To compare is to despair

"Comparison is the thief of joy." —often attributed to Theodore Roosevelt, and weaponized daily by the digital world we live in.

In an age of filtered feeds and performance metrics, comparison is no longer a passing emotion—it’s a way of life. For people raised with smartphones and social platforms, the pressure to measure up has become both ambient and acute. “To compare is to despair” is more than a caution—it’s a diagnosis. And it’s quietly devastating a generation’s mental health, self-worth, and trust in institutions like higher education.

Documentary filmmaker Lauren Greenfield has been chronicling this culture of status anxiety for decades, from The Queen of Versailles to Generation Wealth. In her latest docuseries, Social Studies, she turns her lens toward teenagers navigating school, relationships, and identity—all through the distorting lens of the internet. In a media-saturated world, Greenfield argues, comparison has shifted from a social quirk to a psychological crisis. Teenagers now compare their lives not just with classmates or neighbors, but with curated content from the global elite, influencers, and AI-polished strangers. What Greenfield captures is the raw vulnerability of growing up under digital surveillance—the feeling that you’re never doing enough, never owning enough, never being enough.

This manufactured inadequacy bleeds directly into higher education. Universities don’t just market degrees; they market lifestyles, futures, identities. The elite college brochure is a fantasy of rooftop gardens, tech internships, and backpacking trips between semesters. Meanwhile, the lived reality for many students is debt, stress, food insecurity, and academic burnout. But even that struggle becomes content, aestheticized into productivity vlogs or “study with me” videos that offer a sanitized glimpse of chaos. In today’s world, even your suffering must be marketable.

Social media didn’t invent comparison culture, but it mechanized it. Platforms are built on engagement, and nothing engages like insecurity. You see the roommate who lands a six-figure tech job before graduation. You watch influencers turn their gap years into brands. You internalize their wins as your losses. This algorithmic envy operates in real time and at scale, colonizing your attention and monetizing your despair.

Comedy shows like The Daily Show have long satirized this trap, poking fun at everything from the elite college admissions racket to the corporate-speak of “personal branding.” In one segment, a correspondent joked that “success” now means optimizing yourself for LinkedIn before you’ve even figured out who you are. That’s the punchline of the meritocracy myth: you’re told that everything is possible if you just work hard enough—while quietly being outpaced by generational wealth, legacy admissions, and curated advantage.

Meanwhile, musical artists like Social Studies echo the emotional toll. Their lyrics speak to the distance between who we are and who we’re performing to be. That split—the psychological tension between self and spectacle—is the breeding ground of despair. It’s not just that others seem to be doing better; it’s that we no longer trust what “better” even means.

Higher education plays its part. Universities now sell the dream of transformation while enforcing systems of stratification. Your college isn’t just where you study—it becomes your brand, your future network, your worth. And when so much of that promise turns out to be hollow—when the degree doesn’t lead to stability, when the tuition bill becomes a lifelong debt—you don’t just feel disappointed. You feel defective. The system tells you the problem is you.

But the problem is structural. Comparison thrives in systems built on scarcity and spectacle. When there aren’t enough good jobs, enough affordable housing, enough room at the top, we’re trained to compete with each other rather than question the game. Greenfield’s work reminds us that these systems aren’t accidental—they’re profitable. In Social Studies, young people live their lives on screen while corporations harvest their data and self-esteem. The comparison economy runs on your insecurity.

To opt out—however imperfectly—is a quiet revolution. That might mean logging off. Or choosing a slower, less “optimized” path. Or resisting the urge to measure your value against someone else’s performance. Or just remembering that most of what you see is only half true. It might mean treating your own life not as a résumé or content stream, but as something real, worthy, and complex.

To compare is to despair. But to recognize comparison for what it is—a system, not a truth—is a first step toward something else.

Sources
Lauren Greenfield, Social Studies, FX / Hulu, 2024
Greenfield, Interview with Interview Magazine, 2024
“Social Media Swallowed Gen Z,” Wired, 2024
The Daily Show, segments on education and meritocracy
Social Studies, “Wind Up Wooden Heart,” 2010
Patricia Greenfield, Cultural Psychology and Individualism, UCLA
The Higher Education Inquirer archives

When Parenthood Feels Like a Trap: Regret, Trumpism, and the Educated Underclass

The recent MSN article “I Regret Having Children — It Has Stripped My Life of Meaning” is not just a private confession. It is a mirror reflecting a collapsing social order — one where parenting, education, and labor are all defined by debt, exhaustion, and disillusionment.

In today’s America, the family, the school, and the workplace no longer promise progress; they reproduce precarity. The personal regret of parents becomes a collective symptom of a society that demands self-sacrifice but offers little reciprocity.

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The Privatization of Care and the Myth of the “Good Parent”

Since the Reagan era, neoliberal ideology has reduced social problems to personal failures. Families are told to work harder, plan better, and be grateful — while the state retreats from childcare, healthcare, and education.

Parenting, once understood as a shared civic project, is now a private ordeal. The “good parent” myth demands endless self-denial while ignoring the structural forces that make family life unsustainable: stagnant wages, unaffordable housing, unaffordable education, and the erosion of community networks.

The parent who whispers, “I regret having children,” isn’t rejecting love — they are acknowledging betrayal. They were promised fulfillment through family, but abandoned by a system that commodifies care and isolates suffering.

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The Dobbs Decision and the Politics of Coerced Parenthood

The 2022 Dobbs v. Jackson Women’s Health Organization ruling — which overturned Roe v. Wade — deepened this betrayal. By stripping away the constitutional right to abortion, the Supreme Court forced millions into unwanted pregnancies under conditions of economic and emotional strain.

This was no accident of jurisprudence. It was the political offspring of neoliberal neglect and Trump-era authoritarianism — a regime that exalts “family values” while defunding the social infrastructure that makes family life possible.

Dobbs represents coerced parenthood in a nation without paid leave, affordable childcare, or universal healthcare. It is the culmination of a system that insists on reproduction but refuses responsibility — transforming bodily autonomy into a political battleground while leaving families to fend for themselves.

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Trumpism, Despair, and Manufactured Nostalgia

Trumpism feeds on the despair that neoliberalism creates. It promises to restore “traditional America” — stable jobs, strong families, obedient children — but it offers only resentment as consolation.

When exhausted parents or debt-ridden graduates look for meaning, Trumpian populism channels their frustration toward scapegoats: immigrants, educators, feminists, the poor. It converts structural despair into cultural war.

Trump’s America is a paradox: it glorifies the family while destroying the material base that sustains it. It preaches “Make America Great Again” while keeping its base desperate, indebted, and emotionally dependent on rage.

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The Rise of the Educated Underclass

Nowhere is this contradiction clearer than in the making of the educated underclass — the millions of Americans who did everything “right” but found the social contract shredded beneath them.

They earned degrees, followed career advice, and invested in the myth of meritocracy. Yet decades of wage stagnation, precarious employment, and student debt have left them economically fragile and politically disoriented.

Many are parents who believed education would secure their children’s futures. Instead, they see their own children inheriting instability — locked out of homeownership, burdened with loans, and facing a world where credentials no longer guarantee dignity.

This educated underclass, spanning teachers, social workers, adjunct professors, nurses, and mid-level professionals, represents the human fallout of the neoliberal university and the marketized economy it feeds. Their disillusionment — like parental regret — is both personal and systemic.

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Higher Education as a Debt Factory

Colleges once promised upward mobility; now they manufacture anxiety and debt. The family that sacrifices for tuition does so on faith that a degree still matters. But as corporate consolidation and automation erode stable work, that faith collapses.

Parents, particularly those from the working and lower-middle class, internalize this collapse as failure — not recognizing that the problem lies in a system that sells hope on credit. Their children, emerging into a gig economy with record debt, form the next generation of the educated underclass: credentialed, precarious, and politically volatile.

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Regret as a Rational Response

In this context, parental regret is not deviance — it is rational. It reflects the exhaustion of trying to raise children, pay loans, and sustain meaning in a society where everything, including love, has been commodified.

It reflects the psychic cost of neoliberalism’s lie: that education, work, and family can still deliver self-realization without collective solidarity or public investment.

And it warns of what happens when a nation loses faith not only in its institutions but in the very act of reproduction itself.

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Toward a Politics of Care and Repair

To break this cycle, we must confront the intertwined crises of reproduction, education, and inequality. A humane alternative would demand:

• Universal reproductive freedom — protecting the right not to bear children, and the resources to raise them with dignity.

• Tuition-free higher education and student debt relief — dismantling the educated underclass.

• Guaranteed childcare, healthcare, and paid leave — treating parenting as collective labor, not private suffering.

• Living wages and housing justice — reestablishing the economic base of real family life.

• Democratized higher education — ending the capture of universities by finance and corporate boards.

Only by restoring care as a public good — not a private burden — can we move beyond regret toward renewal.

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From Regret to Resistance

The parent who says, “I regret having children,” and the graduate who says, “My degree ruined my life,” are not failures. They are witnesses. Their grief exposes the moral bankruptcy of a system that exploits care, education, and aspiration for profit.

Trumpism thrives on that despair, offering nostalgia instead of justice. Neoliberalism rationalizes it, calling it “personal responsibility.”

But the truth is collective: meaning cannot survive where solidarity has been destroyed. The antidote to regret is not silence — it is organizing. It is rebuilding a society where care, education, and dignity are shared, not sold.

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Sources

• MSN News, “I Regret Having Children — It Has Stripped My Life of Meaning,” 2025.

• Dobbs v. Jackson Women’s Health Organization, 597 U.S. ___ (2022).

• Donath, Orna. Regretting Motherhood: A Sociopolitical Analysis. North Atlantic Books, 2017.

• Fraser, Nancy. Cannibal Capitalism. Verso, 2022.

• Brown, Wendy. Undoing the Demos. Zone Books, 2015.

• Giroux, Henry. Neoliberalism’s War on Higher Education. Haymarket, 2014.

• Hochschild, Arlie. Strangers in Their Own Land. The New Press, 2016.

• Shaulis, Dahn. The College Meltdown (Higher Education Inquirer archives).

Street Psychology: Working-Class Wisdom in the Age of Neoliberalism and Trump

In the United States of 2025—where neoliberal capitalism and creeping authoritarianism grind down the human spirit—there’s an urgent need for a way of thinking, surviving, and resisting that doesn’t come from think tanks or corporate wellness plans. Street Psychology is that way.

This idea isn't new. It’s an outbreak from earlier projects like Street Sociologist (2009–2012) and American Injustice (2009–2013), digital spaces that chronicled working-class survival under austerity, war, mass incarceration, student loan predation, and the Great Recession. Those projects documented both despair and resistance—voices from the margins that understood the system was not broken but operating as designed. Street Psychology is the next step in that lineage. It names the psychic toll of exploitation and dares to offer tools for survival drawn not from institutions, but from the people themselves.

Street Psychology isn’t a licensed profession or clinical method. It’s a bottom-up philosophy. A way of being that honors grit, grief, memory, and movement. It draws from Black Psychology, Radical Social Work, and the unspoken survival strategies passed down through generations—especially those of the poor, the working class, the dispossessed.

It tells us: you’re not crazy. You’re living in a society that has normalized cruelty.

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Life Under Pressure

In today's America, working people face a perfect storm. Medicaid cuts, climate shocks, unpayable debt, and housing crises are daily facts of life. The Trump regime, emboldened by a Supreme Court that erodes checks and balances, offers little more than political theater and corporate tax breaks. "Law and order" is back—but so are vigilante violence and state repression. In this environment, working-class people are expected to carry on as if nothing is wrong—grinding away at gig jobs, navigating broken transit systems, shouldering invisible pain.

Street Psychology offers no false comfort. It teaches that burnout, anxiety, and despair are not personal failures—they are rational reactions to a system that exploits and isolates. It offers a politics of honesty.

It reminds us that mental health cannot be separated from rent, food, dignity, and debt.

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Lessons from Horror and Triumph

Street Psychology is grounded in history—not the history of presidents and generals, but the people’s history of how folks made it through.

During the Great Depression, when one in four Americans was unemployed, it was mutual aid, union organizing, and government pressure from below that helped form the New Deal—not just FDR’s goodwill. Neighbors shared food. Workers seized factories. Families survived on ingenuity and grit. Street Psychology carries that memory.

During World War II, ordinary people faced rations, displacement, and death on an unprecedented scale. But they also built community resilience. Black Americans moved north and west in the Great Migration, seeking both work and dignity. Women entered the workforce by the millions—not for empowerment branding, but to survive. Trauma was everywhere, but so was collective purpose. Street Psychology remembers that duality.

And in the COVID-19 pandemic, we saw the brutal convergence of economic inequality, medical neglect, and state failure. But we also saw mutual aid networks rise overnight. Grocery workers, nurses, delivery drivers, and custodians became the front line—not billionaires or generals. People created community fridges, distributed masks, and organized rent strikes. Even amid mass death and disinformation, something deeply human survived. Street Psychology draws its oxygen from these moments.

It says: we’ve been through hell before—and we’ve learned how to survive together.

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Radical Roots and Collective Healing

Street Psychology stands on the shoulders of Black radical thinkers like Dr. Na’im Akbar and Dr. Wade Nobles, who taught that psychological liberation requires historical truth and cultural self-determination. It borrows from the Radical Social Worker tradition that insists depression and addiction often emerge from exploitation, not deficiency.

It echoes the voices of those doing hard, dirty, “bullshit jobs,” as David Graeber called them—people whose work is exhausting, precarious, and spiritually deadening. It respects those whose minds and bodies are tired because they’ve been used up. And it says plainly: this is not your fault.

Healing begins with naming the madness.

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A People's Practice

Street Psychology thrives outside institutions. It happens in union halls, kitchens, church basements, food pantries, WhatsApp threads. It takes the form of eye contact, a ride to work, a bag of groceries, a story told without shame. It asks us not to fix ourselves to fit a broken world—but to remember we are not alone in our pain or our power.

It teaches that even in a world of distraction and despair, we can practice presence and solidarity. We can re-learn how to listen, how to mourn, how to laugh in defiance.

This psychology is not neutral. It does not pretend to be apolitical. It stands with those being crushed—by the debt collectors, the landlords, the ICE raids, the fascists in suits. It says: you matter. Your struggle matters. And you're not the only one carrying this weight.

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A Call to Reclaim Our Minds

Street Psychology is not a cure. It is not a self-help manual. It is a collective reckoning. A refusal to be shamed into silence or fragmented into diagnosis. It is the unlicensed, unpolished wisdom of people who’ve lived through hell and still show up for each other.

In the age of Trump, AI surveillance, climate breakdown, and economic betrayal, this might be our best chance: to recover the human, to restore the political, and to reclaim the psychological as a shared terrain.

Let’s build a new commons—not just of resources, but of understanding. Let’s build a psychology that is street-smart, justice-rooted, and history-aware.

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Sources & Influences:

• Akbar, Na’im. Breaking the Chains of Psychological Slavery

• Nobles, Wade. Seeking the Sakhu

• Graeber, David. Bullshit Jobs

• Paulo Freire. Pedagogy of the Oppressed

• Radical Social Worker Collective

• Mutual Aid Disaster Relief

• American Injustice (2009–2013) and Street Sociologist (2009–2012) blog archives

• Historical memory from the Great Depression, WWII home front, and COVID-19 mutual aid networks

• People’s CDC, APA, KFF data on structural causes of psychological distress

Street Psychology lives in those who refuse to forget—and who refuse to give up. If you or your community are practicing this in any form, we want to hear from you.

Neoliberalism and the Global College Meltdown

Over the past four decades, neoliberalism has reshaped higher education into a market-driven enterprise, producing what can only be described as a global College Meltdown. Once envisioned as a public good—a tool for civic empowerment, social mobility, and national progress—higher education in the United States, the United Kingdom, and China has been transformed into a competitive market system defined by privatization, debt, and disillusionment.

The United States: From Public Good to Profit Engine

Nowhere has neoliberal ideology had a more devastating effect on higher education than in the United States. Beginning in the 1980s, with the Reagan administration’s cuts to federal grants and the expansion of student loans, higher education funding shifted from public investment to individual burden. Universities adopted corporate governance models, hired armies of administrators, and marketed education as a private commodity promising personal enrichment rather than collective advancement.

The results are visible everywhere: tuition inflation, student debt exceeding $1.7 trillion, and the proliferation of predatory for-profit colleges. Elite universities transformed into financial behemoths, hoarding endowments while relying on contingent faculty. Meanwhile, working-class and minority students were lured into debt traps by institutions that promised upward mobility but delivered unemployment and despair.

The U.S. College Meltdown—a term that describes the system’s moral and financial collapse—is a direct consequence of neoliberal policies: deregulation, privatization, and austerity disguised as efficiency. The profit motive replaced the public mission, and the casualties include students, adjuncts, and the ideal of education as a democratic right.

The United Kingdom: Marketization and Managerialism

The United Kingdom followed a similar trajectory under Margaret Thatcher and her successors. The introduction of tuition fees in 1998 and their tripling in 2012 marked the formal triumph of neoliberal logic over public investment. British universities became quasi-corporate entities, obsessed with league tables, branding, and global rankings.

The result has been mounting student debt, declining staff morale, and a hollowing out of intellectual life. Faculty strikes over pensions and pay disparities underscore a deeper crisis of purpose. Universities now function as rent-seeking landlords—building luxury dorms for international students while cutting humanities departments. The logic of “student-as-customer” has reduced education to a transaction, and accountability has been redefined to mean profit margin rather than social contribution.

The UK’s College Meltdown mirrors that of the U.S.—a story of financialization, precarious labor, and the erosion of public trust.

China: Neoliberalism with Authoritarian Characteristics

At first glance, China seems to defy the Western College Meltdown. Its universities have expanded rapidly, producing millions of graduates and investing heavily in research. But beneath this apparent success lies a deeply neoliberal structure embedded in an authoritarian framework.

Since the 1990s, China’s higher education system has embraced competition, rankings, and market incentives. Universities compete for prestige and funding; families invest heavily in private tutoring and overseas degrees; and graduates face a saturated labor market. The result is mounting anxiety and unemployment among young people—known online as the “lying flat” generation, disillusioned with promises of meritocratic success.

The Chinese model fuses state control with neoliberal marketization. Education serves as both an instrument of national power and a mechanism of social stratification. In this sense, China’s version of the College Meltdown reflects a global truth: the commodification of education leads to alienation, regardless of political system.

A Global System in Crisis

Whether in Washington, London, or Beijing, the pattern is strikingly similar. Neoliberalism treats education as an investment in human capital, reducing learning to a financial calculation. Universities compete like corporations; students borrow like consumers; and knowledge becomes a tool of capital accumulation rather than liberation.

This convergence of economic and ideological forces has created an unsustainable higher education bubble—overpriced, overcredentialized, and underdelivering. Across continents, graduates face debt, underemployment, and despair, while universities chase rankings and revenue streams instead of justice and truth.

Toward a Post-Neoliberal Education

Reversing the College Meltdown requires more than reform; it demands a new philosophy. Public universities must reclaim their civic mission. Education must once again be understood as a human right, not a private investment. Debt forgiveness, reinvestment in teaching, and democratic governance are essential first steps.

Neoliberalism’s greatest illusion was that markets could produce wisdom. The College Meltdown proves the opposite: when education serves profit instead of people, it consumes itself from within.

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Sources:

• Wendy Brown, Undoing the Demos (2015)

• David Harvey, A Brief History of Neoliberalism (2005)

• Tressie McMillan Cottom, Lower Ed (2017)

• The Higher Education Inquirer archives on the U.S. College Meltdown

• BBC, “University staff strikes and student debt crisis,” 2024

• Caixin, “China’s youth unemployment and education anxiety,” 2023

Generation Z and the Fractured American Dream: Class Divide, Debt, and the Search for a Future

For Generation Z, the old story of social mobility—study hard, go to college, work your way up—has lost its certainty. The class divide that once seemed bridgeable through education now feels entrenched, as debt, precarious work, and economic volatility blur the promise of progress.

The new economy—dominated by artificial intelligence, speculative assets like cryptocurrency, and inflated housing markets—has not delivered stability for most. Instead, it’s widened gaps between those who own and those who owe. Many young Americans feel locked out of wealth-building entirely. Some have turned to riskier bets—digital assets, gig work, or start-ups powered by AI tools—to chase opportunities that traditional institutions no longer provide. Others have succumbed to despair. Suicide rates among young adults have climbed sharply in recent years, correlating with financial stress, debt, and social isolation.

And echoing through this uncertain landscape is a song that first rose from the coalfields of Kentucky during the Great Depression—Florence Reece’s 1931 protest hymn, “Which Side Are You On?”

Come all you good workers,
Good news to you I’ll tell,
Of how the good old union
Has come in here to dwell.

Which side are you on?
Which side are you on?

Nearly a century later, those verses feel newly urgent—because Gen Z is again being forced to pick a side: between solidarity and survival, between reforming a broken system or resigning themselves to it.

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The Class Divide and the Broken Ladder
Despite record levels of education, Gen Z faces limited social mobility. College remains a class marker, not an equalizer. Students from affluent families attend better-funded universities, graduate on time, and often receive help with housing or job placement. Working-class and first-generation students, meanwhile, navigate under-resourced campuses, heavier debt, and weaker professional networks.

The Pew Research Center found that first-generation college graduates have nearly $100,000 less in median wealth than peers whose parents also hold degrees. For many, the degree no longer guarantees a secure foothold in the middle class—it simply delays financial independence.

They say in Harlan County,
There are no neutrals there,
You’ll either be a union man,
Or a thug for J. H. Blair.

The metaphor still fits: there are no neutrals in the modern class struggle over debt, housing, and automation.

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Debt, Doubt, and the New Normal
Gen Z borrowers owe an average of around $23,000 in student loans, a figure growing faster than any other generation’s debt load. Over half regret taking on those loans. Many delay buying homes, having children, or even seeking medical care. Those who drop out without degrees are burdened with debt and little to show for it.

The debt-based model has become a defining feature of American life—especially for the working class. The price of entry to a better future is borrowing against one’s own.

Don’t scab for the bosses,
Don’t listen to their lies,
Us poor folks haven’t got a chance
Unless we organize.

If Reece’s song once called miners to unionize against coal barons, its spirit now calls borrowers, renters, adjuncts, and gig workers to collective resistance against financial systems that profit from their precarity.

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AI and the Erosion of Work
Artificial intelligence promises efficiency, but it also threatens to hollow out the entry-level job market Gen Z depends on. Automation in journalism, design, law, and customer service cuts off rungs of the career ladder just as young workers reach for them.

While elite graduates may move into roles that supervise or profit from AI, working-class Gen Zers are more likely to face displacement. AI amplifies the class divide: it rewards those who already have capital, coding skills, or connections—and sidelines those who don’t.

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Crypto Dreams and Financial Desperation
Locked out of traditional wealth paths, many young people turned to cryptocurrency during the pandemic. Platforms like Robinhood and Coinbase promised quick gains and independence from the “rigged” economy. But when crypto markets crashed in 2022, billions in speculative wealth evaporated. Some who had borrowed or used student loan refunds to invest lost everything.

Online forums chronicled not only the financial losses but also the psychological fallout—stories of panic, shame, and in some tragic cases, suicide. The new “digital gold rush” became another mechanism for transferring wealth upward.

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The Real Estate Wall
While digital markets rise and fall, real estate remains the ultimate symbol of exclusion. Home prices have climbed over 40 percent since 2020, while mortgage rates hover near 8 percent. For most of Gen Z, ownership is out of reach.

Older generations built equity through housing; Gen Z rents indefinitely, enriching landlords and institutional investors. Without intergenerational help, the “starter home” has become a myth. In America’s new class order, those who inherit property inherit mobility.

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Despair and the Silent Crisis
Behind the data lies a mental health emergency. The CDC reports that suicide among Americans aged 10–24 has risen nearly 60 percent in the past decade. Economic precarity, debt, housing insecurity, and climate anxiety all contribute.

Therapists describe “financial trauma” as a defining condition for Gen Z—chronic anxiety rooted in systemic instability. Universities respond with mindfulness workshops, but few confront the deeper issue: a society that privatized risk and monetized hope.

They say in Harlan County,
There are no neutrals there—
Which side are you on, my people,
Which side are you on?

The question lingers like a challenge to policymakers, educators, and investors alike.

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A Two-Tier Future
Today’s economy is splitting into two distinct realities:

• The secure class, buffered by family wealth, education, AI-driven income, and real estate assets.

• The precarious class, burdened by loans, high rents, unstable work, and psychological strain.

The supposed democratization of opportunity through technology and education has in practice entrenched a new feudalism—one coded in algorithms and contracts instead of coal and steel.

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Repairing the System, Not the Student
For Generation Z, the American Dream has become a high-interest loan. Education, technology, and financial innovation—once tools of liberation—now function as instruments of control.

Reforming higher education is necessary, but not sufficient. The deeper work lies in redistributing power: capping predatory interest rates, investing in affordable housing, curbing speculative bubbles, ensuring that AI’s gains benefit labor as well as capital, and confronting the mental health crisis that shadows all of it.

Florence Reece’s song endures because its question has never been answered—only updated. As Gen Z stands at the intersection of debt and digital capitalism, that question rings louder than ever:

Which side are you on?

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Sources

• Florence Reece, “Which Side Are You On?” (1931).

• Pew Research Center, “First-Generation College Graduates Lag Behind Their Peers on Key Economic Outcomes,” 2021.

• Dēmos, The Debt Divide: How Student Debt Impacts Opportunities for Black and White Borrowers, 2016.

• EducationData.org, “Student Loan Debt by Generation,” 2024.

• Federal Reserve Bank of St. Louis, Gen Z Student Debt and Wealth Data Brief, 2022.

• CNBC, “Gen Z vs. Their Parents: How the Generations Stack Up Financially,” 2024.

• WUSF, “Generation Z’s Net Worth Is Being Undercut by College Debt,” 2024.

• Newsweek, “Student Loan Update: Gen Z Hit with Highest Payments,” 2024.

• The Kaplan Group, “How Student Debt Is Locking Millennials and Gen Z Out of Homeownership,” 2024.

• CDC, Suicide Mortality in the United States, 2001–2022, National Center for Health Statistics, 2023.

• Brookings Institution, “The Impact of AI on Labor Markets: Inequality and Automation,” 2024.

• CNBC, “Crypto Crash Wipes Out Billions in Investor Wealth, Gen Z Most Exposed,” 2023.

• Zillow, “U.S. Housing Affordability Reaches Lowest Point Since 1989,” 2024.

The Disillusioned Young Man and Higher Ed in the US

Across the United States, growing numbers of young men are dropping out—of college, of the labor market, and of public life. They are disillusioned, disappointed, and increasingly detached from the institutions that once promised stability and purpose. Higher education is at the center of this unraveling. For many young men, it has become a symbol of a broken social contract—offering neither clear direction nor tangible reward.

Enrollment numbers reflect this retreat. Women now account for nearly 60 percent of U.S. college students. Men, particularly working-class men, have been withdrawing steadily for years. They are not disappearing from education simply out of disinterest—they are being priced out, pushed out, and in some cases replaced.

College has become a high-risk gamble for those without economic security. Some students take out tens of thousands of dollars in loans and find themselves dropping out or graduating into dead-end jobs. Others gamble in a more literal sense. The explosion of online sports betting and gambling apps has created a public health crisis that is largely invisible. Research shows that college students, particularly men, are significantly more likely to develop gambling problems than the general population. Some have even used federal student aid to fund their gambling. The financial and psychological toll is severe.

Alcohol remains another outlet for despair. While binge drinking has long been part of campus life, it is now more frequently a form of self-medication than social bonding. The stresses of debt, job insecurity, isolation, and untreated mental illness have led many young men to drink excessively. The consequences—academic failure, expulsion, addiction, violence—are often invisible until they are catastrophic.

The education system offers few lifelines. Counseling services are understaffed. Mentorship is scarce. For-profit colleges and nonselective public institutions offer quick credentials but little career mobility. Internships are often unpaid. Adjunct professors, who now make up the majority of the college teaching workforce, are overworked and underpaid, with little time for student engagement. The result is an environment where young men are left to fend for themselves, often without guidance, community, or hope.

Into this vacuum step political influencers who promise meaning and belonging—but offer grievance and distraction instead. Charlie Kirk, founder of Turning Point USA, has become one of the most recognizable figures appealing to disaffected young men. His message is simple: college is a scam, the system is rigged against you, and the left is to blame. But Kirk’s rhetoric does little to address real economic suffering. Instead of empowering young men with tools for analysis, organizing, or resilience, he offers them a worldview of resentment and victimhood. It's ideology without substance—an escape route that leads nowhere.

Compounding the crisis is the transformation of the U.S. labor market. Union jobs that once offered working-class men decent wages and stability have been gutted by automation, offshoring, deregulation, and union-busting campaigns. The pathways that allowed previous generations to thrive without a college degree have largely disappeared. Retail and service jobs dominate the landscape, with low pay, high turnover, and little dignity.

Meanwhile, higher education institutions have increasingly turned to international students to fill seats and boost tuition revenue. Many universities, especially at the graduate level, rely on international students—who often pay full price—to subsidize their operations. These students frequently gain access to internships, research positions, and jobs in STEM fields, sometimes edging out U.S. students with less financial or academic capital. While international students contribute intellectually and economically to American higher ed, their presence also reflects a system more concerned with revenue than with serving local and regional populations.

This mix of economic decline, addiction, alienation, and displacement has left many young men feeling irrelevant. Some turn to substances. Some drop out entirely. Others embrace simplistic ideologies that frame their loss as cultural rather than structural. But the deeper truth is this: they are caught between institutions that extract from them and influencers who exploit them.

The American higher education system has failed to adapt to the reality of millions of young men who no longer see it as a path forward. Until colleges address the psychological, social, and economic pain these men are facing—until they offer real support, purpose, and value—the disillusionment will deepen. Until labor policy creates viable alternatives through union jobs, apprenticeships, and living wages, higher education will continue to function not as a ladder of mobility but as a mirage.

Sources:
National Student Clearinghouse Research Center, Current Term Enrollment Estimates
University at Buffalo, Clinical and Research Institute on Addictions
International Center for Responsible Gaming
Centers for Disease Control and Prevention, Youth Risk Behavior Surveillance
Turning Point USA public statements and financial filings
U.S. Department of Labor, Bureau of Labor Statistics: Union Membership Data
Institute of International Education, Open Doors Report on International Educational Exchange
The Higher Education Inquirer archives on student debt, labor displacement, and campus disinformation campaigns

Language in the Age of Fascist Politics (Henry Giroux)

In the age of expanding fascism, the power of language is not only fragile but increasingly threatened. As Toni Morrison has noted, “language is not only an instrument through which power is exercised,” it also shapes agency and functions as an act with consequences. These consequences ripple through the very fabric of our existence. For in the words we speak, meaning, truth, and our collective future are at risk. Each syllable, phrase, and sentence becomes a battleground where truth and power collide, where silence breeds complicity, and where justice hangs in the balance.

In response, we find ourselves in desperate need of a new vocabulary, one capable of naming the fascist tide and militarized language now engulfing the United States. This is not a matter of style or rhetorical flourish; it is a matter of survival. The language required to confront and resist this unfolding catastrophe will not come from the legacy press, which remains tethered to the very institutions it ought to expose. Nor can we turn to the right-wing media machines, led by Fox News, where fascist ideals are not just defended but paraded as patriotism. 

In the face of this crisis, Toni Morrison’s insight drawn from her Nobel Lecture becomes all the more urgent and makes clear that the language of tyrants, embodied in the rhetoric, images, and modes of communication characteristic of the Trump regime, is a dead language. For her “a dead language is not simply one that is no longer spoken or written,” it is unyielding language “content to admire its own paralysis.” It is repressive language infused with power, censored and censoring. Ruthless in its policing duties and dehumanizing language, it has no desire or purpose other than maintaining the free range of its own narcotic narcissism, its own exclusivity and dominance. “Though moribund, it is not without effect” for it actively thwarts the intellect, stalls conscience, and “suppresses human potential.” Unreceptive to interrogation, it cannot form or tolerate new ideas, shape other thoughts, tell another story, or fill baffling silences. This is the language of official power whose purpose is to sanction ignorance and preserve. 

Beneath its glittering spectacle and vulgar performance, lies a language that is "dumb, predatory, sentimental." It offers mass spectacles, a moral sleepwalking state of mind, and a psychotic infatuation for those who seek refuge in unchecked power. It forges a community built on greed, corruption, and hate, steeped in a scandal of hollow fulfillment. It is a language unadorned in its cruelty and addiction to creating an architecture of violence. It is evident in Trump’s discourse of occupation, his militarizing of American politics, and in his use of an army of trolls to turn hatred into a social media spectacle of swagger and cruelty.



Despite differing tones and political effects, the discourses of the far right and the liberal mainstream converge in their complicity: both traffic in mindless spectacle, absorb lies as currency, and elevate illusion over insight. The liberal mainstream drapes the machinery of cruelty in the language of civility, masking the brutality of the Trump regime and the predatory logic of gangster capitalism, while the far right revels in it, parading its violence as virtue and its hatred as patriotism. Language, once a powerful instrument against enforced silence and institutional cruelty, now too often serves power, undermining reason, normalizing violence, and replacing justice with vengeance. 

In Trump’s oligarchic culture of authoritarianism, language becomes a spectacle of power, a theater of fear crafted, televised, and performed as a civic lesson in mass indoctrination. If language is the vessel of consciousness, then we must forge a new one--fierce, unflinching, and unafraid to rupture the fabric of falsehood that sustains domination, disposability, and terror. The late famed novelist, Ngũgĩ wa Thiong’o, was right in stating that “language was a site of colonial control,” inducting people into what he called “colonies of the mind.”

The utopian visions that support the promise of a radical democracy and prevent the dystopian nightmare of a fascist politics are under siege in the United States. Increasingly produced, amplified and legitimated in a toxic language of hate, exclusion, and punishment, all aspects of the social and the democratic values central to a politics of solidarity are being targeted by right-wing extremists. In addition, the institutions that produce the formative cultures that nourishes the social imagination and democracy itself are now under attack. The signposts are on full display in a politics of racial and social cleansing that is being fed by a white nationalist and white supremacist ideology that is at the centre of power in the US—marked by fantasies of exclusion accompanied by a full-scale attack on morality, reason, and collective resistance rooted in democratic struggle. 

As more people revolt against this dystopian project, neoliberal ideology and elements of a fascist politics merge to contain, distract and misdirect the anger that has materialised out of legitimate grievances against the government, controlling privileged elites and the hardships caused by neoliberal capitalism. The current crisis of agency, representation, values and language demands a discursive shift that can call into question and defeat the formative culture and ideological scaffolding through which a savage neoliberal capitalism reproduces itself. This warped use of language directly feeds into the policies of disposability that define Trump's regime.

State Terror and Trump’s Politics of Disposability

As Trump’s regime concentrates power, he invokes a chilling convergence of law, order, and violence, a cornerstone of his politics of disposability. His acts of cruelty and lawlessness, abducting and deporting innocent people, branding immigrants as “vermin,” claiming they are “poisoning the blood” of Americans, and even proposing the legalization of murder for twelve hours, make clear that his violent metaphors are not just rhetorical flourishes. They are policy blueprints. In Trump’s hands, rhetoric becomes a weaponized prelude to atrocity, a tool of statecraft. Threats, hatred, and cruelty are transformed into instruments of governance.

This is not careless talk, it is a brutal and calculated expression of power. Trump’s threats to arrest and deport critics such as Zohran Mamdani reveal his willingness to use the machinery of the state for political extermination. His targets are predictable: immigrants, Black people, educators, journalists, LGBTQ+ individuals, and anyone who dares to challenge his white Christian nationalist, neoliberal, and white supremacist vision. His language does not merely offend, it incites harm, enacts repression, and opens the gates to state-sanctioned violence. It extends the reign of terror across the United States by labeling protesters as terrorists and deploying the military to American cities, treating them as if they were “occupied territories.” 

Trump is not alone. Many of his MAGA follower use these same hateful discourse. For instance, conservative pundit Ann Coulter wrote “in response to a speech by Melanie Yazzie, a Native artist and professor, about decolonization, “We didn’t Kill enough Indians.” This is not simply harsh rhetoric; nor is it a performative display of emboldened hatred and historical forgetting, it sets the stage for state-sanctioned repression and mass violence. What is at stake is more than civic respect. It is democracy itself. When language loses meaning and truth is blurred, tyranny thrives. Trump’s and too much of MAGA discourse is not about persuasion; it is about dehumanization and domination. It functions as statecraft, laying the groundwork for a society where suffering becomes spectacle and repression masquerades as law and order. Language is the canary in the coal mine, warning us that democracy dies without an informed citizenry.

As Eddie Glaude Jr. has powerfully argued, Americans must confront a brutal truth: the creation and expansion of Immigration and Customs Enforcement (ICE), now the largest federal law enforcement agency, is not merely a matter of policy, it is a cornerstone of white supremacy. It is a racist institution, entrenched in an immigration policy designed to uphold the values of white nationalism. In the face of shifting demographics, ICE is tasked with an urgent mission—to make America white again, a calculated attempt to turn back the clock on progress, to preserve an imagined past at the cost of justice and humanity.

We now live in a country where class and racial warfare both at home and abroad is on steroids, exposing the killing machine of gangster capitalism in its rawest, most punitive form. Trump supports the genocidal war waged by a state led by a war criminal. Children are being slaughtered in Gaza. Millions of Americans, including poor children, teeter on the edge of losing their healthcare. Funds for feeding hungry children are being slashed, sacrificed to feed the pockets of the ultra-rich. Thousands will die, not by accident, but by design. Terror, fear, and punishment have replaced the ideals of equality, freedom, and justice. Childcide is now normalized as the law of the land. The lights are dimming in America, and all that remains are the smug, ignorant smirks of fascist incompetence and bodies drained of empathy and solidarity.

Gangster Capitalism and the Death of Empathy

Gangster capitalism lays the foundation for Trump’s racist and fascist politics. As I have noted elsewhere, the United States has descended into a state of political, economic, cultural, and social psychosis, where cruel, neoliberal, democracy-hating policies have prevailed since the 1970s. At the core of this authoritarian shift lies a systemic war on workers, youth, Blacks, and immigrants, increasingly marked by mass violence and a punishing state both domestically and internationally. The U.S. has transformed into an empire dominated by a callous, greedy billionaire class that has dismantled any remnants of democracy, while embracing the fascistic ideology of white Christian nationalism and white supremacy. Fascism now parades not only beneath the flag but also under the Christian cross. 

America has shifted from celebrating unchecked individualism, as depicted in Ayn Rand’s Atlas Shrugged, to the glorification of greed championed by Gordon Gekko in Wall Street, and the psychotic avarice of Patrick Bateman in American Psycho. This descent into barbarity and psychotic infatuation with violence is further demonstrated by Justin Zhong, a right-wing preacher at Sure Foundation Baptist Church in Indianapolis, who called for the deaths of LGBTQ+ individuals during a sermon. Zhong defended his comments by citing biblical justifications and labeling LGBTQ+ people as "domestic terrorists." 

It gets worse. During a Men’s Preaching Night at Sure Foundation Baptist Church, Zhong's associate, Stephen Falco, suggested that LGBTQ+ people should "blow yourself in the back of the head," and that Christians should "pray for their deaths." Another member, Wade Rawley, advocated for violence, stating LGBTQ+ individuals should be "beaten and stomped in the mud" before being shot in the head. Fascism in America, nourished by the toxic roots of homophobia, now cloaks itself not just in the poisonous banner of the Confederate flag, but also in the sacred guise of the Christian cross.

Welcome to Trump’s America, where empathy is now viewed as a weakness and the cold rule of the market is the template for judging all social relations. One noted example can be found in the words of Trump’s on-and-off billionaire ally, Elon Musk, who dismisses empathy as a naive and detrimental force that undermines the competitive, individualistic ethos he champions. Speaking to Joe Rogan on his podcast, Musk specifically stated that “The fundamental weakness of western civilization is empathy.” As Julia Carrie Wong observes in The Guardian, the stakes extend far beyond casting empathy as a "parasitic plague." Empathy's true danger lies in its role as an enabler—granting permission to dehumanize others and constricting the very “definition of who should be included in a democratic state.” This is a recipe for barbarism, one that allows both states and individuals to turn a blind eye to the genocidal violence unfolding in Gaza and beyond.

Naming the Deep Roots of the Police State

Ruth Ben-Ghiat has warned that “America has been set on a trajectory to become a police state,” pointing to the passage of the Brutal and Bellicose Bill (BBB), which handed ICE a budget larger than the militaries of Brazil, Israel, and Italy combined. But the roots of this state violence go deeper. The foundation was laid under Bush and Cheney, whose war on terror birthed Guantanamo, Abu Ghraib, mass surveillance, and extraordinary rendition. What Trump has done is strip these earlier authoritarian practices of all pretenses, elevating them to the status of governing principles.

The police state did not begin with Trump; it evolved through him. Now, we see its terrifying maturity: racial cleansing disguised as immigration policy, hatred normalized as political speech, dissent criminalized, birthright citizenship threatened, and everyday life militarized. This is not politics as usual, it is fascism in real time.

Trump’s fascist politics grows even more dangerous when we recognize that his language of colonization and domination has helped transform American society into what Ngũgĩ wa Thiong’o chillingly describes as a “war zone.” This war zone now spans the digital terrain—through the internet, podcasts, social media, and educational platforms—becoming a fertile breeding ground for fascist symbols, reactionary values, manufactured identities, and the toxic resurrection of colonial logics. In this battleground of meaning, the language of colonization does more than obscure the truth—it erodes critical thinking, silences historical memory, and disarms the very possibility of empowered agency. What remains in its wake is a nation scarred by suffering, haunted by loneliness, bound by shared fears, and anesthetized by the numbing rituals of a punishing state.

The transformation of America into a war zone finds its most visible expression in the rise of Trump’s omnipresent police state. This authoritarian machinery reveals itself through the mechanisms of state-sponsored terror, a heavily militarized ICE force operating like masked enforcers, and the rapid expansion of detention centers that will increasingly resemble a network of potential forced labor camps. As Fintan O’Toole warns, Trump’s deployment of troops onto the streets of Los Angeles is not merely symbolic—it is “a training exercise for the army, a form of reorientation.” In this reorientation, soldiers are no longer defenders of the Constitution but are being retrained as instruments of authoritarian power, bound not by democratic ideals but by obedience to a singular will.

Nevertheless, we resist or refuse to name the fascist threat and the ideological and economic architecture of its politics. Still, we recoil from calling the Trump regime what it is: a fascist state engaged in domestic terrorism. Still, we remain blind to the fact that economic inequality, global militarism, and the genocidal logics of empire are not peripheral issues, they are the center. Why is it so difficult to admit that we are living in an age of American fascism? Why do the crimes of the powerful, at home and abroad, so often pass without scrutiny, while the victims are blamed or erased?

The Collapse of Moral Imagination

What we face is not only a political crisis, partly in the collapse of conscience and civic courage-- a profound moral collapse. The war being waged at home by the Trump regime is not just against immigrants or the poor, it is a war on critical thought, on historical memory, on the courage to dissent. It is a war on every institution that upholds critical thinking, informed knowledge, and civic literacy. This is a genocidal war against the very possibility of a just future—a war not merely against, but for stupidity, for the death of morality, and for the annihilation of any robust notion of democracy. Viktor Klemperer, in his seminal work The Language of the Third Reich, offers a crucial lesson from history: "With great insistence and a high degree of precision right down to the last detail, Hitler’s Mein Kampf teaches not only that the masses are stupid, but that they need to be kept that way, intimidated into not thinking." Klemperer’s analysis reveals that Nazi politics did not arise in a vacuum; it was cultivated in a culture where language itself was the breeding ground of cruelty and control.

Trump’s rhetoric of fear, racial hatred does not emerge in a vacuum. It resonates because it taps into a long and violent history, a history soaked in blood, built on genocide, slavery, colonialism, and exclusion. His language recalls the genocidal campaigns against Indigenous peoples, Black Americans, Jews, and others deemed disposable by authoritarian regimes. It is a necrotic lexicon, resurrected in service of tyranny. It gives birth to politicians with blood in their mouths, who weaponize nostalgia and bigotry, cloaking brutality in the false promises of patriotism and “law and order.”

Language as War and the Return of Americanized Fascism

This is not merely a rhetoric of cruelty, it is a call to arms. Trump’s words do not simply shelter fascists; they summon them. They silence dissent, normalize torture, and echo the logic of death camps, internment camps, and mass incarceration. His discourse, laden with hatred and lies, is designed to turn neighbors into enemies, civic life into war, and politics into a death cult and zone of terminal exclusion. Undocumented immigrants, or those seeking to register for green cards or citizenship, are torn from their families and children, cast into prisons such as Alligator Alcatraz, a grotesque manifestation of the punishing state. As Melissa Gira Grant writes in The New Republic, it is "an American concentration camp…built to cage thousands of people rounded up by ICE," constructed in a chilling display of colonial disregard, and erected on traditional Miccosukee land without so much as consulting the Tribe.

This is the face of modern cruelty: language wielded as a tool to orchestrate a spectacle of violence, designed to degrade, divide, and erase. Culture is no longer a peripheral force in politics; it has become the central weapon in the rise of state terrorism. The language of war and complicity normalizes America’s transformation into a monstrous carceral state, a symbol of state-sponsored terror where due process is suspended, and suffering is not just an outcome but the point itself. 

A culture of cruelty now merges with state sponsored racial terror, functioning as a badge of honor. One example is noted in Trump advisor Laura Loomer, who ominously remarked that "the wild animals surrounding President Donald Trump’s new immigration detention center… will have 'at least 65 million meals." Change.org, along with others such as Pod Save America co-host Tommy Vietor, noted that her comment “is not only racist, it is a direct emotional attack and veiled threat against Hispanic communities. This kind of speech dehumanizes people of color and normalizes genocidal language.” Her racist remark not only reveals the profound contempt for human life within Trump's inner circle but also highlights how cruelty and violence are strategically used as both a policy tool and a public spectacle. Loomer’s remark is not an aberration, it is a symptom of the fascist logic animating this administration, where death itself becomes a political message. Her blood-soaked discourse if symptomatic of the criminogenic politics fundamental to the working of the Trump regime.

The parallels to history are unmistakable. Loomer’s invocation of death as the outcome of detention recalls the Nazi designation of certain camps as Vernichtungslager, extermination camps, where as Holocaust survivor Primo Levi noted, imprisonment and execution were inseparable. Likewise, the U.S. internment of Japanese Americans during World War II, though often sanitized in public memory, operated under a similar logic of racial suspicion and collective punishment. The message in each case is clear, as Judith Butler has noted in her writing: some lives are rendered invisible, deemed unworthy of legal protection, of family, of dignity, of life itself. In fascist regimes, such spaces function not only as instruments of punishment but as symbolic theaters of power, meant to instill terror, enforce obedience, and declare which bodies the state has marked for erasure.

For Trump, J.D. Vance, and their ilk, fascism is not a specter to be feared but a banner to be waved. The spirit of the Confederacy and the corpse-like doctrines of white supremacy, militarism, and neoliberal authoritarianism have returned, this time supercharged by surveillance technologies, financial capital, and social media echo chambers. In the spirit of the Trump regime, the symbols of the Confederacy are normalized. Confederate flags are now waved by neo-Nazis in public squares and parades, while Trump renames US warships and 7 military bases after Confederate officers, reinforcing a dangerous nostalgia for a past rooted in racism and rebellion against the very ideals of unity and equality that this nation claims to uphold.

Higher Education and the Fight Against Authoritarianism
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It should not surprise us that the American public has grown numb with the constant echo chamber of state terrorism playing out in multiple sites of attack. Powerful disimagination machines, mainstream media, right-wing propaganda platforms, tech billionaires, have flooded public consciousness with conspiracy theories, historical amnesia, and spectacularized images of immigrants and others being deported to prisons, foreign Gulags, and modern day black holes. These are not simply entertainment outlets; they are pedagogical weapons of mass distraction, breeding civic illiteracy and moral paralysis. Under their influence, the American people have been placed in a moral and political coma.

White Nationalism and Reproductive Control

Nowhere is this more evident than in the mainstream media’s failure to address the racial and ideological foundations of Trump’s agenda. His attacks on Haitian immigrants, the travel ban on seven African countries, the shutting down of refugee programs, and his open-door policy for white Afrikaners from South Africa are not merely racist; they are explicitly white nationalist. The same ideology drives attacks on women’s reproductive rights, revealing the deep racial and gender anxieties of a movement obsessed with white demographic decline. These are not isolated skirmishes, they are interconnected strategies of domination.

These converging assaults, white nationalism, white supremacy, patriarchal control, and militarized life, manifest most vividly in the war on reproductive freedom. White nationalists encourage white women to reproduce, to hold back demographic change, while punishing women of color, LGBTQ+ people, and the poor. It is a violent calculus, animated by fantasies of purity and control.

The Systemic Assault on Democracy

This is a full-spectrum assault on democracy. Every act of cruelty, every racist law, every violent metaphor chips away at the social contract. A culture of authoritarianism is now used to demean those considered other, both citizens and non-citizens, critics and immigrants, naturalized citizens and those seeking such status. They are labeled as unworthy of citizenship now defined by the Trump regime as a privilege rather than a right. Meanwhile, a media ecosystem built on clickbait and erasure renders both such fascists as legitimate while making invisible the roots of suffering mass suffering and fear, all the while, turning oppression into spectacle and silence into complicity.

In this fog, language itself is emptied of meaning. Truth and falsehood blur. As Paulo Freire warned, the tools of the oppressor are often adopted by the oppressed. We now see that the logic of fascism has seeped into the culture, eroding civic sensibility, destroying moral imagination, and rendering resistance almost unspeakable.

The Normalization of Tyranny

Trump’s authoritarian fantasies do not alienate his base, they galvanize it. What was once unthinkable is now policy. What was once fringe has become mainstream. Cruelty is not something to be deplored and avoided at all costs, it is a central feature of power, wielded with theatrical and spectacularized brutality. Under the current acting ICE Director, Todd Lyons, this punitive logic has intensified: Lyons oversees a $4.4 billion Enforcement and Removal Operations apparatus staffed by over 8,600 agents across 200 domestic locations, using militarized tactics, surprise raids, and aggressive targeting of immigrant communities to sustain a regime of fear. ICE’s presence is at the heart of Trump’s hyper-police state, and its funding has been greatly expanded to $170 billion under Trump’s new budget bill, creating what journalist Will Bunch calls Trump’s “own gulag archipelago of detention camps across a United States that’s becoming increasingly hard to recognize.”

Meanwhile, figures like Tom Homan, who led ICE under Trump’s first term, laid the groundwork with Gestapo-style operations, midnight raids, family separations, and public declarations that undocumented immigrants “should be afraid”. As the “border tzar” under Trump, Homan has initiated deportation policies that are even more aggressively violent and cruel that those that took place in Trump’s first term as president. As Bunch notes, take the case of “the 64-year-old New Orleans woman, Donna Kashanian, who fled a tumultuous Iran 47 years ago, volunteered to rebuild her battered Louisiana community after Hurricane Katrina, never missed a check-in with U.S. immigration officials , and was snatched by ICE agents in unmarked vehicles while she was out working in her garden and sent to a notorious detention center.” These horror stories now take place daily in cities extending from Los Angeles to Providence, Rhode Island.

A central player in this current regime of state terrorism, systemic racism, mass abductions, deportations, and the criminalization of dissent is Stephen Miller, Trump’s White House Deputy Chief of Staff. During Trump’s first term, Miller was the driving force behind the Muslim ban, the family separation policy, and assaults on birthright citizenship, all rooted in an unapologetic white supremacist and eugenicist worldview. In Trump’s second term, he has emerged as the architect of even more draconian measures, pushing for mass deportations, the abolition of birthright citizenship, and the revocation of naturalized citizenship for those who fall outside his white Christian vision of who deserves to be called American.

Far-right white nationalist such as Miller, Tom Homan and Todd Lyons, do not treat cruelty as a regrettable side effect. For them, cruelty is the currency of power. Suffering becomes a spectacle, and violence a ritual of statecraft. Tyranny is not inching forward in silence; it is advancing at full speed, cheered on by those who treat fear as a governing principle and pain as public policy. At stake here is what Timothy Snyder calls the practice of fascist dehumanization.

This is not a passing storm. It is the death throes of a system that has long glorified violence, commodified everything, and fed on division. Trump’s language is not a performance, it is preparation. His words are laying the foundation for a society without empathy, without justice, without democracy.

Reclaiming the Language of Resistance, Reclaiming Democracy

In a decent society, language is the lifeblood of democracy, a vessel of solidarity, truth, and hope. But in Trump’s America, language has become a weapon, dehumanizing, excluding, and dominating. His vision is not a warning; it is a blueprint. We must resist, or we risk losing everything. The stakes are nothing less than the survival of democracy, the retrieval of truth and the refusal to live in a world where cruelty is policy and silence is complicity. 

What is needed now is not only a rupture in language but a rupture in consciousness, one that brings together the critical illumination of the present with a premonitory vision of what lies ahead if fascist dynamics remain unchecked. As Walter Benjamin insisted, we must cultivate a form of profane illumination, a language that disrupts the spectacle of lies and names the crisis in all its violent clarity. At the same time, as A.K. Thompson argues, we must grasp the future implicit in the present. His notion of premonitions urges us to read the events unfolding around us as urgent warnings, as signs of the catastrophe that awaits if we do not confront and reverse the political and cultural paths we are on. It demands that we see the connections that bind our suffering, rejecting the fragmented reality that neoliberalism forces upon us. 

The time for complacency is past. The time for a new and more vibrant language, one of critique, resistance, and militant hope, is now. A language capable not only of indicting the present but of envisioning a future rooted in justice, memory, and collective struggle.

As Antonio Gramsci remarked in his Prison Notebooks, "The crisis consists precisely in the fact that the old is dying and the new cannot be born; in this interregnum a great variety of morbid symptoms appear." What is clear is that these morbid symptoms have arrived. Yet, alongside the despair they breed, they also present new challenges and opportunities for revitalized struggles. This is where the power of language comes into play—this is the challenge and opportunity for those who believe in the transformative power of culture, language, and education to address not just the nature of the crisis but its deeper roots in politics, memory, agency, values, power, and democracy itself.

[This article first appeared in the LA Progressive.]


By Henry A. Giroux

Henry A. Giroux currently holds the McMaster University Chair for Scholarship in the Public Interest in the English and Cultural Studies Department and is the Paulo Freire Distinguished Scholar in Critical Pedagogy. His latest book is The Burden of Conscience: Educating Beyond the Veil of Silence (Bloomsbury in 2025). He is LA Progressive's Associate Editor. His website is www.henryagiroux.com

Iron Cage or Golden Handcuffs? (Glen McGhee and Dahn Shaulis)

Max Weber’s “iron cage” described a world where bureaucratic rationality and capitalist structures governed life so thoroughly that individuality and freedom were diminished. Today, Americans still live in that cage, bound by debt, hierarchy, and rules that channel human energy into impersonal systems. Alongside the cage sits another metaphor: the “golden handcuffs.” Unlike the coercion of bureaucracy, golden handcuffs represent the comfort and stability of jobs, mortgages, and benefits that discourage mobility. Taken together, iron and gold shape a society increasingly stuck in place.

Nowhere is this more visible than in the experience of younger generations. Student loan debt has become one of the most powerful bars of the iron cage. For decades, policymakers sold higher education as the ticket to mobility, yet the financing model has left tens of millions of Americans burdened with obligations that stretch across lifetimes. Parents still paying their own loans now watch their children borrow again, creating a cycle of indebtedness that limits family formation, delays homeownership, and stifles geographic mobility. College graduates often cannot take risks—whether by starting a business, moving to a new city, or pursuing meaningful but lower-paid work—because debt service makes such choices impossible. The American promise of education as liberation has become, for many, education as shackles.

Layered onto this cage is the massive growth of what anthropologist David Graeber called “bullshit jobs”—roles that exist less to create value than to maintain bureaucratic appearance and control. Whole sectors of the economy are filled with paper-pushers, compliance officers, middle managers, and customer service agents who know that their work adds little or nothing to society. Yet these jobs proliferate because they keep the system running, providing salaries and benefits that workers can’t easily abandon. Here lie the golden handcuffs: people remain in unfulfilling work not because they love it, but because the alternative—losing health insurance, defaulting on loans, or risking homelessness—is too dangerous. In effect, workers trade freedom for security, their ambitions dulled by the constant calculation of what can be risked and what cannot.

The Wall Street Journal recently documented how job-switching and geographic mobility have fallen to historic lows. For many, the causes are high housing costs, limited relocation packages, and rising mortgage rates. But behind those immediate factors lie deeper structures. Student loan debt reduces the willingness to gamble on uncertain opportunities. Bullshit jobs, however empty, offer just enough stability to keep people locked in place. Older generations, insulated by home equity or pensions, may experience the golden handcuffs as a form of protection, but their children and grandchildren feel more of the iron cage, inheriting debts and diminished opportunities while being funneled into roles that drain meaning from their labor.

The intergenerational effect is stark. Families once imagined that each generation would surpass the last, but mounting evidence shows downward mobility as the norm. Debt and immobility mean that the youngest workers face worse prospects than their parents, often despite higher levels of formal education. The cage has become hereditary, reinforced by golden handcuffs that reward those already inside while barring others from entry.

The consequences reach far beyond individual frustration. A society of debt-burdened, risk-averse workers chained to meaningless jobs loses dynamism, creativity, and the possibility of real progress. Economic innovation falters when people cannot afford to move, switch jobs, or challenge existing hierarchies. Civic life suffers when millions are too tired or precarious to participate fully. What Weber described as the cold rationality of bureaucracy now fuses with financialization and corporate incentives to produce both stagnation and quiet despair.

The question is not only whether Americans are trapped in iron cages or bound by golden handcuffs, but who profits from these arrangements. Student loan servicers, corporate employers, and real estate interests all benefit from a population too indebted, too constrained, and too risk-averse to push back. Unless there is structural change—through debt relief, meaningful labor reform, and a housing policy that restores mobility—the chains will only tighten, passed from one generation to the next.

The iron cage and the golden handcuffs are not metaphors in tension; they are metaphors in partnership, binding Americans simultaneously by force and by comfort. Together they describe a society that promises freedom while delivering entrapment, and a generation that is learning the hard way that education, work, and home are less ladders to opportunity than carefully designed systems of control.

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Sources

Max Weber, The Protestant Ethic and the Spirit of Capitalism (1905).
“Understanding Max Weber’s Iron Cage,” ThoughtCo. https://www.thoughtco.com/understanding-max-webers-iron-cage-3026373
“Nobody’s Buying Homes, Nobody’s Switching Jobs—and America’s Mobility Is Stalling,” Wall Street Journal, August 14, 2025. https://www.wsj.com/economy/american-job-housing-economic-dynamism-d56ef8fc
David Graeber, Bullshit Jobs: A Theory (2018).
Steven J. Davis and John Haltiwanger, “Dynamism Diminished: Housing Markets and Business Formation,” AEA Research (2024). https://www.aeaweb.org/research/charts/dynamism-diminished-housing-markets
“The Intergenerational Burden of Student Loan Debt,” Brookings Institution, October 2021. https://www.brookings.edu/research/the-intergenerational-burden-of-student-loan-debt/