4 Matching Annotations
  1. Feb 2019
    1. The opposition of suburban whites to the welfare state (“entitlements”), beginning with the 1970s tax revolts (Burton rails at having to pay high school taxes and then see his son be forced to go to school in the inner city, and against “welfare freeloaders”), only intensified as the “hard-working” (white) “common man” in his orderly suburban family saw the New Deal dream evaporate. Burton declared in 1974: “I wanted to be somebody”, and in the economic environment symbolized by the oil price shock of that year, his identity became more and more at odds with the desire of the excluded in US society to also “be somebody”. By 1976, Burton had abandoned the Democratic party and the New Deal ethos, seeing in Ronald Reagan someone who could “deliver the nation out of its malaise”, with a reprise of Wallace’s “freshness, independence, backbone and scrappy spirit”. This is not a new story. It is rather a reflection of US history as a whole, where a frontier-spirit, classless liberalism is organically bound up with anti-democratic exclusion and an ethic of private responsibility. It is but one facet of American racialized, gendered neoliberalism.
  2. Jan 2019
    1. hat always entails constitutive exclusions and there-fore requisite questions of accountability

      This part about accountability, tying back to the talk of feminism reminds me of feminist writer, Diane Purkiss's "A Holocaust of one's own." She talks a bit about these exclusions in that males (particularly scholars who talk about women/witchcraft) are doing women an injustice and adding to the oppression because they're not talking about it enough or aren't outraged enough. Bob Gummer, 2nd generation Holocaust survivor, said something similar in a speech he gave at UMSL this week. During the Holocaust, those who remained quiet about the atrocities of the death camps, were doing a great disservice to humanity, even if not directly involved. Exclusion happens in language and writing in all kinds of ways that we don't normally think about.

  3. Aug 2018
    1. Numerous studies have suggested an association  between exclusionary discipline  practices and an array of serious educational, economic and social problems, including school avoidance and diminished educational engagement; decreased academic achievement; increased behavior problems; increased likelihood of dropping out; substance abuse; and involvement with juvenile justice systems. All of these problems are costly to the victims and to our society. They drive up the public costs associated with the aftermath of violence, substance abuse counseling, unemployment or underemployment, policing and the justice system, and much, much more.
  4. Sep 2017
    1. Participants in these groups celebrate technical exper-tise over skills that resonate with mainstream practices and ideals (like advocacy). Drawing out similar relations, Ellen Ullman (2012) uses her personal account of writing assembly language to argue that work closer to the machine helps (often male) programmers main-tain a higher status in computing cultures. In her examination of the largely male free/libre open-source software (FLOSS) community, Dawn Nafus (2012) extends this argument to hacking discourse in what she terms a “pushyocracy.” FLOSS members’ open scrutiny and “highly masculinized, aggressive online talking” shaped the perceived worth of individual contributions to expose “both the material aspects of computing and the social identities that people create for themselves through engaging with programming [...as] cultures made by and for men” (p. 671).

      Como he dicho en otra nota, esto también lo sentí antes de programar con solvencia dentro del espacio y en alguna medida la validación desde un saber particular en el que estaba adquiriendo experiencia progresiva y reconocimiento externo. Quehaceres específicos eran validados, mientras otros eran invisibilidados, particularmente cuando se referían a acciones políticas, logísticas y otros saberes más "blandos". Una crítica similar ha sido hecha por Perez-Bustos para el caso de la comunidad de software libre de Colombia, en la que HackBo se encuentra inmersa.

      Si bien el llamado es pensar otras categorías de tecnología y género que abrirían la participación a las mujeres, desde sus saberes particulares y las pondría en el centro del discurso desde sus quehaceres permanentes:

      This work invites critique of conventional technology and gender studies in which scholars have treated technology as “open to interpretation” but gender as a stable category (Mellström, 2009). In this, women’s substantive contributions to technology development go under-acknowledged and “the question of whether women can be considered insiders or outsiders of IT design also has to do with how ‘IT design’ is defined” (Sefyrin, 2010: p. 709).