Não é política…

Eu estava escrevendo A luta corporal em São Luís do Maranhão e houve lá um conflito político, onde mataram um operário e eu vi, na praça. Eu era locutor da Rádio Timbira. Quando no dia seguinte pela manhã eu cheguei na rádio, tinha uma nota do governador, dizendo que os comunistas tinham assassinado o cara. Eu me neguei a ler a nota. O diretor veio, implorou, disse que iria me demitir se eu não lesse. Eu não li a nota e fui demitido. Mas eu não tinha nada a ver com política. Tinha a ver com a dignidade do ser humano, com a verdade das coisas. Então, não li e fui demitido, à toa, como um maluco, um Dom Quixote, por nada. Não tinha ninguém para me amparar, porque eu não estava ligado a nada. O que houve é que o povo da cidade, os jornalistas, ao saberem o que tinha acontecido, fizeram o maior alarde desse negócio e eu terminei virando uma figura popular na cidade, até o ponto de não pagar ônibus, não café no botequim. O povo é grato às pessoas que têm gestos generosos.

Ferreira Gullar, relatando um episódio ocorrido em 1950, em Em Busca do Povo Brasileiro. Artistas da Revolução, do CPC à Era da TV, Marcelo Ridenti, 2014.

Not yet…

Want a doctorate.

Why?

Not really sure. I have always held this as a goal.

Why?

I want to be able to be an effective educational leader.

Ok. So what are you interested in studying?

Umm . . . well . . . how leaders affect what happens in schools.

What do you like to read?

Yes, umm, yes, my Miller’s Analogies Scores weren’t very good (Why did I say that?).

Tell us about that.

I guess it’s because, my vocabulary is, well, I guess it’s because I haven’t read a lot of really difficult texts—I mean it’s not what I do in my leisure time, I mean I read for particular purposes . . . I didn’t grow up reading difficult texts. I grew up in a really small town, and I guess I wasn’t surrounded by . . . I guess I need to work on that.

So, what do you like to read in your leisure time?

Well, again, I read for particular purposes, to accomplish goals and tasks and once in a while read a John Grisham novel.

That pause.

That look.

(They don’t want me . . . I am not ready . . . I can’t do this . . .)

Not Yet . . .

Driving away, knowing I failed

Pit in my stomach, grows to a tightening in my throat

If only I had been more . . . careful

More certain, more polished

More scholarly, more refined

Not Yet . . .

Feeling ashamed, knowing I failed

Wondering why I lacked confidence

Why I mentioned my test scores

My vocabulary

Feel small, very small

Like my small town

Not Yet . . .

Growing angry and deeply sad, knowing I failed

Pretending I didn’t really want it

That it wasn’t necessary

Defending where I was from

Despising who I wanted to become

Not Yet . . .

Four years later I was admitted into a doctoral program and have now ascended through the ranks to full professor—and have since read more “challenging texts” than I can count. I now sit in judgment of others like me—wanting to be accepted into a doctoral program, wanting to pass preliminary exams, wanting to successfully defend dissertations. I wonder what pauses and looks I enact, embody, and give.

Mark D. Vagle, 2018 p. 27

Crafting Phenomenological Research

Techno optimism?

After all, no one can dispute that in the 20th century more advances were made in technology than in all the previous centuries put together. How, then, can we account for the fact that more people were slaughtered in the 20th century, including as many as ten million children, by wars and mayhem than in all the previous centuries? How can we account for the fact that the three most influential ideologies of the 20th century were Nazism, Fascism, and Communism, each of which reduced the significance of the human spirit so that people fled from them whenever they could? Is it not possible that behind the noon-day brightness of technological ingenuity there lurks something dark and sinister, something that casts a terrible shadow over the better angels of our nature?

Postman, N. (2000). The humanism of media ecology. Paper presented at the Proceedings of the Media Ecology Association.

Verdades

VÃ FILOSOFIA…

Falas muito de Marx,
de divisão de tarefas,
de trabalho de base,
mas quando te levantas
nem a cama fazes…


Vain Philosophy

You talk a lot about Marx,  
About the division of labor 
About grass-roots organizing  
But when you get up  
You don’t even make the bed.

Leila Miccolis cited in: Contracultura : alternative arts and social transformation in authoritarian Brazil. Christopher Dunn, 2016.

 

 

Conditioned by the experience of oppressing others, any situation other than their former seems to them like oppression. Formerly, they could eat, dress, wear shoes, be educated, travel, and hear Beethoven; while millions did not eat, had no clothes or shoes, neither studied nor traveled, much less listened to Beethoven. Any restriction on this way of life, on the name of the rights of the community, appears to the former oppressor as a profound violation of their individual rights⏤although they had no respect for the millions who suffered and died of hunger, pain, sorrow, and despair.

Paulo Freire, 1970. Pedagogy of the Oppressed.