coromandal


virtue offsets
February 3, 2019, 4:44 pm
Filed under: brave new world, departure lounge | Tags: , , ,

The Good Samaritan

In the age of neoliberalism and market fundamentalism, even virtue is put to work for the marketplace. In the same way that a big polluter can buy carbon offsets to assuage his guilt – and avoid paying for his great big pile of toxic externalities – he can donate to a charity. He can even donate to his own charity!

But there’s an even more effective way of offsetting your financial and environmental sins. Lo a great host of uber virtuous now circles the globe and deigns occasionally to descend among us mortals to hear confession, be the balm, assuage the guilt, and offer redemption for massive sins perpetrated against the earth and her people.

It’s a good deal. It doesn’t cost anything and it results in the preservation of an unsustainable status quo.

Here is an excerpt from Thomas Frank’s Listen Liberal:

What I concluded from observing all this is that there is a global commerce in compassion, an international virtue- circuit featuring people of unquestionable moral achievement, like Bono, Malala, Sting, Yunus, Angelina Jolie, and Bishop Tutu; figures who travel the world, collecting and radiating goodness. They come into contact with the other participants in this market: the politicians and billionaires and bankers who warm themselves at the incandescent virtue of the world-traveling moral superstars.

What drives this market are the buyers. Like Wal-Mart and Goldman Sachs “partnering” with the State Department, what these virtue-consumers are doing is purchasing liberalism offsets, an ideological version of the carbon offsets that are sometimes bought by polluters in order to compensate for the smog they churn out.

At the apex of all this idealism stands the Clinton Foundation, a veritable market-maker in the world’s vast, swirling virtue-trade. The former president who stands at its head is “the world’s leading philanthropic dealmaker,” according to a book on the subject. Under his watchful eye all the concerned parties are brought together: the moral superstars, the billionaires, and of course the professionals, who organize, intone, and advise. Virtue changes hands. Good causes are funded. Compassion is radiated and absorbed.

This is modern liberalism in action: an unregulated virtue-exchange in which representatives of one class of humanity ritually forgive the sins of another class, all of it convened and facilitated by a vast army of well-graduated American professionals, their reassuring expertise propped up by bogus social science, while the unfortunate objects of their high and noble compassion sink slowly back into a preindustrial state.

Thomas Frank, Listen Liberal



memory is a form of reparation
July 30, 2017, 7:42 pm
Filed under: chronotopes, departure lounge | Tags: ,

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Are we inauthentic when we adjust our body language, tone, etc. when with different people? Or is it a survival tactic?

I moved from S India to Canada in 1979 and my new N American school chums didn’t have the emotional maturity to talk about my other life in Asia. Their words came out racist, xenophobic, jeering and smug. So, I became inauthentic and buried my past for survival.

But the memory, though smothered under the inauthentic survival strategy, persisted. Eventually as we all grew up, I found new ways of talking about my secret life in India with new friends who were older and more mature. There has been a reconciliation between the buried memory and my real time relationships.

Memory is a form of reparation. In my case a way of skirting the nativism and parochialism of American life and inhabiting – virtually and unrequitedly – the places of my childhood.

Here Colm Tóibín describes how memory makes amends:

 

Those of us who move from the provinces pay a toll at the city’s gate, a toll that is doubled in the years that follow as we try to find a balance between what was so briskly discarded and what was so carefully, hesitantly, slyly put in its place. More than thirty years ago, when I was in Egypt, I met a cultivated English couple who invited me to stay in their house in London on my way back to Ireland. They could not have been more charming.

The only problem was that they had an Irish maid who, as soon as I arrived as their guest, began to talk to me in the unvarnished accent of home, as though she had known me all of her life. Since she was from a town near mine, we spoke of people we knew in common or knew by name or reputation. It was all very relaxed and friendly.

Later, after supper, my two English friends asked me if I minded them raising a subject that troubled them. Did I know, they asked, that my accent and tone, indeed my entire body language, had changed when I met their maid? I was almost a different person. Was I aware that I had, in turn, changed back to the person they had met in Egypt once I was alone with them again?

I asked them, did they not also speak in different ways to different people? No, they insisted, they did not. Never! They seemed horrified at the thought. They looked at me as if I was the soul of inauthenticity. And then I realized that those of us who move from the periphery to the center turn our dial to different wavelengths depending on where we are and who else is in the room. In this world, memory becomes a form of reparation, a way of reconnecting the self to a more simple time, a way of hearing an old tune before it became textured with orchestration.

The Class Renegade, Colm Tóibín



rehearsals for revolution

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What good is it to speak out, much less demonstrate: things won’t change, the world is too big and the issues too complicated. Underlying this common argument is rank conservatism masquerading as enlightened rationalism and common sense. You have to plan and speak if you want change.

Demonstrations are rehearsals for eventual revolution; if the element of rehearsal is missing, it’s probably not a real revolution but merely a spectacle. Think, act, speak, live.

The truth is that mass demonstrations are rehearsals for revolution: not strategic or even tactical ones, but rehearsals of revolutionary awareness. The delay between the rehearsals and the real performance may be very long: their quality – the intensity of rehearsed awareness – may, on different occasions, vary considerably: but any demonstration which lacks this element of rehearsal is better described as an officially encouraged public spectacle.

A demonstration, however much spontaneity it may contain, is a created event which arbitrarily separates itself from ordinary life. Its value is the result of its artificiality, for therein lies its prophetic, rehearsing possibilities.

A mass demonstration distinguishes itself from other mass crowds because it congregates in public to create its function, instead of forming in response to one: in this, it differs from any assembly of workers within their place of work – even when strike action is involved – or from any crowd of spectators. It is an assembly which challenges what is given by the mere fact of its coming together.

The Nature of Mass Demonstrations, John Berger



the story of Mouseland



the end of the world
September 30, 2016, 1:07 am
Filed under: chronotopes, departure lounge | Tags: , ,

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[image: barefeetdancer]

A fire broke out backstage in a theatre. The clown came out to warn the public; they thought it was a joke and applauded. He repeated it; the acclaim was even greater. I think that’s just how the world will come to an end: to general applause from wits who believe it’s a joke.
Søren Kierkegaard, Either/Or, Part I



Jatt Mele a Gya
September 28, 2016, 10:58 pm
Filed under: departure lounge, the sweet life | Tags: ,



Buraq with Taj Mahal
September 23, 2016, 2:26 pm
Filed under: departure lounge | Tags:

Buraq with Taj Mahal, a poster from Delhi. Image: Sandria Freitag personal collection/Public Domain Review.