AHS 020 Mcs 023 Welcome Check-In - Take A Moment To Check In

AHS 020 Mcs 023welcomecheck In Take A Moment To Check In With Your

AHS 020 / MCS 023 Welcome Check In • Take a moment to check in with yourself • If you had to describe yourself as a cloud right now, what type of cloud would you be? Community Practices Stay Engaged Be respectful of one another, educating one another, “no devil’s advocate” Call people in, not out Be open-minded Don’t judge, provide constructive criticism, respect other people’s interpretations Active listening—“I want to make sure I’m understanding you correctly” Flexibility for everyone’s living situation Give everyone the room to speak: make space, hold space, and take space No “-isms”—we explicitly ban racism, sexism, homophobia, transphobia, etc.—sometimes these are subtle and we may need to educate one another Be present, cameras on if possible, use chats, reactions, keep other tabs closed Never hesitate to ask for help Visual Thinking Strategies John Baldessari, Concerning Diachronic/Synchronous Time: Above, On, Under (with Mermaid) (1976) Revised Syllabus Thanks to everyone who filled out the mid-course check-in. Based on your feedback, I revised the syllabus. 3 Key points: • Assignment 2 (Research Projects) is now due Friday, 7/17 • Instead of Assignment 3 (group project), there will be a short take-home final with the option of an in-class presentation on Wednesday, 7/22 • You may collaborate with others on the in-class presentation if you like • It is not required, but if you would like, you may resubmit a thoroughly revised (i.e., it must be at least 50% new material) Assignment 1. If you plan to resubmit, please notify me and your TA by email • As a reminder, notes on Assignment 1 and evaluation forms are posted to your submission on iLearn Using the UCR Library for Research Montage Sergei Eisenstein, October, 1928 • (excerpt) Sergei Eisenstein, Strike, 1925 What’s so bad about capitalism? Charlie Chaplin, Modern Times, 1936 (excerpt) Let’s take a trip back to 19th century London, where Marx lived in exile and eventually wrote his most famous works… Jacob’s Island, a so-called “rookery” in London “In nineteenth century London, you could see the difference between rich people and poor people. Rich people didn’t just live longer, eat better, and wear nicer clothes. They were usually taller, with straighter backs and limbs. Many poor children suffered from rickets, a disease caused by bad nutrition and lack of sunlight. The disease caused their growth to slow and their bones to curve. A modern-day fifth grader might stand eye to eye with a working adult from a poor London neighborhood of the 1820s.” Sarah Albee, Poop Happened! p 101 Friedrich Engels wrote that so many people were maimed in the mills in Manchester that “it was like living in the midst of an army just returned from a campaign.” Engels, The Condition of the Working Class in England, 1864 “…a royal commission established by the Whig government recommended in 1833 that children aged 11-18 should work a maximum of twelve hours a day; children aged 9-11 were allowed to work eight-hour days; and children under 9 were no longer permitted to work at all, though previously children as young as 3 had been put to work.” But this only applied to textile mills. All other industries were still free to use child labor and did. The History of England Lewis Hine, Yazoo City Yarn Mills, Mississippi 1911 “Current global estimates… indicate that 168 million children aged 5 to 17 are engaged in child labour.” From the beginning, capitalism and racism have been closely linked “Antiracist policies cannot eliminate class racism without anti-capitalist policies.” Ibram X. Kendi, How To Be An Antiracist, 159 Does capitalism have to lead to poor working conditions? Marx, “First Economic and Philosophical Manuscript”— • For Marx, capitalism means that, more and more, the world is split into “property owners” and “propertyless workers.” (p 70) • Why? Because “The worker becomes poorer the more wealth he produces and the more his production increases in power and extent.” (p 70) Marx, “First Economic and Philosophical Manuscript”— • Capitalism turns the worker into a commodity, and the more they work—“the more goods he creates”—the less valuable this commodity becomes. • “The devaluation of the human world increases in direct relation with the increase in value of the world of things.” (71) Marx, “First Economic and Philosophical Manuscript”— • How can creating goods decrease the value of the worker and human life? • Because “the worker is related to the product of his labor as to an alien object.” (p 71) • Alien here means it doesn’t belong to you; it belongs to someone else • The worker doesn’t own what the worker makes, which robs them of their life. • “The worker puts his life into the object, and his life then belongs no longer to himself but to the object.” (p 71) Worker life Object Worker Object Object “The greater his activity, therefore, the less he possesses.” • “…the relation of the worker to the product of labor [is] as an alien object that dominates him.” (p 74) Object “A direct consequence of the alienation of man from the product of his labor, from his life activity, and from his species-life is that man is alienated from other men.” (77) Object “The statement that each man is alienated from species-life means that each man is alienated from others, and that each of the others is likewise alienated from human life.” (77) “Communism is the positive abolition of private property, human self-alienation, and thus the real appropriation of human nature… “It is therefore the return of man himself as a social, really human, being.” (89) Human Human Human Human Marx and Engels, The Communist Manifesto— • In bourgeois society, living labor is but a means to increase accumulated labor. • In Communist society, accumulated labor is a means to widen, to enrich, and to promote the existence of the laborer. • In bourgeois society, the past dominates the present; in Communist society, the present dominates the past. • Capital is independent and has individuality in bourgeois society, while the living person is dependent and has no individuality. Dziga Vertov Group, British Sounds, 1970 Capitalism and Fascism are closely related— • “Fascism is a historic phase which capitalism has entered into, and in this sense, it is both new and old.” • “In Fascist countries, capitalism only survives as Fascism, and Fascism can only be resisted as capitalism.” • “What practical consequences of his truth are?” Berthold Brecht, “Five Difficulties in Writing the Truth,” 1934 Fascism, n. (Merriam-Webster)— • A political philosophy, movement, or regime that exalts nation and often race above the individual, advocating a centralized autocratic government, severe economic and social regimentation, and forcible suppression of opposition. Illustration of fasci or fasces. Neofascism— • What distinguishes neo-fascism in the 21st century from 20th-century fascism? • Fascists were interested in the ascendency of very particular ethno-states (e.g., Germany over France). • Neo-fascists are all too eager to make common cause with “enemies of the state,” what Jo Becker calls “[the] fundamental irony of this political moment: the globalization of nationalism.” 1. How do work teams function differently from departments and divisions within an organization? 2. Describe how a dashboard may be set up and help an HR manager work more effectively. 3. What is the difference in the participation rates between workers with and without disabilities, and why do you think there is such a big difference? 4. What can human resource professionals do to promote more and better opportunities for workers with disabilities? AHS 020 / MCS 023 Welcome • Take a moment to check in with yourself • If you had to describe yourself right now as a tree, what kind of tree would you be? Reminders • Assignment 3 has the option of an in-class presentation next Wednesday, 7/22 • You may collaborate with others on the in-class presentation if you like • If you have an excellent Course Journal, you many turn it in for extra credit • Everything due 7/24 bell hooks, Teaching to Transgress, 40. “…I enter the classroom with the assumption that we must build ‘community’ in order to create a climate of openness and intellectual rigor. … What we all ideally share is the desire to learn—to receive actively knowledge that enhances our intellectual development and our capacity to live more fully in the world. It has been my experience that one way to build community in the classroom is to recognize the value of each individual voice.” Sign up to present on Wednesday: • Ehpi_70E3iq9LspXCcwr4vHKUko6hyO8/edit?usp=sharing Community Practices Stay Engaged Be respectful of one another, educating one another, “no devil’s advocate”—call people in, not out, be open-minded, don’t judge, provide constructive criticism, respect other people’s interpretations, active listening—“I want to make sure I’m understanding you correctly”—flexibility for everyone’s living situation, give everyone the room to speak: make space, hold space, and take space, no “-isms”—we explicitly ban racism, sexism, homophobia, transphobia, etc.—sometimes these are subtle and we may need to educate one another, be present, cameras on if possible, use chats, reactions, keep other tabs closed, never hesitate to ask for help. From the beginning, capitalism and racism have been closely linked “Antiracist policies cannot eliminate class racism without anti-capitalist policies.” … Marx recognized the birth of the conjoined twins. Ibram X. Kendi, How To Be An Antiracist, 159 Reading Workshop I thought Cohen's article was really insightful. It discussed the impact of companies such as Facebook, Google, and Amazon. I wholeheartedly agree with Cohen, as I am from the Bay Area and have seen firsthand the damage these companies have done to the local area. Silicon Valley is often thought of as responsible for launching us into the 21st century; however, the profit-centered motives of these companies lead to corruption on a national and global scale. In the past, they have shown themselves to be untrustworthy with our data. This reminds me of in 2017, when Amazon pushed for ICE, to buy into their biometric data programs in order to track migrants. I thought Cohen brought up an excellent point when he said, “We need to break up these online monopolies because if a few people make the decisions about how we communicate, shop, learn the news, again, do we control our own society?” “[I]n what way is it possible to conjoin a heightened graphicness to the realization of the Marxist method? The first stage in this undertaking will be to carry over the principle of montage into history.” Walter Benjamin, The Arcades Project, trans. Rolf Tiedemann (Cambridge, Mass.: Belknap, 1999), 461, [N2, 6]. Adam Curtis, HyperNormalisation, 2016. Intellectual Montage Break until 2:40 • Paraphrasing Hollis Frampton: to make work of a certain magnitude, you must have a theory of the past • Paraphrasing Adam Curtis: to effect political change, you must have a vision of the future. C. Ondine Chavoya, “Pseudographic Cinema: Asco's No-Movies” Asco, First Supper After A Major Riot, 1974. Color photograph. From left: Patssi Valdez, Humberto Sandoval, Willie Herron III, and Gronk in the ASCO performance piece. Photo courtesy of Harry Gamboa Jr. “…creating art by any means necessary, while often using their bodies and guerilla or hit- and-run tactics…” Chavoya, 1 Asco, Instant Mural, 1974. Asco, Spray Paint LACMA, 1972. Asco, Walking Mural, 1972. Color photograph. Photo by Harry Gamboa Jr., showing Patssi Valdez, Willie Herrón III, and Gronk. 'What is a No-Movie?' “I use the 3-point dot system for preparation of a No-Movie. • First: No film. • Second: Thinking within an 8 1/2" x 10" format. • Third: Postal distribution.” The No-Movie is a concept that involves the aforementioned system. Asco (photograph by Harry Gamboa showing Patssi Valdez, Humberto Sandoval, Willie Herrón III, and Gronk), Asshole Mural, 1974. Asco, The Gores (1974/printed 2011). Photograph by Harry Gamboa Jr., Asco, Patssi Valdez receiving No Movie Award for Best Actress (c. 1976). Photo by Gronk. Goals • To develop a complex, critical consciousness of our “totally mediated environment” • To increase visual literacy • To increase verbal and written communication skills • To increase appreciation for diverse viewpoints Learning Outcomes (at the end of this course you should be able to) 1. Interpret and critically analyze moving images, including their social and/or political context 2. Analyze and form arguments with evidence 3. Interpret and use academic texts in forming arguments/analysis 4. Apply an understanding of filmic concepts (e.g., montage) and how they relate to artistic, political, and critical discourses 5. Provide accurate information (all relevant names, dates, titles, etc., must be correct) 6. Actively listen, learn from one another, value one another’s contributions, and be respectful of each other iEval open

Paper For Above instruction

In this essay, I explore the interconnectedness of capitalism, racism, and social inequality, primarily through the lens of historical and philosophical perspectives offered by Marx, Engels, and contemporary commentators. Beginning with a reflection on the Victorian era in London, I analyze how economic systems have historically perpetuated class divisions and racial disparities, as evidenced by poverty, child labor, and health inequities. These conditions vividly exemplify the deleterious effects of capitalism when unregulated and driven solely by profit, often at the expense of marginalized communities.

Marx’s theory of alienation provides a foundational understanding of how capitalism devalues human life by transforming workers into commodities. As Marx articulated, "The worker becomes poorer the more wealth he produces," highlighting the paradox that increased productivity leads to decreased worker well-being. This process is exacerbated by the fact that workers have no ownership over their labor or the products they create, resulting in a detachment from their work and fellow humans. This alienation extends beyond the individual worker to societal relationships, often reinforcing racial and class divisions.

Friedrich Engels further emphasized this point by describing the gruesome realities faced by laborers in Manchester's mills. The conditions were so dire that Engels famously compared them to an army returning from a campaign, indicating widespread injury and suffering among workers. These descriptions underscore the inherent exploitation embedded within capitalist industries, which prioritize capital accumulation over human dignity.

The link between capitalism and racism is longstanding, as historical evidence suggests. For instance, slave labor and colonial exploitation were integral to early capitalist expansion. Contemporary examples include the use of migrant workers and the systemic inequalities faced by disabled workers. Participation rates reveal significant disparities; workers with disabilities often encounter barriers to employment and career advancement, stemming from societal bias, inaccessible workplaces, and lack of supportive policies.

To address these issues, human resource professionals can adopt inclusive practices aimed at increasing opportunities for marginalized groups. Implementing accessible recruitment processes, providing accommodations, and fostering a culture of diversity are vital. Moreover, understanding the political-economic context of capitalism illuminates the necessity of anti-capitalist policies that can structurally reduce inequalities. As Kendi notes, “antiracist policies cannot eliminate class racism without anti-capitalist policies,” emphasizing the need for systemic change.

In the broader context, the resurgence of fascist ideologies and neo-fascism, as discussed by philosopher Berthold Brecht and political analysts, underscores the dangerous intertwining of economic despair and nationalist rhetoric. The historical and ongoing relationship between capitalism and authoritarianism reveals the importance of critical consciousness in resisting oppressive systems. Art movements such as Asco and the utilization of visual montages further exemplify strategies for engaging with social critique and fostering political awareness.

Overall, a comprehensive understanding of how capitalism has perpetuated social, racial, and economic inequalities is essential for creating informed and engaged citizens committed to social justice. By analyzing historical conditions, philosophical theories, and contemporary practices, we can work towards a society where human dignity, equality, and solidarity are prioritized over profit and exploitation.

References

• Marx, K. (1844). Economic and Philosophical Manuscripts of 1844. In R. C. Tucker (Ed.), The Marx-Engels Selected Works, Volume 1. Progress Publishers.
• Engels, F. (1864). The Condition of the Working Class in England. Leipzig: Otto Wigand.
• Kendi, I. X. (2019). How To Be An Antiracist. One World.
• Brecht, B. (1934). Five Difficulties in Writing the Truth. In Brecht on Theatre: The Development of an Aesthetic. Methuen.
• Benjamin, W. (1999). The Arcades Project. R. Tiedemann (Trans.). Harvard University Press.
• Curtis, A. (2016). HyperNormalisation. BBC Films.
• Chavoya, O. (2013). Pseudographic Cinema: Asco’s No-Movies. Introduction. In Asco: First Supper After a Major Riot. LACMA Publications.
• hook, bell. (1994). Teaching to Transgress: Education as the Practice of Freedom. Routledge.
• Gamboa Jr., H. (1974). Asshole Mural. LACMA.
• Haraway, D. (1985). A Cyborg Manifesto. Socialist Review, 80(1), 65-107.