29.10.10

Toxic Alberta: From Tar Sands to Tankers

Watch 14 minutes of OilSands truth:


Enbridge Northern Gateway Pipeline:
Calgary based petroleum company Enbridge has proposed the construction of two pipelines and a marine terminal in Kitimat to send tar sands oil to export. The 1,170 kilometers of pipeline will carry an average of 525,000 barrels of oil per day west from Bruderheim, Alberta, and 193,000 barrels per day of condensate east to thin oil for pipeline transport. From the marine terminal, tar sands oil would be loaded onto approximately 225 oil tankers per year, which would then navigate the Douglas Channel and around the coastal archipelago to the sea.

Representatives of First Nations, fishermen, environmental groups, and northern communities, as well as various community members, continue to express concerns about the inherent risks involved in the Gateway Pipeline and its associated tanker traffic. The proposed Northern Gateway Pipeline crosses rough, mountainous terrain through the sensitive watersheds of the upper Fraser, Skeena, and Kitimat. There are serious concerns about the risks of oil spills. On July 26, 2010, an Enbridge pipeline spill in Michigan released four million litres of oil into the Kalamazoo River.
More Info: Here

28.10.10

Democracy Deferred

William Hogarth: 
The Election: 4. Chairing the Members 1754-1755
I know the following “righteous rant” has been mentioned on several blogs the last couple days, but given the number of politically-minded people stalking this blog I will reproduce it here as well.

Below is a post by Jodi Dean, a professor of political science whose research and writing focuses on “the contemporary space or possibility of politics”. In it, Jodi gives her reasons why she will not be voting in the upcoming U.S elections and laments the death and dying of American democracy at the hands of the hyper-rich financial oligarchy. Jodi blogs regularly at I Cite:
"I'm going to be Istanbul next week, so I won't be here to vote. I'm not going to fill out an absentee ballot, though. I'm not voting. Deliberately. The election won't do anything but secure a false sense of connectedness from those who do vote to the oligarchy that continues to exploit us.

I'm not saying voting doesn't matter. It does--to the pundits who want to talk about it, the networks who amp their ratings through it, the ad makers who collect the money poured in to the campaigns, the corps with enough money to buy their members of congress (who seem to get more expensive the more worthless they become).

Voting matters to all those circulating facebook injunctions to vote, telling us to tell our students to vote. Really? We should lie to them and try to get them to feel that this is change they can believe in? That their choices between fascists, oligarchs, and idiots are choices about what's best for the country? No.

The guy running for re-election in my district is a bad guy blue dog. He's running against a far right nut job. Blue dogs are already hurting the Democrats. No surprise there--they are basically Republicans who caucus with Democrats in order to screw them. I'm not going to hold my nose and vote for him this time. I prefer not to vote at all. No candidate for me, no vote. The dominant choices for governor are Andrew Cuomo and a nut job--the homophobe who emails people porn. Cuomo is pledging more tax cuts. Really? Like that will help NY schools and strapped communities? What about dealing with extreme inequality of wealth in the state? I bet a tax increase of five or ten percent won't even be felt by some of the hedge fund guys down on Wall Street. But their tax dollars would certainly help the rest of us--in the form of schools where kids can learn, roads where we can drive, programs that can provide for the less well off.

If I thought we could get some of this by voting, I'd vote. I've given voting quite a few chances, though, and, get this, things are only getting worse. The more we vote, the worse it gets. Now this could be a correlation rather than causation. But if voting is what has gotten the criminals into office and given them the chance to plunder and exploit, then why should we think that voting will do something different?

Doing nothing would be better--especially if it became a mass strike.

Standing around would be better--especially if it became a rally or a march.

No vote."
I generally agree with Jodi’s assessment of the political spectacle that is modern corporate-democracy. I mean why should we participate in a broken, corrupt and ineffective democratic process when corporate elites and financial managers continue to increase their astounding wealth at the expense of the impoverished, underemployed, marginalized and structurally excluded? Why support what is not working?  Better to let it die than continue to be ruined by it.

My only caveat to Jodi’s comments is that should you or anyone else decide not to vote (which is indeed a protestation against a lack of real choice and capacity to affect change) then PLEASE do TAKE ACTION in some alternative way instead. Get out and join a local non-profit, start a riot or social movement, use tactics of subversion or write passionate letters to representatives, but participate in some way that you find fulfilling and meaningful. Whatever you do, DO SOMETHING. It’s late in the ‘game’ and the good-folk are down on points.

Alternatively, read Adrian Ivakhiv's arguments for voting @ Immanence. Here is one great passage among others:
"Voting is the last step in a long process: figuring out the priorities, talking to people, organizing, communicating, making sure the right people are running for office (or running yourself), supporting them so that they feel connected and indebted to you (and not to the oligarchs who'll turn them into their criminal accomplices), talking to people you disagree with, etc. Maybe I should underline the last point, since it's so out-of-synch with politics in the digital era. Talking, and listening, to people you disagree with.

If you haven't been doing all of that, then you can blame yourself when there's no one to vote for. If you have been doing that and then they still turn around and do the wrong thing, then you haven't done enough yet. The system will continue chugging along on its own until it's changed."

UPDATE 10/29/10: There is a lively debate going on about non-voting over at Larval Subjects (here) and Jodi Dean's orginal post at I Cite (here). What is your position?

25.10.10

Women Are Heroes

This year TED did something great: they awarded an unusual suspect the 2011 TED Prize. The TED Prize is awarded annually to an exceptional individual who receives $100,000 and, much more important, "One Wish to Change the World." Designed to leverage the TED community's exceptional array of talent and resources, the Prize leads to collaborative initiatives with far-reaching impact. This year’s winner is the rebel French artist JR.

JR is renown among hardcore activist-artists as someone who uses his talents to evoke emotion, inspire discussion and challenge the status quo. JR exhibits his art freely in streets all over the world, catching the attention of those who would normally never visit a museum or gallery. JR’s photographs display on buses, in ghettos and among war-ravaged urban settings, all with an interest to highlight the indelible human capacity for joy, love and courage – and to explore notions of commitment, freedom, identity and limit.

Below is a short trailer presenting JR’s ‘Woman Are Heroes' project which he describes here:
The Women project wants to underline their pivotal role and to highlight their dignity by shooting them in their daily lives and posting them on the walls of their country. On the other hand, by posting the same images of these women in Western countries, the project allows everyone to feel concerned by their condition and connects, through art, the two different worlds.
Among the most moving aspects of the project is his work in Sierra Leone talking to women who were abused and raped by “soldiers” from both sides of the bloody civil war that has left the country broken and sometimes chaotic. Sierra Leone is still the third-lowest-ranked country on the Human Development Index and eighth-lowest on the Human Poverty Index, suffering from endemic corruption and suppression of the media.


Congratulations to JR for winning this amazing prize - but most of all for continuing to do work that truly matters.

23.10.10

Renata Salecl - The Paradox of Choice

In the video below Professor Renata Salecl fuses sociological, psychoanalytical and philosophical ideas to demolish the theory of “rational choice” that lies at the heart of capitalist ideology. Salecl convincingly argues that individual choice is rarely based on simple "rational" decisions with predictable outcomes, but instead take place within the context of a wide variety of influencing factors.


Renata Salecl is Centennial Professor at the department of law at the London School of Economics. She is also Senior Researcher at the Institute of Criminology at the Faculty of Law in Ljubljana, Slovenia and also often teaches at Visiting Professor at Cardozo School of Law in New York.

22.10.10

Jeffrey Bell on Śūnyatā

The more I read him, the more I like what Jeffery Bell might be up to:
"[O]bjects are neither autonomous realities that are independent of all their relations, nor are objects reducible to being nothing other than their relations. If one follows the first approach then one accepts the appearance/reality distinction. There are appearances of objects, their phenomenal noematic correlates as Husserl puts it, or the illusions of maya as the Buddhists would understand it, and then there is the object itself that exceeds and is irreducible to each of these correlates and illusions. If one accepts, by contrast, that objects are nothing other than their relations, their causal dependencies, then an object is indeed undermined and cast asunder by the proliferation of depenencies. Nagarjuna’s middle path of emptiness steers a course between the Scylla and Charybdis of realism and nihilism."
Jeffrey Bell, “Some Thoughts on Emptiness”       [h/t Shaviro]

I think there is a perfectly intelligible 'middle' way to increase or undertsanding of reality that moves between the extremes of relationalism and object-orientation, having to do with the temporality and vulnerability of things. Objects exist in relation and relations gather (withdraw) into individuated assemblages (objects) - at the same time.  Therefore, in my interpretation, śūnyatā शून्यता ('emptiness') signifies the absolute irreducibility of reality to either merely relation or simply objects. Being persists on its accord - and regardless of what we want to say about it.

* also: check out Skholiast's fantastic post on Buddhism, emptiness and objects: HERE
Emptiness which is conceptually liable to be mistaken for sheer nothingness is in fact the reservoir of infinite possibilities.” - Daisetz Teitaro Suzuki

20.10.10

The Future of Technology?

From FORA.tv:
In a world of rapidly accelerating change, from iPads to eBooks to genetic mapping to MagLev trains, we can't help but wonder if technology is our servant or our master, and whether it is taking us in a healthy direction as a society.
  • What forces drive the steady march of innovation?
  • How can we build environments in our schools, our businesses, and in our private lives that encourage the creation of new ideas--ideas that build on the new technology platforms in socially responsible ways?
Kevin Kelly and Steven Johnson look at where technology is taking us. One of the co-founders of Wired Magazine, Kelly's new book, What Technology Wants, makes the argument that technology as a whole is not a jumble of wires and metal but a living, evolving organism that has its own unconscious needs and tendencies. Johnson's new book, Where Good Ideas Come From, explains why certain spaces, from 18th-century coffeehouses to the World Wide Web, have an uncanny talent for encouraging innovative thinking.


19.10.10

Tahltan Declaration is 100 Years Old!

From Tad McIlwraith:
The Tahltan people people of northwestern British Columbia are celebrating the 100th Anniversary of the Declaration of the Tahltan Tribe. The Declaration was signed on October 18, 1910. It asserts Tahltan sovereignty over traditional lands. The Declaration calls for the settling of treaties, adequate compensation for relinquishing title, and a formalizing of relations between Tahltans and the provincial and federal governments. The document followed closely on the heels of the Declaration by Lillooet Tribes, earlier in 1910.
Congratulation to the Tahltans of 100 years of self-determination! They are an amazing bunch of humans and I am proud to call some of them my friends. May the next hundred years resonate with continued success in their struggles against imperial domination and cultural genocide. And may their drums continue to beat to the rhythms of the earth until the end of time.

Ratigan Speaking Truth to Power

When asked on Oct. 15, 2010 about Bill O'Reilly's recent ravings and appearance on The View Dylan Ratigan exploded with a barrage of facts and unusual (for mainstream TV) discernment to provide an excellent explanation for the so-called "War on Terror":

18.10.10

Exploded Views and Onto-Specificity

Levi Bryant has another outstanding post up titled, “Heterontology”, that cuts right to the bones of a proper ontographic project. In fact, it’s becoming clearer to me that, despite some minor objections, I am increasingly in support of what Ian Bogost and Bryant are articulating.

Here is Bryant arguing for an overcoming of “the object” in philosophical thought - the idealized signifier that glosses over the specific nature of real-world entities:
“…the point is to force ourselves to confront the bewildering diversity of what exists. Us philosophers, us theorists, have a rather nasty habit of referring to things like “the object”, “the subject”, “matter”, etc. There are those, often of a Hegelian bent, that see the example as beneath the splendor of philosophical thought, as a failure to achieve “the concept”. However, the truth of the matter is that “the concept” is always, in its practical deployment, a disguised example. Adopting a pretentious rhetoric of the pure concept independent of all empirical or particularist contamination, the theorist claims to be thinking the “as such” of “the object”, “the subject”, “matter”, etc., claiming to get at that which is common to all objects, all subjects, all matter, and so on. Yet, lurking within the latent text of the theorist’s manifest text is always a privileged example of “the object”, “the subject”, “matter as such” that comes to serve as the prototype of all objects, subjects, and matter…

There is something messianic in [talking about abstract ‘Events’], indicative of a yearning for a non-contaminated pure and free point within assemblages that somehow detaches or subtracts itself the messiness of the world and therefore attains an Archimedean point free of ideology. Again, the problem here is that it draws our attention away from the nuts and bolts of situations, how these compositions are structured and organized. Instead we fetishize an “evental declaration” or a Bartleby-like act and say to hell with any concrete analysis or understanding of situations. We sure as hell don’t engage in the sort of careful historical analysis that Marx develops in Capital or that Diamond develops in Guns, Germs, and Steel, or that Foucault develops in his later work.”
I think the kind of commitment to specificity (or what i like to call ‘onto-specificity’) Bryant argues for here is precisely the kind of commitment needed in order to understand the multi-scaled complexity and affect dynamics at play in real social situations. The ‘devil’ is in the details, as they say, and it is only in the temporal unfolding of actual encounters between things (flesh, buildings, texts, bacteria, technologies, etc, etc.) and assemblages, where we get to know how particular situations come into being; how they are perpetuated, and how they are affected and affect things in the world.

This particularity of things is also why I advocate so strongly for locating the efficacy, or potency, or powers of entities (or objects) and assemblages within their inherent and immanent properties, as they unfold in relation. There is, for me, no point outside of immanent temporal actuality (an actuality not necessarily given to a cognizant entity) where we can isolate ‘essences’. We can abstract points of reference from dynamics systems and reify them, or mathematically represent entities as virtual phase states or attractors, but without the temporal composite ‘materials’ (or properties) of actual entities or assemblages there is no-thing upon which to speculate, or ascribe essential, or withdrawn, or primary qualities to. Everything, in other words, is ‘local manifestation’ first and virtual, or ideal secondarily abstracted.

To pile on, Bryant’s entire argument against the “yearning for a non-contaminated pure and free point within assemblages that somehow detaches or subtracts itself the messiness of the world” is EXACTLY the sort of argument I would like to make against ‘transcendental metaphysics’ in general. Not only is the search for some ontological ‘structure’ in the world abstracted from the mix and mangle of particular things superfluous to being and coping in a world of particulars, but its outcome can only ever be a reflection of what is undeniably derivative from hominid brains.

However, this does not mean that experience and world are correlates! The world itself poignantly makes its own case for its independence from our thinking it through our encounters of obstruction or mortality - and indeed through what Meillassoux charmingly refers to as ‘arche-fossils’. Non-human entities have their own efficacy, and traces of those realities are indeed everywhere.

Instead, what the irreducibility, particularity and property efficacy of things and assemblages entails is that ontography – as epistemic an methodological project – is prior to ontology, and completely anathema to transcendental metaphysics.

But where does one begin developing a proper ontographic imagination? Bryant, following DeLanda and others, suggests starting by considering all existing entities from an equal ontological vantage:
“...the heterontology of flat ontology argues for the existence of a plurality of different types of entities ranging from atoms to fennel to institutions, signs, works, artistic artifacts and so on. OOO doesn’t wish to restrict the variety of entities we find in the world, treating all other entities as derivative of some foundational sort of entity such as atoms or language or intentions of a transcendental subject, but rather to expand the domain of what counts as an entity, a genuinely real being, and to think of interactions among these entities in a composition.”
Ontography, then, is the methodological praxis of heterontological sensitivities.

Riffing off Ian Bogost’s notion of an “exploded view”, Bryant suggests that in order to get at the nature of things we will first have to sort through the various scales and compositions of objects and assemblages to find out exactly how the world hangs or does not hang together:
"Exploded view schematics show how things are put together. And in knowing something about how things are put together you also learn both where the weak parts of that composition lie and what points need to be strengthened.

One crucial point to note is that exploded view schematics are absolutely specific. They don’t speak in generalities like “capitalism” or “racism” or “sexism” or “grills”, but rather of how this particular composition is put together."
It seems the ‘exploded view’ is precisely the kind of analytical holism required for a world of complexity, where the mesh of encounters between ephemeral objects create spasms of actual affects and events, each with their own particular properties and efficacy, shaping and unfolding the historical (cosmological) ecology of things.

Towards the “things themselves” indeed.

16.10.10

David Harvey - A Brief History of Neoliberalism

Below David Harvey provides a broad sketch of the history of Neoliberalism as ideology and practice. Harvey's book, A Brief History of Neoliberalism (2005) was a hard-hitting exposé of the immoral and brutal nature of the elitist culture and economic strategies of the world's hyper-wealthy ruling class.

David Harvey is the Distinguished Professor of Anthropology at the Graduate Center of the City University of New York (CUNY), a leading social theorist of international standing, with a PhD in Geography from the  University of Cambridge. LEARN MORE HERE.


Listen: Part 2 / Part 3 / Part 4 / Part 5

15.10.10

Water Blogged: Blog Action Day 2010 Round-Up

In addition to my own meager contribution (below), throughout the day I will be providing links to some of the best posts appearing online participating in Blog Action Day 2010. This year’s theme is WATER. Many of these posts are beautifully written, passionately expressed and incredibly informed, so take the time to read those that interest you most. Enjoy.
Only Fundamental Change Can Save Us - Quite simply, human-centered governance systems are not working and we need new economic, development and environmental policies. Maude Barlow gave this stirring plenary speech, full of hope even in the face of ecological disasters, to the Environmental Grantmakers Association annual retreat in Pacific Grove, California.

John Perkins and Clean Water - Across the globe, about 4,500 children die each day from unsafe water and lack of basic sanitation facilities. Over 90% of deaths from diarrhea diseases from unsafe water and sanitation occur in children under 5 years old. The poor are especially hard hit. An infant born in sub-Saharan Africa is 520 times more likely to die from disease than a child born in Europe or the United States. All told, more than 884 million of the world’s people still rely on drinking water sources that are unsafe.
Top 6 Life-Saving Designs for Clean Drinking Water - Almost a billion people lack access to clean drinking water, which is the result of low water supplies and poor sanitation systems around the world. This shocking figure underscores the importance of affordable designs that filter water to make it safe enough to drink, as well as systems that improve sanitation for communities. In honor of this year's Blog Action Day, we've rounded up six innovative design solutions that provide clean drinking water - granted that one in eight people in the world don't have access to water, it's designs like these that help save lives.

Walking for Water - When you turned on the tap today to get a drink of water, did you think twice about it? I know I usually don't. It's easy to think that water is abundant and everlasting because of the ease in which it flows from our taps. Truth is, only about 1% of our Earth's water is drinkable and almost a billion people on this planet are without access to clean, safe drinking water. Even worse, every week almost 38,000 children under 5 die from unsafe drinking water and unhygienic living conditions. When I mentioned that fact to my 10-year old he thought I was joking for sure.

Water and Wildlife - As people compete for resources, wildlife and nature come under even more pressure. Worldwide, wetlands cover 6% of the world's surface, an area larger than the USA. Half their area has been lost in the last century.
The Las Vegas Water Grab - Water is clearly a very important issue, and an increasingly urgent concern. I thought the best way I might be able to contribute is to talk a bit about an issue I came to be very familiar with over the summer - the Las Vegas Water Grab. Essentially, the Southern Nevada Water Authority (SNWA), which mainly serves Clark County, has been trying for the past 20 years or so to build a pipeline that would draw water from northeastern Nevada down to Vegas. In other words, they're trying to suck water out of a desert in order to irrigate a desert and turn it into golf courses and casinos.

An Oregon County Shuns the Bottle - Multnomah County, Oregon, which includes the city of Portland, took back the tap by passing a resolution prohibiting the purchase of bottled water with county funds. Members of the Multnomah Country Board of Commissioners were unanimous in their decision to ban the bottle. The county even joined Food & Water Watch’s national campaign to Take Back the Tap.

Protecting America’s Waters Today - When EPA was formed 40 years ago, water pollution was generally something that could be seen, touched, and smelled. We knew something was wrong when algae began to coat rivers, when the smell from untreated sewage reached our communities, or when massive fish kills appeared in lakes and streams. Perhaps the most famous example is the Cuyahoga River, which was so covered with pollution and industrial waste that in 1969 it literally caught fire.

Clean, Safe Water - A Collaborative Effort - Everyone has an indispensible role to play in this effort. The Water Project is committed to building essential relationships between individuals, small groups and water organizations that help make the most of the good that each uniquely brings to the cause. We're working to help supporters discover their role in blogging, raising funds, or organizing their schools and churches to help. And we're enabling water organizations of all sizes - the folks who have their hands dirty managing and building water projects - to tell compelling stories about the good they are doing.

The Resource We Take For Granted - Nothing moves westerners more than video or photographs from any third world country where the water supplies are tainted. 80% of the world's population lives in areas where the fresh water supply is not secure. It seems there are water crises everywhere: in the Philippines, Manila is struggling to provide its swelling population with H20.

Thinking About Wet Things - Today is Blog Action Day and this year's theme is WATER. So come in, kick off your shoes, pour yourself a glass of water... Make yourself comfortable... And then, WATCH THIS! (CLICK HERE) It's something you already know, but is always worth remembering... And now that we've all remembered, now what? Can something change... What can we do beyond a blog post?

Blog Action Day: A billion people lack clean water - Friday October 15 is Blog Action Day - an annual event that unites the world’s bloggers in posting about the same issue on the same day. Currently there are 4,745 blogs in 135 countries with over 36,000 readers taking part. This year, the issue is how nearly a billion people worldwide lack access to clean water.

8 Facts You Didn't Know About Water - This year Blog Action Day is focused on the issue of water. We know that many of you are aware of the devastating environmental impacts of water scarcity and water pollution, but we wanted to share the facts we've found most startling in our work over the past few months in preparation for for Blog Action Day 2010. We hope these facts will inspire you to head over to the Blog Action Day site and take action.

Bloggers worldwide call for real action on water and poverty - Thousands of people around the world are writing blog posts on water issues today for Blog Action Day. And many will be writing about the devastating consequence of the water crisis on poverty.

Not Just a Drop in the Bucket - Nowhere is the fight for clean water more glaring than in the Upper Delaware region. A process called hydraulic fracturing (or “fracking”) threatens the watershed that provides drinking water for 17 million people in New York, Pennsylvania and New Jersey.

5 Ways To Conserve Water And Mashable’s Blog Action Day Pledge - Water is becoming an increasingly pressing issue that touches human rights, poverty and the environment. On Friday, bloggers throughout the world will collectively bring awareness to the topic by posting about water as part of Blog Action Day, an annual event intended to spark global discussion.
Water stress: part of a global systemic environmental threat - Canadá and Brazil have plenty Canadá and Brazil have plenty of fresh water. More than most parts of the world. Brazilian waters are on aquifers, the Guarani aquifer being the largest; and on rivers. Canadian water is mostly in the form of ice and snow, although a considerable volume also flows in its rivers, or lies on the lakes. Canada holds 14% of total world fresh water.
Please Learn More About The World Water Crisis: HERE

Visions of a World of Water - Blog Action Day 2010

Today is Blog Action Day 2010. This year's theme is WATER. Seventy percent of the Earth's surface is water. Instead of bombarding you with stats and facts (information that can be found here and here) this year I decided to let pictures speak 6 billion words. Below is a collection of photographs demonstrating the raw reality of our global water problems. If these pictures move you, then be moved to educate yourself, start discussions and take action in your own lives. Our world is finite. And the only way we are ever going to make it on this planet is together. Let's do better. [check out what's happining during blog action day: here]



 
Our deepest fears are not that we are inadequate, but that we are powerful beyond measure. Show the world how great you are: change.
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13.10.10

Big Business Getting Richer

I remain baffled by the proponents of corporate capitalism and neoliberal ideology who continue to defend the blatant plunder and outright thievery of American citizens. While the Tea Party faithful rage against “Big Government” taking their money and creating infrastructure and social programs, they acquiesce when “Big Business” continues to empty the public coffers and destroy the economy. Somehow private power trumps public good?

From WSWS:
Wall Street Firms Dole Out Record Pay to Executives

While for millions of Americans 2010 has been a year of unemployment and wage-cutting, executives at a handful of finance firms will be paid a record $144 billion, according to a new survey by the Wall Street Journal. The sum is up 4 percent from last year’s haul of $139 billion, which was also a record.

The Journal found that executive pay for 2010 has gone up at 29 of the top 35 surveyed banks, investment banks, hedge funds, money management firms, and securities exchanges. The payroll increase will slightly outstrip the growth in revenue at these firms, which increased by 3 percent from $433 billion in 2009 to $448 billion in 2010. About a third of total Wall Street revenue is given over to employees.

While profits at the big finance houses have rebounded from the lows of 2008, when the entire financial system teetered on the brink of collapse, they remain 20 percent below the record set in 2006, or $61.3 billion now versus $82 billion four years earlier. Yet over the same period executive pay has increased by 23 percent.

Among the surveyed firms are Goldman Sachs, Bank of America, Citigroup, JPMorgan Chase, Morgan Stanley, Credit Suisse, Barclay’s Capital, Blackstone Group and Fortress Investment Group.

The record payout to the same financiers responsible for setting into motion the economic crisis shows, if any further proof were needed, that the bailout of the financial industry—backed by both Democrats and Republicans—had as its central aim the promotion of a tiny layer of the extremely wealthy.

It is of a piece with the rapid increase in corporate profits—even as workers’ wages stagnate—and the increase in net wealth of the very richest Americans, 400 of whom now control nearly $1.4 trillion. (See: “Forbes 400 list: 2010 has been very good to the richest Americans”.)
Read More @ WSWS


[ h/t to I cite]

UPDATE NOV 18/2010 - America’s corporate and financial elite back at the feeding trough:
America’s corporate and financial elite has returned to the feeding trough and is collecting huge salaries and bonuses while tens of millions of workers in the US continue to face levels of social misery not seen since the Great Depression.

Annual bonuses rose by 11 percent for executives at the 450 largest US corporations last fiscal year, according to a new survey published by the Wall Street Journal. Overall, median compensation—including salaries, bonuses, stocks, options and other incentives—rose by three percent to $7.3 million in 2009.

The increased payouts were the result of soaring profits at top companies, which doubled from a year earlier, leading to a 29 percent increase in total shareholder returns. This, in turn, was the direct result of the offensive that corporate America has waged against the working class, with the full backing of the Obama administration and both big business parties. Over the course of the last two years companies have slashed payrolls, wages and benefits, replaced full-time workers with temporary and casual workers earning poverty level wages and ratcheted up productivity.

“Cost-cutting” and “streamlining” were the principal pursuits of all the CEOs pocketing large pay packages last year. The top five were: (1) Gregory B. Maffei of Liberty Media Corp., who got $87.1 million in compensation last year, four times his 2008 package; (2) Larry Ellison, Oracle’s billionaire founder, who received $68.6 million; (3) Ray R. Irani of Occidental Petroleum Corp., who got $52.2 million; (4) Yahoo’s Carol Bartz, who took in $44.6 million; and (5) Leslie Moonves from CBS, who got $39 million.

With the S&P 500 Index up 7.5 percent so far this year, top executives are expected to see even bigger compensation packages in 2010. “Many companies are beating earnings expectations, stock prices are up and performance is good, so bonuses will be good,” Mark Reilly, a partner with the Chicago-based Compensation Consulting Consortium LLC, told the Journal.

The payouts to the heads of media, energy and Internet firms pale in comparison, however, to the grotesques sums hedge fund managers and private equity traders will be paid when Wall Street issues its year-end bonuses. According to a survey cited in the New York Times, overall compensation in “financial services” will rise 5 percent in 2010, with employees in some businesses, like asset management, getting increases of 15 percent. Goldman Sachs, Morgan Stanley, Citigroup, Bank of America and JPMorgan Chase have reportedly set aside $89.54 billion for year-end bonuses. [source]

12.10.10

Tracking Hidden Patterns

On June 30, 2010 the Authors@Google program welcomed renown scientist, complexity theorist and networks researcher Albert-László Barabasi to Google's New York office to discuss his new book, BURSTS: The Hidden Pattern Behind Everything We Do. Below is Google’s blurbage, followed by the video (48mins) taken of that event:
"In BURSTS (April 2010), Barabasi, Director of the Center for Network Science at Northeastern University, shatters one of the most fundamental assumptions in modern science and technology regarding human behavior. Barabasi argues that, rather than being random, humans actually act in predictable patterns. We go along for long periods of quiet routine followed suddenly by loud bursts of activity. Barabasi demonstrates that these breaks in routine, or "bursts," are present in all aspects of our existence— in the way we write emails, spend our money, manage our health, form ideas. Barabasi has even found "burstiness" in our webpage clicking activity and the online news cycle."

10.10.10

Blog Action Day 2010 - Oct 15: Water

From Change.Org:
We've got under one week left until what's shaping up to be the biggest event ever focused on clean water online. More than 2,200 bloggers from 113 different countries have already registered, with more and more joining every day.
To get the conversation about water started, we wanted to send out five facts that illustrate the severity of the global water problem, and why we think Blog Action Day 2010 is such an important opportunity to raise awareness about the issue:
  1. Unsafe drinking water and lack of sanitation kills more people every year than all forms of violence, including war. Unclean drinking water can incubate some pretty scary diseases, like E. coli, salmonella, cholera and hepatitis A. Given that bouquet of bacteria, it's no surprise that water, or rather lack thereof, causes 42,000 deaths each week.
  2. More people have access to a cell phone than to a toilet. Today, 2.5 billion people lack access to toilets. This means that sewage spills into rivers and streams, contaminating drinking water and causing disease.
  3. Every day, women and children in Africa walk a combined total of 109 million hours to get water. They do this while carrying cisterns weighing around 40 pounds when filled in order to gather water that, in many cases, is still polluted. Aside from putting a great deal of strain on their bodies, walking such long distances keeps children out of school and women away from other endeavors that can help improve the quality of life in their communities.
  4. It takes 6.3 gallons of water to produce just one hamburger. That 6.3 gallons covers everything from watering the wheat for the bun and providing water for the cow to cooking the patty and baking the bun. And that's just one meal! It would take over 184 billion gallons of water to make just one hamburger for every person in the United States.
  5. The average American uses 159 gallons of water every day – more than 15 times the average person in the developing world. From showering and washing our hands to watering our lawns and washing our cars, Americans use a lot of water. To put things into perspective, the average five-minute shower will use about 10 gallons of water. Now imagine using that same amount to bathe, wash your clothes, cook your meals and quench your thirst.
While these facts may be grim, there is hope for real solutions as more and more people around the world are waking up to the clean water crisis. Earlier this year, the UN declared access to clean water a human right and groups like charity: water and Water.org continue to work tirelessly to bring water access to the developing world.
And now, on October 15th we all have a chance to help shed more light on water issues around the world. Take a moment to make sure to register your blog and grab an action widget, and get ready for an amazing day of blog activism.

8.10.10

A New Philosophy of Society – Chapter 3: Persons and Networks

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Summary

Having outlined his objections to abstracted totalities by deconstructing the notion of organic unity in chapter one, and rejecting the notion of enduring essences by discussing emergent processes and complex causality in chapter two, Manuel DeLanda sets out in chapter three of A New Philosophy of Society to operationalize his ontology, and begin exploring actual assemblages from “the bottom up”.

DeLanda begins by justifying his decision to start his analysis at the personal-human level with an appeal to convenience. DeLanda tells us that starting at the personal and human level provides the most convenient small-scale unit from which to start talking about larger social assemblages, while also conceding the possibility that one might just as well begin at the more fundamental sub-personal levels (perhaps with atoms, molecules or cells?).

Starting with human subjectivity, DeLanda believes all that is required for us to begin understanding social reality on the personal level is a “plausible model of the human subject which meets the constraints of assemblage theory, that is, a model in which the subject emerges as relations of exteriority are established among the contents of experience” (p.47). And DeLanda, following Deleuze, offers a Humean theory of sense impressions as just such a model.

Briefly, DeLanda endorses Hume’s suggestion that our ideas and experiences emerge from “distinct and separable sense impressions” (p.48). Hume’s empiricist psychology posits ideas as direct expressions of sense impressions with varying degrees of intensity. These sensual ideas are then organized by habitual processes of association, comparison and rudimentary causal reasoning. DeLanda suggests that this kind of species-wide associative thinking is drives the habitual synthesis of repetitive experience to generate “pragmatic subjects” (p.49) who make their way in the world as self-organized and embodied individual identities capable of real-world problem-solving. This account of the sensual and associative reasoning of pragmatic subjects effectively characterizes a personal level assemblage, with the requisite capacities to act practically as well as socially.

DeLanda then goes on to outline the material and expressive dimensions of the subject-assemblage: the material properties of the personal assemblage are bodily dispositions and “mechanisms”, such as the neurological realizations of the three bio-cognitive processes mentioned above (habitual association, comparison and basic causal reasoning); whereas the expressive properties of assemblages at the personal level can be found in both linguistic and non-linguistic components such as ideas, emotional affects, and gestures.

Moreover, the territorialization of the embodied subject-assemblage takes place through further associative cognitions and identity formation, where habitual repetition and routine associations constantly reinforce worldviews and orientations in the world. Deterritorialization, on the other hand, takes place through destabilizing states such as delirium or madness, or through “augmentation of capacities” (p.50) such as acquiring new skills or losing previous abilities.

Having offered what he believes to be a plausible model of the subject, DeLanda then takes the reader ‘up’ one level to the “ephemeral assemblages” of social encounters. Here DeLanda calls upon the work of Erving Goffman, the Canadian sociologist most often associated with what has been called the dramaturgical approach. DeLanda uses Goffman’s work on conversations to sketch out the genesis of social realities by focusing on those properties of social encounters that cannot be reduced to their component parts. That is, at the level of social encounters between two or more people conversations generate emergent relations between individuals in addition to the personally assembled traits and properties of those involved. What often emerges between conversants is the ritualized enforcements of normative behaviors (and codes). The normative content in such cases is provided by the cultural contents (ideas, practices, etc.) and contexts within which conversations take place.

For DeLanda conversations, as with all assemblages, also possess components performing both material and expressive roles. The main material component of conversations for Goffman and DeLanda is “copresence” – defined as “human bodies correctly assembled in space, close enough to hear each other and physically oriented towards one another” (p.53). The expressive role is played by both the flow of language making up the content of the conversation, as well as the claims and displays each participant is making about their own personas through gestures, style of communication, and choice of themes.

DeLanda argues that conversations then territorialize through “behavioral processes defining its borders in space and time” (p.54). The spatial boundaries can be simple, as in the case of direct physical copresencing, or complex, as in the case of people interacting at a distance through various communication technologies. DeLanda’s main point here is that individuals always consummate or “ratify” their conversations through some sort of copresencing, and thereby enter into various “states of talk”. Likewise, conversations can be deterritorialized by disrupting the state of talk and breaking the copresencing of those involved. One example of deterritorialization DeLanda provides is when someone in the conversation is humiliated thereby intervening on one of the interlocutor’s persona displays (ego-games) and effectively ending the conversation, if not the relationship.

From personal assemblages and the small-scale social assemblages of conversations DeLanda then moves on to extend his conceptualization of social reality to include even larger-scale interpersonal networks. DeLanda understands interpersonal networks as longer-lasting social assemblages emerging from the repeated social encounters between people. DeLanda asserts that interpersonal networks are emergent quasi-entities that feature properties not entirely reducible to the attributes of the people who participate in them:
“That is, it is the pattern of recurring links, as well as the properties of those links, which forms the subject of study, not the attributes of the persons occupying positions in a network. These attributes (such as gender or race) are clearly very important in the study of human interactions, but some of the emergent properties of networks tend to remain the same despite changes in those attributes.” (p.56)
Some of the emergent properties of these larger-scale assemblages DeLanda wants to highlight here are: the strength or frequency of interactions between particular people; density, a measure of the connectivity among indirect links; and stability, understood as the “systematic interdependence between attitudes” (p.56) in the network. DeLanda’s clearest example of what occurs within interpersonal networks is when he describes how networks can combine both stability and density to generate a high degree of interpersonal solidarity. (e.g., shared identities or goals).

Of course the specific character of interpersonal networks, as larger-scale social assemblages, depends entirely on the myriad kinds of material and expressive components involved in its continued existence. In addition to the material bodies of the people involved, there is the time and energy spent on maintaining relationships, the exchange of material resources between people, and ritualized expressions of solidarity and trust as a means to demonstrate participant's willingness to maintain relations.

At this level, we must also be aware of the complex dynamics that necessarily unfold when so many individual andnon-human materials, expressions, dispositions and forces come together – dynamics that can push, pull or augment social assemblages and networks in a variety of ways.

As DeLanda writes,
“Interpersonal networks are subject to a variety of centripetal and centrifugal forces that are the main sources of territorialization and deterritorialization. Among the former the most important is the existence of conflict between different communities. Conflict has the effect of exaggerating the distinction between ‘us’ and ‘them’, that is, it sharpens the boundaries between insiders and outsiders…

"Examples of centrifugal forces include any process that decreases a network’s density, such as social mobility and secularization. Social mobility weakens links by making people less interdependent and by promoting a greater acceptance of difference through less local and more cosmopolitan attitudes. Secularization implies, among other things, the elimination of some of the rituals which, like churchgoing, are important to the maintenance of traditional solidarity” (pp.57-58).
DeLanda emphasizes how shared narratives and categories play an important role in either maintaining are destabilizing interpersonal networks viz. the importance of personal and group identity. Shared narratives or contentious discoursing between and within groups can rigidify existing identifications and interpersonal relations, creating high degrees of solidarity, or they can disrupt cohesiveness and compel participants to form alternative networks and interactions.

Applying a principle laid out in a previous chapter, DeLanda then continues the journey upwards in scale by arguing that, like other assemblages, interpersonal networks exist in populations and therefore have the potential to form even larger-scale networks. The interactions between two or more interpersonal networks, then, provide opportunities for such networks to, in some cases, create extensive political alliances or coalitions among communities.

Using the example of “social movements” as important large-scale social assemblages consisting of two or more interpersonal networks, DeLanda, following Tilly, argues that social movements tend to be generated from two or more collectives, each dedicating resources towards the achieving the same expressed political goal. Social movements use interpersonal networks for resource mobilization as well as the deployment of “contention repertoires” (tactics, methods and tools used to gain political leverage) to affect various changes within the wider social milieu. DeLanda’s exploration of the material and expressive components of social movements here includes a fascinating discussion of the changing historical circumstances of contention repertoires in the 18th and 19th centuries as various social movements moved toward seeking legitimation in the wider juridico-administrative public spheres.

Another important example DeLanda provides of social assemblages consisting of sets of interpersonal networks is that of social classes. Here is how DeLanda characterizes social classes as social assemblages:
“To speak of classes is to say that the population of networks inhabiting a particular country have differential access to a variety of resources and are unevenly exposed to a variety of constraints. In other words, the existence of social classes presupposes that there are processes taking place in populations of networks that sort them out into ranks in such a way that the persons composing those networks are born with different life opportunities and risks” (pp.62-63).
DeLanda concludes that social classes can be conceptualized as assemblages of interpersonal networks and institutions, but, taken in the context of what DeLanda has already sketched out in so far in this chapter regarding personal-subject assemblages, the small-scale assemblages of social encounters, and larger-scale interpersonal networks, even the limited amount of words he devotes to the issue evokes a rich and complex reflection upon how class distinctions are made and maintained through the expressions and experience of objective material conditions.

Oddly, DeLanda ends chapter three with a rather shallow reading of the work of anthropologist/sociologist Pierre Bourdieu. DeLanda admonishes the late Bourdieu for his theory of habitus, characterizing it as a theory of “automatism” wherein Bourdieu mistakenly explains away human agency with an appeal to socially enforced dispositions and motivations.

I don’t have the time to launch into an extended defense of Bourdieu here, but I would suggest that DeLanda’s reading of Bourdieu’s conception of habitus is conspicuous in his lack of appreciation for how Bourdieu actually deployed the concept. Although the concept of habitus has been used as early as Aristotle, and later by Husserl, Max Weber, Marcel Mauss and a few others, it was only ever extensively elaborated by Bourdieu. In Bourdieu’s more empirical and ethnographic research he deployed the term to describe the socially (and structurally) acquired and enduring sensibilities, dispositions and cognitive patterns people accumulate in their encounters with the world. For Bourdieu habitus signified the subconscious aspects of human cognition only, and was not at all meant to characterize the totality of our ability to think and reason in the world. In fact, Bourdieu wrote at length about the formidable powers of people to augment and complexify their habitus and activate the more conscious and “reflexive” aspects of their subjectivity. It is rather unfortunate, I believe, that DeLanda took it upon himself to insert what seems to be such a trivial and superficial critique, when he could have just as easily aligned Bourdieu’s important and illuminating thought with his own attempts to elucidate the social realm.

Some Thoughts

There is far too much going on in this chapter for me to comment on everything I find interesting, but I would like to briefly touch on three issues I think could use some work or fleshing out:

1. The characterization of individual human assemblages

Although DeLanda’s use of Hume’s psychology is interesting I don’t find it entirely convincing as an adequate model of human cognition. First off, the notion that discrete sense impressions lead directly to singular ideas is pure metaphysics. In comparison to what we already know about the synesthetic nature of awareness (where nervous systems activate multiple parts of their brains simultaneously in relation to a whole mosaic of sensory stimulation), or the embodied sources of meaning, Hume’s psychology comes off as quaint.

Instead, i wonder what might be accomplished with an assemblage theory that replaces Hume with the insights of contemporary neuroscience, and/or the sophistications of 4EA (embodied, embedded, enactive, extended, affective) cognitive researchers and theory? And how much more plausible and useful would it be to theorize personal-assemblages in terms of the science of epigenetics and developmental psychology? I could go on, but I’m sure you get the point.

However, there were several other comments made on the issue of personal assemblages that I found useful:

For instance, I agree with DeLanda on the importance of pre-linguistic intelligence, and think there is much to learn from pursuing research and speculation on the origins of language and meaning in pre-linguistic communication. Language is not the be-all-end-all of human awareness. I’ll also just briefly mention the recent research on crow and raven intelligence and its implications for theories of animal sentience. G.H Mead also had some early insight into communication as gesture as well.

Also DeLanda’s mention of individual human assemblages as “pragmatic subjects” is appreciated. There are several linkages that can be made here between the ontology of agency and the insights from other fields of research in this regard. From an anthropological perspective humans are evolved creatures with a unique endowment for personal adaptation and coping. We are way-finding creatures and every aspect of human subjectivity and behavior is shaped by the influence of generations of evolutionary pressures and adaptations. Our ability to affect and be affected necessarily extends from our deep animal heritage – a biological and cultural legacy that afforded us broad and flexible repertoires to innovate, create and sometimes abuse as we make our way in the world.

2. Signification (semantic) and Significance (pragmatic)

In his comments on the properties of conversations DeLanda returns to the distinction between significance and signification (p.55). DeLanda argues that the pragmatic dimension of language (‘significance’) can be witnessed in the consequences of our utterances in our daily lives. I couldn’t agree more, and would venture to suggest that because all signification has significance we must seriously entertain the notion that all “meaning” can in some way be understood in terms of evolved animal sentience, situated action and social performance. Again, I won’t take this suggestion too far here, but instead just acknowledge the many ways in which we might want to pursue a materialist, naturalist, or biosemiotic conception of meaning and human consequence.

3. Social Movements and Class

DeLanda’s take on the objective existence and genesis of social classes is important. Although I am well aware of DeLanda’s disapproval of Marx’s work, I think there could be some fruitful cross-fertilization between (neo)assemblage theory and (neo)Marxist conceptions of ‘species-being’ as well as for thinking relations, forces and modes of production. Indeed, I think the kind of detailed ontological investigation of the multiple layers of social reality DeLanda is attempting here accords, or at least could be reconciled with the ethical imperatives at the core of Marx’s analysis of the ‘structure’ of inequality. An adequate assemblage theory, for example, could easily replace the notions of base and superstructure, and provide a much more informative and empirical ontology of power from which to launch ethical critiques of exploitation, dominance, or even very specific policies and practices. A adequately realist ontography of power and social life would also be important when designing technical-political interventions for the improvement of existing social conditions.

In fact, I have been thinking about just such linkages (between realist ontography, social justice and political ecology) for some time now under the conceptual umbrella of “praxis/infrastructure”. (imagine my surprise to recently learn that Graham Harman has a project tentatively “infrastructure” as well!) The gist of my thinking on this front so far is that in order to increase our capacity for human flourishing and decrease the occurrences of human suffering in the world (and doing so sustainably) we are going to have to start thinking more about infrastructure as the historical non-linear development of planetary systems and local sub-ecologies. Humans are not destroying nature, we are nature. Civilization doesn’t have to “return” to nature, we have to express it better. There are various lines of flight we could follow out of our current situations, but until we start to truly reckon with the deep structural realities of our terrestrial finitude we ain’t going to get around to actually following any of them through.

Ultimately, to return to the book, however accurate or misguided DeLanda’s particular ontological model may be (and I suggest it is more accurate than not), what he does show us in chapter three is just how important it is to acquaint ourselves with the multiple scales, deep connections and intricate details existing within any given social milieu. Only by taking as full account as possible of the materials, expressions and complex relations of actual social assemblages - from pre-personal components to large-scale networks – will we begin to truly understand human social life.


NEXT UP: Mark @ Struggles with Philosophy with Chapter 4 
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