sushi] what would they be?
4. Really, what is the strangest place you've made whoopie (and don't say "in the butt" this time)?

By this simple and empirically sound method, I have every confidence that our brave MarriCorps officers could quickly and easily sort out the real married couples from the pretenders. Thereby giving really married people a renewed confidence in their marriage that can only come from governmental approval.

As for the ones who get caught faking it--their punishment will be that they must remain married to each other for the rest of their lives.

Originally posted to looty on Mon Apr 01, 2013 at 02:40 PM PDT.

 

Also republished by Community Spotlight.

Thursday, March 28, 2013

God vs. god.




God vs. god.


If you cannot accept the idea that there is a difference between an ineffable real God and the one we invented, what follows won't make much sense to you.


By (about the author)     Permalink     
Life Arts



From http://www.flickr.com/photos/94307917@N06/8584449034/: God Light
God Light by benjamintarr


"In God we trust." "God bless America." "So help me God." God plays an important part in the life of most Americans.   But this column is not about a real Creator. It's about the one Nietzsche proclaimed to be dead. So if you cannot accept the idea that there is a difference between an ineffable real God and the one we invented, what follows won't make much sense to you.

I believe we created our own version of god in our image and then projected that image onto an imaginary man who lives in another world. When we did this we took the sacred in ourselves and gave it to our invented god. As a result, we unconsciously disowned the sacredness in each other. In doing so, we gave responsibility for our morality to someone else. We made something natural into something supernatural.

This displacement allowed the birth of mythologies that in turn evolved into religions with all the many theologies that became irreconcilable. This irreconcilability has caused more suffering than any other human invention. But make no mistake. It is a human invention. Let me repeat that: our theologies are human inventions and our differences as to who's right and who's wrong would be comical if they weren't so painfully damaging to humanity.

In this simple act of displacement, we gave birth to inhumanity. We allowed evil to be justified on religious grounds. We allowed wars to be fought and millions of humans to be killed and maimed. We are allowing uncomprehending, innocent children to starve to death. We are allowing the degradation of our only home, planet Earth. We are allowing personal greed and ambition to overpower the common good.

I believe inhumanity becomes easier to justify when we project the sacred onto this small invented god with human characteristics. As long as the sacred is in someplace or someone else, we won't see it in each other. As long as it remains in the supernatural, our constant arguments about whose god is the real and true god will go unresolved.

For if we recognized the sacred in each other, how could we tolerate the damage that we do to each other? If we treated each other with the reverence that we reserve for our invented god, what kind of world could we build?

Today, our country is in moral turmoil. Some call it a culture war. Whatever it is, it hides the real problem. We're arguing about whose morality is the right one. I repeat, that displacement of the sacred is the issue that fuels the arguments. Because our theologies and consequently our morality depends on displacing our sacredness onto a   real God or an imaginary god. When we do this, we only continue to argue about whose moral positions are correct.

If you read this far, you might think I'm an atheist. I'm not. I'm an agnostic, I believe that a real God, if "It" does exist, cannot be understood by humans. And because of this, I believe neither atheists nor theists own the market on the truth. So the whole discourse only distracts us from what we really need to do. We need to see the sacred in others, nature, and ourselves. When we do this, we can begin to eliminate the misery, within which far too many humans live. And we can eliminate the judgment that allows us to see suffering and blame it on the victims.

Regarding the existence of a real God, we'll all find out for sure soon enough. In the meantime, we might reclaim responsibility for our own morality. We might quit arguing about whose holy book is true. In the process we might create a better world.

Robert DeFilippis

Author, columnist and blogger with a long career in business management, management consulting and executive coaching.











Why People Cling to Racist Ideas



Psychology Today: Here to Help



 

Culturally Speaking

Challenging assumptions about culture, race, and mental health.

The unspoken social order and racial healing through Afrocentric values. 

Black woman
Successful Black people violate stereotypes.

I received an unprecedented firestorm of feedback after my recent post about colorblind ideology being a type of racism. The point of the article was to show how colorblind thought is a deficient philosophy that fails to see the value of people of color, implied by the very word "colorblind" itself.

Many Realize Colorblindness Does Not Work

My article went on to become one of the top five most read entries on the Psychology Today website, followed by ascending to the number one most emailed article. Something about the subject matter resonated with many — so much so that they felt the need to share it with others in their lives. I like to believe that I put words to something many have felt but did not know how to articulate.



Feedback Steeped in Controversy

 

For those of you who sent positive feedback, I thank you. It always feels nice to be appreciated and to know that others have been helped by something I wrote. There were, however, a surprising number of negative comments as well, most of which were posted anonymously to the comment section of the article. I did consider leaving the remarks there to illustrate the widespread nature of racism in our country, but because of the obscene, anti-Semitic, and distasteful nature of the postings, they had to be removed. (I did save a copy of the posts in case any one would like to view them — at their own risk.)  I don't have the time to answer each remark individually, but I will summarize the remarks and comment on the major themes and interesting psychological dynamics at play, followed by suggestions for racial healing.

Wake-Up Call: Racism is Alive and Well

For those of you who believe that racism is a thing of the past, think again. I received dozens of notes from anonymous posters who felt the need to trumpet their hate for Black people, Jewish people, and other oppressed groups — freely using the n-word and any other insult that came to mind. Safely hidden behind the Internet's opaque digital wall, the negative sentiments that most people are socialized to keep to themselves spilled out for all to see. Good old-fashioned racism is alive and well, as many cling to the passé notion of a social order where Whites alone are at the top. In today's world, old-fashioned racists can no longer run around in white hoods, but they can spread hate from their personal computers. This type of attitude underscores the need for new ways of approaching our society's wounds surrounding race and ethnicity.

Anger Over Affirmative Action Programs

 

Many writers expressed anger about affirmative action programs, under the pretext that they personally have been unfairly discriminated against in hiring practices. What makes this so interesting is that there was no mention of affirmative action or any political policy in my article at all. People read into the article something they expected to see.

Clearly, affirmative action is a sore spot for many, which I do believe calls for a revisiting of these programs to make them more fair and useful. However, I do also understand that when one is passed over for a job, it's easier to blame affirmative action than acknowledge that your minority competitor may just have been a bit more qualified than you. It's hard to make sense out of being bested by someone who is considered to be on a lower rung of the social hierarchy. It doesn't fit the stereotype — what we all think we know — which brings me to my next interesting point.

Many people who sent hateful feedback made reference to my academic qualifications. When you consider stereotypes about Black people as unintelligent victims and drug-addicted criminals, it seems unfathomable that a Black woman could have an engineering degree from MIT, a Ph.D. in clinical psychology, and have been employed as a faculty member at an Ivy League school. My achievements sparked anger and jealousy in many because they are seen as a violation of the stereotype, or the proper social order. There is no way that a racist can imagine I might have earned all this from just a good brain and hard work. For that reason, many tried to make this "right" by addressing me in a disrespectful manner, using demeaning and sexist language, and expressing disbelief over my achievements. It's a broken logic that perpetuates hate: by pulling down successful people of color, racists think they pull themselves up.

An Afrocentric Perspective Can Facilitate Racial Healing


7 candles

The 7 principles of Kwanzaa


Everyone who expressed hate and negativity over my last post could benefit from learning something new − the seven principles of Kwanzaa. Kwanzaa is an African American holiday that takes place in the seven days after Christmas and celebrates positive Afrocentric values. These principles run counter to racist ideology as they both celebrate the African American culture and embrace unity.  It is not a religious holiday, so it can be celebrated by people of any faith. And although it is an African American holiday, people of all races may celebrate it too.

Each of the seven days of Kwanzaa is dedicated to one of the following Afrocentric principles, as follows:
  1. Umoja (Unity): To strive for and to maintain oneness in the family, community, race, and nation.
  2. Kujichagulia (Self-Determination): To assert ourselves in self-defining and dignity-affirming ways in the world.
  3. Ujima (Collective Work and Responsibility): To build and maintain our community, share our problems, and solve them together.
  4. Ujamaa (Cooperative Economics): To build and maintain businesses utilizing fair business practices, and to profit from them together.
  5. Nia (Purpose): To make our collective vocation the building and developing of our communities and foster the possibility of great achievements through doing good in the world.
  6. Kuumba (Creativity): To always do as much as we can to leave our community more beautiful and beneficial than we inherited it.
  7. Imani (Faith): To believe that we can truly transform ourselves and the world for the better.
Kwanzaa stamp
1st Kwanzaa US postage stamp in 1997

Embracing some of the best elements of African American tradition is an example of how our society can benefit from multiculturalism to overcome racism and hate. All cultures have im

The 7 principles of Kwanzaa

portant values that can contribute to a better society, and it is in our communal best interest to discover and implement these hidden insights.

Learn more:


The Official Kwanzaa Website: www.officialkwanzaawebsite.org
Dr. Maulana Karenga, Professor and Chair of Africana Studies, California State University-Long Beach; Executive Director, African American Cultural Center (Us); Creator of Kwanzaa; and author of Kwanzaa: A Celebration of Family, Community and Culture and Introduction to Black Studies, 4th Edition, www.MaulanaKarenga.org

Colorblind Ideology is a Form of Racism



Culturally Speaking

Challenging assumptions about culture, race, and mental health.

A colorblind approach allows us to deny uncomfortable cultural differences.

Blindfolded
Blindness means being unable to see.

What is racial colorblindness?

Racial issues are often uncomfortable to discuss and rife with stress and controversy. Many ideas have been advanced to address this sore spot in the American psyche. Currently, the most pervasive approach is known as colorblindness. Colorblindness is the racial ideology that posits the best way to end discrimination is by treating individuals as equally as possible, without regard to race, culture, or ethnicity.

At its face value, colorblindness seems like a good thing — really taking MLK seriously on his call to judge people on the content of their character rather than the color of their skin. It focuses on commonalities between people, such as their shared humanity.


However, colorblindness alone is not sufficient to heal racial wounds on a national or personal level. It is only a half-measure that in the end operates as a form of racism.

Problems with the colorblind approach

Racism? Strong words, yes, but let's look the issue straight in its partially unseeing eye. In a colorblind society, White people, who are unlikely to experience disadvantages due to race, can effectively ignore racism in American life, justify the current social order, and feel more comfortable with their relatively privileged standing in society (Fryberg, 2010). Most minorities, however, who regularly encounter difficulties due to race, experience colorblind ideologies quite differently. Colorblindness creates a society that denies their negative racial experiences, rejects their cultural heritage, and invalidates their unique perspectives.

Let's break it down into simple terms: Color-Blind = "People of color — we don't see you (at least not that bad ‘colored' part)." As a person of color, I like who I am, and I don't want any aspect of that to be unseen or invisible. The need for colorblindness implies there is something shameful about the way God made me and the culture I was born into that we shouldn't talk about. Thus, colorblindness has helped make race into a taboo topic that polite people cannot openly discuss. And if you can't talk about it, you can't understand it, much less fix the racial problems that plague our society.

Colorblindness is not the answer

covering eyes
If you can't see it, you can't fix it.

Many Americans view colorblindness as helpful to people of color by asserting that race does not matter (Tarca, 2005). But in America, most underrepresented minorities will explain that race does matter, as it affects opportunities, perceptions, income, and so much more. When race-related problems arise, colorblindness tends to individualize conflicts and shortcomings, rather than examining the larger picture with cultural differences, stereotypes, and values placed into context. Instead of resulting from an enlightened (albeit well-meaning) position, colorblindness comes from a lack of awareness of racial privilege conferred by Whiteness (Tarca, 2005). White people can guiltlessly subscribe to colorblindness because they are usually unaware of how race affects people of color and American society as a whole.

Colorblindness in a psychotherapeutic relationship

How might colorblindness cause harm? Here's an example close to home for those of you who are psychologically-minded. In the not-so-distant past, in psychotherapy a client's racial and ethnic remarks were viewed as a defensive shift away from important issues, and the therapist tended to interpret this as resistance (Comas-Diaz & Jacobsen, 1991). However, such an approach hinders the exploration of conflicts related to race, ethnicity, and culture. The therapist doesn't see the whole picture, and the client is left frustrated.

A colorblind approach effectively does the same thing. Blind means not being able to see things. I don't want to be blind. I want to see things clearly, even if they make me uncomfortable. As a therapist I need to be able to hear and "see" everything my client is communicating on many different levels. I can't afford to be blind to anything. Would you want to see a surgeon who operated blindfolded? Of course not. Likewise, a therapist should not be blinded either, especially to something as critical as a person's culture or racial identity. By encouraging the exploration of racial and cultural concepts, the therapist can provide a more authentic opportunity to understand and resolve the client's problems (Comas-Diaz & Jacobsen, 1991).

Nonetheless, I have encountered many fellow therapists who ascribe to a colorblind philosophy. They ignore race or pretend its personal, social, and historical effects don't exist. This approach ignores the incredibly salient experience of being stigmatized by society and represents an empathetic failure on the part of the therapist. Colorblindness does not foster equality or respect; it merely relieves the therapist of his or her obligation to address important racial differences and difficulties.

Multiculturalism is better than blindness

Research has shown that hearing colorblind messages predict negative outcomes among Whites, such as greater racial bias and negative affect; likewise colorblind messages cause stress in ethnic minorities, resulting in decreased cognitive performance (Holoien et al., 2011). Given how much is at stake, we can no longer afford to be blind. It's time for change and growth. It's time to see.

The alternative to colorblindness is multiculturalism, an ideology that acknowledges, highlights, and celebrates ethnoracial differences. It recognizes that each tradition has something valuable to offer. It is not afraid to see how others have suffered as a result of racial conflict or differences.
So, how do we become multicultural? The following suggestions would make a good start (McCabe, 2011):
  1. Recognizing and valuing differences,
  2. Teaching and learning about differences, and
  3. Fostering personal friendships and organizational alliances
Moving from colorblindness to multiculturalism is a process of change, and change is never easy, but we can't afford to stay the same.

References
Comas-Diaz, L., and Jacobsen, F. M. (1991). Clinical Ethnocultural Transference and Countertransference in the Therapeutic Dyad. American Journal of Orthopsychiatry, 61(3), 392-402.
Fryberg, S. M. (2010). When the World Is Colorblind, American Indians Are Invisible: A Diversity Science Approach. Psychological Inquiry, 21(2), 115-119.
Holoien, D. S., and Shelton, J. N. (October 2011). You deplete me: The cognitive costs of colorblindness on ethnic minorities. Journal of Experimental Social Psychology, 10.1016/j.jesp.2011.09.010.
McCabe, J. (2011). Doing Multiculturalism: An Interactionist Analysis of the Practices of a Multicultural Sorority. Journal of Contemporary Ethnography, 40 (5), 521-549.
Tarca, K. (2005). Colorblind in Control: The Risks of Resisting Difference Amid Demographic Change. Educational Studies, 38(2), 99-120.

For those of you who offered feedback about this article, I am sorry but the comment area had to be closed due to a number of hateful, threatening, and racist comments. There were too many responses for me to reply to each one individually, but I did draft a collective response that you can read here: Why People Cling to Racist Ideas

Wednesday, March 27, 2013

How a Modern Inquisition, With the Help of Pope Francis, Stifled the Movement Protecting the Poor





  Belief  


Pope Francis said that he “would like a church that is poor and is for the poor.” But does this mean giving food to the poor, or does it mean also asking why they are poor? 

 

Photo Credit: AFP
 
 
“When I give food to the poor, they call me a saint. When I ask why they are poor, they call me a communist.” So said the Brazilian archbishop Dom Hélder Câmara. His adage exposes one of the great fissures in the Catholic Church, and the emptiness of the new Pope’s claim to be on the side of the poor.

The bravest people I have met are all Catholic priests. Working first in West Papua(1), then in Brazil, I met men who were prepared repeatedly to risk death for the sake of others. When I first knocked on the door of the friary in Bacabal, in the Brazilian state of Maranhão, the priest who opened it thought I had been sent to kill him. That morning he had received the latest in a series of death threats from the local ranchers’ union. Yet still he opened the door.

Inside the friary was a group of peasants, some crying and trembling, whose bodies were covered in bruises made by rifle butts, and whose wrists bore the marks of rope burns. They were among thousands of people the priests were trying to protect, as expansionist landlords, supported by the police, local politicians and a corrupt judiciary, burnt their houses, drove them off their land and tortured or killed those who resisted.

I learnt something of the fear in which the priests lived, when I was first beaten then nearly shot by the military police(2). But unlike them, I could move on. They stayed to defend people whose struggles to keep their land were often a matter of life or death: expulsion meant malnutrition, disease and murder in the slums or the goldmines.

The priests belonged to a movement that had swept across Latin America, after the publication of A Theology of Liberation by Gustavo Gutierrez in 1971. 

Liberation theologists not only put themselves between the poor and the killers, they also mobilised their flocks to resist dispossession, learn their rights and see their struggle as part of a long history of resistance, beginning with the flight of the Israelites from Egypt.

By the time I joined them, in 1989, seven Brazilian priests had been murdered. Óscar Romero, the archbishop of San Salvador, had been shot dead; many others across the continent had been arrested, tortured and killed.

But the dictators, landlords, police and gunmen were not their only enemies. Seven years after I first worked there, I returned to Bacabal and met the priest who had opened the door(3). He couldn’t talk to me. He had been silenced, as part of the Church’s great purge of dissenting voices. The lions of God were led by donkeys. The peasants had lost their protection.

The assault began in 1984 with the publication by the Congregation for the Doctrine of the Faith (the body formerly known as the Inquisition) of a document written by the man who ran it: Joseph Ratzinger, who later became Pope Benedict. It denounced “the deviations, and risks of deviation” of liberation theology(4). He did not deny what he called “the seizure of the vast majority of the wealth by an oligarchy of owners … military dictators making a mockery of elementary human rights [and] the savage practices of some foreign capital interests” in Latin America. But he insisted that “it is from God alone that one can expect salvation and healing. God, and not man, has the power to change the situations of suffering.”

The only solution he offered was that priests should seek to convert the dictators and hired killers to love their neighbours and exercise self-control. “It is only by making an appeal to the ‘moral potential’ of the person and to the constant need for interior conversion, that social change will be brought about …”(5). I’m sure the generals and their death squads were quaking in their boots.

But at least Ratzinger has the possible defence that, being cloistered in the Vatican, he had little notion of what he was destroying. During the inquisition in Rome of one of the leading liberationists, Father Leonardo Boff, Ratzinger was invited by the archbishop of São Paulo to see the situation of Brazil’s poor for himself. He refused -then stripped the archbishop of much of his diocese(6). He was wilfully ignorant. But the current Pope does not possess even this excuse.
Pope Francis knew what poverty and oppression looked like: several times a year he celebrated mass in Buenos Aires’s 21-24 slum(7). Yet, as leader of the Jesuits in Argentina, he denounced liberation theology, and insisted that the priests seeking to defend and mobilise the poor remove themselves from the slums, shutting down their political activity(8,9,10,11).

He now maintains that he “would like a church that is poor and is for the poor.”(12) But does this mean giving food to the poor, or does it mean also asking why they are poor? The dictatorships of Latin America waged a war against the poor, which continued in many places after those governments collapsed. Different factions of the Catholic Church took opposing sides in this war. Whatever the stated intentions of those who attacked and suppressed liberation theology, in practical terms they were the allies of tyrants, land-grabbers, debt slavers and death squads. For all his ostentatious humility, Pope Francis was on the wrong side.
References:

1. George Monbiot, 1989. Poisoned Arrows: an investigative journey through Indonesia. Michael Joseph, London.

2. The story is told in full in George Monbiot, 1991. Amazon Watershed: the new environmental investigation. Michael Joseph, London.


4. Joseph, Cardinal Ratzinger, 1984. Instruction on Certain Aspects of the “Theology of Liberation” Congregation for the Doctrine of the Faith
http://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19840806_theology-liberation_en.html

5. Joseph, Cardinal Ratzinger, as above.

6. Jan Rocha, August 2004 . Justice vs Vatican. New Internationalist magazine. http://newint.org/features/2004/08/01/social-justice/






George Monbiot is the author Heat: How to Stop the Planet from Burning. Read more of his writings at Monbiot.com. This article originally appeared in the Guardian.