The Marxification of Education
by James Lindsay - 30 Q&A Interactive Book Summary
I think this picture is apt for this Interactive Book Summary.
Enough said.
The Communist belief is that humanity is imprisoned in a false understanding of who we are based on the individualism that results from private property. We're allegedly perfectly social beings who are estranged from that by believing we can own things. - James Lindsay
Also from Lindsay:
Rousseau: Man is born free but everywhere is in chains.
Marx: Man is born free but everywhere jobs.
Feminists: Woman is born free but everywhere men.
CRT: POC are born free (like Rousseau said) but everywhere wipipo.
Queer: Queers are born free but everywhere normality.
Kant: Man is born free but everywhere Reason.
Nietzsche: Man is born free but everywhere morals.
Nazis: German Volk are born free but everywhere Jews and queers and blacks and retards.
Hamas: Arab Muslims are born free but somewhere Jews.
This book and this set of Q&As can help us understand how Western education was turned into a production line of Marxist activists (chaos agents) in all manner of domains.
If you know a primary school teacher, I recommend this book for them.
With thanks to James Lindsay.
Who was Paulo Freire and what was his influence on education theory?
Paulo Freire was a Brazilian Marxist educator and philosopher who had a profound influence on education theory, particularly in North America. He is best known for his 1970 book "Pedagogy of the Oppressed," which is the third most-cited source in the social sciences and humanities. Freire's work is central to virtually every college of education in North America, and his ideas have shaped numerous pedagogical trends over the past 20 to 30 years.
Freire's influence extends to various aspects of contemporary education, including Social-Emotional Learning (SEL), Culturally Relevant Teaching, Comprehensive Sexuality Education, and project-based learning schemes. His "Critical Pedagogy" approach, which applies Critical Theory (Neo-Marxist Theory) to education, has become a dominant force in shaping educational practices and policies. Freire's ideas have been so influential that it can be said that most children in North America today attend schools that are, in essence, "Paulo Freire's schools."
What is the central thesis of Freire's book "Pedagogy of the Oppressed"?
The central thesis of Freire's "Pedagogy of the Oppressed" is that education is never neutral; it either serves to maintain the existing oppressive social order or to liberate the oppressed. Freire argues that traditional education models are designed to perpetuate the oppression of the lower classes by the dominant class. He calls this the "banking model" of education, in which students are seen as empty vessels to be filled with knowledge by the teacher.
In contrast, Freire proposes a "liberatory" education model that aims to raise the critical consciousness of the oppressed, enabling them to understand their oppression and take action to transform society. This process, which he calls "conscientization," involves dialogue between teachers and students as equals, with the goal of understanding and changing the world. Freire sees this liberatory education as a means of empowering the oppressed to challenge the structures of oppression and create a more just society.
How did Freire "Marxify" education and the concept of knowing?
Freire "Marxified" education by applying Marxist concepts of class struggle and oppression to the educational context. He drew a parallel between the bourgeois-proletariat distinction in Marxist theory and the educated-uneducated divide in society. Just as the bourgeoisie oppresses the proletariat in Marxist theory, Freire argued that those who are considered educated, literate, or knowledgeable oppress and marginalize those deemed uneducated, illiterate, or ignorant.
By framing education in these Marxist terms, Freire redefined the concept of knowing. He posited that the uneducated and illiterate are not truly ignorant but possess a different kind of knowledge rooted in their life experiences and oppression. Freire argued that by making this oppressed class conscious of their circumstances and the structures of oppression, they could be empowered to challenge the dominant educational paradigm and transform society through a cultural revolution. In this way, Freire recast education as a tool for political liberation and social transformation, rather than a means of imparting knowledge and skills.
What is the purpose of education according to Freire's theory?
According to Freire's theory, the true purpose of education is to foster critical consciousness and political literacy, a process he termed "conscientization." Freire believed that education should serve to make students aware of the oppressive structures in society and their own role in either perpetuating or challenging these structures. In this view, education is not primarily about imparting knowledge or skills but about raising awareness of social and political realities.
Freire argued that traditional education models, which he dubbed the "banking" concept of education, serve to maintain oppression by treating students as passive recipients of knowledge. In contrast, he advocated for a "liberatory" education that empowers students to critically analyze their world and take action to transform it. This approach prioritizes dialogue, critical thinking, and political engagement over the mere transmission of information. Ultimately, Freire saw education as a means of creating a more just and equitable society by preparing students to challenge oppression and work toward social change.
How does Freirean education differ from traditional education models?
Freirean education differs from traditional education models in several key ways. Traditional models, which Freire referred to as the "banking" concept of education, view students as empty vessels to be filled with knowledge by the teacher. In this model, the teacher is the active agent, depositing information into the passive students. Knowledge is treated as a commodity to be transferred, and students are expected to memorize and regurgitate this information.
In contrast, Freirean education emphasizes dialogue, critical thinking, and political consciousness-raising. Students and teachers are seen as equal participants in the learning process, engaged in a mutual exploration of the world and their place in it. Rather than focusing on the transmission of a fixed body of knowledge, Freirean education prioritizes the development of critical analysis skills and an understanding of social and political realities. The goal is not merely to impart information but to empower students to challenge oppressive structures and work toward social transformation. In this model, education is a collaborative, reflective, and transformative process, rather than a one-way transfer of knowledge.
What is the concept of "conscientization" in Freirean pedagogy?
Conscientization, or "conscientização" in Portuguese, is a central concept in Freirean pedagogy. It refers to the process of developing a critical awareness of one's social and political reality through reflection and action. Conscientization involves recognizing the oppressive structures in society and understanding how these structures shape one's life experiences and opportunities.
In Freirean education, conscientization is the primary goal. Through dialogue, critical analysis, and problem-posing, students are encouraged to question the dominant narratives and power structures in society. They learn to see themselves not as passive recipients of knowledge but as active agents capable of transforming their world. Conscientization is not just about gaining knowledge but about using that knowledge to challenge oppression and work toward social justice. It is a process of empowerment that enables individuals to take control of their lives and contribute to the creation of a more equitable society.
How does conscientization relate to the stages of thought reform?
Conscientization, as described by Freire, and the process of thought reform or "brainwashing" employed in Chinese Communist re-education prisons and schools share striking similarities. Both involve a systematic reshaping of an individual's worldview and political consciousness through stages designed to break down existing beliefs and replace them with a specific ideology, whether it be Freirean critical pedagogy or Marxist-Leninism.
While Freire presents conscientization as a liberatory process, its resemblance to thought reform raises concerns about the potential for indoctrination and the imposition of a particular ideological framework. Both processes emphasize the need for individuals to align their thinking with a specific political perspective and actively work toward transforming society based on that perspective, leading to questions about the extent to which they allow for genuine critical thinking and individual autonomy.
What are the key components of the Freirean educational program?
The Freirean educational program fosters conscientization and political engagement through several key components. Generative themes, which are words, concepts, or issues relevant to students' lives, serve as the basis for dialogue and critical analysis. The process of codification and decodification involves presenting these themes symbolically, such as through images or stories, and engaging students in decoding their social and political implications, relating them to their own experiences.
Dialogue and the teacher-student relationship are crucial in the Freirean model, with teachers and students seen as co-investigators in a mutual learning process. The program emphasizes action and transformation, encouraging students to develop a sense of agency, commit to social justice, and engage in concrete projects to address social and political issues.
What is the role of "generative themes" in Freirean education?
Generative themes in Freirean education are not arbitrarily chosen but emerge from students' experiences and the social and political realities they face. These themes, such as poverty, racism, oppression, or inequality, serve as the starting point for dialogue, critical analysis, and conscientization.
Educators work with students to identify the most relevant generative themes, which then become the focus of problem-posing, critical analysis, and developing a deeper understanding of social and political structures. By grounding the learning process in students' experiences and concerns, generative themes make education more meaningful and help raise students' critical consciousness, encouraging them to question and analyze the world around them.
How are generative themes used to hijack academic subjects for political purposes?
In the Freirean approach, generative themes are used to infuse political content and analysis across the curriculum, potentially "hijacking" or repurposing academic subjects to serve a political agenda. For instance, literature courses might focus on texts dealing with oppression, resistance, and social justice to encourage reflection on personal experiences and critical perspectives on society. History courses might emphasize social struggle and resistance to raise questions about power and privilege.
While supporters view this approach as a means of making education more relevant and empowering, particularly for marginalized students, critics argue that it can lead to a narrowing of the curriculum and a neglect of important academic skills and knowledge. The use of generative themes in this manner represents a significant departure from traditional approaches prioritizing disciplinary knowledge and skills.
What is the process of codification and decodification in Freirean thought reform?
In Freirean thought reform, codification and decodification are the key processes through which generative themes are explored and political consciousness is developed. Codification involves representing a generative theme or aspect of students' reality in a symbolic or abstract form, such as an image, story, or skit. This representation serves to distance students from their immediate reality and encourages them to analyze it more objectively.
Decodification, on the other hand, is the process of critically analyzing the codified representation. Through dialogue and problem-posing, students examine the social, political, and economic factors that shape the reality represented in the codification. They are encouraged to relate this analysis to their own lives and experiences, developing a deeper understanding of how their personal realities are shaped by larger structures of power and oppression. This process of reflection and analysis is seen as key to developing critical consciousness and a commitment to social transformation.
How does the codification and decodification process enable the theft of education?
The codification and decodification process in Freirean education can be seen as enabling the theft of education by subordinating academic content to political ideology. In this process, generative themes are chosen not for their academic relevance but for their potential to raise political consciousness and promote a particular ideological viewpoint. The codifications used in this process are often politically charged, focusing on issues of oppression, inequality, and social justice.
As students engage in the decodification process, they are encouraged to analyze these themes through a narrow, politically oriented lens. The emphasis is not on developing a broad understanding of the subject matter but on coming to see the world in terms of oppression and the need for revolutionary change. In this way, the codification and decodification process can serve to hijack academic subjects, turning them into vehicles for political indoctrination rather than genuine education. Critics argue that this approach robs students of the opportunity to engage with academic content in a deep and meaningful way, as the primary focus is on political consciousness-raising rather than the acquisition of knowledge and skills.
What is the role of dialogue in the Freirean educational model?
Dialogue is a central component of the Freirean educational model. Unlike traditional models of education that rely on one-way transmission of knowledge from teacher to student, Freirean education sees dialogue as the primary means of learning and knowledge creation. In this model, teachers and students are seen as co-investigators, engaging in a mutual process of exploration and discovery.
The role of dialogue in Freirean education is to foster critical thinking, reflection, and conscientization. Through dialogue, students are encouraged to question their assumptions, share their experiences, and analyze the social and political realities that shape their lives. The teacher's role in this process is to facilitate and guide the dialogue, posing problems and encouraging students to think critically. Dialogue is seen as a means of empowerment, enabling students to develop their own voices and perspectives and to see themselves as agents of change.
How does Freire's dialogical model differ from traditional teacher-student relationships?
Freire's dialogical model represents a radical departure from traditional teacher-student relationships. In traditional models, the teacher is seen as the authority figure and the primary source of knowledge. Students are expected to passively receive this knowledge and to demonstrate their understanding through tests and assignments. The relationship is hierarchical, with the teacher holding power over the students.
In contrast, Freire's dialogical model seeks to break down this hierarchy and to create a more egalitarian and collaborative relationship between teachers and students. In this model, teachers and students are seen as equal participants in the learning process. The teacher's role is not to impart knowledge but to facilitate dialogue and critical reflection. Students are encouraged to bring their own experiences and perspectives to the learning process and to take an active role in shaping the direction of their learning. The goal is to create a learning environment that is empowering and transformative, one in which students develop a critical understanding of their world and their capacity to change it.
What are the "banking" and "nutritionist" models of education criticized by Freire?
The "banking" and "nutritionist" models of education are two traditional approaches that Freire critiques in his work. In the banking model, students are seen as empty vessels to be filled with knowledge by the teacher. The teacher's role is to deposit information into the students' minds, and the students' role is to passively receive and memorize this information. Freire argues that this model is oppressive because it treats students as objects rather than subjects, denying them the opportunity to think critically or to bring their own experiences to the learning process.
The nutritionist model, on the other hand, sees education as a means of providing students with the intellectual nourishment they need to grow and develop. In this model, knowledge is treated as a kind of food that students consume in order to become educated. Freire critiques this model for similar reasons, arguing that it treats students as passive recipients of knowledge rather than active participants in their own learning. Both the banking and nutritionist models, according to Freire, serve to reinforce existing power structures and to maintain the status quo rather than promoting critical consciousness and social transformation.
How does Freirean education aim to create a collective, revolutionary mindset?
Freirean education aims to create a collective, revolutionary mindset by fostering a sense of solidarity and shared purpose among students. Through the process of dialogical learning and conscientization, students come to see themselves not as isolated individuals but as part of a larger community of oppressed people. They develop a critical understanding of the social, political, and economic forces that shape their lives and a sense of their own capacity to challenge and transform these forces.
Freirean education encourages students to think beyond their individual experiences and to see their struggles as connected to the struggles of others. By focusing on generative themes that are relevant to students' lives and communities, Freirean education helps students to develop a sense of collective identity and purpose. Students are encouraged to work together to analyze their reality and to develop strategies for change. The goal is to create a sense of collective empowerment, a belief that together, students have the power to transform their world. This collective, revolutionary mindset is seen as essential for the creation of a more just and equitable society.
What is the connection between Freirean pedagogy and Liberation Theology?
Freirean pedagogy and Liberation Theology are closely connected, as both emerge from a similar analysis of oppression and a commitment to social transformation. Freire himself was deeply influenced by Liberation Theology, which developed in Latin America in the 1960s and 1970s. Liberation Theology is a form of Christian theology that emphasizes the need for the church to work for the liberation of the oppressed and the creation of a more just society.
Like Freirean pedagogy, Liberation Theology sees the world in terms of oppressors and oppressed and argues that the church has a moral obligation to side with the oppressed in their struggle for justice. Both Freirean pedagogy and Liberation Theology emphasize the importance of praxis, the combination of reflection and action in the process of social transformation. They also share a commitment to conscientization, the development of a critical understanding of the world and one's place in it. In Freirean pedagogy, this conscientization is seen as the key to empowerment and social change. In Liberation Theology, it is seen as essential for the spiritual liberation of the oppressed and the creation of a more just and loving world.
How does Freirean education relate to the concept of "humanization"?
Freirean education is deeply connected to the concept of "humanization." For Freire, humanization is the process of becoming more fully human through the development of critical consciousness and the transformation of the world. Freire argues that oppression dehumanizes both the oppressed and the oppressors, as it denies them the opportunity to reach their full potential as human beings.
Freirean education seeks to promote humanization by providing students with the tools to critically analyze their world and to take action to transform it. Through the process of conscientization, students come to see themselves as subjects rather than objects, as agents capable of shaping their own reality. They develop a sense of their own dignity and worth, as well as a sense of solidarity with others who are oppressed. Freirean education is thus seen as a humanizing process, one that enables students to reclaim their humanity and to work towards the creation of a more just and humane world. Humanization, in this sense, is not just an individual process but a collective one, as it involves the transformation of social structures and relationships in the direction of greater justice and equality.
What is the role of hope and love in Freire's educational philosophy?
Hope and love play a central role in Freire's educational philosophy. For Freire, hope is not a passive emotion but an active force that drives the struggle for social transformation. Freire sees hope as essential for maintaining the motivation and commitment necessary for the long and difficult process of social change. Without hope, he argues, people are likely to fall into despair and resignation in the face of oppression.
Love, for Freire, is also a key element of the educational process. Freire sees love as a profound commitment to the well-being and liberation of others. In the context of education, love manifests as a deep respect for students' experiences and a dedication to their empowerment. Freire argues that without love, education can easily become another form of oppression, as it can be used to impose knowledge and values on students rather than to help them develop their own critical consciousness. Love, in Freirean education, is thus seen as a transformative force, one that enables authentic dialogue, solidarity, and the co-creation of knowledge. Together, hope and love provide the foundation for a humanizing and liberatory education.
How does Freire's concept of utopian education differ from right-wing approaches?
Freire's concept of utopian education is radically different from right-wing educational approaches. For Freire, utopian education is not about imposing a predetermined vision of the ideal society but about creating the conditions for the collective construction of a better world. Freirean utopian education is based on a dialectical understanding of social change, one that sees transformation as an ongoing process of reflection and action.
In contrast, right-wing educational approaches often seek to maintain the status quo or to return to a romanticized past. They tend to emphasize obedience, conformity, and the acceptance of traditional hierarchies and values. Right-wing approaches may use education as a means of indoctrination, seeking to instill a particular worldview or set of beliefs in students. Freirean utopian education, on the other hand, seeks to develop students' capacity for critical thinking and independent analysis. It encourages students to question the dominant narratives and to imagine alternative possibilities for the future. While right-wing approaches seek to close down the space for critique and dissent, Freirean utopian education sees this space as essential for the creation of a more just and democratic society.
What is the significance of announcing through denouncing in Freirean thought?
In Freirean thought, announcing through denouncing is a key strategy for social transformation. It involves critically analyzing and publicly exposing the oppressive structures and practices that shape society. By denouncing these structures and practices, Freirean educators seek to raise consciousness and to mobilize people for change.
Announcing through denouncing is not just about critique, however. It is also about articulating a vision of a better world. As Freire argues, denunciation must be accompanied by annunciation, the proclamation of a new reality that is more just and humane. In this way, announcing through denouncing is a deeply hopeful practice, one that affirms the possibility of transformation even as it confronts the realities of oppression. It is a way of using education as a tool for social and political change, by helping students to develop a critical understanding of their world and a commitment to its transformation.
How does Freirean education contribute to learning loss and academic failure?
Critics argue that Freirean education, with its emphasis on political conscientization and social transformation, can contribute to learning loss and academic failure. By prioritizing political content over academic skills and knowledge, Freirean education may leave students ill-prepared for the demands of higher education and the workforce.
Moreover, the Freirean emphasis on dialogue and student-centered learning can, if not carefully managed, lead to a lack of structure and rigor in the classroom. Students may spend more time discussing their personal experiences and opinions than engaging with challenging academic content. Over time, this can lead to significant gaps in students' knowledge and skills. While Freire argues that his approach ultimately leads to deeper and more meaningful learning, critics suggest that it can have the opposite effect, leaving students without the foundation they need for academic and professional success.
What is the relationship between Freirean pedagogy and Culturally Relevant Teaching?
Culturally Relevant Teaching (CRT) and Freirean pedagogy share key principles, such as valuing students' lived experiences as a foundation for learning and viewing education as a tool for empowerment and social justice. Gloria Ladson-Billings, a leading CRT proponent, acknowledges Freire's significant influence on her thinking.
However, there are notable differences between the two approaches. Freirean pedagogy explicitly focuses on political conscientization and revolutionary change, while CRT places greater emphasis on cultural identity, representation, and academic achievement within the existing educational system, even as it works to transform it.
How does Critical Race Theory relate to Freirean education and Culturally Relevant Teaching?
Critical Race Theory (CRT) shares key principles with Freirean pedagogy and Culturally Relevant Teaching, including acknowledging and confronting racism and oppression in society and education, and using education as a tool for social justice. However, CRT brings a more explicit focus on race and racism.
CRT argues that racism is not just individual prejudice but a systemic feature embedded in laws, policies, and institutions. CRT scholars in education seek to expose and challenge how educational practices and policies perpetuate racial inequalities, emphasizing the importance of centering the voices and experiences of students and communities of color. In this way, CRT provides a specific lens for applying Freirean and Culturally Relevant Teaching principles to the realities of racial oppression in education.
What is the purpose of Social-Emotional Learning (SEL) in the context of Freirean education?
In the context of Freirean education, Social-Emotional Learning (SEL) is used as a tool for conscientization and political mobilization, going beyond its typical purpose of helping students develop emotional and interpersonal skills for success in school and life.
Freirean educators employ SEL to foster students' critical understanding of their social and emotional realities. Through dialogue and reflection, students examine how their emotions and relationships are shaped by larger structures of power and oppression, developing empathy and solidarity with others who are oppressed. This process helps build the emotional and interpersonal capacities needed for collective struggle and resistance. In Freirean education, SEL is viewed as a deeply political process aimed at developing critical emotional awareness as a foundation for social and political action, rather than simply helping students manage their emotions in a neutral or apolitical manner.
How does the Freirean approach treat the concept of childhood innocence and appropriateness?
The Freirean approach challenges traditional notions of childhood innocence and appropriateness in education. While conventional educational thinking often views children as innocent beings needing protection from the world's harsh realities, with education gradually introducing knowledge and skills in an age-appropriate manner, Freirean education sees children as active subjects already deeply impacted by surrounding social and political realities.
Freirean educators believe in engaging children in critical dialogue about their world, even if it means introducing difficult or controversial topics, recognizing that a single standard of appropriateness does not apply to all children. They seek to value and build upon the cultural knowledge and experiences children bring to the classroom, even if these experiences do not conform to dominant notions of childhood innocence or appropriateness. The Freirean approach challenges the idea that children are innocent of the realities shaping them from an early age.
What are the similarities between Freirean education and Chinese Communist thought reform?
The similarities between Freirean education and Chinese Communist thought reform practices raise concerns, as both involve breaking down individuals' existing beliefs and identities to replace them with a politically-oriented worldview. Chinese thought reform subjected prisoners to intense self-criticism, confession, and pressure to align their thinking with the Communist Party, while Freirean education encourages students to question dominant narratives and power structures, seeing themselves as agents of change. Both approaches emphasize subordinating individual desires and interests to a larger political project.
While Freire's ideas aimed to empower marginalized communities, the parallels to coercive indoctrination methods raise valid concerns about the potential for abuse and the subversion of individual autonomy. Educators drawing from Freire's work must be cautious not to slip into authoritarian patterns of imposing a single worldview. Truly transformative education should foster critical thinking and empower students to draw their own conclusions rather than insisting on ideological conformity.
How has Freirean education influenced various pedagogical trends in the last decades?
Freirean education has significantly influenced pedagogical trends over the last several decades, shaping a wide range of educational practices and movements through its emphasis on critical consciousness, social justice, and student-centered learning. One notable influence has been on the development of critical pedagogy, which draws heavily on Freire's ideas about the political nature of education and the need for students to develop a critical understanding of their world, impacting fields such as literacy education, multicultural education, and social studies education.
Freirean ideas have also shaped participatory and experiential learning approaches, such as problem-based learning, service learning, and community-based learning, which emphasize students' active engagement in the learning process and the value of learning through real-world experiences and problems. More recently, Freirean education has been a key influence on culturally relevant pedagogy and anti-racist education, which seek to make education more responsive to diverse students' cultural backgrounds and experiences while challenging how racism and other forms of oppression are reproduced through educational practices.
What are the key criticisms of Freirean education presented in the book?
The book presents several key criticisms of Freirean education, arguing that it may lead to learning loss and academic failure by prioritizing political content over academic skills and knowledge, potentially leaving students ill-prepared for higher education and the workforce. Critics also contend that Freirean education can become a form of indoctrination by encouraging students to adopt a particular political perspective and see themselves as agents of revolutionary change, potentially limiting their ability to think critically and independently, narrowing the curriculum, and stifling genuine academic inquiry.
Additionally, the book suggests that Freirean education's emphasis on breaking down traditional notions of childhood innocence and appropriateness may expose students to developmentally unsuitable content, particularly regarding sexuality and gender identity, where it is seen as promoting a potentially confusing or harmful radical agenda. Finally, the book highlights similarities between Freirean education and Chinese Communist thought reform practices, suggesting that both involve ideological indoctrination and subordinating the individual to a larger political project, raising concerns about the psychological impact of Freirean education and its potential to undermine individual autonomy and critical thinking.
What steps does the author recommend to address the influence of Freirean education in schools?
The author argues that the widespread adoption of Freirean ideas and practices in schools is contributing to a crisis in American education, characterized by declining academic standards, ideological indoctrination, and the erosion of traditional values. To address this, they recommend a thorough purge of Freirean influence from all levels of the educational system, involving a critical examination of teacher education programs, curricular materials, and pedagogical practices to identify and eliminate elements reflecting Freirean principles.
The author emphasizes the need for a comprehensive and unsparing process, going beyond simply removing the most egregious examples of Freirean indoctrination. They argue for reorienting the entire educational system away from the goal of political conscientization and towards traditional aims of academic excellence and character formation. Ultimately, addressing the influence of Freirean education is seen as requiring a fundamental rethinking of the purpose and nature of schooling, a recommitment to values of individual liberty, free inquiry, and the pursuit of truth, and a willingness to confront and challenge the radical ideologies that have come to dominate much of contemporary educational thought and practice.
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I am reading Lindsay’s critique now of pro-trans-pedagogy, and it’s pretty good. But the man is a raving McCarthyite. And judging from the title, this is not a book I would recommend to anyone possessing more than half a brain cell. Lindsay is tilting at windmills, all the while frothing at the mouth.
I am an anti-war, anti-imperialist, anti-Great Reset Marxist adjunct sociology professor, formerly working at CUNY. Over the past year, I have been dismissed from my teaching positions at two CUNY campus sociology departments, one after another, because of my insistence upon my right—and duty—to present different views, including my own radical Marxist view, on controversial issues, such as the slaughter in Palestine, the corruption of Dr. Anthony “da Science” Fauci, and the CIA-organized murder of Leftist pop stars like John Lennon. My “offense”, was not that I don’t subscribe to Marxism. I do. It is because the full time faculty who control these departments and colleges, are “woke” Centrist liberals. Despite the AAUP statement in the 1940s about the right to academic freedom, these conformiats do not like controversy, “conspiracy theories”, imitates the speech of film actors whose characters do not come from my personal ethnic or racial group (“cultural expropriation!”, anybody who criticizes Nikole Hannah Jones, Critical Race Theory, #Me2, Pope Fauci, or even so much as quotes from Robert F. Kennedy Jr’s expose of the latter.
Woke is the real enemy. Woke is the foundation of the hegemony of the ruling class Great Reset. Many so-called Marxists understand this. But due to their religio-scientism, they accept all the nonsense about the pandemic, the mandates, etc. etc. That’s unfortunate. But branding the woke academic establishment “Marxist” is positively Orwellian, as well as intellectually and politically lazy and irresponsible.
Go live in Russia,China, Venezuela,Iran etc if you want Marxism. I came from a Communist Marxist country and it ain't pretty. You have no voice, you own nothing, you have no freedoms. Don't allow yourself to ve part of the "herd"... think for yourself. Teaching DEI in our schools is dangerous and destructive. Yes I'm a former elementary school teacher and what they're teaching our children today is evil. Beware parents. These children are the future of the world as we know it. Dzvinka Dzvinka Dzvinka