my actual last five google searches:
- Topanga Boy Meets World Where are they now
- Paczkis why?
- cheapest places to live where it’s warm
- cheapest grad schools in warm places
- oranges vs clementines
❝ Maybe this is the beginning of madness. ❞
— Osip Mandelstam, 380; Voronezh. 15 March 1937, trans. by Clarence Brown and W.S. Merwin
the one phil class I need to graduate isn’t being offered all next year
i love/care about the ppl i follow like it’s just internet but i am here to support u and cheer you on etc.
❝ What especially constrains [the workers] to this is the way in which they have to take orders. It is often denied that workingmen suffer from the monotony of their work, because it has bee noted that they are frequently annoyed by a change of work. Notwithstanding, they are morally surfeited in the course of a long period of monotonous work. A change comes as both a deliverance and an annoyance; at times as a very keen annoyance, in the case of piece work, because of the lowered earning implied and because it has become second nature, a convention, to attach more importance to money, which is something clear-cut and measurable, then to obscure, impalpable, inexpressible feelings that possess one while at work. But even when work is paid by the hour, there is the feeling of annoyance and irritation, because of the manner in which the change of work is ordered. The new change is suddenly imposed, without advance notice, under the form of a command that must immediately and unquestioningly be obeyed. The one obeying is thus made to feel that his time is incessantly at someone’s beck and call. The modest artisan who possesses a machine shop and who knows that within a fortnight he must have ready so many braces and bits, so many faucets, or so many connecting rods, is not precisely free to do as he pleases with his time either, but at least, once an order is accepted, he may determine in advance the employment he will give his days and hours. If only an employer would say to a workingman a week or two in advance: ‘For two days you’d better work on these connecting rods, then the braces and bits, and so on,’ obedience would still be exacted, but at least it would be possible mentally to embrace the immediate future, to outline it beforehand, and in a sense, to possess it. Nothing like that ever happens in a factory. From the moment one is clocked in to the time one is clocked out, one must be ready at any instant to take an order. Like an inert object that anyone may move about at will. If one is at work on a part that is to take another two hours, it is impossible to think ahead to the third hour without thought having to make a detour that constrains it to pass by way of the Boss’ unpredictable will…without being forcibly reminded that the Boss’ orders are all that matter. If ten parts per minute are made, the same thing applies to the five minutes following. This is so even if one expects no new order to supervene; since orders are now the sole factor making for variety, to eliminate them in thought is to condemn oneself to imaging an unbroken succession of ever-identical movements, to visualizing monotonous desert regions of experience that thought has no way of exploring…The only future that thought can bear to contemplate, and beyond which it is powerless to reach out, is that stretch of futurity that separates the present moment from the conclusion of the work in progress…There are moments when work is absorbing enough for thought to occupy itself within the limits just set forth. Then unhappiness, suffering comes to a cessation But in the evening, once outside the plant, and especially in the morning when one’s steps are bent toward the place of work and its time-clock, it is dismal to turn one’s thought to the day’s work looming up just ahead. And Sunday evenings! when the prospect that presents itself to mind is not one day but a whole week of such days, futurity becomes something so terribly bleak, so tremendously overwhelming that thought can only slink back trembling to its lair. ❞
— Simone Weil, “Factory Work”
Song: 10 I'm Not The Same
Album: Treble & Reverb
Played: 823 times
Aaradhna |I’m not the same |Treble & Reverb
"You know I use to be a fighter…"
I go out to the bar with more professors more frequently than anyone else I know
Kenyan author Ngugi Wa Thiong’o discusses the problematic elements of colonial languages and the hierarchical tendencies, and power dynamics, they encourage in countries that, through colonization, have adopted them as their lingua franca.
Wa Thiong’o firmly states that, “English is not an African language, period”, and that in using English as a default tongue, we are simply contributing to the expansion of this dangerous form of cultural suppression, still submitting to the hierarchy of colonial languages.
HARDTAlk host Gavin Esler notes that his form of decolonizing African minds and tongues is in stark contrast to writers like Chimamanda Ngozi Adichie who says that, “English is mine, I have taken ownership of English”.
Wa Thiong’o then goes on to say that claims made in the same vein of Adichie are related to the ‘metaphysical empire’, a sort of abstract reclaiming of ones own identity in relation to history and the power dynamics of language in the world, as opposed to penetrating the systematic structures of language as a tool of oppression.
I must agree with the stress Wa Thiong’o puts on first writing in ones mother tongue, and then translating it into other languages, as not only does it promote the importance of African languages, it also creates and stressed a need for not only Africans but people around the world to pay attention to African languages, perhaps learning them in the process, countering the idea that writing in African languages somehow limits the reach of ones work.
It’s a cultural shift that won’t happen overnight, but a transition that is very necessary and ultimately holds a great deal of weight in global cultural power systems and structures.
Watch the discussion here.