Tag / social justice

by Cila Warncke

Deprivation versus Education

Photo by Khalil on Unsplash

On Tuesday, around half-past-nine in the morning, my cat jumped onto the sink. An instant after I turned the tap, the power went out. Cue a three-day saga of landlord, electricians and plumbers clumping past my workspace and accusing glares from Teddy, the cat, as he nosed the unyielding tap.

Serendipitously, my three dry days coincided with reading from George Orwell’s Down and Out in Paris and London with my students.

“It is altogether curious, your first contact with poverty,” Orwell writes. “You thought it would be quite simple; it is extraordinarily complicated. You thought it would be terrible; it is merely squalid and boring. It is the peculiar lowness of poverty that you discover first; the shifts that it puts you to, the complicated meanness, the crust-wiping.”

Replace ‘poverty’ with ‘no running water’, ‘no electricity’, ‘no food’ or any other noun phrase related to a basic necessity. The principle stands.

To lack something one requires for survival is complicated, squalid, boring, low, crust-wiping. Whatever one’s other resources, the absence, scarcity or precarity of water, food, shelter, warmth, etc. is destructive.

Deprivation makes education harder to attain. Moreover, it robs whatever education one has acquired of its value.

Attention

In the elegiac opening sentence of ‘On Being Ill’ Virginia Woolf writes, “Considering how common illness is, how tremendous the spiritual change that it brings, how astonishing, when the lights of health go down, the undiscovered countries that are then disclosed… it becomes strange indeed that illness has not taken its place with love, battle, and jealousy among the prime themes of literature.”

For when the lights of health go down, let’s substitute: when you can’t flush the toilet, or wash your hands.

My first unnerved thought, when I realized the water wasn’t returning at the flick of a fuse-switch, was, oh shit.

Literally. I have had severe IBS for over a decade. Proximity to a clean, functioning, private convenience is high on my list of essentials. Higher, in fact, than food. Food, once consumed, rapidly becomes a problem.

Not having water turned the next three days into a pathetic war of attrition with my internal organs, which I’d rather think of as friends than enemies. Boiled white rice became the meal of choice to minimize digestive demands.

Disarranged eating and hygiene stress combined to drag my mind away from classes. And I’m the teacher.

Imagine how much harder it is for students to cope with scarcity, and the fatal effect on attention.

Photo by Glenn Carstens-Peters on Unsplash

Intention

Education helps us learn to make good choices. We learn to think critically, plan, weigh options, critique, etc. (ideally, anyway).

Orwell was well-educated and possessor of a rare mind. He argues, “a man who has gone even a week on bread and margarine is not a man any longer, only a belly with a few accessory organs.”

Science bears out this observation: the brain is around 2% of body weight but hoovers up 20% of the body’s glucose-derived energy (Mergenthaler, et al., 2014). Depriving the body of the energy it requires disproportionately affects the brain; an effect for which the body attempts to compensate by purloining glucose from other vital systems. Nevertheless, subpar nutrition takes a crowbar to cognitive functions (Glucose and The Brain: Improving Mental Performance, 2013).

Other forms of deprivation, such as lack of running water, may not have the same immediate physiological implications, but they swiftly cripple good intentions.

Not knowing when the water would be back, I couldn’t plan dinner, much less anything in the more distant future. Clothes and dishes needed washing, cat bowls needed refilling, plants needed watering, but it couldn’t be done nor anticipated. I learned to live in the moment, in the worst possible way.

Interaction

Working from home, my attire tends more towards casual than smart. But there is a huge difference between informal and clean and plan dirty.

I take the ability to be clean, and therefore socially appropriate, for granted; fortunate am I.

Day one was tolerable but by day two the BO was bothering me. The morning of day three there were some unavoidable errands. After slathering on deodorant and shoving my grimy body into clean clothes I skulked out, coat zipped to the chin and masked. During the brief exchanges that followed, I stood as far away as courtesy allowed, marrow curling with self-consciousness.

I need to start donating to clean water projects, I thought. Then thought of all the people who live in places clean water projects don’t touch: places like Spain, the United States or the UK. In developed countries, broad access to running water, hygiene products, etc. masks — and no doubt exacerbates — the trauma of those who cannot access these fundamental resources.

Not being able to wash and groom adequately is uncomfortable on a personal level. I was hyperconscious of my bodily fluids and functions. But it is fatal to the ability to interact with clean human beings on an equal footing.

If I were a student who couldn’t wash, stuck in a roomful of freshly-scrubbed peers, I’d want to crawl under the floorboards. Or maybe I’d act out, to distract from my discomfort. I was fortunate to not have the precise experience as a kid, but I can imagine.

One thing is for sure: my mind would not be on my studies. I’d be counting the minutes till I could flee.

______________________________

Thursday night, the kitchen tap spluttered to life. Borderline delirious, I pulled on the Marigolds and scrubbed the dishes piled in the sink, wiped the counters, refilled the cat bowls. After a long, hot shower I put on clean pajamas, sat on the sofa and stared at the unlit furnace, unsure what to do.

The tiredness that gripped me wasn’t ordinary, end-of-the-week stuff. My energy and volition were sapped, like I’d run a marathon.

The argument of Mani, et al. (2013) that “poverty itself reduces cognitive capacity… because poverty-related concerns consume mental resources, leaving less for other tasks” made perfect sense.

Education is wonderful thing. There isn’t much I’d rather do than teach and learn. But deprivation is its undoing.

As a teacher, and an individual, I have a responsibility to work towards a more equitable society where people have the resources they need to benefit from education.

How can educators support a more equitable society? I’d love to hear your thoughts in the comments or Tweet @CilaWarncke

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by Cila Warncke

Dr King and Economic Justice

Photo by Joshua J. Cotten on Unsplash

Fifty-three years ago Dr Martin Luther King Jr was assassinated in Memphis. He was in the city to support striking sanitation workers who marched carrying signs that bore a simple statement: I am a man. The slogan was chosen, striker Elmore Nickleberry told NPR, because “most of the time they’d call us boys.”

The night before his death, which was the night before a protest march, Dr King gave a speech famed for its rousing finale: ” I just want to do God’s will. And He’s allowed me to go up to the mountain. And I’ve looked over. And I’ve seen the Promised Land. I may not get there with you. But I want you to know tonight, that we, as a people, will get to the promised land!”

Each term I share this speech with my students as a masterpiece of rhetoric, a master class in persuasive writing. I ask them to listen to the whole speech, including the less-often quoted part that made Dr King’s existence a threat to a certain segment of society.

***

“Now the other thing we’ll have to do is this. Always anchor our external direct action with the power of economic withdrawal…

“We don’t have to argue with anybody. We don’t have to curse and go around acting bad with our words. We don’t need any bricks and bottles. We don’t need any Molotov cocktails. We just need to go around to these stores, and to these massive industries in our country, and say,

“God sent us by here, to say to you that you’re not treating his children right. And we’ve come by here to ask you to make the first item on your agenda fair treatment, where God’s children are concerned. Now, if you are not prepared to do that, we do have an agenda that we must follow. And our agenda calls for withdrawing economic support from you.”

And so, as a result of this, we are asking you tonight, to go out and tell your neighbors not to buy Coca-Cola in Memphis. Go by and tell them not to buy Sealtest milk. Tell them not to buy — what is the other bread? — Wonder Bread. And what is the other bread company, Jesse? Tell them not to buy Hart’s bread. As Jesse Jackson has said, up to now, only the garbage men have been feeling pain; now we must kind of redistribute the pain. We are choosing these companies because they haven’t been fair…

But not only that, we’ve got to strengthen black institutions. I call upon you to take your money out of the banks downtown and deposit your money in Tri-State Bank. We want a “bank-in” movement in Memphis. Go by the savings and loan association. I’m not asking you something that we don’t do ourselves at SCLC. Judge Hooks and others will tell you that we have an account here in the savings and loan association from the Southern Christian Leadership Conference. We are telling you to follow what we are doing. Put your money there. You have six or seven black insurance companies here in the city of Memphis. Take out your insurance there. We want to have an “insurance-in.”

***

Photo by Project 290 on Unsplash

‘I have a dream’? Cool. Black kids and white kids joining hands? Fine.

Black citizens boycotting racist corporations and seeking economic empowerment? That’s dangerous talk.

When we honor Dr King, let’s honor him as a warrior for economic justice. He knew there was no chance of equality, freedom or social justice in a system predicated on economic oppression.

Listen to Dr King’s speech today. The truths and challenges he speaks are still with us.

“We mean business now, and we are determined to gain our rightful place in God’s world,” he said that fateful night. “And that’s all this whole thing is about. We aren’t engaged in any negative protest and in any negative arguments with anybody. We are saying that we are determined to be men. We are determined to be people. We are saying that we are God’s children. And that we are God’s children, we don’t have to live like we are forced to live.”

by Cila Warncke

Embodying Empathy

It is apropos that I missed posting last week due to lack of sleep. My tiny black ninja cat decided that 2:30AM was an excellent time to sit on my pillow and conduct intensive grooming. If you’ve ever had a cat bathing in your ear, you’ll understand why this put a kink in my sleep schedule.

A day later, Chris had a trip so we were up at 5AM to get him to the train station. Then something came up workwise and I had to get up early the following day to write.

black cat

Photo by Hannah Troupe on Unsplash

Just a normal conflux of niggles and responsibilities, in other words, but enough to throw my system into a spin. My mouth was dry, my head ached, I yelled at the cats for getting underfoot. A layer of chill wrapped me that had nothing to do with the cold, damp day. Every small task was aggravating, painful, like a shoe-bound pebble that swells with each step.

As an adult with, heaven help us, responsibilities, it is up to me to negotiate sleep deprivation without becoming a danger to myself or others. Babies, on the other hand, are immune from expectations about how they should act when they are tired. Well into childhood, Richter scale meltdowns are excused because “s/he’s tired”. Rightly so. Being tired is harmful to health. According to the International Journal of Endocrinology, “sleep deprivation and sleep disorders may have profound metabolic and cardiovascular implications.” It is, “adversely affects the physical wellbeing and quality of life of participants, demonstrated in bad mood, somnolence, and tiredness” (Journal of Family Medicine Primary Care).

Babies, kids, are responding appropriately when they have a tiredness-induced crying jag or temper tantrum; their bodies need rest and are wired to seek it at whatever cost to adult sanity. This is reasonable.

What isn’t is that as adults we expect/are expected to have a different – unnatural – relationship to sleep. Instead of acceeding to our physical needs, we are supposed to keep going, as if our bodies are wrong for needing what they need.

work

Photo by Carl Heyerdahl on Unsplash

Cultural deprivation

There is a certain cultural tendency to fetizishation of work at the expense of sleep. Margaret Thatcher famously slept four hours a night. “For the Iron Lady four hours was a badge of almost superhuman strength. It fits the narrative of the “warrior” prime minister…” wrote Tom de Castella in a BBC News Magazine piece. The same article noted that Trump claims to only sleep three hours a night.

That suggests something with deep implications.

As a baby, we are begged to sleep; as a small child, we are made to sleep; as an older child/adolescent we still have bedtimes or curfews. As a young adult, we have the giddy freedom of being able to stay up as late as we want – and do all sorts of dumb things as a result. Then, at some invisible point, we suddenly find ourselves expected to function perfectly, whether we’ve slept or not. We’re running to stand still and those bitterly resented childhood naps sound idyllic.

This was my experience, in any case, with minor variations. When I was very small and expected to take an afternoon nap I’d lie awake, telling myself stories to pass the time. Staying up till midnight was a once-a-year occasion, a thrilling New Year’s Eve pressed up against a space heater, eating Planter’s Honey Roasted Peanuts, turning pages with sticky-sweet fingers until the clock reached 12.

When I was a young adult, immersed in music and club culture, midnight was a starting rather than an end point. The delirium of those years seemed, at the time, like part of the fun. Now, I feel anxiety amounting to dread at the thought of being out at two or three in the morning, much less four or five.

Unrested = unhinged

When duty and distraction combines to keep me from sleeping my first reaction is anger. And, because I’m tired, it is irrational rage. I am minimally patient at the best of times; sleep-deprived, I’m plain mean. I lose the ability, or will, to see things from a different perspective, or have a sense of humor. Incidental slights – a rude driver, a slow shopper – become personal affronts.

Is it coincidence that a three-hour-a-night sleeper is unhinged and meglomaniacal? Or that a four-hour-a-night sleeper was willing to crush entire industries and thousands of lives on an ideological whim?

Trump is, and Thatcher was, remarkable for lack of empathy shading into brutality. It is horrible to witness; like a toddler’s tantrum, a sign of something amiss.

It makes sense, though, that people who deny their own basic needs are willing, even eager, to deny the needs of other. I feel bad, so why should you feel good?

A couple of years ago I had a student who responded to a prompt about homelessness with a devestating account of her own struggle with poverty, homelessness and mental ill health. It was a brave thing to write. Her conclusion shook me: “Nobody ever helped me, so I don’t think they deserve any help. If I had to do it myself, so should they.”

There is a cold, undeniable logic to her statement, but it is a building block to a society I don’t want to live in.

kindness

Photo by Matt Collamer on Unsplash

Cultivating kindness

We have two options: value ourselves and others; or not. If we truly value ourselves, we can’t denigrate others; if we don’t value ourselves, we can’t then magically summon goodwill towards those around us. For all our intellectual capacities, we operate as physical beings. When we are rested, nourished, and secure, we are capable of being expansive, creative, contributing members of society.

If anxious, tired, and hungry, we can’t think about anything beyond meeting those immediate needs. We can scrape by for a while, but we can’t consistently deprive ourselves of essentials without getting pinched and wild-eyed.

Kindness has to begin with ourselves. Respect and compassion for self begin with taking care of our needs – without guilt or apology. Then, fortified and of sound mind, we have the capacity to care about other people.

 

by Cila Warncke

On Integrity

Jenny Odell, in her manifesto: How to do nothing: Resisting the attention economy (the book), quotes Mark Zuckerberg saying: “The days of you having a different image for your work friends or co-workers and the other people you know are probably coming to an end… having two identities for yourself is an example of a lack of integrity.”

Integrity is a word that means a lot to me, so this claim caught my eye.

A few years ago I sat down to work out what attracts me to my (superficially) disparate friends. Most them to I met as an adult, so childhood bonds weren’t it. Apart from the odd freelance collaboration, none are or were colleagues. We’re scattered across continents and time zones, so it isn’t proximity. And we don’t always see eye to eye on culture and aesthetics. So what is it I look for in a friend?

Three things, it turns out: integrity, generosity, and curiosity.

wheat.jpg

Photo by ricke 76 on Unsplash

Integrity can be hard to define. Joan Didion writes (in On Self-respect) that the word “character” has been unfairly relegated to describing homely children and unsuccessful political candidates. Similarly, “integrity” has been softened into a synonym for ‘honesty’, a bloodless approbation for people who don’t fiddle their taxes.

My guess is Zuckerberg used it in this sense. In his two-dimensional, blue-bordered world, having more than one way of relating is dishonest. By his definition, Zuckerberg has mounds of integrity as his smug, Bond-villain-bland facade rarely flickers.

That’s not my idea of integrity. Nor a quality any of my friends share – nor one I’d value.

Integrity, the kind that makes my synapses pop when I get near someone who has it, is internal consistency. People who have it are like those wobbly toys you can shove over in any direction and they always right themselves. Integrity is the weight in the centre, the internal gravity that keeps a person true to themselves.

Plants are a wonderful example of internal consistency that is not rigid. Let’s take wheat. When I left southern Spain a few weeks ago the wheat fields were already dry and bleached to pale gold. In the north, they are still fresh, damp, and bright green. Neither gold nor green is dishonest, it is simply responding to its environment according to the mandates of its deeper purpose: which is to grow and ripen.

 

My friends have grown. They’ve changed careers, faiths, relationships, locations, hobbies. They are not the people they were. Yet, they are. Because – integrity.

They have internal consistency. All the external changes, however far-reaching, arise from deep roots of character (in the full, Didion-endorsed sense of the word). The qualities of their integrities (which are legion) include self-awareness, critical thinking, dark humour and responsibility. Whatever they do, or don’t, I can count on them to be true to these fundamentals.

My husband often admiringly quotes a friend who said: “I may have low morals but I have high ethics.” This gets to the heart of why integrity matters.

Morals are something imposed from outside; one obeys out of fear or a desire to please. Ethics, though, are a manifestation of integrity. Internal consistency creates an intrinsic framework for relating to others, which is expressed as ethics.

“Ah!” you say. “But without morality, what will police integrity? Are you saying that serial killers and child abusers should be allowed their internal consistency?”

Right. That.

Needless to say: of course not. The point of integrity is that it is internal – a relationship to oneself. People who exploit and abuse have relinquished the relationship to self in favour of externalising their anger, disappointment, etc. They have traded the possibility of integrity for the ugly, fleeting gratification of brutality. They are ethical failures. Though, tellingly, they may not be moral failures. Just look at the Catholic church cheer-leading for Fascism during and after the Spanish Civil War, or the fundamentalist Christians murdering doctors.

Letting someone else think for you, even in the name of “morality” makes violence more, not less, likely. As Germaine Greer wrote in The Female Eunuch:

To abdicate one’s own moral understanding, to tolerate crimes against humanity, to leave everything to someone else, the father-ruler-king-computer, is the only irresponsibility. To deny that a mistake has been made when its results are chaos visible and tangible on all sides, that is irresponsibility.

One’s own moral understanding is an important phrase. It implies that we have to be aware of our fundamental beliefs. It isn’t enough to have internal consistency, we need to interrogate it. It isn’t enough to know what we do; we need to know why we do it. Self-study is a safety mechanism. It helps us articulate who we are, which then determines how we relate to others.

Self-knowledge is what prevents internal consistency from becoming routine. Without it, we can mistake superficial interests or habits for something intrinsic. When we know our foundations, we can build, tear down, rebuild. If we mistake décor for structural support, we get trapped in an unchanging space.

forest.jpg

Photo by Daniel Peters on Unsplash

What does it matter, integrity? (Who cares how I choose my friends?)

It matters because we live in uncertain times. I’m going to go not-very-far-out on a limb and say that many of us are, or will be, in political situations where personal integrity may be the only way to avoid abetting crimes against humanity.

I cannot look at what is happening at the U.S. southern border, specifically; or American prisons, generally; or the farce that is British “democracy”; and believe that things will work out. We may yet halt the slide to full-blown Fascism, but it won’t be by chance.

Odell also quotes from “On the Duty of Civil Disobedience” by Henry David Thoreau: “If [the law] is of such a nature that it requires you to be the agent of injustice to another, then, I say, break the law. Let your life be a counter-friction to stop the machine.”

One person of integrity can’t stop the machine. But, if we band together, our collective friction might just be enough.