Posts Tagged ‘society’
“Everybody wants to build and nobody wants to do maintenance”*…
The most unappreciated and undervalued forms of technological labour are also the most ordinary: those who repair and maintain technologies that already exist, that were ‘innovated’ long ago. This shift in emphasis involves focusing on the constant processes of entropy and un-doing – which the media scholar Steven Jackson calls ‘broken world thinking’ – and the work we do to slow or halt them, rather than on the introduction of novel things…
We can think of labour that goes into maintenance and repair as the work of the maintainers, those individuals whose work keeps ordinary existence going rather than introducing novel things. Brief reflection demonstrates that the vast majority of human labour, from laundry and trash removal to janitorial work and food preparation, is of this type: upkeep. This realisation has significant implications for gender relations in and around technology. Feminist theorists have long argued that obsessions with technological novelty obscures all of the labour, including housework, that women, disproportionately, do to keep life on track. Domestic labour has huge financial ramifications but largely falls outside economic accounting, like Gross Domestic Product. In her classic 1983 book, More Work for Mother, Ruth Schwartz Cowan examined home technologies – such as washing machines and vacuum cleaners – and how they fit into women’s ceaseless labour of domestic upkeep. One of her more famous findings was that new housekeeping technologies, which promised to save labour, literally created more work for mother as cleanliness standards rose, leaving women perpetually unable to keep up.
Nixon, wrong about so many things, also was wrong to point to household appliances as self-evident indicators of American progress. Ironically, Cowan’s work first met with scepticism among male scholars working in the history of technology, whose focus was a male pantheon of inventors: Bell, Morse, Edison, Tesla, Diesel, Shockley, and so on. A renewed focus on maintenance and repair also has implications beyond the gender politics that More Work for Mother brought to light. When they set innovation-obsession to the side, scholars can confront various kinds of low-wage labour performed by many African-Americans, Latinos, and other racial and ethnic minorities. From this perspective, recent struggles over increasing the minimum wage, including for fast food workers, can be seen as arguments for the dignity of being a maintainer…
Entire societies have come to talk about innovation as if it were an inherently desirable value, like love, fraternity, courage, beauty, dignity, or responsibility. Innovation-speak worships at the altar of change, but it rarely asks who benefits, to what end? A focus on maintenance provides opportunities to ask questions about what we really want out of technologies. What do we really care about? What kind of society do we want to live in? Will this help get us there? We must shift from means, including the technologies that underpin our everyday actions, to ends, including the many kinds of social beneficence and improvement that technology can offer. Our increasingly unequal and fearful world would be grateful…
Capitalism excels at innovation but is failing at maintenance, and for most lives it is maintenance that matters more: “Hail the maintainers.”
[image above: source]
* Kurt Vonnegut
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As we invest in infrastructure, we might send carefully-calculated birthday greetings to Jules Henri Poincaré; he was born on this date in 1854. A mathematician, theoretical physicist, engineer, and a philosopher of science, Poincaré is considered the “last Universalist” in math– the last mathematician to excel in all fields of the discipline as it existed during his lifetime.
Poincaré was a co-discoverer (with Einstein and Lorentz) of the special theory of relativity; he laid the foundations for the fields of topology and chaos theory; and he had a huge impact on cosmogony. His famous “Conjecture” held that if any loop in a given three-dimensional space can be shrunk to a point, the space is equivalent to a sphere; it remained unsolved until Grigori Perelman completed a proof in 2003.
And we might also send amusingly-phrased birthday greetings to Ludwig Josef Johann Wittgenstein; the philospher of logic, math, language, and the mind was born on this date in 1889.
“If you want to know what an institution does, watch it when it’s doing nothing”*…
Realizing an institution is near failure is a difficult epistemic problem. There are many outwardly visible pieces of institutions that do not reflect their actual health.
Before the collapse of financial institutions starting in 1929, naive observers were optimistic on the basis of soaring stock prices. Even after the Black Tuesday stock market crash, most observers expected a normal depression and recovery. Instead, the system continued to deteriorate, bank failures wiped out savings, the gold standard was abandoned internationally, and the Great Depression ensued.
Particularly in mature organizations, many automated systems handle tasks. Such systems can persist and even fulfill their function, while the institution as a whole is failing.The default is decay, maintenance of old abilities is difficult, and growth of new abilities is rare. One must look at what features of an institution indicate the current health of the core organization itself, while carefully distinguishing these from features reflective of past health and support from outside institutions.
From these signs, it’s possible to discover whether an institution has the ability to face new threats or is merely trudging through a slow process of decay. If an institution is unable to adapt to meet new challenges, it will lose again and again. Enduring defeat can only last for so long, no matter how large or well established the retreating organization. Eventually the inability to win dooms all institutions…
Samo Burja (@SamoBurja), from whom we’ve learned before, on the future of the social, political, commercial, and cultural organizations on which we depend: “Institutional Failure as Surprise.”
See also: “How Do You Know If You’re Living Through the Death of an Empire?” (Spoiler alert: it’s the little things…)
* Parliament of Whores
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As we think systemically, we might recall that it was on this date in 1912 that the RMS Titanic, a state-of-the-art steamship, set sail from Southampton on its maiden voyage, bound for New York City. Four days later, after calls at Cherbourg in France and Queenstown (now Cobh) in Ireland, the “unsinkable” Titanic collided with the iceberg that sent it under in the North Atlantic, 375 miles south of Newfoundland.
RMS Titanic leaving Southampton
“Genuine equality means not treating everyone the same, but attending equally to everyone’s different needs”*…
In 2014, the Pew Research Center asked Americans to rank the “greatest dangers in the world.” A plurality put inequality first, ahead of “religious and ethnic hatred,” nuclear weapons, and environmental degradation. And yet people don’t agree about what, exactly, “equality” means. In the past year, for example, New York City residents have found themselves in a debate over the city’s élite public high schools, such as Stuyvesant and Bronx Science. Some ethnicities are vastly overrepresented at the schools, while others are dramatically underrepresented. What to do? One side argues that the city should guarantee procedural equality: it should insure that all students and families are equally informed about and encouraged to study for the entrance exam. The other side argues for a more direct, representation-based form of equality: it would jettison the exam, adopting a new admissions system designed to produce student bodies reflective of the city’s demography. Both groups pursue worthy egalitarian goals, but each approach runs against the other. Because people and their circumstances differ, there is, Dworkin writes, a trade-off between treating people equally and treating them “as equals.”
The complexities of egalitarianism are especially frustrating because inequalities are so easy to grasp. C.E.O.s, on average, make almost three hundred times what their employees make; billionaire donors shape our politics; automation favors owners over workers; urban economies grow while rural areas stagnate; the best health care goes to the richest. Across the political spectrum, we grieve the loss of what Alexis de Tocqueville called the “general equality of conditions,” which, with the grievous exception of slavery, once shaped American society. It’s not just about money. Tocqueville, writing in 1835, noted that our “ordinary practices of life” were egalitarian, too: we behaved as if there weren’t many differences among us. Today, there are “premiere” lines for popcorn at the movies and five tiers of Uber; we still struggle to address obvious inequalities of all kinds based on race, gender, sexual orientation, and other aspects of identity. Inequality is everywhere, and unignorable. We’ve diagnosed the disease. Why can’t we agree on a cure?…
We all agree that inequality is bad. But what kind of equality is good? A thoughtful consideration: “The Equality Conundrum.”
* one answer, from Terry Eagleton
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As we seek balance, we might recall that it was on this date in 1960 that the Nashville Sit-ins began. Part of a nonviolent direct action campaign to end racial segregation at lunch counters in downtown Nashville, Tennessee, they ran through May 10. The sit-in campaign, coordinated by the Nashville Student Movement and Nashville Christian Leadership Council, was notable for its early success and emphasis on disciplined nonviolence. It was part of a broader sit-in movement that spread across the southern United States in the wake of the Greensboro sit-ins in North Carolina.
“To treat the founding documents as Scripture would be to become a slave to the past”*…
As historians from James MacGregor Burns to Jill Lepore remind us, the United States was– and is– an experiment. The Constitution was the collective best effort of the Framers to write the first draft of an operating manual for the society they hoped it to be– a society unique in its time in its commitment to political equality, natural rights, and the sovereignty of the people– what Jefferson called “these truths.”
But like any wise group of prototypers, they assumed that their design would be refined through experience, that their “manual” would be updated… though even then Benjamin Franklin shared Jefferson’s worry [see the full title quote below] that American’s might treat their Constitution as unchangeable…
Our new Constitution is now established, and has an appearance that promises permanency; but in this world nothing can be said to be certain, except death and taxes. -Benjamin Franklin, letter to Jean-Baptiste Leroy (13 November 1789)
The Framers expected– indeed, they counted on– their work being revised…
Laws and institutions must go hand in hand with the progress of the human mind. As that becomes more developed, more enlightened, as new discoveries are made, new truths disclosed, and manners and opinions change with the change of circumstances, institutions must advance also, and keep pace with the times. We might as well require a man to wear still the coat which fitted him when a boy, as civilized society to remain ever under the regimen of their barbarous ancestors. -Thomas Jefferson, letter to H. Tompkinson (AKA Samuel Kercheval) (12 July 1816)
Jesse K. Phillips has found a beautifully-current– and equally beautifully-concrete– way to capture the commitment to learning and improving that animated the Framers: he has put the Constitution onto GitHub, the software development platform that hosts reams of (constantly revised) open source code (and that was featured in yesterday’s (Roughly) Daily.)
[Image above: source]
* “To treat the founding documents as Scripture would be to become a slave to the past. ‘Some men look at constitutions with sanctimonious reverence, and deem them like the ark of the covenant, too sacred to be touched,’ Jefferson conceded. But when they do, ‘They ascribe to the men of the preceding age a wisdom more than human [and suppose what they did to be beyond amendment].”‘
― From These Truths: A History of the United States
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As we hold those truths to be inalienable, we might recall that it was on this date (which is, by the way, Fibonacci Day) in 1644 that John Milton published Areopagitica; A speech of Mr. John Milton for the Liberty of Unlicenc’d Printing, to the Parlament of England. A prose polemic opposing licensing and censorship, it is among history’s most influential and impassioned philosophical defenses of the principle of a right to freedom of speech and expression. The full text is here.
“God has no religion”*…
The idea of American exceptionalism has become so dubious that much of its modern usage is merely sarcastic. But when it comes to religion, Americans really are exceptional. No rich country prays nearly as much as the U.S, and no country that prays as much as the U.S. is nearly as rich.
America’s unique synthesis of wealth and worship has puzzled international observers and foiled their grandest theories of a global secular takeover. In the late 19th century, an array of celebrity philosophers—the likes of Friedrich Nietzsche, Karl Marx, and Sigmund Freud—proclaimed the death of God, and predicted that atheism would follow scientific discovery and modernity in the West, sure as smoke follows fire.
Stubbornly pious Americans threw a wrench in the secularization thesis. Deep into the 20th century, more than nine in 10 Americans said they believed in God and belonged to an organized religion, with the great majority of them calling themselves Christian. That number held steady—through the sexual-revolution ’60s, through the rootless and anxious ’70s, and through the “greed is good” ’80s.
But in the early 1990s, the historical tether between American identity and faith snapped. Religious non-affiliation in the U.S. started to rise—and rise, and rise. By the early 2000s, the share of Americans who said they didn’t associate with any established religion (also known as “nones”) had doubled. By the 2010s, this grab bag of atheists, agnostics, and spiritual dabblers had tripled in size.
History does not often give the satisfaction of a sudden and lasting turning point. History tends to unfold in messy cycles—actions and reactions, revolutions and counterrevolutions—and even semipermanent changes are subtle and glacial. But the rise of religious non-affiliation in America looks like one of those rare historical moments that is neither slow, nor subtle, nor cyclical. You might call it exceptional.
The obvious question for anybody who spends at least two seconds looking at the graph above is: What the hell happened around 1990?…
One theory, compellingly explained, at “Three Decades Ago, America Lost Its Religion. Why?”
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As we contemplate creeds, we might recall that it was on this date in 1959 (one year to the day after the debut of The Huckleberry Hound Show) that The Twilight Zone premiered on CBS. An anthology series created (and hosted and frequently written) by the remarkable Rod Serling, it features near the top of the “best series” lists of TV Guide, Rolling Stone, and others, and was ranked (in 2013) by the Writers’ Guild as the third best-written show ever.
