Ypenburg by Bart van Damme on Flickr.

Via Flickr:
Ypenburg, The Hague, South Holland, The Netherlands.

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© 2014 Bart van Damme

Control tower [for sale] of the former Ypenburg military Airport, which is being transformed into residential areas Information: bit.ly/1vBG3jp

Music tells us things — social things, psychological things, physical things about how we feel and perceive our bodies — in a way that other art forms can’t. It’s sometimes in the words, but just as often the content comes from a combination of sounds, rhythms, and vocal textures that communicate, as has been said by others, in ways that bypass the reasoning centers of the brain and go straight to our emotions. Music, and I’m not even talking about the lyrics here, tells us how other people view the world — people we have never met, sometimes people who are no longer alive — and it tells it in a non-descriptive way. Music embodies the way those people think and feel: we enter into new worlds — their worlds — and though our perception of those worlds might not be 100 accurate, encountering them can be completely transformative.
—  David Byrne, How Music Works, 2012

This is like really late but it’s been in my tabs for weeks, so here:

It began early one morning in May, when dozens of teenage girls emerged from the predawn darkness and scaled the spiked iron fence around Chile's most prestigious girl's school. They used classroom chairs to barricade themselves inside and settled in. Five months later, the occupation shows no signs of dying and the students are still fighting for their goal: free university education for all.

A tour of the school is a trip into the wired reality of a generation that boasts the communication tools that feisty young rebels of history never dreamed of. When police forces move closer, the students use restricted Facebook chat sessions to mobilise. Within minutes, they are able to rally support groups from other public schools in the neighbourhood. “Our lawyer lives over there,” said Angelica Alvarez, 14, as she pointed to a cluster of nearby homes. “If we yell ‘Mauricio’ really loud, he leaves his home and comes over.”

The first thing they did after taking over the school was to hold a vote. Approximately half of the 1,800 students participated in the polls to approve the takeover, and the yays outnumbered the nays 10 to one.

Now the students pass their school days listening to guest lecturers who provide free classes on topics ranging from economics to astronomy. Extracurricular classes include yoga and salsa lessons. At night and on weekends, visiting rock bands set up their equipment and charge 1,000 pesos (£1.25) per person to hear a live jam on the basketball court. Neighbours donate fresh baked cakes and, under a quirk of Chilean law, the government is obliged to feed students who are at school – even students who have shut down education as usual.

So much food has poured in that the students from Carmela Carvajal now regularly pass on their donations to hungry students at other occupied schools.

Carmela Carvajal is among Chile’s most successful state schools. Nearly all the graduates are assured of a place in top Chilean universities, and the school is a magnet, drawing in some of the brightest minds from across Santiago, the nation’s capital and a metropolis of six million.

But the story playing out in its classrooms is just a small part of a national student uprising that has seized control of the political agenda, wrongfooted conservative president Sebastián Piñera, and called into question the free-market orthodoxy that has dominated Chilean politics since the Pinochet era.

The students are demanding a return to the 1960s, when public university education was free. Current tuition fees average nearly three times the minimum annual wage, and with interest rates on student loans at 7%, the students have made financial reform the centrepiece of their uprising.

At the heart of the students’ agenda is the demand that education be recognised as a common right for all, not a “consumer good” to be sold on the open market.

Politicians and many parents fret that the cancellation of classes has turned 2011 into “a lost year” for public education, but for many of the students the past five months has been the most intensive education of their life.

"I have become a lot more mature. I used to judge my classmates by their looks. Now I understand them and together we stand up for what we believe," said Camila Gutierrez, 15, a freshman at Carmela Carvajal. "It has been exhausting, but if you want something in life, you have to fight for it."

+ DISCLAIMER: This is a headcanon for my TFP AU fanfiction project, Book of Hours. It has little to do with Aligned canon - as with everything else of mine, basically I’ve just made shit up. Don’t take it too seriously.

C A S T E—

Stratified social groupings defining which rank a mech occupied in gatherings, his ritual status in the Mythos, what jobs he could do, the level of education to which he was entitled to, which people he could talk to with which level of [in]formality and what pronoun groups he was referred to by.

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Selected work by Hank Willis Thomas.

In the Cleveland area tomorrow, multi-media artist Hank Willis Thomas has a show opening at the Transformer Station. Thomas uses appropriation, photography, and video to examine ideas of social power, or lack thereof, and how African-American history & culture is framed within advertising and culture. This show is not to be missed.

Hank Willis Thomas
Opens December 14
Transformer Station
1460 West 29th St
Cleveland, OH

As vegans, our goal is not simply to get people to stop eating animals; we aim to bring about a revolutionary shift in social consciousness to transform a culture of violence and oppression to one of nonviolence and liberation. Our goal is to catalyze a revolution to change the course of history.
—  Melanie Joy, Speaking Truth to Power: Understanding the Dominant, Animal-Eating Narrative for Vegan Empowerment and Social Transformation
I came to transformative justice because it was the only framework I found that could hold the complexities of intimate and state violence, accountability and healing, and systemic and personal transformation. I wanted something more than just responding to the impacts and consequences of violence without addressing the root causes…I came to disability justice because it was one of the only places where all of me could be seen.
— 

"Transformative and Disability Justice" by Mia Mingus

Excerpt from a letter in Dear Sister pages 140-141.

… Although others had focused on the role of glossolalia as the initial sign of being filled with the Spirit, it was the black minister of Azusa Street Church, William Seymour (1870 – 1922) who linked glossolalia with social transformation. A generation before the civil rights movement and Martin Luther King, Seymour realized that one’s commitment to the gospel of Christ could not result in oppressive practices towards one’s fellow men and women. There are two areas where Seymour developed a theological praxis in and through glossolalia.

First, for the Azusa Street Church, where Pentecostalism was born in 1906, the gift of speaking in tongues was not just an initial sign of receiving the Holy Spirit, but also a signifier of a commitment to radical social transformation. The gift of tongues was a continuation of a just world order established by God in the New Testament Church. Therefore, the outpouring of tongues in the small church on Azusa Street was a continuation of this order. One could not have tongues and continue with forms of social discrimination! What we witness here is the birth of a political pneumatology. That is to say, the Azusa Street revival teaches us that the Spirit of God is a force for challenging social structures that discriminate in the world today. This is the reason why Michael Dyson has suggested speaking in tongues can be experienced as speaking a radical language of equality.

Unfortunately, the connection between tongues and the socio-political world has been lost as Pentecostalism spread beyond Azusa Street. However, as Alan Anderson has argued in a South African context, in some cases the relationship between pneumatology, power and radical social change remained. Consequently one way in which we might revive the political potential of Pentecostal pneumatology is by re-contextualizing the interpretation of tongues so that it is once again connected in a more explicit way to social change. In that sense, the Church would also rediscover the gift of interpretation as the ability to translate the Spirit-inspired language of equality into the real world of colour, gender, wealth and sexual orientation..
— 

Dr. Robert Beckford

I’m just so ridiculously intrigued with this view of tongues.

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Senses of Places

Lucy Lippard Brings it Home

"Nothing about us, without us, is for us."

Because we are all creative beings, each moment in the space(s) of our lives we are creating place. It’s that simple.

Source: CreativeTime New York

We want to believe that we can change the world, and change it right now! But we don’t always want to put the work in, the long and necessary and very disciplined work, to do it in a way that will stick. That’s the danger, to me. I worry that people, all excited by the transformative power of storytelling, won’t take the time to understand how those superbly transformative stories develop. The kinds of stories we’re talking about are filled with archetypal images and tropes that have been growing for hundreds and sometimes thousands of years. The idea that you can sit down in a workshop one day and write a new story that has that kind of transformative power just doesn’t make any sense to me. Which doesn’t at all mean that people should stop trying, or stop writing stories! Stories are life. But we need to approach the process with reverence. As an apprenticeship. Stories are magical. They have to be seduced, cajoled. Stories are the basic constituents of the world – at least, of the way we perceive the world and our place in it. They deserve to be treated with respect.
—  Sharon Blackie in Transforming Stories
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