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Homeless people don’t often go to plays. So this woman brought Shakespeare to them. - The Washington Post
Actors from The San Francisco Shakespeare Festival sat down with a group of homeless men and women to talk through a Shakespeare play — and show them some acting exercises.
homelessness  hope  solutions 
9 days ago by corrales
Redeeming the Time with St. Patrick - Feeney (First Things)
In Ireland, [Patrick] took up the Christian struggle between two
biblical injunctions: “do not conform yourself to the world” and “go
therefore into the world.”
Patrick knew he wasn’t from Ireland, as we can see in both his
Confessions and in his condemnation of slavery The Letter to
Coroticus: “I am a stranger and an exile living among barbarians and
pagans.” But he wasn’t just a stranger and exile when he wrote these
words. He was a man in love with the Irish people. Moreover, this love
wasn’t blind. He had experienced the cruelty of the Irish pagans as a
child slave. Yet he returned to live as a stranger among them “because
God cares for the Irish.” He returned to preach because he loved the
gospel, but also because he loved those people, at that time, and in
that place. And in loving them, he became one of them.
As St. Paul “became all things to all people,” Patrick became Irish
for the Irish. This wasn’t his plan: “Was it my idea to feel God’s
love for the Irish?” Out of love for God, he felt God’s love for
Ireland's particularities, and this love bound him to Ireland even
though he remembered it as a “land of slavery.”
In our era of dwindling faith, it is tempting as Christians to detach
ourselves from this time and this place—to long for a time when things
were otherwise. We live among people who have rejected the God Patrick
served. What should we do about those around us? Following Patrick’s
example, we must love them up close. Patrick was similarly tempted to
distance himself from the Irish, but he chose to “walk in wisdom
towards those who are outside, redeeming the time.” Patrick walked
towards those outside in order to walk with them.
Only by doing the same can we redeem our own time. In modernity there
is much that is lovable and much that merits celebration. We are not
called to flee from the world but “to go into the world,” to offer
ourselves to our fellow denizens of this time and place and offer our
“very life for them.” Paradoxically, we can only avoid conforming to
the world by truly living in the time in which God has placed us.
Patrick writes that he learned to “turn with my whole heart to the
Lord my God” in Ireland. This turning allowed him to both resist
conforming to the world and to go into the world.
It was in Ireland that God first opened St. Patrick’s heart. Love God
and you will be able love the time in which your heart was opened.
Love your time and you can help other hearts open to the God of open
hearts. Why love this world? Because it was in this world that we fell
in love with God and it is only in this time that we can help other
hearts turn to God. In so doing, we can redeem the time in which we
were redeemed.
StPatrick  FirstThings  Secular  University  Hope 
9 days ago by mgubbins
Dublin's homeless are being retrained as city tour guides | World Economic Forum
Enthusiastic and articulate, Dooner is keen to dispel the stigma of homelessness while showing off his home city.

"I want to change people's views," he told the Thomson Reuters Foundation during a walk around the capital.
homelessness  hope 
12 days ago by corrales
What is the kindest thing a stranger has done for you? | MetaFilter
I don't post to social media for the most part (and only on here sometimes when I get the gumption but I couldn't resist telling this story somewhere.

My grandmother was like a mother to me and was the sweetest, most gentle, most loving woman in the world and I love(d) her with the brilliance of a thousand suns. I worshiped the ground she walked on and talked to her almost every single day on the phone, well into my early 30's.

Back in the year 2000, I got the call that she was dying. The directive was "get her as quickly and safely as you can." I grabbed my purse and overnight bag and was out the door in 20 minutes - straight for the San Francisco airport and and an hour later I was in the air on the way to Yuma, Arizona. I had to change planes in Phoenix and had to make a quick connection. There was a thunderstorm so we had to circle awhile and looked like I was going to miss my connection.

In the meantime, I happened to be sitting in and amongst a college basketball team on their way to play an away game. I was devastated about missing the connection and they noticed and talked to me, comforted me and even told stories about their own grandmas.

The basketball team guys fixed it with the stewardess so that I got to be the first one off the plane. Then, 4 of them full out sprinted to the other side of the airport to get to the departing gate to tell them to wait for me. One of them carried my overnight bag so I could run faster I'll never forget his almost 7 feet all self as he loped along side encouraging me all the way. I got to the gate utterly breathless and was just able to get out a THANK YOU! and a quick wave to them before gangway door shut behind me.

I made it to Yuma that night. I got to spend time with my grandma was she was still conscious. I got to tell her once again how much I loved her and how much she meant to me. She squeezed my hand and the love in her eyes is something I will never forget. She died a few hours later.

If it weren't for those basketball guys, I never would have made it in time. I honestly wish I could say I remembered what college they were from but that detail is lost to time. What isn't lost is their kindness to me. I think about them often. They didn't have to make me their mission, but they did. I hope that Karma treated them well for their mitzvot.

THANK YOU, you wonderful "Basketball Guys" for giving me that priceless time with my Grandma Joyce.
posted by crayon at 5:08 PM on March 4 [109 favorites]
hope 
18 days ago by craniac
Orion Magazine | Beyond Hope
"THE MOST COMMON WORDS I hear spoken by any environmentalists anywhere are, We’re fucked. Most of these environmentalists are fighting desperately, using whatever tools they have — or rather whatever legal tools they have, which means whatever tools those in power grant them the right to use, which means whatever tools will be ultimately ineffective — to try to protect some piece of ground, to try to stop the manufacture or release of poisons, to try to stop civilized humans from tormenting some group of plants or animals. Sometimes they’re reduced to trying to protect just one tree.

Here’s how John Osborn, an extraordinary activist and friend, sums up his reasons for doing the work: “As things become increasingly chaotic, I want to make sure some doors remain open. If grizzly bears are still alive in twenty, thirty, and forty years, they may still be alive in fifty. If they’re gone in twenty, they’ll be gone forever.”

But no matter what environmentalists do, our best efforts are insufficient. We’re losing badly, on every front. Those in power are hell-bent on destroying the planet, and most people don’t care.

Frankly, I don’t have much hope. But I think that’s a good thing. Hope is what keeps us chained to the system, the conglomerate of people and ideas and ideals that is causing the destruction of the Earth.

To start, there is the false hope that suddenly somehow the system may inexplicably change. Or technology will save us. Or the Great Mother. Or beings from Alpha Centauri. Or Jesus Christ. Or Santa Claus. All of these false hopes lead to inaction, or at least to ineffectiveness. One reason my mother stayed with my abusive father was that there were no battered women’s shelters in the ’50s and ’60s, but another was her false hope that he would change. False hopes bind us to unlivable situations, and blind us to real possibilities.

Does anyone really believe that Weyerhaeuser is going to stop deforesting because we ask nicely? Does anyone really believe that Monsanto will stop Monsantoing because we ask nicely? If only we get a Democrat in the White House, things will be okay. If only we pass this or that piece of legislation, things will be okay. If only we defeat this or that piece of legislation, things will be okay. Nonsense. Things will not be okay. They are already not okay, and they’re getting worse. Rapidly.

But it isn’t only false hopes that keep those who go along enchained. It is hope itself. Hope, we are told, is our beacon in the dark. It is our light at the end of a long, dark tunnel. It is the beam of light that makes its way into our prison cells. It is our reason for persevering, our protection against despair (which must be avoided at all costs). How can we continue if we do not have hope?

We’ve all been taught that hope in some future condition — like hope in some future heaven — is and must be our refuge in current sorrow. I’m sure you remember the story of Pandora. She was given a tightly sealed box and was told never to open it. But, being curious, she did, and out flew plagues, sorrow, and mischief, probably not in that order. Too late she clamped down the lid. Only one thing remained in the box: hope. Hope, the story goes, was the only good the casket held among many evils, and it remains to this day mankind’s sole comfort in misfortune. No mention here of action being a comfort in misfortune, or of actually doing something to alleviate or eliminate one’s misfortune.

The more I understand hope, the more I realize that all along it deserved to be in the box with the plagues, sorrow, and mischief; that it serves the needs of those in power as surely as belief in a distant heaven; that hope is really nothing more than a secular way of keeping us in line.

Hope is, in fact, a curse, a bane. I say this not only because of the lovely Buddhist saying “Hope and fear chase each other’s tails,” not only because hope leads us away from the present, away from who and where we are right now and toward some imaginary future state. I say this because of what hope is.

More or less all of us yammer on more or less endlessly about hope. You wouldn’t believe — or maybe you would — how many magazine editors have asked me to write about the apocalypse, then enjoined me to leave readers with a sense of hope. But what, precisely, is hope? At a talk I gave last spring, someone asked me to define it. I turned the question back on the audience, and here’s the definition we all came up with: hope is a longing for a future condition over which you have no agency; it means you are essentially powerless.

I’m not, for example, going to say I hope I eat something tomorrow. I just will. I don’t hope I take another breath right now, nor that I finish writing this sentence. I just do them. On the other hand, I do hope that the next time I get on a plane, it doesn’t crash. To hope for some result means you have given up any agency concerning it. Many people say they hope the dominant culture stops destroying the world. By saying that, they’ve assumed that the destruction will continue, at least in the short term, and they’ve stepped away from their own ability to participate in stopping it.

I do not hope coho salmon survive. I will do whatever it takes to make sure the dominant culture doesn’t drive them extinct. If coho want to leave us because they don’t like how they’re being treated — and who could blame them? — I will say goodbye, and I will miss them, but if they do not want to leave, I will not allow civilization to kill them off.

When we realize the degree of agency we actually do have, we no longer have to “hope” at all. We simply do the work. We make sure salmon survive. We make sure prairie dogs survive. We make sure grizzlies survive. We do whatever it takes.

When we stop hoping for external assistance, when we stop hoping that the awful situation we’re in will somehow resolve itself, when we stop hoping the situation will somehow not get worse, then we are finally free — truly free — to honestly start working to resolve it. I would say that when hope dies, action begins.

PEOPLE SOMETIMES ASK ME, “If things are so bad, why don’t you just kill yourself?” The answer is that life is really, really good. I am a complex enough being that I can hold in my heart the understanding that we are really, really fucked, and at the same time that life is really, really good. I am full of rage, sorrow, joy, love, hate, despair, happiness, satisfaction, dissatisfaction, and a thousand other feelings. We are really fucked. Life is still really good.

Many people are afraid to feel despair. They fear that if they allow themselves to perceive how desperate our situation really is, they must then be perpetually miserable. They forget that it is possible to feel many things at once. They also forget that despair is an entirely appropriate response to a desperate situation. Many people probably also fear that if they allow themselves to perceive how desperate things are, they may be forced to do something about it.

Another question people sometimes ask me is, “If things are so bad, why don’t you just party?” Well, the first answer is that I don’t really like to party. The second is that I’m already having a great deal of fun. I love my life. I love life. This is true for most activists I know. We are doing what we love, fighting for what (and whom) we love.

I have no patience for those who use our desperate situation as an excuse for inaction. I’ve learned that if you deprive most of these people of that particular excuse they just find another, then another, then another. The use of this excuse to justify inaction — the use of any excuse to justify inaction — reveals nothing more nor less than an incapacity to love.

At one of my recent talks someone stood up during the Q and A and announced that the only reason people ever become activists is to feel better about themselves. Effectiveness really doesn’t matter, he said, and it’s egotistical to think it does.

I told him I disagreed.

Doesn’t activism make you feel good? he asked.

Of course, I said, but that’s not why I do it. If I only want to feel good, I can just masturbate. But I want to accomplish something in the real world.

Why?

Because I’m in love. With salmon, with trees outside my window, with baby lampreys living in sandy streambottoms, with slender salamanders crawling through the duff. And if you love, you act to defend your beloved. Of course results matter to you, but they don’t determine whether or not you make the effort. You don’t simply hope your beloved survives and thrives. You do what it takes. If my love doesn’t cause me to protect those I love, it’s not love.

A WONDERFUL THING happens when you give up on hope, which is that you realize you never needed it in the first place. You realize that giving up on hope didn’t kill you. It didn’t even make you less effective. In fact it made you more effective, because you ceased relying on someone or something else to solve your problems — you ceased hoping your problems would somehow get solved through the magical assistance of God, the Great Mother, the Sierra Club, valiant tree-sitters, brave salmon, or even the Earth itself — and you just began doing whatever it takes to solve those problems yourself.

When you give up on hope, something even better happens than it not killing you, which is that in some sense it does kill you. You die. And there’s a wonderful thing about being dead, which is that they — those in power — cannot really touch you anymore. Not through promises, not through threats, not through violence itself. Once you’re dead in this way, you can still sing, you can still dance, you can still make love, you can still fight like hell — you can still live because you are still alive, more alive in fact than ever before. You come to realize that when hope died, the you who died with the hope was not you, but was the you who … [more]
derrickjensen  activism  crisis  fear  hope  nihilism  love  vulnerability  survival  monsanto  weyerhaeuser  johnosborn  humans  life  living  presence  present  hereandnow  action  agency  emotions  rage  sorrow  joy  despair  happiness  satisfaction  dissatisfaction  feelings  exploitation  mortality  death  canon 
18 days ago by robertogreco
The Trouble with Knowledge | Shikshantar
"First Main Trouble with Knowledge and Education is Dishonesty

I do believe that one aspect which characterizes education, development and the production and dissemination of knowledge, in today’s world, is the lack of intellectual honesty. This belief is an outcome of reflecting on my experience during my school and university years and my almost 40 years of work. The dishonesty is connected to the values, which govern the thinking and practice in the fields of education, knowledge and development (mirroring the values in dominant societies and serving mainly the lifestyle of consumerism): control, winning, profit, individualism and competition. Having a syllabus and textbooks, and evaluating and judging people (students, teachers, administrators, and academics) through linear forms of authority and through linear symbolic values (such as arbitrary letters or grades or preferential labels), almost guarantee cheating, lack of honesty, and lack of relevance. (The recent reports that cheating and testing are on the rise in the Maryland and Chicago areas are just one example that came up to the surface. And of course teachers, principles and superintendents were blamed and had to pay the price.) I taught many years and put exams both at the level of classrooms and at the national level, and I labored and spent a lot of time and effort in order to be fair. But, then, I discovered that the problem is not in the intentions or the way we conduct things but, rather, in the values that run societies in general and which are propagated by education, development and knowledge -- among other venues. Thus, the main trouble with knowledge and education, is not so much their irrelevance or process of selection or the issue of power (though these are definitely part of the trouble) as it is with the lack of intellectual honesty in these areas. Giving a number or a letter to measure a human being is dishonest and inhuman; it is a degrading to the human mind and to human beings. Grading, in this sense, is degrading. It is one of the biggest abuses of mathematics in its history! Moreover, as long as the above-mentioned values remain as the governing values, education will continue to be fundamentally an obstacle to learning. Under these conditions, talking about improving or reforming education is naïve at best and hypocritical at worst. At most, it would touch a very small percentage of the student population in any particular region. Of course, we can go on putting our heads in the sand and refusing to see or care. But one main concern I will continue to have is what happens to the 80 some pecent of students whom the “compulsory suit” does not fit. Why imposing the same-size suit on all bodies sounds ridiculous but imposing the same curriculum on all minds does not?! The human mind is definitely more diverse that the human body.

Labeling a child as a “failure” is a criminal act against that child. For a child, who has learned so much from life before entering school, to be labeled a failure, just because s/he doesn’t see any sense in the mostly senseless knowledge we offer in most schools, is unfair – to say the least; it is really outrageous. But few of us around the world seem to be outraged, simply because we usually lose our senses in the process of getting educated. We are like those in Hans Christian Anderson’s story that lost their ability to see and had to be reminded by the little child that the emperor is without clothes.

Most people in the educational world (students, teachers, administrators, scholars, suprintendents, …) are dishonest (often without realizing it) either because we are too lazy to reflect on and see the absurdities in what we are doing (and just give to students what we were given in schools and universities, or during training courses and enrichment seminars!), or because we are simply afraid and need to protect ourselves from punishment or from being judged and labeled as inept or failures. This dishonesty prevails at all levels. I had a friend who was working in a prestigious university in the U.S. and who often went as an educational consultant and expert to countries to “improve and develop” their educational systems. Once, when he was on his way to Egypt as a consultant to help in reforming the educational system there, I asked him, “Have you ever been to Egypt?” He said no. I said, “Don’t you find it strange that you don’t know Egypt but you know what is good for it?!” Obviously, the richness, the wisdom and the depth of that 7000-year civilization is totally ignored by him, or more accurately, cannot be comprehended by him. Or, he may simply believe in what Kipling believed in in relation to India: to be ruled by Britain was India’s right; to rule India was Britain’s duty! In a very real sense, that friend of mine does not only abstract the theories he carries along with him everywhere but also abstracts the people by assuming that they all have the same deficits and, thus, the same solution – and that he has the solution.

Let’s take the term “sustainable development,” for example, which is widely used today and it is used in the concept paper for this conference. If we mean by development what we see in “developed” nations, then sustainable development is a nightmare. If we all start consuming, for example, at the rate at which “developed” nations currently do, then (as a friend of mine from Mexico says) we need at least five planets to provide the needed resources and to provide dumping sites for our waste! If “developing” nations consume natural resources (such as water) at the same rate “developed” nations do, such resources would be depleted in few years! Such “development” would be destructive to the soil of the earth and to the soil of cultures, both of which nurture and sustain human beings and human societies. The price would be very high at the level of the environment and at the level of beautiful relationships among people. Thus, those who believe in sustainable development (in its current conception and practice) are either naïve or dishonest or right out indifferent to what happens to nature, to beautiful relationship among people, and to the joyful harmony within human beings and between them and their surroundings. Nature and relationships among human beings are probably the two most precious treasures in life; the most valuable things human beings have. The survival of human and natural diversity (and even of human communities) are at stake here.

We do not detect dishonesty in the fields of education, knowledge and development because usually we are protected (in scools) from having much contact with life, through stressing verbal, symbolic and technical “knowledge,” through avoiding people’s experiences and surroundings, through the means we follow in evaluating people, and through ignoring history (history of people, of ideas, …). The main connection most school textbooks have with life is through the sections that carry the title “applications” – another instance of dishonesty. During the 1970s, for example, and as the head supervisor of math instruction in all the schools of the West Bank (in Palestine), one question I kept asking children was “is 1=1?” 1=1 is true in schoolbooks and on tests but in real life it has uses, abuses and misuses, but no real instances. We abstract apples in textbooks and make them equal but in real life there is no apple which is exactly equal to another apple. The same is true when we say that Newton discovered gravity. Almost every child by the age of one discovers it. (When my grandson, for example, was 15 months old, I was watching him once pick up pieces of cereal and put them in his mouth. Everytime he lost a piece, he would look for it down, never up!) By teaching that Newton discovered gravity, we do not only lie but also fail to clarify Newton’s real contribution. Similarly with teaching that Columbus discovered America …. Everyone of us can give tens of examples on dishonesty in the way we were taught and the way we teach."



"Second Main Trouble with Knowledge and Education: Lack of Connection with the Lives of the Social Majorities in the World"



"Building Learning Societies

From what has been said so far, two main approaches to knowledge and learning can be identified: (1) learning by doing; i.e. by the person being embedded in life, in one’s cultural soil. In this approach, learning is almost synonymous to living, and (2) the formal approach, which usually starts with ready pre-prepared content (usually fragmented into several subjucts, and usually put together in the absence of the two most important “actors” in learning: teachers and students). This approach also embodies tests and grades."



"Finally, I would like to affirm -- as a form of summary -- certain points, and point out to the need of dismantling others:

1. We need to dismantle the claim that learning can only take place in schools.

2. We need to dismantle the practice of separating students from life For at least 12 years) and still claim that learning is taking place.

3. We need to dismantle the assumption/ myth that teachers can teach what they don’t do.

4. We need to dismantle the myth that education can be improved through professionals and experts.

5. We need to dismantle the hegemony of words like education, development, progress, excellence, and rights and reclaim, instead, words like wisdom, faith, generosity, hope, learning, living, happiness, and duties.

6. We need to affirm that the vast mojority of people go to school not to learn but to get a diploma. We need to create diverse environments of learning.

7. We need to affirm our capacity for doing and learning, not for getting degrees.

8. We need to affirm and regain the concept and practice of “learning from the world,” not “about the world.”

9. We need to affirm that people are the real solution, not the obstacle and … [more]
munirfasheh  education  unschooling  schooling  schooliness  deschooling  diplomas  credentials  wisdom  degrees  faith  honesty  generosity  hope  learning  howwelearn  love  loving  lving  happiness  duties  duty  development  progress  excellence  rights  schools  community  learningcommunities  lcproject  openstudioproject  grades  grading  assessment  dishonesty  culture  society  hegemony  knowledge  influence  power  colonization  globalization  yemen  israel  palestine  humanism  governance  government  policy  politics  statism  children  egypt  india  westbank  religion  cordoba  cordova  gaza  freedom  failure  labeling  canon 
29 days ago by robertogreco
SpeculativeEdu | Superflux: Tools and methods for making change
"Anab Jain and Jon Ardern of Superflux (“a studio for the rapidly changing world”) talk to James Auger about their approach, their recent projects, and their educational activities.

Superflux create worlds, stories, and tools that provoke and inspire us to engage with the precarity of our rapidly changing world. Founded by Anab Jain and Jon Ardern in 2009, the Anglo-Indian studio has brought critical design, futures and foresight approaches to new audiences while working for some of the world’s biggest organisations like Microsoft Research, Sony, Samsung and Nokia, and exhibiting work at MoMA New York, the National Museum of China, and the V&A in London. Over the last ten years, the studio has gained critical acclaim for producing work that navigates the entangled wilderness of our technology, politics, culture, and environment to imagine new ways of seeing, being, and acting. The studio’s partners and clients currently include Government of UAE, Innovate UK, Cabinet Office UK, Red Cross, UNDP, Mozilla and Forum for the Future. Anab is also Professor at Design Investigations, University of Applied Arts, Vienna.

[Q] You practice across numerous and diverse fields (education, commercial, gallery). Does your idea of speculative design change for each of these contexts? How do you balance the different expectations of each?

We don’t tend to strictly define our work as “Speculative Design”. Usually we say we are designers or artists or filmmakers. Speculative Design is gaining traction lately, and we might have a client of two who knows the term and might even hire us for that, but usually they come to us because they want to explore a possible future or a different narrative, or investigate a technology. We think our work investigates a potential rather than speculating on a future. Speculation is an undeniable part of the process but it is not the primary motivation behind our work. Our work is an open-ended process of enquiry, whilst speculation can at times feel like a closed loop.

[Q] There is a tendency, in many speculative design works, towards dystopian futures. It seems that as with science fiction, apocalyptic futures are easier to imagine and tell as stories. Focusing on your CCCB installation, Mitigation of Shock, how would you describe this project in terms of its value connotation? What is the purpose of such a project?

For us, Mitigation of Shock is actually not apocalyptic at all, but instead a pragmatic vision of hope, emerging from a dystopian future ravaged by climate change. On a personal level, it can be difficult for people to imagine how an issue like global warming might affect everyday life for our future selves, or generations to come. Our immersive simulation merges the macabre and the mundane as the social and economic consequences of climate change infiltrate the domestic space.

The installation transports people decades into the future (or perhaps even closer on the horizon), into an apartment in London which has been drastically adapted for living with the consequences of climate catastrophe. Familiar, yet alien. A domestic space alive with multispecies inhabitants, surviving and thriving together in an indoor microcosm. Climate projections from the beginning of the century have unfurled into reality, their consequences reverberating across the globe. Climate catastrophes shatter global supply chains. Economic and political fragility, social fragmentation, and food insecurity destabilise society.

Rather than optimistically stick our heads in the sand, or become overwhelmed with fear, we decided to catapult ourselves and others directly into a specific geographical and cultural context to experience the ripple effects of extreme weather conditions. Hope often works best alongside tools for proactively tackling future challenges. Which is why, in this year-long experimental research project, we explored, designed and built an apartment located in a future no one wants, but that may be on the horizon. Not to scare, or overwhelm, but to help people critically reflect upon their actions in the present, and introduce them to potential solutions for living in such a future. The evidence in the apartment may reflect a different future, but all the food apparatus was in fully working condition, no speculation there. We wanted to demonstrate that we have the tools and methods we need to make the change today.

[Q] We are living in complicated times – politically, environmentally, culturally. After several years of speculative and critical design evolution, do you think that it can have a more influential role in shaping futures/alternatives beyond the discussions that typically take place in the design community?

We wrote a little bit about this here: https://medium.com/superfluxstudio/stop-shouting-future-start-doing-it-e036dba17cdc.

[Q] Could it adopt more political or activist role? If so, how could this aspect be incorporated into education?

Yes definitely. Our latest project Trigger Warning explores this very space: https://mod.org.au/exhibits/trigger-warning. And then a completely different project: http://superflux.in/index.php/work/future-of-democracy-algorithmic-power/#temp.

[Anab] Also my students at the Angewandte will be exploring the theme of “futures of democracy” in the upcoming semester.

[Q] Coming from India but educated at the RCA, what was your take on the “privilege” discussion via Design and Violence? More specifically, what can we learn from this debate? How can it push speculative design forwards?

[Anab] I sensed an underlying assumption in that debate that anybody from the West was seen as “privileged” and anyone from any other colonised country is not. Whilst there is a long and troubling history to colonisation in India, I do bear in mind that India was always a battleground for clans and dynasties from other countries long before the West came and colonised it. These issues are very complex, and I think the only way we can attempt to understand them is by avoiding accusations and flamewars, but instead opening up space for everyone’s voice to be heard.

As things stands today, even though I come from India, a lot of people would argue that, within India, I am privileged because I had the opportunity to choose my education path and the person I want to marry. On the other hand, I know lots and lots of people in the West (white/male even) who are disempowered because of systemic privilege within the West. So discussions of race, gender expression and privilege are much more granular than simplistic accusations, and I strongly believe that designers who address complex issues, whilst battling student loans and rents, should be applauded, not condemned.

[Q] How can we resist or overcome the situation where avant-garde design practices, established as a resistance to the dominant system, ultimately become appropriated by the system?

If we successfully overturn capitalism, the rest will follow."
superflux  2019  anabjain  jonardern  jamesauger  design  designfiction  speculativefiction  speculativedesign  capitalism  democracy  climatechange  education  marrtive  film  filmmaking  art  artists  potential  inquiry  open-ended  openendedness  hope  globalwarming  future  politics  activism  india  colonialism  colonization  complexity  privilege 
4 weeks ago by robertogreco

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