Thursday, November 29, 2012

Lifestyle Presentation

Hey everyone. The second (and final) class on lifestyle will be a presentation based on these two articles:

http://www.reuters.com/article/2011/01/24/us-vampires-odd-idUSTRE70N4FK20110124
http://abcnews.go.com/2020/real-life-vampires-lifestyle-secret/story?id=9173328#.ULhj7We5W8R

We'll also talk about possible final exam questions time permitting. In case you're interested, here's a couple of links from the stuff I had you read in class last Thursday:

http://www.apa.org/monitor/jun04/discontents.aspx
http://thesocietypages.org/socimages/2012/02/27/torches-of-freedom-women-and-smoking-propaganda/
 http://www.thedailybeast.com/newsweek/2011/10/30/the-new-science-behind-your-spending-addiction.html


Popularity of vampires spawns subculture, scholar says

SALMON, Idaho | Mon Jan 24, 2011 12:10pm EST
(Reuters) - They work as doctors and lawyers by day but lurk as vampires by night. While they may not wish to suck your blood, there are plenty of willing victims on tap, according to a top U.S. scholar on a subculture that emulates the undead.
Idaho State University sociologist D.J. Williams, newly hired as a consultant for a proposed television documentary about "self-identified vampires," said true modern acolytes of Dracula seek consensual blood-sharing relationships.
The popular fascination with vampires dates back to the 1897 publication of Bram Stoker's "Dracula", and later books such as Anne Rice's "The Vampire Chronicles."
But it exploded in recent years with the best-selling "Twilight" series of novels by Stephenie Meyer and movie adaptations. The seductive vampire character Edward Cullen in the movie, played by actor Robert Pattinson, became a teen idol and made vampires cool.
VAMPIRE MANIA
Vampire mania has spawned an international subculture that strongly relates to traits associated with mythical vampires. They are believed to be seductive beings unafraid to explore the dark side of human nature that is usually masked for the sake of social acceptance.
"Self-identified vampires realize humans are a mix of light and dark," said Williams. "There is the socially desirable self that people show in public and then there is the shadow self that may not be as nice, not as optimistic. It varies from person to person, but generally vampires don't pretend it's not there: they acknowledge it and try to manage it."
What separates them from mere vampire wannabes -- the guy in a cape who sleeps in coffins or believes he is capable of morphing into a bat -- is an internal lack of energy that makes them seek energy from external sources such as the high that comes from the crowd at a rock concert or from the blood of a willing donor.
"They call it feeding," said Williams, who also moonlights as an FBI consultant for investigations involving violent criminals who are claiming to be vampires.
SUCKING BLOOD
Williams says self-identified vampires seek significant others with an abundance of energy willing to allow them to suck blood from a small incision made high up on the chest by a scalpel.
"Quite often, they are in a relationship with a donor, where one person has energy blockages and the partner has excess energy; it's a perfect, symbiotic relationship," he said.
The arrangement is legal because it is struck between two consenting adults and aims to have no ill effect, said Williams.
He is pioneering the study of such alternative lifestyles. It took years for the scholar in forensic social work, criminal justice and leisure sciences to gain the trust of self-identifying vampires, whom he says are widely misunderstood.
"The negative discourse out there about blood and the transmission of infectious diseases just drives them underground," said Williams, who advises vampire acquaintances to abide by safe blood-drinking practices like having donors tested for HIV and other ailments transmitted by blood.
And with American serial killers such as Jeffrey Dahmer, who killed 17 young men and boys in a frenzy of necrophilia and cannibalism between 1978 and 1991, billing himself as a vampire, what's a law-abiding vampire to do?
"The vampire community would argue that Jeffrey Dahmer and others aren't real vampires, they're murderous criminals," Williams said. "Those high-profile cases damage the image of self-identified vampires."
Vampire myths span the centuries, with some pinned to real-life figures like Vlad the Impaler, a 15th-century Romanian noble known for the fearsome punishment he inflicted on enemies.
MOST ADMIRED MONSTERS
Pointing to a UCLA study that ranked vampires as the most admired of monsters, Williams said self-identified vampires wage an uphill battle with stereotyping.
The subculture sometimes sinks its teeth into debates about proper vampire attire and etiquette, with some clans requiring black clothing and others insisting on beverages like blood.
Surveys circulating among vampires ask questions about their energy level, whether they heal quickly from wounds and whether blood bothers them.
Williams said virtually every age, race, religion and profession is represented in the subculture, which is strongest in urban areas.
"They see themselves as normal, regular people in normal regular jobs: they are teachers, lawyers, accountants, they may be parents," he said. "They have normal lives but there is this aspect to needing to take energy from time to time and in certain ways."

Coming Out of the Coffin: Vampires Among Us

They roam our streets and tend to the sick. People who describe themselves as real-life vampires have found ways to live quietly among us.
"I'm not going to worry and waste sleep at night over who might think I'm a little kooky, because I think I'm a vampire," said Kiera, a registered nurse who works in a hospital in Atlanta. She did not want to be identified by her real name.
Throughout the country and all over the world, a hidden subculture of people believe they are real vampires. They claim to have an "energy leak," which makes them feel sick and lethargic. To offset this energy imbalance, they say they need to feed on other people's energy or blood.
"I try to be very ethical about what I do. I feed predominantly from crowds, so as not to cause harm," said Kiera, a founding member of the Atlanta Vampire Alliance.
Kiera considers herself a "psychic" vampire. Other vampires known as "sanguinarians" or "blood-drinkers" claim to feed on the blood of consenting donors. Kiera said she has tried this before.
"I have bitten people and had a very small taste of it, but I don't seek out blood donors to collect blood from and ... drink," she said.
Doctors caution that ingesting or donating blood without the proper medical equipment is very dangerous, as it puts participants at risk for infectious diseases like HIV and hepatitis.
In fiction from the classic novel, "Dracula" to the HBO hit series "True Blood," vampires are portrayed as immortal predators with supernatural powers. When they feed on human blood, they kill.

Misfits May Embrace Vampire Subculture

"Some people are misfits. Some people are just creative people who don't feel they fit into normal society," said Katherine Ramsland, professor of Forensic Psychology at DeSales University and author of "The Science of Vampires," who spent two years undercover investigating the vampire subculture. "Some people find the vampire a very empowering figure, and they want to identify with that." People who identify as vampires often meet at underground clubs, but "they're all over the place," said Ramsland.
"I met people who were in professions, like attorneys, stockbrokers, jewelers, fashion models," she added.
Being a vampire for Kiera is not a choice; she believes it's passed down genetically.
Many say being honest about their "vampiric" nature can be a tricky balancing act.
"My family and I have a 'don't ask don't tell' policy. They don't really want to know, and I'm OK with that," said a freelance writer and mother of two who calls herself Sylvere. She lives on a quiet street in Kansas City and says she doesn't really discuss her vampirism with her 8-year-old son, at least, not yet. "I probably won't sit him down and say, 'OK honey, look, I'm a vampire. You need to know.' It will be more if he asks, I will answer."

'20/20' Observes 'Psychic' Energy Feeding

Like Kiera, Sylvere, who likes to feed on creative energy, agreed to demonstrate her typical feeding.
As her husband started painting, she began the feeding process in front of "20/20's" cameras.
"I wait until he's so focused on his art that touching him is not much of a disturbance," she said.
Sylvere put her hand on her husband's chest and bit him on the neck -- not hard enough to draw blood because she said she only needs the energy.
"The more physical contact I can have with him, the easier it is to draw his energy. It's not sexual necessarily," she said, "but it will often lead to something of a sexual nature just because we do have such an intimate bond between us."
Some self-described vampires have formed councils and associations through which they network with one another. They say they are convinced they are different from the normal humans they call "mundanes" and hope one day medical science will find out why. 

Sunday, November 25, 2012

Lifestyle

Hey there, our next topic is Lifestyle. You may have missed it, but Black Friday was just celebrated in the US so our main article for this week will be this one:

http://www.cbsnews.com/8301-201_162-57553768/why-must-we-buy-black-fridays-powerful-pull/

If you don't know what Black Friday is there's tons of stories about it along with tons of crazy videos. It's probably worth doing a little google search. To get a better idea on the concept of consumerism as a lifestyle you might want to watch this documentary, probably the best thing out there.

 

This is an article by Adam Curtis, also a very interesting read especially for fans of the TV show Mad Men -

http://www.bbc.co.uk/blogs/adamcurtis/2010/08/madison_avenue.html 

Here's the first article copy and pasted (sorry, the paragraphing gets lost):

Why Must We Buy? Black Friday's Powerful Pull

Gravy was still warm. Dallas Cowboys were still in uniform. Thanks were still being given across the country as the pilgrimages to the stores began, heralding a new era of American consumerism. Lured by earlier-than-ever Black Friday sales, people left Grandma and Grandpa in search of Samsung and Toshiba. They did not go blindly: In dozens of interviews, people acknowledged how spending has become inseparable from the holidays. Older folks pined for the days of Erector Sets and Thumbelinas while in line to pay iPad prices. Even some younger shoppers said it felt wrong to be spending money instead of quality time on Thanksgiving. "But we're still out here," said Kelly Jackson, a paralegal who was standing inside a Best Buy store in the Pittsburgh suburbs, a 32-inch television ($189) in her cart. It was a consolation prize: Despite four hours on line, she missed the cheaper 40-inchers ($179) that she had heard about while listening to Internet radio. Jackson's resignation was common among those who flocked to capitalism's temples for the consumer equivalent of genuflecting. Many said that this Black Friday bled into Thursday crossed a line, that merchants should not intrude like this. Christmas is about the message of Jesus, the feeling went — not about the gold, frankincense and myrrh. Yet amid these protests, people still talked about feeling powerless beneath the moment — as if they had no choice but to shop. "You have to have these things to enjoy your children and your family," said Jackson's friend Ebony Jones, who had secured two laptops ($187.99 each) for her 7 and 11 year olds. Why must we buy? To demonstrate our love for others? To add a few more inches to our televisions? To help America recover from a vicious recession that itself was born of the desire for more? Such questions make Jones wince. "It shouldn't be that way, but in a sense there's no way around it," said Jones, a nurse. "Everything ends up with a dollar amount. Even your happiness." Retailers have long capitalized on the holiday season's perfect storm of emotion and tradition. "We all want to be loved, we all like to give love," says Roger Beahme, director of the Center for Retail Innovation at the Wake Forest Schools of Business. Through a flood of advertising on TV, radio and newspapers, he says, retailers can create emotions. "Will Rogers said it's the art of convincing people to spend money they don't have on something they don't need," Beahme says. Although advertising can serve useful purposes, he says, "there's some truth to that." Many embrace the feeling — and have, in accelerating ways, for a generation and more. Without legions of believers, Black Friday never would have gotten this bold. Despite a surge of resistance as the sales drew near, with scolding editorials and protests by retail employees and reminders of frantic tramplings past, Black Friday's grip on America may have been proven stronger than ever this year. "It's all part of the holiday — part of the tradition," said Dennis River, a truck driver who was in line for a television at the Walmart in Beaver Falls, a small community outside of Pittsburgh. Last year, he went out alone at midnight Thursday. This year, he brought his wife and daughter. They were in place by 7 p.m. "You get up in the morning, cook, do your dinner and your football, then you go shopping," River said. "It's the new thing now. Everyone's afraid of change." "If they wanna have sales today," he said, "I'm gonna go shopping today." Walmart's cavernous store is always open, but the deals began at 8 p.m. As with most big retail stores, a police car was parked near the Beaver Falls store entrance. A uniformed officer was at the door, near a stand holding maps to "featured products" such as bikes, cookware, sheets, video game consoles, and eight different TVs. The witching hour approached. Yellow CAUTION tape cordoned off the bargains and funneled a few thousand supplicants through aisles of ignored items — yarn, shower curtains, party hats, clocks. Balloons printed with dollar signs followed by low numbers floated above the treasures. As the cell phones struck eight, a din arose. Excited voices mixed with the sound of boxes dropping into metal shopping carts. The balloons danced as people dug into stacks of leather ottomans ($29) and 5-by-5 foot bins of $5 DVDs. The temperature climbed. An old man inched through the throng using a folding chair ($11.88) as a crutch. Traffic jammed. Complaints and a few curses echoed. "I'm not an angry person, but I was angry for the 20 minutes I was in there," Danyel Coyne, a college student, said as she loaded a child booster seat ($12.98) into her trunk. She and her boyfriend, Mike Yanke, had not come to shop. They needed a spare car seat to take Yanke's daughter back to Pittsburgh. Yet Yanke still had bought a red, battery-powered convertible ($129) at his dad's request. "I wouldn't say Black Friday has taken over," said Dave Davies, a music producer who was part of the national parade of TVs (his was 50 inches and $399). "Shopping IS the holiday. That's all people care about — what are you gonna get?" For some, the items themselves can even take a back seat to the simple act of shopping. Childhood friends Jesse Bredholt, Ryan Seech and a few other buddies have camped out at Best Buy for four years straight. This year, they arrived a full week early, with a tent, sleeping bags, deodorizing mist sprayer, propane heater and battery power for their gadgets. They had no idea what they would buy. That was not the point. For this group of single men in their early 20s, part of a generation who mark the passage of time by their first cell phones and video games, the point is spending time with each other at the source of the products that have always defined their lives. "Our family is here," said Bredholt, who works for a health-care company. "With five guys on one mattress, you gotta be family." Karen Jefferson, 49, also has found family on line at Best Buy, beyond her husband and three children. She was there Wednesday, seated on a folding chair, clutching a rolled-up circular. "I'm missing Thanksgiving, and my husband thinks I'm crazy," said Jefferson, who works at a mortgage insurance company. "But I do this every year . because I enjoy meeting people and the people that come when I do. I mean, you see the same people year after year. And I do get some very good deals." What about studies that have shown better deals are available at other times of the year? "Oh, really?" Jefferson said. "You just think, Black Friday! Oh, my gosh, that's the deal of the year." "Maybe that's something I need to look into," she continued. "Because, I mean, if these aren't good deals, then what are we DOING then?"

Sunday, November 18, 2012

Personal Relations Presentation

Hey there. We'll be having a presentation this Thursday, so please read the article pasted below. Additionally, we should have some time to talk about final exam questions for this topic so please come prepared with some ideas.

The I Do's and Don'ts of Intercultural Marriage

By Rebecca R. Kahlenberg
March, 2003
This article is reprinted from The Washington Post Style Plus Page with permission of the author.
Intercultural marriages — marriages between people of different faiths, races, ethnicities and geographic regions — have become commonplace in American society.
Still, such marriages have complications and such couples see high divorce rates, so the relationships need extra attention. "If someone from Beijing descended upon the dinner table, we'd be conscious of making them feel comfortable," says Stanley Ned Rosenbaum, co-author with his wife, Mary Helene Rosenbaum, of Celebrating Our Differences: Living Two Faiths in One Marriage (1994, Ragged Edge Press, $19.95). "But here we assume that we are all on the same page because we think of America as a melting pot."
Popular culture provides some examples of the challenges presented by an intercultural relationship. In the movie The Way We Were, loud, aggressive Katie (Barbra Streisand) falls in love with excessively reserved Hubbell (Robert Redford). His perception of her as overly serious and brash, and her perception of his friends as excluding her, prove to be too divisive and eventually they separate.
In Annie Hall, Woody Allen plays a Jew from Brooklyn who falls for the WASPy Annie (Diane Keaton). During dinner at her house, he feels completely out of place in the sedate Norman Rockwell-like setting, contrasting it with his all-speak-at-once, chaotic family meals.
In the 1991 movie Mississippi Masala, Dimitrius (Denzel Washington), an African-American carpet cleaner, falls in love with Mina (Sarita Choudhury), the daughter of recent Indian immigrants. Her parents vehemently oppose the relationship, so she leaves home to be with him.
In reality, cultural differences often show up in more subtle and unpredictable ways than in the Hollywood models. Dot Lin, a Washington area lawyer, and her husband, Ben Lin, an economist with the federal government, have been married since 1987. She comes from a Methodist family that can trace its American roots to the 1600s; he was born in Taiwan and came to live here when he was eight. Ben likes anyone entering their house to take off his shoes, a Japanese custom that was brought to Taiwan. Dot disagrees, so they have compromised by having a shoeless rug area; in other parts of the house, she may wear sandals. Ben also cares more about cleanliness at home than does Dot, which she attributes to his Southeast Asian roots. When it comes to vegetables, frozen ones are fine for Dot, but Ben wants his cut fresh and with sauce.
Even when people think they are marrying someone of the same background, intercultural issues crop up. A forty-five-year-old Chevy Chase mother of two remembers growing up in Texas with her Eastern European observant Jewish father and more assimilated Texan Jewish mother. "I saw them as being from two different worlds — old world and new world," she says. They eventually divorced. "My parents probably said, 'Hey, we're both Jewish,' when really they had bigger cultural differences than my Presbyterian husband and I do."
Though it's hard to know which intercultural matters will surface months or years after the wedding, experts point to three issues that frequently cause misunderstandings and fights. The first is speaking styles. Georgetown University linguistics professor Deborah Tannen, author of I Only Say This Because I Love You: How the Way We Talk Can Make or Break Family Relationships Throughout Our Lives (2001, Random House, $24.95), says intercultural couples often attribute disagreements to other factors when the real cause is a difference in conversational style.
People are so oriented to psychological interpretation that when a wife feels her husband isn't paying attention to her, she doesn't realize it's because he has a different way of listening or of being involved in the conversation," she says. Depending on what culture people are from, they will differ in how loudly and quickly they speak, and how they argue, tease and listen, explains Tannen.
In a high-involvement speaking culture, such as Italian, Brazilian and Greek, people frequently interject comments. Arguing over a minor point may be a way of getting close, while failing to interject may be taken by the speaker as a sign of indifference. In a Scandinavian or Japanese culture, on the other hand, a person may perceive arguing as a verbal attack.
Second, discord frequently occurs over child rearing. According to New York therapist Judith P. Siegel, author of What Children Learn From Their Parents' Marriage: It May Be Your Marriage, but It's Your Child's Blueprint for Intimacy (2001, Quill, $13), couples are often shocked when they become parents and realize that they have very different perceptions of how kids should act.
Specifically, discipline, expectation of appropriate gender behavior, types of toys and the teaching of manners are very much culturally derived. "Two people may be attracted to each other because they found their differences to be a source of pleasure, yet bringing up children differently from the way they grew up raises an awareness of otherness which can create tension, anxiety and even fear of difference," says Siegel.
Linda Caro Reinisch, a local musician who grew up in a Jewish family, and her Chinese American husband, Al Twanmo, an actor, are currently dealing with issues of parental respect and outspokenness as they raise their two children, ages five and three. Reinisch's childhood household was kid-oriented, while Twanmo's was more adult-centered, with a strong emphasis on respect for adults. As a result, they now need to compromise on how deferential they expect their own children to be toward them. Similarly, he is uncomfortable by the attention drawn to him when one of their children has a public tantrum, whereas she views the tantrum as age-appropriate behavior. When their older child recently started kindergarten, they began sorting out "how much to speak up for the child and at what point to be quieter," says Reinisch. This is an issue because Twanmo's cultural instinct, compared with Reinisch's, is to be less outspoken.
Third, disharmony can result from differing cultural attitudes toward the extended family. The Rosenbaums recall hearing from a Hindu-Christian couple; the man's Hindu family joined them on their honeymoon, much to the dismay of the new wife. "To the Hindu family, marriage was not about two individuals but rather about two families. Thus it was incomprehensible why the whole family could not come along and have all their meals with them," says Mary Rosenbaum.
On the other extreme, in-laws may be deeply committed to their cultural identity and unable to appreciate the ways in which their adult child is broadened by or attracted to the partner's culture; thus they limit contact or never warm up to the partner.
How can intercultural couples cope and maintain a loving relationship when faced with multiple roadblocks? Here are some strategies:
  • Learn all you can about your partner's culture — become familiar with his background with no obligation to change yourself or convert to the other's style. "Go to his church and see what it's like. Experiment with each other's rituals without making any promises," says Joel Crohn, author of Mixed Matches: How to Create Successful Interracial, Interethnic and Interfaith Relationships (1995, Fawcett Columbine, $13).
  • Sample foods from your partner's culture or read about it. Look for guidance from a book, Web site, newsletter or therapist. "Don't think you can plan to marry someone of another culture if you're not interested in that culture," says Linda Reinisch. Her husband had many Jewish friends and knew Yiddish phrases when they met. For their wedding, they blended their cultures by using Chinese silk sent by relatives from China to hang over the traditional Jewish chuppah. They had a Chinese banquet for the rehearsal dinner and a mostly Jewish wedding ceremony.
  • Negotiate and renegotiate dicey issues. Ideally, the time to discuss and make agreements about intercultural topics is before the wedding. What are each of your commitment levels to your cultures? Does being Greek mean taking pride in Greek culture and history or taking a trip to Greece every summer to visit distant relatives? Does saying you want to raise a child as a Catholic mean going to Mass every Sunday or having a very traditional Christmas? In reality, many such subjects are not foreseen before marriage. "How can one know what it will feel like to have your 4-year-old ask about God?" says Crohn, a California psychotherapist.
  • Renegotiation is possible and sometimes essential. "The partner who likes it as is may view making changes as a betrayal, but the longer it's gnawing at you, the tougher it is on the marriage," Crohn adds. The Rosenbaums suggest beginning by saying, "I think we got off on the wrong foot" or "I didn't mean to make you feel X or Y" or "At the time it felt like that, but now it feels different," depending on what the issue is. Frank discussion can go a long way toward healing a wound, whereas silence can cause a slow erosion of the relationship.
  • Communicate with in-laws. It is wrong to assume that older people are incapable of change or that they won't talk about cultural issues, says Crohn. Some situations cannot be corrected, but it is important to challenge the assumptions of the older generation if it's causing you marital problems. It is also wrong to assume there's a perfect time to discuss tough issues — there isn't. With in-laws, make it clear that you are not trying to hurt them or undermine all that they hold dear. "There comes a time where both sides have to say there are boundaries and neither is rejecting the other, it's just that we are doing things differently," says Mary Rosenbaum.
  • Be tolerant. "You need to allow for more than one right way of doing things," says Dot Lin, the lawyer. She clears dishes off the table to accommodate her husband's desire for a clean table, and he doesn't protest when she leaves them in the sink for a while. Ed and Linda Archer — he a retired and she an active Foreign Service officer based in Toronto — have been married for thirty-seven years. Though he is African-American and she is white and Jewish, neither pushes the other toward one culture, and they raised their children as bicultural. "Linda does not care whether I eat ham, and I don't care if she eats gefilte fish. In fact, I like gefilte fish more than she does," says Ed.
  • As a parent, try to anticipate the knee-jerk reaction that you might have when your partner tries to promote his cultural ways or when your child adopts elements of your partner's culture, says therapist Judy Siegel. If you immediately get upset at the prospect of your child saying daily prayers as your spouse does, ask yourself why you are being so rigid.  If you are Christian but your husband is Jewish and you have decided to let the children choose their religion, do not erupt when your daughter says she wants to have a Bat Mitzvah. With in-laws, it's best to do things their way at their homes and your way at yours, experts say.
  • Recognize differences in conversation styles. Sometimes it helps to ask your partner if he or she might react differently if you change the way you say something.
  • Be optimistic about raising bicultural children. "Growing up in a bicultural family can offer children a rich background," says Brenda Lane Richardson, author of Guess Who's Coming to Dinner: Celebrating Interethnic, Interfaith, and Interracial Relationships (Wildcat Canyon Press, $14.95). It's important not to compete for the children's interest but rather to let them see who you are and where you come from. They will not consider the difference between their parents as a negative if you don't, and they may rejoice in being bicultural. Living in a diverse community such as Washington helps children feel that they belong.

Monday, November 12, 2012

Personal Relations Część Druga

Hey guys,

Here's the article link for this week:

www.nytimes.com/2011/10/16/magazine/a-death-row-love-story.html?pagewanted=all

I'll try to copy and paste it later, just wanted to get it up as it is a little bit late. See you Thursday.

Can't find a link to the whole show but this is an interesting little clip - https://www.youtube.com/watch?v=FFeqXWq5cLY

Plus, here's a link to the documentary mentioned in the NYTimes article:

http://watchdocumentary.com/watch/paradise-lost-the-child-murders-at-robin-hood-hills-video_e671be71a.html

Wednesday, October 31, 2012

Personal Relations

The next unit is Personal Relations. Those who are assigned a presentation for this unit should have an article to me in two weeks time and will be presenting in three weeks. As for the first class of this unit in two weeks time, please have this article read and be prepared to discuss it in class:

http://www.details.com/culture-trends/critical-eye/201111/polyandry-plural-families

Modern Family

Plural relationships have gotten a bad name, thanks to lascivious cult leaders like Warren Jeffs. But there's a whole other type of multi-partner love gaining popularity: polyandry, in which a woman settles down with two or more men. And it's more common than you might think.

November 2011 Issue

On an unseasonably cool August Sunday morning in Topanga Canyon, just north of Malibu, a family of four arrives at the Inn of the Seventh Ray, an all-cage-free, everything-local restaurant that's typical of the neighborhood. This brunch is a welcome respite from the errands and worries that increasingly fill their days. Jaiya Ma, the center of the clan, is a 34-year-old with dark, wavy hair and caramel skin. Her life is wide open; she falls in love easily, suffers willingly. Next to her is Ian Ferguson, a thin 44-year-old with a shaved head and a goatee, feeding bits of eggs Benedict to their energetic 2-year-old son, Eamon. Ian and Jaiya have been lovers for four years. Sitting across from Jaiya is Jon Hanauer, an extremely fit 48-year-old wearing wire-rimmed glasses, who serves as Eamon's primary caretaker. He and Jaiya have been in a committed relationship for almost a decade.
They all live together just a few minutes up the hill, in an airy modern house with floor-to-ceiling windows and a view of downtown Los Angeles. It's the kind of place where you'd expect a designer to live, and indeed one does live there: Ian owns Dig It Furniture, which has been featured in Elle Decor. The walls are covered with paintings and collages he and Jaiya have made, and toys are scattered everywhere. The only thing out of the ordinary is the sleeping arrangements: Jon and Jaiya have their own rooms on the ground floor, while Ian rotates between his office in the garage, Jaiya's room, and Eamon's room, where, until recently, one of the adults would sleep every night.
Neither Jon nor Ian is legally married to Jaiya. Both are allowed to see other women. But the three of them live a lifestyle that—much of the time—isn't that different from a conventional marriage. They're one of an estimated 500,000 polyamorous families in the United States. Polyamory, which literally means "many loves," usually isn't about having sex with whomever you want, whenever you want, as nonpractitioners often assume. It can also describe relationship configurations like Jon, Jaiya, and Ian's—governed by rules, responsibilities, and expectations—which add up to a kind of de facto polygamy. The more specific term for their arrangement is polyandry, in which multiple men are with the same woman, a far less common arrangement (both today and throughout human history) than polygyny, in which multiple women are with the same man. Jaiya, who founded a successful sex-education company, is typical of the women in polyandrous triads: intelligent, self-possessed, professionally accomplished. The men, on the other hand, have typically suffered a relationship catastrophe that prompted them to seek radical change. Jon could be speaking for any of them when he recalls, "I knew in my heart that I had to find a different way to love."
It's not an easy lifestyle. "Think about all the challenges of any live-in relationship, squared, and you'll see the problem," says Janet Hardy, coauthor of The Ethical Slut (widely considered the bible of polyamory). By chance, the previous night at a bar in Venice, I met Holly (not her real name), a beautiful figure skater turned model Ian dated while Jaiya was pregnant with Eamon. Holly has a new guy, a handsome rocker named Danny. When I reveal this at brunch, Ian looks bummed; he still has feelings for Holly. But Holly's not a member of his and Jaiya and Jon's "species"—she's monogamous—and dating "out of species" is a problem for Jaiya. "It's one of the primary rules of polyamory," Ian explains, because a monogamous woman will almost always force a man to choose between her and his polyamorous life.
For his part, Jon has seen Jaiya get hurt too many times. "She jumps into things and I'm always cleaning up her messes," he says. "She understands that's one of the ways I express my love for her." Jon hasn't taken nearly as many lovers as Ian—all the dating and the play parties . . . that's not his bag. "You've got to manage yourself or you're going to hurt other people," he says.
Jon takes Eamon in his arms and walks to the restaurant gift shop, where they sit in a corner reading children's books. Jaiya and Ian sit in silence as the sun comes out and warms the patio. After we settle the check, they'll all head home. Ian will retreat to his office and work on design proposals, Jaiya will go to her study to work on the book on oral sex she's writing for Random House, and Jon will spend the day playing ball with Eamon.
•••

Plural love is having a moment right now. That's thanks in no small part to the increasing acceptance of gay marriage: If two men or two women can get married, why can't two men get married to one woman? In Canada, where same-sex marriage has been legal for six years, a case that's expected to go to the Supreme Court could make our neighbor to the north the first Western country that doesn't outlaw polygamy. Here in the U.S., Republican leaders like Mike Huckabee and Michelle Bachmann have made ominous suggestions that legalizing gay marriage will lead to group marriage. And the Mormon Church, not wanting to draw any undue attention to its past embrace of plural marriage, fought Proposition 8 three years ago, perhaps out of fear that practicing polygamists would demand that marriage equality be extended to them as well.
But it's hard to see the harm in egalitarian, secular arrangements like Jon, Jaiya, and Ian's. In 2001, the Law Commission of Canada issued a report questioning the illegality of consensual polygamy, and last year the Canadian Polyamory Advocacy Association asked the courts for a repeal of the ban on polygamy. In the U.S., too, legal scholars have challenged the merits of limiting marriages to two partners. Elizabeth F. Emens of the University of Chicago Law School questions why eliminating the "numerosity requirement" (one man and one woman) is considered undesirable when so many people are practicing non-monogamy, either secretly (through cheating) or serially (divorce, remarriage). And we certainly have polygamy on the collective brain—witness the popularity of TV shows like HBO's Big Love and TLC's Sister Wives.

But if plural marriage is ever to gain broad acceptance, it won't be because of Mormon fundamentalists. It will be because of people like Ian, Jon, and Jaiya—affluent, educated city dwellers in mutually respectful relationships. And, indeed, some in plural relationships are adopting an activist mind-set. "We're going through right now what homosexuals went through 30 or 40 years ago," says Matt Bullen, a 42-year-old writer and married dad in Seattle who is part of a polyamorist cluster that encompasses five people and two legal marriages. "We need to start putting photos on the desk of ourselves and our partners together. When I'm out in public with my wife and my girlfriend, I need to say, 'These are my partners.'"
Matt's girlfriend, a 43-year-old filmmaker and actress named Terisa Greenan, goes further, expressing the virtues of her lifestyle in stark terms. "Polyamorous people are just smarter," she says. She dates Matt but has lived with Scott Campbell, a 54-year-old classical-music dealer, for 14 years, and Larry Golding, a 54-year-old Microsoft software developer (to whom she's married for insurance and accounting purposes), for 12 years. (Matt's wife, Vee, also dates Larry.) "You've got to have a certain type of brain that's really analytical," Terisa explains. "There are more people, so you have to be able to look at each problem from many more points of view and communicate for that many hours longer."
Whatever you think of Terisa's theory, it's obvious that those in plural relationships are comfortable flouting convention. Many explained to me that humans aren't hardwired to have just one partner. Mary, a 26-year-old Ph.D. candidate in economics at Boston University (who asked that her real name not be used), says she's known since she was 14 that monogamy was anathema to her. "That's when I realized that maybe it didn't make sense for me to suppress these feelings just because of a societal norm," she says. Hardly an insatiable minx, Mary claims she's "not a sexual person at all" and still lives—in a polyandrous triad—with her first boyfriend.
Ian went plural four years ago, after his six-year marriage fell apart, when he adopted a doctrine of "total authenticity. Anybody I was interested in, I told them right off, 'This is what I'm about.' Within four weeks, I was dating four women at the same time." He met Jaiya at an improvisational-dance class near his house, and they immediately fell for each other. Jaiya got pregnant and Ian moved in. "It was the first time I ever truly surrendered to a man," she recalls. It wasn't until after Eamon was born that Ian made the transition from a playing-the-field version of polyamory to something more like common-law polygamy. Ian would like to be dating more, but fatherhood and the demands of being the household's primary breadwinner have shown him that while "love is infinite, time is not."
Six years before she fell for Ian, Jaiya, who was engaged at the time, met Jon at a tantra class in Cincinnati. A couple of months later—two weeks before her wedding day—they reconnected and hit it off. Jaiya canceled the wedding when her fiancé couldn't handle the competition for her attentions, and she's embraced polyamory ever since. She now uses Jon as a sexual guinea pig in her Red Hot Touch instructional video series. "I tell people I'm an international penis model," he says ruefully.
Most who take part in plural relationships claim not to feel sexual jealousy. Dean, a 26-year-old software engineer in Boston, recalls being disturbed at the start of his relationship with Mary and her long-term boyfriend, Max (all three names have been changed), a 28-year-old intellectual-property lawyer, when he overheard them having sex in the next room. In time, he decided this was a selfish reaction. "Just realizing that there are times when she wants to have sex with one of us specifically makes things a lot easier," he explains. "Knowing that it balances out over time makes it easier too."
The trick, Matt Bullen explains, is being able to ask yourself, "'Why am I happy when my partner is satisfied in any other aspect of life, but then suddenly when it comes to sex it's got to be awful feelings of mistrust?' Can you isolate it so much that it becomes like a little trapped rodent in a cage where you can say, 'See, it wasn't that scary at all'?" He claims it doesn't upset him when his wife uses their marital bed to fuck her boyfriend (and Terisa's husband) Larry. "It's just a bed," he says. Some claim to derive pleasure from seeing their lovers getting screwed at play parties.
But however much they thumb their noses at jealousy, polyamorists can still fall prey to it. Scott recalls feeling stung the first time he heard Larry call Terisa "sweetie." Vee Bullen remembers being distraught when she heard Matt call Terisa "darling." The key, according to author Janet Hardy, is not giving in to your partner's jealousy. "You have to hear your partner be unhappy without feeling like it's your job to fix it," she explains. "Otherwise you're robbing your partner of the opportunity of learning how to survive jealousy."


A potentially bigger problem for long-term polyamorous relationships is a declining libido. On nights when Ian ventures out for affairs with other women, Jaiya and Jon live an almost monastic existence. The three of them have little interaction with the Los Angeles polyamorous community, because, they say, meetings are dominated by old hippies with grown children and newcomers with questions about coping with jealousy. And Jaiya and Jon's relationship has turned effectively platonic since she gave birth to Eamon; where once, Jaiya claims, they had 20-hour marathon sessions, now they have sex only for her instructional videos and classes. Jaiya and Ian have tried to overcome the libido-killing effects of financial worries and child care with weekly date nights, out-of-town trips to hotels, and scheduled sex (Friday afternoons, after she tapes a show for VoiceAmerica radio). They are, Ian admits, like old married people.
That's hardly unusual. According to Thad, 31, and James, 43, both IT professionals and members of a long-term polyandrous triad in Bloomington, Indiana, with a writer named Mandy, 42, none of the three of them (whose names have been changed) date much outside of their relationship. "We've played with some other people," James says. "But nothing serious. All activity outside of the family has to be mutually approved. We have ground rules. No fluid exchange can take place." They also attend monthly family-counseling sessions.
Family counseling? Isn't plural love supposed to be the magic bullet to relieve the doldrums of monogamy? But Terisa reports a similar situation. "Our lives are so boring," she says. "I cook dinner. The guys clean up. We go upstairs and watch The Soup, and then we go to bed. Or the three of us go out to the movies. Or all five of us"—meaning the Bullens, too—"sit down to watch TV together. We do things as a family.
"The great thing is that the guys can go have sex with other people."
•••

Most men in polyandrous relationships get into them for one reason: They fall in love with the woman at the center of the triad. Few are looking for male companionship. Fewer still seek intimacy with their "metamour"—their lover's other lover. This isn't Big Love, and male polyandrists aren't sister husbands.
Although they've lived together for more than a decade, Scott describes his relationship with Larry as one of benign neglect. "We wouldn't be close friends in different circumstances," he says. "We're so different. We're perfectly cordial, but it's not common for the two of us to hang out and talk together if Terisa isn't there." Matt, Terisa's boyfriend, agrees. "I don't think I've ever been out for a drink by myself with Larry or Scott," he says. The relative distance among them, he adds, is why the arrangement works.
Max, the young lawyer, describes his relationship with Dean as being like that of stepbrothers. "We're family but not related," he says. Ian and Jon are like that too. They interact almost entirely through Jaiya and Eamon—"I get to love Ian through him," Jon says, pointing at the boy.
Nowhere was this truer than at Eamon's birth. The two men aided Jaiya in a natural, "orgasmic" labor in an outdoor hot tub that lasted 20 hours—with Jon sitting behind her at one point, massaging her anus and feeding her, and Ian in front massaging her nipples and clitoris, until at last Eamon passed into this world through one long climax while the Santa Anas blew and a pack of stallions whinnied nearby. Jon and Ian are two men who have shared one of the most intimate moments imaginable. They see each other every day. But at brunch, they speak in turn to Jaiya—never to each other. They rarely make eye contact.
•••

One Friday afternoon, Jon takes Eamon to Topanga State Park. He's scooping sand into a mound for the boy to run up and down on. "This is his athletic training," Jon says proudly. "I'd like for him to play baseball." Jon deserves much of the credit for Eamon's sunny disposition—the 2-year-old sings constantly and loves being read to. Ian matter-of-factly describes Jon as the "manny" and pays him a modest salary to look after Eamon. Jaiya says that Eamon occasionally calls Jon his "dada."
One of the great debates about plural love in America is about how it affects the children. In a September 2010 polemic in The American Spectator, William C. Duncan, director of the Marriage Law Foundation, argued that these kids might be at a higher risk of suffering abuse, behavioral problems, and household instability. But Dr. Elisabeth Sheff, a sociology professor at Georgia State University who has spent more than a decade studying kids from polyamorous homes, disagrees. "Many of the children in poly families are doing great," she says. "All the attention they get and the access to shared resources helps them blossom. Research on single parents shows us that it's too much work for one person. Polyamory comes at it from the complete other direction—that two people aren't enough." And polyandry gives a kid more father figures—perhaps not the worst family structure in a country where there's an epidemic of fatherlessness.

Matt Bullen is cautious about exposing his 9-year-old to the family's lifestyle. "It gives me nightmares that our family is from some awful seventies adult movie where my son comes down a swirling staircase and sees all kinds of shenanigans going on," he says. He and his wife, Vee, have sought to be "age-appropriately honest" with their son. When the boy saw his father kissing Terisa and asked about it, Matt explained to him, "There are ways of loving that you just can't understand yet." Some of the teachers at his school know about his parents' lifestyle, and he is reportedly happy, well adjusted, and obsessed with soccer. Having more adults in his life, Matt claims, has helped his son's development.
But Jon's demeanor sometimes seems to betray a current of bitterness. When Jaiya caught baby fever soon after turning 30, she begged Jon for a child. He refused, saying he wasn't ready for fatherhood, so she turned to Wyatt (not his real name), her brash young lover at the time. Jaiya miscarried; Wyatt walked out. Later, she and Jon discussed pregnancy again, and again he demurred. "I pushed her into having other relationships," he admits. But seeing Jaiya twice pregnant by other men has stung, and Jon's time with Eamon has made him realize that he desperately wants a child of his own. But after her miscarriage and her difficult pregnancy with Eamon, Jaiya doesn't want any more kids.
Jon has one option left—to go out and find someone else. It's not easy. He's had only two other lovers over the past six years. He doesn't do nightlife. He has no interest in play parties. "Those people are like teenagers who sleep around—they're just replaying teenage scenarios," he says. Jaiya encourages him to get out there. But if he did meet a woman? Is he prepared to pack up and leave? "I wouldn't want to go," Jon says. "I'd want to move that new person in with us. I'd want to expand our family, enhance what we already have at home."
He picks up Eamon, holds him tight, and walks toward the surf. Together, they enter the water, and Eamon cackles as they take on the breakers.

Sunday, October 21, 2012

Politics and Society Wrap up (Hooray!)

Hey everyone. I think we've got more than enough material for this unit so there's no new assigned reading for this week. What I'd like though is for you to consider everything we've read and discussed, perhaps read a bit more on any specific topic that interests you, and come to class ready to discuss questions we can use in the final exam. We need somewhere between six and ten. Please have a few ideas to suggest so that we don't sit around staring at each other with nothing to say. See you Thursday.

Sunday, October 14, 2012

Politics and Society Part Deux

A few things. Last week we covered most of the required ground for the unit. It would have been nice to get into the underlying social causes for the UK riots of 2011 but since we probably won't have much time in class you might want to take a look at what I wrote immediately afterwards last year, Blindness. The final obligatory part of the unit is about Syria; there's an article and a short video:
http://www.nytimes.com/2011/08/13/world/middleeast/13syria.html
http://www.bbc.co.uk/news/world-middle-east-14831387

For the remainder of the class and possibly for part of the next lesson, I'd like you to acquaint yourselves with some other protests, particularly the one in Quebec that has become known as the Printemps Erable, or the Maple Spring. Please read these two articles:
http://www.theatlantic.com/international/archive/2012/06/how-quebecs-maple-spring-protests-fit-with-the-arab-spring-and-occupy-wall-street-sort-of/258402/
http://www.guardian.co.uk/commentisfree/2012/sep/07/quebec-students-lesson-protest-politics

If you're looking for more to read, you could also read this, this, this or this.

Also, notice a new link on the right to something called RabbitFire.org. This is a project I've been working on with a few other teachers at the university (working on may not be the right expression, drinking and talking on is more like it). Anyway, there are videos of our discussions, including one about protests, that you are all encouraged to watch. Additionally, we are hoping to incorporate exercises to follow the discussions that eventually could be used as class quizzes. For now, it is completely optional so take a look if you have the time. I'll copy and paste the articles below - see y'all on Thursday.

Security Forces Kill at Least 15 People in Cities Around Syria

BEIRUT, Lebanon — Tens of thousands of Syrians in cities and towns around their country took to the streets on Friday after noon prayers shouting “We will not kneel” in a strong show of defiance against the government of President Bashar al-Assad, and at least 15 protesters were killed by security forces, human rights activists and residents said.
The demonstrations were smaller than those held in past weeks, but they were significant because they came after security forces took control this month of the country’s two most restive cities, Hama in central Syria and Deir al-Zour in the east, in a military operation that activists say left hundreds dead. The demonstrations on Friday were a clear sign the armed forces could not intimidate protesters into staying home.

Hundreds of security troops were seen converging around mosques in a number of Syrian cities and towns, often firing in the air in an attempt to prevent departing worshipers from forming crowds. Some mosques in Hama were even closed. In one protest on the outskirts of Damascus, the capital, members of the security forces outnumbered the demonstrators.

“Today they were successful in dispersing the crowds by force,” Saleh al-Hamawi, an activist from Hama, Syria’s fourth-largest city and a linchpin of the uprising, said by phone. “But they failed to put fear in our hearts, which they are betting on.”

The violence came amid new calls by the United States for countries with economic ties to Syria to “get on the right side of history” and distance themselves from Mr. Assad. But there were also indications that the United States and countries in Europe and elsewhere were not yet ready to clearly demand that Mr. Assad step down.

Diplomats say that Turkey, Syria’s neighbor to the north, has given the Syrian government two weeks to inaugurate meaningful political change in a country that remains one of the region’s most authoritarian. The Syrian government’s steps have so far been dismissed by opposition figures as superficial.

“I wouldn’t like to see you regret that you’ve been far too late in very little that you’ve done when you look back one day,” said a letter to Mr. Assad from President Abdullah Gul of Turkey. It was carried to Syria by Foreign Minister Ahmet Davutoglu during his visit this week and made public on Friday by Turkey’s Anatolian news agency.

The largest protests on Friday took place on the outskirts of Hama, in Deir al-Zour, in Idlib Province near the border with Turkey and in Latakia in the north. The Local Coordination Committees, an umbrella group of activists who organize and document demonstrations, said protesters came under fire before gathering in bigger crowds.

“The security used a different tactic today,” an activist who gave his name as Hozan said by phone. “They attacked crowds immediately as they came out of mosques.”

Others corroborated what appeared to be a shift in strategy by the security forces. In Qaboun, a town on the outskirts of the capital, activists said hundreds of people were arrested as they tried to gather.

“We couldn’t do anything today,” said a 40-year-old protester there who gave his name as Ammar. “The number of security men was more than the worshipers in the mosque. The regime is cornered and it will do anything to stay in power.”

The security deployment was especially intense in Hama, where hundreds of thousands had gathered in downtown Assi Square just weeks ago. Mr. Hamawi, the activist from Hama, said that almost every mosque in his city was surrounded by at least 15 security buses carrying 45 armed plainclothesmen loyal to the government and known as shabeeha, who were shooting in the air and at times toward the entrances of the mosques. The Local Coordination Committees said that at least two people were killed in Hama. Mr. Hamawi said that 40,000 people demonstrated in different parts of Hama and its surroundings on Friday, though they were prevented from gathering in a single march.

“The regime can stop us for a week or two weeks, but not forever,” vowed another activist in Homs who gave his name as Abu Mohammed al-Hamawi.

In Homs, Syria’s third-largest city, activists and residents reported that protesters had gathered after Friday’s noon prayers in at least six neighborhoods, despite a government crackdown in the city and its surroundings. A resident from Homs reached by phone, who gave her name as Umm Janti, said that security men were roaming the streets hours before the noon prayers and that as soon as protesters began to gather, the security men began shooting at them. At least one person was killed.

“Curse your soul, Hafez, for the idiot you brought up,” went a chant audible over the phone line. Mr. Assad inherited power from his father, Hafez, in 2000.

In addition to the deaths in Hama and Homs, the Local Coordination Committees said that four people were killed in Douma, on the outskirts of Damascus; four were killed in Aleppo, Syria’s second-largest city; one in Saqba, another suburb of the capital; one in Deir al-Zour; and two in Idlib.

Rights groups say more than 2,000 people have been killed since the popular uprising against Mr. Assad’s rule started in March. The government disputes their account of the uprising; it says that it is facing a foreign conspiracy and blames Muslim extremists for the unrest.

In Washington on Friday, Secretary of State Hillary Rodham Clinton urged other countries to join in isolating Mr. Assad’s government.

“In particular, we urge those countries still buying Syrian oil and gas, those countries still sending Assad weapons, those countries whose political and economic support give him comfort in his brutality, to get on the right side of history,” Mrs. Clinton said after a meeting with Norway’s foreign minister, Jonas Gahr Store.

How Quebec's 'Maple Spring' Protests Fit With the Arab Spring and Occupy Wall Street (Sort Of)

By Eric Garland
Share16 Jun 12 2012, 10:59 AM ET 11 The demonstrations, first against tuition prices and now against anti-assembly limits, have more in common with other protest movements than you might think.
printemps june12 ph.jpg
A protester kicks a tear gas canister back towards police during a demonstration in Victoriaville, Quebec, on May 4, 2012. (Reuters) 
 
When the Quebec student protests began in February over a proposed tuition hike, it didn't look much like, say, Occupy Wall Street, or especially not like the Arab Spring. It still mostly doesn't -- no one thinks Canadian tanks will be flooding the streets anytime soon -- but it has taken an unusual turn since the Quebec National Assembly passed an emergency law in May to limit public assembly. Bill 78 sparked more and much larger protests, with the issues now bigger than just the price of education. So, put aside for a moment the myriad and important differences between Quebec's protest movement and Occupy Wall Street or the Arab Spring, and consider these thematic similarities in the events:
  • The government oversteps with an abusive action or announcement of an offensive policy.
  • Young people begin protesting to decry the injustice and start a larger debate about the legitimacy of the government, and its habit of doing favors for the rich and established at the expense of the young and poor.
  • The government cracks down on protestors, spurring criticisms of illegally crushing free speech.
  • Instead of quelling the dissent, the attempts to shut down protests helps expand them, contributing to a nationwide conversation about people's shared distrust of failing institutions.
This is Le Printemps Erable, or the Maple Spring as some call it, one of the largest social movements to hit Quebec in decades. But, in the most general terms, this pattern could describe many popular movements of the past three years: the Green Revolution of Iran, the Arab Spring, Occupy Wall Street. (Though on wildly different scales -- Canada, of course, enjoys a stable democracy rather than a military dictatorship or a theocracy, and its relatively modest finance sector has suffered no Lehman-style disasters.) Every time we think a protest movement has dissipated, something like it reappears in another section of the world, spurred by similar themes and resulting in a similar dance between authority figures and masses of people disenchanted with their leadership.

Thankfully, Quebec shares little in common with the desperation of Tunisia, Egypt, or Iran, even if this social movement borrows some rhetorical themes from their struggles. Around 100 days ago, students in Quebec began protesting en masse against a proposal by the Liberal government of Jean Charest, a significant rate hike for higher education that would be paid directly by students. While the actual rate hike measures in the hundreds of dollars per year -- sums that sadly wouldn't impress Americans living under a colossal, tragic trillion dollars of student debt -- Quebec is one of the most heavily taxed places in Canada, extracting funds that are already supposed to go to health care, higher education, and social services. Many of the students are stepping forward against what they see as a fundamental change in the deal they are getting from society, being asked to pay more for credentials to enter an ever-weaker job market.

The Charest government, seeing that protests were continuing longer than with most student protests, and threatening to encroach on Quebec's profitable summer tourist season, tried outlawing protests over 50 people without consulting police first. This not only failed to break up individual protests, but as in so many countries before, only expanded the movement to question the entire economic system, leading Quebecois from a variety of ages and backgrounds to join in. What started as a students-only protest is spilling over into a much broader debate about inequality and, ultimately, the future that peoples' leaders appear to be offering.
But this is also part of a larger trend. It's amazing how quickly these regional and specific discussions -- police brutality in Tunisia, income inequality in the U.S., college tuition in Quebec -  spill over into some of the same themes we see globally. A government, possessing economic and military authority, makes a move that finally angers people enough to send them into the streets. In Iran, it was doubts over election returns. In Tunisia, it was a single humiliated street cart vendor committing suicide. At Occupy Wall Street it was a non-event -- the deafening silence from President Obama and Attorney General Holder, finding insufficient evidence in trillions of dollars of crooked mortgages and derivatives flim-flam to put a single Ponzi banker in front of a grand jury. The people leave the confines of their couches to meet each other in the street and make their presence seen, heard, and felt. The authorities react harshly, and then it becomes about something bigger: Governments these days seem readier to punish the poor and powerless, reserving their tolerance for the elements of society that do their protesting through lobbying and campaign finance. Holding the powerful to account for wrongdoing, especially of the economic variety, is not easy -- but when the young, poor, or marginalized are out in numbers, questioning the social contract, then the government finds its authority. That's not to say that Quebec's Bill 78 is analogous to the Arab Spring crackdowns -- the protesters weren't seeking the downfall of the government, after all, nor was the government trying to quell all dissent so much as to clear the streets in time for tourist season. But it's telling that, when the Quebec authorities went to act, they decided that the problem was that protesters had too many rights.

In the broadest terms, these sorts of movements and state reactions appear to be working in similar ways nearly everywhere, whether in the desperate urban poverty of Cairo or the cosmopolitan prosperity of Montreal. As the global economic slowdown squeezes governments and elites and regular non-elite people alike, the world is entering more fully into the politics of less, where deals are rewritten and expectations lowered. It's the young who seem first and loudest, ready to ask whether this is the only future possible. Institutions offer the same old answers in reply. And because of that, Quebec is certainly not the last place we should expect this pattern. If this is really a Quebec Spring, then it may be spring in a lot of places for a long time to come.

Quebec's students provide a lesson in protest politics

Sustained action over tuition fees helped defeat Quebec's Liberal government by appealing to a wide movement for change
Canadian students stage a protest agains
While the NUS is converting itself into a tame lobbying organisation, Quebec students have a tradition of grassroots organising, and four relatively democratic federal organisations that rank and file student bodies can affiliate with. Photograph: Rogerio Barbosa/AFP/Getty Images
 
So this is how it's done. Students in Quebec, in rebellion against their government over tuition fees, have scored an amazing victory in the province's general elections.

The Liberal government led by Jean Charest, which ran on a law-and-order platform against the students, has been defeated. Its plans to implement an 82% tuition fee increase are shredded for now, and the harsh emergency legislation it passed to quell the upsurge is history. Charest is resigning from politics. Two members of the leftist group, Québec Solidaire, have been elected, and the party gained more than 6% of the popular vote.

For those used to student movements that erupt suddenly only to deflate within a few weeks or months, this defies belief. How, then, was such an effective action actually sustained, in defiance of police crackdowns and emergency legislation?

Students in Quebec inhabit militant traditions inherited from the "quiet revolution" of the 1960s, when the province's francophone majority pushed for full access to higher education as part of a series of sweeping reforms. This inaugurated a student movement, whose signature was the mass student strike. Each time a government attempted to drive up tuition fees, the students walked out – and most of the time, they won. As a result, there is a thriving democratic culture among Quebec's students. While the NUS is converting itself into a tame lobbying organisation, Quebec students have a tradition of grassroots organising, and four relatively democratic federal organisations that rank-and-file student bodies can affiliate with.

The radical spearhead of the movement is the Coalition Large de l'Association pour une Solidarité Syndicale Étudiante, or Classe. Emerging from a decade of leftwing student unionism, Classe was explicitly formed in December 2011 to build a students' strike to stop the fees rise. Going further than most student bodies, it demanded the cancellation of all tuition fees, to be paid for by a tax on banks. This stance was very popular, and the group eventually incorporated 65 local affiliates and 100,000 members comprising the most politicised and activist core of the province's 400,000 strong student body.

General assemblies of students were held across Quebec, to discuss and implement a strike. This meant boycotting and picketing classes, and at their height the strikes achieved the support of 300,000 students. The structures of direct democracy built on campuses sustained the momentum behind the strikes, enabling students to meet, discuss and make decisions on a regular basis. Each month, the movement called a mass mobilisation, with tens of thousands of students gathering in the Place du Canada in Montreal. But there was also a heated debate over the strategy and goals of the movement. It wasn't enough to keep the momentum going. In addition to the strikes, radical students sought to disrupt the smooth functioning of the economy and the government, carrying out blockades and occupations of banks and government buildings.

But students also reached out to the labour movement. Theirs was a class issue, they insisted, and Classe called for a "social strike" of both students and workers. They consciously sought alliances with Rio Tinto workers locked out of their jobs, public sector workers facing cuts, campaigns against increased fees for healthcare, and local resistance to the government's attempts to turn over northern resources to the mining industry. Neighbourhood protests became a regular occurrence. A number of union federations passed motions for strike action, though as yet the resistance from union leaders is too strong, and the labour militants too weak, to make it happen.

Importantly, the student leadership refused to be divided. When the government excluded Classe from negotiations, in the hope of engaging the more moderate student federations in a compromise, the latter walked out.

The government's biggest mistake was passing Bill 78, imposing severe restrictions on the right of students to protest. Though supported by the Quebec Council of Employers, the bill was otherwise reviled. Rather than breaking the students, the repression produced a much wider movement. Up to half a million people marched in clear defiance of the law. Those returning home from law-breaking protests were greeted by families banging pots and pans in their support, from their windows and in the streets. Some of the country's largest trade unions joined in the protest. To get a sense of how improbable this is, compare it with our student protests beginning in November 2010, where the NUS and UCU leaderships organised timid demonstrations separate from the main protests.

The Liberals' defeat can be traced to that defiance. But the Parti Québécois, which has just won, is not an ally of the movement. The new government will probably seek to negotiate a smaller fees increase with the agreement of the less militant student bodies. At any rate, the movement has long been about more than fees. Classe intends to keep the pressure on, with new assemblies and protests, aiming to build the widest possible movement to challenge neoliberalism. British students should take the hint.