Sunday, January 23, 2022

What I Said In My Haste

Today's post is a short break from my essays on the personal, pedagogical work that organizers need to do in order to organize people for liberation.  The title of today's post is a nod to Psalm 116:11, and my use of it is triggered by a few personal events from the last year or so.  While the events are not earth-shaking, they are indeed thought-provoking - as is to be expected when a person loses around $1,000 within the space of a few months.

It started at the end of 2020, when the smartphone I had owned for over five years became hard to charge due to the wearing out of the charger cable and charger port.  That phone had been a budget phone without a lot of bells and whistles, yet it had proved extremely reliable.  When I began to consider replacing it, I looked on my service provider's website for a suitable candidate.  I found that most of the budget smartphones looked extremely clunky and had very poor user ratings.  I also found that the cost of most of the highly rated smartphones was on the order of $1,000.  I hate spending money, but I have been told that buying things that are cheap can cost as much as buying things that are more expensive, due to the cost of regularly replacing the cheap things.  So I narrowed my search to phones in the $500 price range.

This led me to the Google Pixel 4A 5G, a phone whose features included 128 GB of memory, awesome speakers and sound quality, a stunning set of cameras capable of stunning photography even at night, impressive battery life, and a durable front composed of tough Gorilla Glass 3.  I plonked down $500 and soon the phone was delivered to me.  I did not want to take chances with breakage, so along with the phone I bought a highly rated phone case for added protection.

I had hoped that the phone would last me four or five years, but it actually lasted from January to October 2021, when it was destroyed by a drop of less than three feet.  Its tough phone case provided no protection at all, and its Gorilla Glass 3 screen shattered along with the tempered glass screen protector I had installed.  Seeing $500 shattered like a smashed bag of potato chips quite naturally perturbed me, so I contacted Google to find out what recourse I had.  I was directed to an authorized Google repair shop where one of the employees told me that the screen could be repaired for $300, but that the repair shop could not guarantee that the phone would function as it had before it was dropped.  The employee also informed me that in the future I could lower any potential phone repair costs by purchasing either "phone insurance" or a "phone protection plan."  I gave that employee an earful of clean, yet disapproving language, then left.

Finding myself once again in the position of needing a phone that could be reliably charged, I visited one of the stores of my telecom service provider to see what I could find.  I told  my tale of woe to the employees at that store and asked them if they sold a reliable smartphone that could stand being dropped without breaking or being used in the rain without being ruined.  They led me to a phone sold under the Cat brand.  (That's "Cat" as in Caterpillar - you know, the company that makes gas turbines, standby and prime power generators, and earth-moving equipment.)  The particular phone in question was the Cat S62, a phone advertised by Caterpillar as "...the pinnacle of innovation, functional design and rugged durability. Designed primarily for extreme work conditions..."  It too cost around $500!

I was still under the influence of cultural conditioning that told me that I "needed" a smartphone, so once again I parted with my hard-earned cash for a new phone.  I found that the Cat S62 had only a mediocre camera and mediocre speakers.  However, it was possible to hand-wash and hand-disinfect the phone without damaging it.  And the service provider who sold it to me had a 14-day no-questions-asked return/refund policy.  Moreover, Cat had a 30-day no-questions-asked return/refund policy.  Unfortunately for me, my troubles began at about day 60 of my ownership.  I found that the phone would suddenly and randomly change settings without being touched.  Alarm settings, Bluetooth settings, connectivity settings, media playing settings, volume - all would randomly change from time to time - regardless of whether I was holding the phone or not.  At first this happened only occasionally.  But over time, the number and extent of seizures this phone was having began to escalate.  Soon it was turning its flashlight on and off randomly.  The last straw for me came last night, when all by itself the phone called a friend of mine after 11 pm, when he, his wife, and his kids were all in bed.  I realized that once again, $500 of my money had been turned to garbage.  (Perhaps that phone needs an exorcist!)

Today I have bought an old-fashioned flip phone for less than $100.  Once I have waited the obligatory 3 days for any COVID-19 virus particles to die from the packaging, I will try out my latest new phone.  God willing, it will either break within 14 days or last several years.  But buying three phones within a year has got me thinking - first and foremost, about the smartphone industry as a symptom of an unsustainable economy.  For the companies that comprise the tech sector are largely publicly traded.  And as I understand things, that means that like all publicly-traded companies, their share prices on the open market are a function not only of profit levels, but of profit growth.  It is profit growth that drives the passive income streams that form the basis of the retirement incomes of most people and the revenue streams of those aspirational souls who seem to be disciples of people like Tim Ferriss.  Profit growth causes rising share prices and rising dividends.  Profit growth is also the backbone of an economy built on usury.

The problem comes when profits cease to grow.  Slowing or stagnating profit growth can have a variety of causes, but one prime cause is that eventually companies that make durable things face market saturation - that is, they reach the point where if a widget costs $1,000 and lasts 10 years, a stage is reached in which by year seven or eight of a widget-making economy's life, almost everyone who wants a widget now owns one.  That means that the market for widgets declines rapidly to a level in which companies sell only enough widgets to replace the widgets that are wearing out.  This phenomenon is what almost drove the Ford Motor Company out of business during the 1920's.  That means that companies must resort to ever more creative (and unnatural) strategies in order to maintain some semblance of profit growth.

One such strategy is the emergence of a throwaway culture, a culture of restless dissatisfaction with the status quo.  Another such strategy is the strategy of planned obsolescence.  Both these strategies tend to lead to increasingly feature-packed, yet fragile and unreliable products.  The rate of increase of prices of these products tend over time to strongly exceed the rate of inflation.  Thus most cars nowadays cost as much as a four-bedroom house used to cost in the 1970's.  And the price of smartphones has risen to the point that you can buy a smartphone for $2,000 if you so choose.  (That $2000 phone is, not surprisingly, easy to break and hard to fix, according to one source.)  Oh, by the way, have you bought a cutting-edge model of a new home appliance like a washer or dryer lately?  Along with the strategies of throwaway culture and planned obsolescence, there is the rise of "influencer culture" - the creation of armies of paid, immaculately coiffed shills who pretend to be ordinary people who just happened to become famous and who wish to share their tastes in consumerism with the rest of us.

Yet another unnatural and unsustainable strategy is the strategy of rent-seeking.  This is especially prevalent in the world of software nowadays, with the rise of the "software-as-a-service" (SaaS) model of commerce - a model which actually contributes no real value to customers, but which makes businesses vulnerable to data loss and data theft.  Rent-seeking is also now a feature of that portion of the "knowledge" industry that sells textbooks - Pearson, for instance, has begun to offer rent-only versions of textbooks that can only be accessed by an online subscription.  Titles offered under such terms usually cannot be obtained in hardcopy form.  

I believe that a feature of "late capitalism" (as in, "late-stage capitalism") is the seeking of ever-more unnatural and perverse mechanisms and strategies to maintain profit growth.  This is leading to an increasingly distorted society and the creation of ever-higher mountains of freshly obsolete junk.  These mechanisms are the last desperate ploys of the few who have amassed ungodly amounts of capital by fleecing the many who are not rich.  And I believe that the society resulting from these ploys will one day come to an end.  When it does, the times that emerge will require a very different sort of person - one who can be satisfied with living on the fruits of an honest day's labor.  Unfortunately, many people may have a very hard time making the transition.

Sunday, January 9, 2022

Freire's Pedagogy: 1. On Becoming Fully Human

In this post, we begin to explore a theme which logically follows from our consideration of strategic nonviolent resistance, as outlined in the series of posts I wrote on Gene Sharp's book From Dictatorship to Democracy.  Freedom from oppression is the goal of a liberation struggle based on strategic nonviolent resistance.  This liberation struggle cannot be successful if it is waged only by isolated individuals.  It must be waged by people in collective, interdependent relationship - that is, by people who have chosen to organize.  The question then becomes how to persuade people to organize.  

The answer to this question has been explored by various people from various angles.  Marshall Ganz has developed the story of self/story of us/story of now framework as a means of activizing people.  This method relies on crafting an organizing call that resonates with the values of the people one is trying to organize.  On the other hand, Jack DuVall has pointed out the necessity of appealing to the reason of the people one is trying to organize, so that they may know exactly what is the substance of the cause they are being asked to join.  According to DuVall, it is this appeal to reason which leads to passionate commitment among those who are organized for the cause of liberation, as they see a cause which reflects their deeply-held values.

These viewpoints provide valuable instruction, yet they may not adequately explain why it is so often so hard to rouse oppressed people to liberating action.  I believe that this explanation is provided in large part by Paulo Freire in his book Pedagogy of the Oppressed.  Freire's book begins to explore why oppressed peoples so often act for a long time in ways that do not reflect a desire for freedom, but rather for its opposite, and what foundational work must be done to begin to liberate people in their minds so that they can begin to liberate themselves in actuality.  Thus today's post begins the exploration of Freire's Pedagogy, starting appropriately with Chapter 1.

So we begin with a foundational question, namely, what is the purpose of freedom.  Freire answers this by stating that "the people's vocation" is to become more fully human.  I would put it as this: that our calling is to fulfill our ontogeny (that is, the reason why we were created as human beings) to the greatest extent possible.  However, the reality of living in a fallen world is that some people don't believe they can reach their full human potential unless they steal from others the ability to fulfill their human potential.  

(A present-day case of this theft is the move by Russia to send 100,000 troops to the Russia-Ukraine border in order to invade Ukraine.  Why has Putin done this?  Because he's gotten it stuck into his evil head that he can't fulfill his ontogeny (or Russia's) unless he seizes the entire world as his possession.  Ukraine was the intended first morsel of his feast - but the brave Ukranians have not allowed themselves to be swallowed so easily, so it's taken Putin over seven years to try to swallow them.  Putin (and his familiar spirit Aleksandr Dugin) assign pretentious possessive names to the regions of the rest of the world - terms like "the near abroad" and the "far abroad," by which they really mean "our near abroad" and "our far abroad."  Putin and his fellow travelers believe that unless Russian "influence" has unrestrained reach throughout the world, his identity will suffer an intolerable insult.  Russian "influence" in this case amounts to sadism as defined by Freire.  But I'm getting ahead of myself.  Message to Putin: Yo, dude - the rest of the world doesn't want to be Russian!  I'd like to say a few choice words to that thieving little man in his bunker - but I must restrain myself...)

Freire states that while humanization is the people's vocation, that humanization is stolen from the people by those who oppress.  This theft constitutes dehumanization - dehumanization of those who are victims of this theft, because it is a distortion of their humanity.  This theft also dehumanizes the thieves, turning them into something less than human - for they must be less than human in order to mistreat their fellow human beings the way they do.  The oppressor becomes so dehumanized by his oppression that he cannot free himself from it.  Only the oppressed have the power to free both themselves and their oppressors.  Freire sounds a hopeful note, however, in the following statement: "Because it is a distortion of being more fully human, sooner or later being less human leads the oppressed to struggle against those who made them so."  

However, at first, many members of the oppressed population do not see freedom as a new collective possibility, nor do they recognize the healthy new identity of freedom which they are being called to express.  Instead, the experience of the oppressive environment in which they live conditions them to internalize the oppressor, so that they mistakenly come to believe that becoming more fully human means to become like the oppressor.  Thus we have people among oppressed communities of color whose disease is so far beyond mere "Uncle Tom-ism" that they inhabit the land of Stockholm Syndrome - people like Larry Elder, Marco Rubio, Ted Cruz, Ben Carson, and Clarence Thomas.    We also see those who seek to become "courtiers" to the oppressors by becoming part of the apparatus of the oppressor's "false generosity" - a generosity which actually is designed to cement the oppressor's control over the oppressed society.  As members of the oppressor's organs of false generosity, they seek to become brokers and middlemen between the oppressors and the oppressed.  In these and in other ways, some members of the oppressed look for hierarchal ladders to climb so that they can become big shots.  To quote Freire again, "But almost always, during the initial stage of the struggle, the oppressed, instead of striving for liberation, tend themselves to become oppressors, or 'sub-oppressors'...Their ideal is to be men; but for them, to be men is to be oppressors.  This is their model of humanity."  

Freire also says that "The oppressed, having internalized the image of the oppressor and adopted his guidelines, are fearful of freedom."  This fear of freedom deserves further exploration, but that exploration will have to wait until the next post of this series.  However, those who want to see an example of the conditioning of the oppressed by an oppressive environment and their consequent fear of freedom can refer to a post by Cynthia Kunsman on her blog Under Much Grace.  The title of the post is "The First Step Towards Understanding Jill and Jessa Duggar’s Fox Interview: Second Generation Adults in Cultic/High Demand Religion", and it deals with the effects of high-demand, highly authoritarian religious cultic groups on children of adult parents who become involved in such groups.