And it’s that last that got me wondering, first, whether a key part of the problem with “the community” might be less “community” than “the” — whether acknowledging and foregrounding the multiple and multiplicitous communities with which we interact might help us avoid the exclusions that the declaration of groupness is often designed to produce, the us that inevitably suggests a them. And second, whether the model of identity politics might lead us to a community politics that can similarly deploy a strategic essentialism in thinking about community, a recognition that our definitions of whatever community we’re discussing are always reductive, but also at least potentially useful as an organizing tool. Can we develop a strategic sense of community that is based not on a dangerous, mythical notion of unity, but rather around solidarity, around coalition-building?
It’s the pragmatic, organizing, coalition-building function of community, or communities, that I’m most interested in, both in thinking about identifying the publics with which the university might work and in thinking about the structure of the university itself. As I discussed in my last post, Joseph compellingly analyzes the function of the non-profit organization, an entity very often associated with community in the underconsidered sense she critiques. Under late capital, the non-profit has been asked to take over the space of providing for community needs or supporting community interests that had formerly been occupied by the state as the entity responsible for the public welfare. The impact of that transition on higher education has been enormous: state universities, which had long functioned as state institutions in the most literal sense, have themselves been privatized, transformed almost wholly into non-profit organizations.
So what might be possible if instead of allowing institutions of higher education to be understood as giant nonprofits, required to spend an enormous amount of time and energy on fundraising, we were instead to adopt a strategic sense of “community” as the basis for their structure? Are there particular forms of voluntary community — the labor union, for instance — that might provide models for the development of self-governing, activated collectives that are directly responsive to member needs? Would a deployment of community in this sense, always recognizing its complexity, help commit us to a sense of the common good?
And — the $64,000 question — what would it take for us to actually get there?
- And here I went down a bit of a Google rabbit hole on the difference between hark, harken, and hearken, the answer to which seems to be that they’re just variants on the same archaism, though one site claims that hark had some specifically hunting-oriented uses, which the others did not, which was the point at which I realized I was maybe procrastinating a bit and avoiding the more difficult thing I’m trying to think through right now.