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Thinking Dangerously in the Age of Normalized Ignorance

Thinking Dangerously in the Age of Normalized Ignorance

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What happens to a society when thinking is eviscerated and is disdained in favor of raw emotion? [1] What happens when political discourse functions as a bunker rather than a bridge? What happens when the spheres of morality and spirituality give way to the naked instrumentalism of a savage market rationality? What happens when time becomes a burden for most people and surviving becomes more crucial than trying to lead a life with dignity? What happens when domestic terrorism, disposability, and social death become the new signposts and defining features of a society? What happens to a social order ruled by an “economics of contempt” that blames the poor for their condition and wallows in a culture of shaming?[2] What happens when loneliness and isolation become the preferred modes of sociality? What happens to a polity when it retreats into private silos and is no longer able to connect personal suffering with larger social issues? What happens to thinking when a society is addicted to speed and over-stimulation? What happens to a country when the presiding principles of a society are violence and ignorance? What happens is that democracy withers not just as an ideal but also as a reality, and individual and social agency become weaponized as part of the larger spectacle and matrix of violence?[3]

The forces normalizing and contributing to such violence are too expansive to cite, but surely they would include: the absurdity of celebrity culture; the blight of rampant consumerism; state-legitimated pedagogies of repression that kill the imagination of students; a culture of immediacy in which accelerated time leaves no room for reflection; the reduction of education to training; the transformation of mainstream media into a mix of advertisements, propaganda, and entertainment;

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Culture of Cruelty: the Age of Neoliberal Authoritarianism

Culture of Cruelty: the Age of Neoliberal Authoritarianism

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George Orwell’s nightmarish vision of a totalitarian society casts a dark shadow over the United States. As American society has moved from a welfare to a warfare state, the institutions that were once meant to limit human suffering and misfortune and protect the public from the excesses of the market have been either weakened or abolished.[1] With the withering, if not evisceration, of the social contract, the discourse of social responsibility has been removed from the principles of democratic reform. Relegated to an object of disdain by right-wing extremists, the legacy of democratic principles now withers under a social order marked by a hardening of the culture and the emergence of an unprecedented survival-of-the fittest ethos. This is a mean-spirited ethos that rails against any notion of solidarity and compassion that embraces a respect for others. The consequences of this emerging authoritarianism speak to a different experience of total terror in the 21st century.

The basic elements of this new neoliberal authoritarianism can be seen clearly in the ongoing and ruthless assault on the social state, unions, higher education, workers, students, poor minority youth, and any vestige of the social contract. Free market policies, values, and practices with their emphasis on the privatization of public wealth, the elimination of social protections, and the deregulation of economic activity now shape practically every commanding political and economic institution in both countries. Markets now use their economic and ideological resources to weaponize and militarize all aspects of everyday life, increasingly held in place by a culture of fear, a pedagogy of repression, a banal celebrity culture, game show aesthetics, and a politics of precarity, control, and mass surveillance.

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Global Capitalism and the Culture of Mad Violence

Global Capitalism and the Culture of Mad Violence

Mohsen Abdelmoumen: The concept of  “disposability” frequently returns in your writing, whether speaking of youth, politics, the future, etc. Why do you insist on this theme?

Henry Giroux: Global capitalism has taken on a range of characteristics that demand a new language for understanding such shifts along with the effects these economic, political, and pedagogical registers are having in different degrees upon those that bear the weight of its oppressive forces. Not only have we seen a separation of power, which is global, from politics, which is local, but we have seen a full-fledged attack on the social state, the rise of the punishing state, and the emergence of what might be called an authoritarian culture of cruelty. Under such circumstances, I have tried to capture the current savagery of various regimes of neoliberal capitalism by developing a paradigm that focused on the intensification of what I have called the politics of disposability.

Under neoliberalism, politics becomes an extension of war and those populations that do not contribute or buy into the notion that the only value that matters is exchange value are viewed as either useless or a threat to the ruling elites. One consequence is that within this new historical conjuncture, the practice of disposability expands to include more and more individuals and groups who have been considered redundant, consigned to zones of abandonment, surveillance, and mass incarceration.

Disposability is no longer the exception but the norm. As the reach of disposability has broadened to include a range of groups extending from college youth and poor minorities to the unemployed and members of the middle class who have lost their homes in the financial crisis of 2007, a shift in the radicalness and reach of the machinery of disposability constitutes not only a new mode of authoritarian politics, but also demands a new political vocabulary for understanding how the social contract has virtually disappeared while the mechanisms of expulsion, disposability, and state violence have become more integrated and menacing.

 

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The Plague of American Authoritarianism

The Plague of American Authoritarianism

Authoritarianism in the American collective psyche and in what might be called traditional narratives of historical memory is always viewed as existing elsewhere. Viewed as an alien and demagogic political system, it is primarily understood as a mode of governance associated with the dictatorships in Latin America in the 1970s and, of course, in its most vile extremes, with Hitler’s poisonous Nazi rule and Mussolini’s fascist state in the 1930s and 1940s. These were and are societies that idealized war, soldiers, nationalism, militarism, political certainty, fallen warriors, racial cleansing, and a dogmatic allegiance to the homeland.[i] Education and the media were the propaganda tools of authoritarianism, merging fascist and religious symbols with the language of God, family, and country, and were integral to promoting servility and conformity among the populace. This script is well known to the American public and it has been played out in films, popular culture, museums, the mainstream media, and other cultural apparatuses. Historical memory that posits the threat of the return of an updated authoritarianism turns the potential threat of the return of authoritarianism into dead memory. Hence, any totalitarian mode of governance is now treated as a relic of a sealed past that bears no relationship to the present. The need to retell the story of totalitarianism becomes a frozen lesson in history rather than a narrative necessary to understanding the present

Hannah Arendt, the great theorist of totalitarianism, believed that the protean elements of totalitarianism are still with us and that they would crystalize in different forms.[ii] Far from being a thing of the past, she believed that totalitarianism “heralds as a possible model for the future.”[iii]

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Olduvai IV: Courage
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Olduvai II: Exodus
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