Every educator’s lament. However, not when The Good Wife ace’s her pop quiz.
Every educator’s lament. However, not when The Good Wife ace’s her pop quiz.
A teacher’s firearm accidentally discharged. Waiting for the NRA to say, “If some of the students were armed, maybe they could’ve prevented it.”
Answer, “hire an organizer to help you.” A “new economy” job made for Jeanette Byrnes.
How long until Trump starts jailing golf partners who outplay him?
“In juniors, you can go for shots from the backcourt and run to get out of situations. The pros are much more disciplined. They’re stronger and more physical. But in the end, it’s all about competing. And I love to compete.”
Early Michael Gerson, “As I worked on the piece and read a lot of these [evangelical] leaders, it really dawned on me that a number of them were happy that Trump was hitting back at people who disdained him. They feel they’ve been bullied, and they want powerful pushback. I find that psychologically understandable, but it has literally nothing to do with Christianity, or the ethical tradition of Christian social engagement”
Later Michael Gerson, “. . . if you’re a leader, an evangelical leader, there’s something more at stake here. You’re discrediting a set of views that are really important. You’re associating your faith with bias and white grievance, and that is a very serious matter.”
Being rich is kinda hard, at least in some ways, according to the book I’m reading, Rachel Sherman’s Uneasy Street: The Anxieties of Affluence.
Sherman asserts that we don’t know much about the wealthy. Maybe that’s because of one thing she learns from her in-depth interviews with fifty affluent New Yorkers. They avoid talking about money. Sherman examines their lifestyle choices and their understanding of privilege.
Here’s the book’s marketing blurb, written by Sherman herself I suspect:
“Sherman upends images of wealthy people as invested only in accruing and displaying social advantages for themselves and their children. Instead, these liberal elites, who believe in diversity and meritocracy, feel conflicted about their position in a highly unequal society. They wish to be “normal,” describing their consumption as reasonable and basic and comparing themselves to those who have more than they do rather than those with less. These New Yorkers also want to see themselves as hard workers who give back and raise children with good values. . . .
Although their experiences differ depending on a range of factors, including whether their wealth was earned or inherited, these elites generally depict themselves as productive and prudent, and therefore morally worthy, while the undeserving rich are lazy, ostentatious, and snobbish. Sherman argues that this ethical distinction between “good” and “bad” wealthy people characterizes American culture more broadly, and that it perpetuates rather than challenges economic inequality.
As the distance between rich and poor widens, Uneasy Street not only explores the real lives of those at the top but also sheds light on how extreme inequality comes to seem ordinary and acceptable to the rest of us.”
That pitch pretty much jives with my reading of it. I get the sense though, if asked off the record, Sherman would say the majority of her interviewees are full of shit, masters at rationalizing their privilege and a large part of the problem when it comes to extreme inequality. As a qualitative researcher she’s walking a delicate balance, developing a rapport with participants most of whom I doubt she likes very much.
My reaction to the fifty is more sympathetic and bifurcated than Sherman’s mostly negative one. I could easily be friends with the subset that are most conscious of their privilege and intentionally living below their means. Despite this difference, I found Sherman’s fourth chapter on philanthropy, titled “‘Giving Back,’ Awareness, and Identity” especially interesting in ways that charitable people of any means might as well.
In particular, when it came to the considerable amounts of money Sherman’s wealthy interviewees gave away, I was struck by how disorganized they were. Few if any had committed the time and energy into developing a philosophy of giving; as a result, the sum of their gifts wasn’t close to the individual parts. One said, “I literally gave five hundred dollars to hundreds of organizations. I exaggerate not. Hundreds of organizations.” He had done this, Sherman said, to stay below the radar. To not draw attention that he was giving a lot of money in order to avoid subsequent requests for ever larger gifts.
Another participant said rather than developing a coherent plan, she and her husband gave to friends who asked for money for their pet projects:
“Right now, it’s pretty pathetic. I think we donate a decent amount of money to our schools. And the only reason for that is because we don’t feel like we’ve been able to get our act together enough to actually give in a thoughtful way. We give to people when they ask, and not because we feel like it’s aligned with what our values are. . . . And we just haven’t had the time and energy to research all the organizations that we feel like are worthwhile. So we end up getting lazy.”
I have a rule that applies here, whenever you hear “haven’t had the time”, read “haven’t made the time” meaning it just hasn’t been important enough. I have an advantage in this regard in that The Gal Pal has committed considerable time to developing a coherent plan. I have a coherent plan too. At the Pearly Gates I’m going to say, “I’m with her.”
Of philanthropy more generally, Sherman notes:
“Sociologists have tended to question the motivations and functions of philanthropy and volunteerism, often arguing that these actions both depend on and justify class privilege and that philanthropy essentially reproduces class divisions. People I interviewed . . . tend to focus their giving and volunteering either on their own communities, especially their children’s schools, or on organizations that help the very poor (thereby ameliorating the worst effects of capitalist inequality rather than changing the system).”
Like researchers before her, Sherman found her participant’s giving did not challenge structural inequalities in any way. However, some did critique the system from which they benefit. Of these people, Sherman wrote:
“. . . they often supported organizations advocating gender, race, and economic justice. They knew such giving was unlikely to lead to major change, but it was not clear what else they could do to challenge inequality.”
Miriam, one of the participants said,
“Is the division of income in society fucked up? Absolutely. And do we value they wrong things? Absolutely. So you know, what I get paid is ridiculous. And then, if you think about it, like a teacher or people who are like giving a ton—a firefighter, right—I mean, they’re not making anywhere near as much. . . . And you know, that is crazy.”
Miriam mostly donated to organizations that served people struggling to survive.
“But,” she continued, “I definitely feel guilty, and I try to assuage some of that by giving. But I don’t know what else I can do.”
“. . . ‘giving back’ in whatever form it takes, ultimately does not lead to broad structural transformation. For most of the people I talked with, this kind of change was not the goal; ‘giving back’ was a less conflicted, more taken-for-granted part of their identities as good people. For those who would have wanted more radical change, it was frustrating not to be able to make it.”
Apart from the aforementioned reference to “organizations advocating gender, race, and economic justice,” I’m not sure how philanthropists interested in broad structural transformation might maximize their giving.
But I bet you the Gal Pal does. Here’s hoping she’ll enlighten us.
We don’t forgive and forget. We do the opposite. We remember and grow resentful.
Loyal Pressing Pausers may remember I’m serving on my church’s 12-person Council which provides leadership for the congregation. We’ve been working tirelessly to resolve a protracted conflict between our pastor and staff. Most recently, we tried mediation by asking everyone involved to participate in conversations with trained facilitators.
Despite being complimentary of the co-facilitators, the pastor and staff reached an impasse after just two meetings and decided not to continue with mediation. In hindsight, the impasse was predictable because of the resolution center’s philosophical orientation of quickly pivoting from the past to the present and future.
Far too quickly. Because we do not fully forgive or forget, protracted group conflict can’t be resolved quickly.
The mediators would probably say their emphasis on the present and future is because people get mired in the past. Certainly some do, but that’s because things stick. To varying degrees to different people. There’s no one for whom everything “just rolls of their back”. We range from “kinda sensitive” to “hella sensitive”, meaning in dysfunctional work environments, negative interactions and experiences build within people. I think of this in terms of invisible backpacks.
Everyone in your workplace, and maybe even church, walk around with invisible backpacks on. Some people only have one or two negative interactions or experiences in theirs, meaning it lies almost flat against their backs. Other’s backpacks are jammed full of years of negative interactions and experiences. Those backpacks in particular are heavy, meaning they have a daily, deleterious effect on those people.
Negative interactions and experiences are endemic to every workplace, no matter how wonderful the culture. The difference is at some places there are regular opportunities for co-workers to openly and honestly discuss low-level frustrations thus keeping their backpacks almost imperceptively light. People need opportunities to say, “It really hurt me when. . . ” And “I feel. . . was unfortunate or unfair because. . .” Or “I’ve been frustrated every since. . . ”
Absent those mechanisms, resentment and antipathy builds to the point that positive interactions are highly unlikely because harmonious relations require people to give one another some grace, or cushion, or benefit of the doubt in the form of, “You don’t have to communicate or even act perfectly all the time, because we’re only human, and I know from previous experience that you have my best interest in mind.”
Apologizing for communication or other missteps is the other half of the reconciliation equation, but when the past is deemed relatively unimportant, people are unaware of how they have contributed to what’s in other’s backpacks.
While on a whole different scale, South Africa’s and Canada’s Truth and Reconciliation Commissions illustrate that a person, a couple, a workplace, a nation proceeds at their own peril if they try to finesse the past. As Justice Murray Sinclair of Canada says, “Reconciliation is about forging and maintaining respectful relationships. There are no shortcuts.”
Amen to that.
1. How to Buy a Gun in 15 Countries. Despressing as shit. Here’s hoping the Parkland FL students and their peers can inspire the rest of us to defeat the NRA and join the civilized, sane portion of the world, that doesn’t mutter nonsense about an “armed militia”. And consider this if you think a takeover of the government is possible.
“’I was kind of impressed with the number of clichés and buzzwords that they packed into a short amount of marketing copy,’ said Audrey Watters, whose blog, Hack Education, analyzes the intersection of education and tech. ‘In the case of Luminaria, they have everything, they have all the buzzwords: social and emotional learning, mind-sets, grit, S.T.E.M., mindfulness, authentic learning, global consciousness. I mean, pick two of those.’”
3. Damn the Harvey Weinstein effect.
4. I believe quality of life is improving, but this makes me wonder if my privilege is blinding me.
5. Somewhat related. From someone I’m proud to call a friend.
“Sixteen rigorous studies of thousands of people at work have shown that people’s coworkers are better than they are at recognizing how their personality will affect their job performance. As a social scientist, if I want to get a read on your personality, I could ask you to fill out a survey on how stable, dependable, friendly, outgoing, and curious you are. But I would be much better off asking your coworkers to rate you on those same traits: They’re often more than twice as accurate. They can see things that you can’t or won’t—and these studies reveal that whatever you know about yourself that your coworkers don’t is basically irrelevant to your job performance.”
I believe self-awareness is among the most significant variables in a leader’s success. Put differently, failed leaders often display a shocking lack of self awareness. Interesting throughout.
Has there been a more significant 21st Century invention than the cordless vacuum? No, there hasn’t. At the start of this week-long journey into conspicuous consumption, I said I seek products that “just work”, offer good value, and last a long time. In hindsight, I left out the single most important variable, products that somehow save time. If your product truly saves me time, you can darn near name your price.
That’s the genius of the Dyson DC59. I can vacuum your house in half the time it would take me with your corded vacuum. Don’t believe me? Contact me, give me your address, and I’ll be there in a few hours (or days for my international friends).
The suction is excellent and hard or carpeted floors look great after a quick hit. And as an important added bonus, it doubles as an air guitar. Just try going Jimmy Hendrix on your heavy, bulky, behemoth.
The only blemish is it’s kind of hard to completely empty the DC59’s small, circular canister. But that’s a small price to pay for the time savings and chance to cover Purple Haze.