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All Abstraction Academia Betty Friedan Capitalism Feminism Intersectionality Land Acknowledgement Left Wing Native American History Rhetoric

Famous Musa al-Gharbi Quotes

“The dilemmas Friedan described were fundamentally “problems of privilege.” And those afflicted were generally quite keen to keep their privilege: Despite railing against suburban life, the women who sympathized with Friedan’s critique were generally disinterested in living in the kinds of households or communities these “other” women lived in (nor in having “others” move into their own neighborhoods). Nor did they have any interest in taking on the kinds of jobs these “other” women worked in. They wanted well-compensated and socially respected professional jobs, befitting their social status. And they ultimately achieved that goal by offloading unwanted domestic responsibilities onto other women—lower-income women, typically immigrants and women of color. Nonetheless, elite women sought to conflate their own interests with the interests of “women” writ large. The campaign to enhance the position of upper-middle-class women was (and continues to be) carried out in the name of feminism per se.”

Feminism Intersectionality Second Wave Feminism Betty Friedan

Book:We Have Never Been Woke: The Cultural Contradictions of a New Elite

Source: We Have Never Been Woke: The Cultural Contradictions of a New Elite

“... symbolic capitalists are professionals who traffic in symbols and rhetoric, images and narratives, data and analysis, ideas and abstraction (as opposed to workers engaged in manual forms of labor tied to physical goods and services). For instance, people who work in fields like education, science, tech, finance, media law, consulting, administration, and public policy are overwhelmingly symbolic capitalists.”

Capitalism Workers Rhetoric Abstraction Academia Left Wing Symbolic Capitalists

Book:We Have Never Been Woke: The Cultural Contradictions of a New Elite

Source: We Have Never Been Woke: The Cultural Contradictions of a New Elite

“Imagine two incidents of theft. In the first case, a bandit takes something valuable from someone else. Deprived of this important source of wealth, the victim and his family live a life of relative destitution, even as the thief and his family flourish, with nary a thought about the crime that served as the basis of their wealth, nor the fate of those they stole from. Eventually the perpetrator and his family forget about the theft altogether and come to view their wealth as legitimate. In the second case, a bandit also takes something precious from someone else, likewise leaving the victim and his family in a state of relative destitution, even as the robber and his family prosper. But in the second case, the bandit constantly acknowledges that his own prosperity was achieved at the victim’s expense. He explicitly and repeatedly recognizes the state of privation that the victim and his family live in as a result of the crime. He publicly praises the victim at every turn. Yet he nonetheless declines to return the stolen resources. Instead, he continues to actively leverage the seized assets in order to build his own wealth, but incessantly laments the poor state of the victim and his family, and the horror of the crime that was done to them, and insists that someone really ought to do something to help “those people” out. The second scenario describes the practice of land acknowledgments, which have grown increasingly popular in symbolic capitalist spaces in recent years (while the first scenario depicts how the people who do make land acknowledgments describe those who don’t; I’ll leave it to the reader to decide which is worse). One stated purpose of land acknowledgments is to show respect to those who have been dispossessed. But of course, precisely as a function of that very dispossession, there are almost never people from the affected tribes “in the room” to receive these acknowledgments—particularly in symbolic capitalist spaces (where this practice is most pronounced). Instead, these acknowledgments typically consist of non-Indigenous people virtue signaling exclusively to other non-Indigenous people, who nod along approvingly, leading all in attendance to feel good about how enlightened they are … and then everyone gets on with business as usual.”

Wokeness Native American History Land Acknowledgement

Book:We Have Never Been Woke: The Cultural Contradictions of a New Elite

Source: We Have Never Been Woke: The Cultural Contradictions of a New Elite