[The] aim of the ethnographer’s work is that it be as objective as possible. This is not easy or simple, since it requires researchers to try to set aside their own values and assumptions about what is and is not morally acceptable — in other words, to jettison the prism through which they typically view a given situation. By definition one’s own assumptions are so basic to one’s perceptions that seeing their influence may be difficult, if not impossible. Ethnographic researchers, however, have been trained to look for and to recognize underlying assumptions, their own and those of their subjects, and to try to override the former and uncover the latter.
The food you eat or brush you’re using may have been made by a worker earning less than a dollar an hour — not in the developing world, but in the invisible workforce inside America’s prisons. Share this if you oppose prison labor for profit.
When I was in prison I worked 3 shifts a day, 5 days a week, starting at 5 AM and ending at 8 PM. I was paid $5.25 a month. Pay for the inmates who facilitate UNICOR workers (by making their food, washing their laundry, etc,) is even lower than the wages cited in the above graphics. The prison industry is also a slave industry, and it isn’t just corporations who benefit. All the furniture you see in federal buildings, post offices, DMVs, etc, where do you think it comes from? Prison labor. I think a lot of people know about states that use prison labor for license plates, but fewer people know that the plaques on doors at city halls, and sometimes the doors themselves, come from prison labor. The incarcerated are a hyper-exploited class unto themselves, and almost no one seems to be helping them to organize.
"The book crackles with intellectual energy…Most important, it fills out the picture of what and who Johnson was: a brilliant, uncontainable polymath, an artist-poet, the genuine item…Any conclusions drawn about Johnson’s psychology from his writing must be provisional…If there’s a lot we can’t know, that’s O.K. Mystery is part of his beauty and his lastingness.”
Fashion is a form of imitation and so of social equalization, but, paradoxically, in changing incessantly, it differentiates one time from another and one social stratum from another. It unites those of a social class and segregates them from others. The elite initiates a fashion and, when the mass imitates it in an effort to obliterate the external distinctions of class, abandons it for a newer mode – a process that quickens with the increase of wealth.
Fashion does not exist in tribal and classless societies. It concerns externals and superficialities where irrationality does no harm. It signalizes the lack of personal freedom; hence it characterizes the female and the middle class, whose increased social freedom is matched by intense individual subjugation. Some forms are intrinsically more suited to the modifications of fashion than others: the internal unity of the forms called “classic” makes them immune to change.
opposition of the power of men over women, of parents over children, of psychiatry over the mentally ill, of medicine over the population, of administration over the ways people live…the main objective of these struggles is to attack not so much such and such an institution of power, or group, or elite, or class, but rather a technique, a form of power
Dear Professor [name],
My name is [Preferred name], and I will be attending your course [blank] on [days] at [time] this [term]. I am transgender and have not yet legally changed my name. On your roster is my legal name, [Legal name]. I would greatly appreciate it if you refer to me as [Preferred name] and use [pronouns] when referring to me. Thank you for your understanding, and I look forward to starting your course next week.