Sports River of News

Subscribe to Sports River of News feed
This feed was created by mixing existing feeds from various sources.
Updated: 16 min 48 sec ago

Iona WBB Downed By Siena, 64-51

Sun, 01/07/2018 - 09:51

Iona WBB Downed By Siena, 64-51

Rate Article:  0 Your rating: None 0 No votes yet

NEW ROCHELLE, NY -- Siena defended home court with a 64-51 win late Tuesday morning against Iona. Due in large part to their 13 steals, the Saints scored 25 points off turnovers and shot an effective 41.2% from the floor.

Iona began the game on a quick 7-0 spurt, spurned by the play of freshmen Toyosi Abiola and Adrienne DiGioia.  Siena's play evened out and by the end of the quarter it held a 19-14 lead, anchored by a buzzer-beating three-pointer by senior Joelle Gibson.

New RochelleSports - College

Iona MBB Storms Past Saint Peter's 73-69

Sun, 01/07/2018 - 08:34

Iona College

Rate Article:  0 Your rating: None 0 No votes yet

NEW ROCHELLE, NY -- The Iona College men's basketball put together a furious run to overcome a late 10-point deficit to defeat MAAC foe Saint Peter's 73-69 this evening on ESPNU at the Hynes Center.

New RochelleSports - College

Devils lose to Stars: 6 observations

Fri, 01/05/2018 - 16:48

Replay: Irish Inch Past Tigers

Tue, 01/02/2018 - 18:23

Jets Fall in New England 26-6

Tue, 01/02/2018 - 18:22

Devils lose to Capitals

Tue, 01/02/2018 - 18:21

Revised Data Shows Community Colleges Have Been Underappreciated - The New York Times

Mon, 01/01/2018 - 20:54
"In other words, Mr. Gunderson had it backward. The new measures suggest that community colleges are much more successful than for-profit colleges, not much less. They are also far cheaper and leave the average student with much less debt." [via: ]

Study finds former for-profit students go to two-year colleges

Mon, 01/01/2018 - 20:52
"A new paper finds students don’t leave postsecondary education when the for-profit institution they attend is sanctioned by federal agencies. They move into the public sector." [via: ]

Data on Community College Grads Who Earn Graduate Degrees

Mon, 01/01/2018 - 20:51
"The National Student Clearinghouse Research Center this week released new data on the numbers of graduate and professional degree earners who first began their postsecondary studies at a community college." Roughly one-in-five master's degree earns, 11 percent who earned doctoral degrees and 13 percent of professional degree earners originally began at a two-year college, found the center, which tracks the progress of almost all U.S. college students. “Community college is typically viewed as a portal to the baccalaureate degree, but this study shows that it also helps many individuals access the lifelong employment benefits associated with a master’s or doctorate,” Suzanne Ortega, president of the Council of Graduate Schools, said in a written statement. “I hope this study will inspire new strategies for helping community college students chart a path to graduate school.” [via: ]

Considerations On Cost Disease | Slate Star Codex

Mon, 01/01/2018 - 00:45
[via: ] "IV. I mentioned politics briefly above, but they probably deserve more space here. Libertarian-minded people keep talking about how there’s too much red tape and the economy is being throttled. And less libertarian-minded people keep interpreting it as not caring about the poor, or not understanding that government has an important role in a civilized society, or as a “dog whistle” for racism, or whatever. I don’t know why more people don’t just come out and say “LOOK, REALLY OUR MAIN PROBLEM IS THAT ALL THE MOST IMPORTANT THINGS COST TEN TIMES AS MUCH AS THEY USED TO FOR NO REASON, PLUS THEY SEEM TO BE GOING DOWN IN QUALITY, AND NOBODY KNOWS WHY, AND WE’RE MOSTLY JUST DESPERATELY FLAILING AROUND LOOKING FOR SOLUTIONS HERE.” State that clearly, and a lot of political debates take on a different light. For example: some people promote free universal college education, remembering a time when it was easy for middle class people to afford college if they wanted it. Other people oppose the policy, remembering a time when people didn’t depend on government handouts. Both are true! My uncle paid for his tuition at a really good college just by working a pretty easy summer job – not so hard when college cost a tenth of what it did now. The modern conflict between opponents and proponents of free college education is over how to distribute our losses. In the old days, we could combine low taxes with widely available education. Now we can’t, and we have to argue about which value to sacrifice. Or: some people get upset about teachers’ unions, saying they must be sucking the “dynamism” out of education because of increasing costs. Others people fiercely defend them, saying teachers are underpaid and overworked. Once again, in the context of cost disease, both are obviously true. The taxpayers are just trying to protect their right to get education as cheaply as they used to. The teachers are trying to protect their right to make as much money as they used to. The conflict between the taxpayers and the teachers’ unions is about how to distribute losses; somebody is going to have to be worse off than they were a generation ago, so who should it be? And the same is true to greater or lesser degrees in the various debates over health care, public housing, et cetera. Imagine if tomorrow, the price of water dectupled. Suddenly people have to choose between drinking and washing dishes. Activists argue that taking a shower is a basic human right, and grumpy talk show hosts point out that in their day, parents taught their children not to waste water. A coalition promotes laws ensuring government-subsidized free water for poor families; a Fox News investigative report shows that some people receiving water on the government dime are taking long luxurious showers. Everyone gets really angry and there’s lots of talk about basic compassion and personal responsibility and whatever but all of this is secondary to why does water costs ten times what it used to? I think this is the basic intuition behind so many people, even those who genuinely want to help the poor, are afraid of “tax and spend” policies. In the context of cost disease, these look like industries constantly doubling, tripling, or dectupling their price, and the government saying “Okay, fine,” and increasing taxes however much it costs to pay for whatever they’re demanding now. If we give everyone free college education, that solves a big social problem. It also locks in a price which is ten times too high for no reason. This isn’t fair to the government, which has to pay ten times more than it should. It’s not fair to the poor people, who have to face the stigma of accepting handouts for something they could easily have afforded themselves if it was at its proper price. And it’s not fair to future generations if colleges take this opportunity to increase the cost by twenty times, and then our children have to subsidize that. I’m not sure how many people currently opposed to paying for free health care, or free college, or whatever, would be happy to pay for health care that cost less, that was less wasteful and more efficient, and whose price we expected to go down rather than up with every passing year. I expect it would be a lot. And if it isn’t, who cares? The people who want to help the poor have enough political capital to spend eg $500 billion on Medicaid; if that were to go ten times further, then everyone could get the health care they need without any more political action needed. If some government program found a way to give poor people good health insurance for a few hundred dollars a year, college tuition for about a thousand, and housing for only two-thirds what it costs now, that would be the greatest anti-poverty advance in history. That program is called “having things be as efficient as they were a few decades ago”. V. In 1930, economist John Maynard Keynes predicted that his grandchildrens’ generation would have a 15 hour work week. At the time, it made sense. GDP was rising so quickly that anyone who could draw a line on a graph could tell that our generation would be four or five times richer than his. And the average middle-class person in his generation felt like they were doing pretty well and had most of what they needed. Why wouldn’t they decide to take some time off and settle for a lifestyle merely twice as luxurious as Keynes’ own? Keynes was sort of right. GDP per capita is 4-5x greater today than in his time. Yet we still work forty hour weeks, and some large-but-inconsistently-reported percent of Americans (76? 55? 47?) still live paycheck to paycheck. And yes, part of this is because inequality is increasing and most of the gains are going to the rich. But this alone wouldn’t be a disaster; we’d get to Keynes’ utopia a little slower than we might otherwise, but eventually we’d get there. Most gains going to the rich means at least some gains are going to the poor. And at least there’s a lot of mainstream awareness of the problem. I’m more worried about the part where the cost of basic human needs goes up faster than wages do. Even if you’re making twice as much money, if your health care and education and so on cost ten times as much, you’re going to start falling behind. Right now the standard of living isn’t just stagnant, it’s at risk of declining, and a lot of that is student loans and health insurance costs and so on. What’s happening? I don’t know and I find it really scary."

Stefano Harney (part 1) | Full Stop

Tue, 12/26/2017 - 03:43
"He is perhaps best known for The Undercommons, an absolutely essential work on the contemporary university (and much, much more) co-written with Fred Moten. But an Internet search will show interests pushing in all kinds of exciting directions — from study to infrastructure, from cultures of finance to leisure, from public administration to the metroversity." … "There is as little point in demanding something of this president as of the last. Not only because we will not get it, but because it is probably not what we want. We get sucked into policy. But the university, the NEA and the NEH, these institutions are just the enervating compromise, the residue of a past battle. Preserving them has the perverse effect of weakening us. These are just settlements we have to reject in our ongoing war against democratic despotism, which is of course the ongoing war against us. W.E.B. Du Bois wrote about democratic despotism in ‘The African Roots of War,’ published in 1915. The current US regime could be said to be the realization of this trajectory of democratic despotism. Du Bois was very specific about democratic despotism. He observed capitalists in the United States and Europe offering a compact with their white working classes, offering a share, however meager, in the nation’s wealth. This share would be extracted from black and brown peoples living in the nation, but excluded from this pact, and through imperialism, shares would be extracted from what Du Bois called the black, brown, and yellow peoples throughout the globe. Democratic despotism was a cross-class alliance based on the color line. Through this agreement, governments could function as ‘democracies.’ Indeed participation in a white democracy was part of what being offered as part of the stabilization package. The modern university is a phenomenon of this agreement sealed along the color line. Thus I would say the undercommons remains the moving violation of that agreement. I have a friend called Jonathan Pincus. He’s a very smart Marxist development economist, and recently he turned his attention to the development and future of universities around the world. He points out that the deal between the capitalist classes and the nation-state is fraying. One effect of this is that the capitalist classes do not want to pay for universities that serve a national purpose anymore, whether that purpose is producing research, training labour, or preserving national culture and identity. They only want to pay for universities to educate their children — that is, teach them the etiquette of the capitalist classes — and their children go to Princeton or Oxford, or wherever. But their children certainly do not go to Rutgers-Newark nor UC-Riverside, never mind state colleges, small private colleges, and numerous other regional universities. As Jonathan notes universities like Princeton already cater to a global, not national, capitalist class. They are flourishing. The question this raises for me is not whether the vast number of colleges and universities outside the attention of the global capitalist classes will continue to be funded. They won’t, except where vestiges of the white middle class can effectively threaten legislatures to give their kids and not Latino, Black, Asian, and Indigenous kids, the remaining bits of this system. But what can we do, together with the rest of these kids, with these abandoned factories of knowledge? That’s what interests me. How can we occupy them once they are discarded?" … " Fred and I work under the influence of Denise Ferreira Da Silva here, as elsewhere. She speaks about difference without separability and about entanglement in a way that becomes most available through this nautical event, through blackness. She adds that without separability, our ideas and practices of determinacy and sequentiality, which I’ve reduced to time and space here, also get called into question. Her work is rich and deep and I am still finding my way through this entangled world with her help. Shipping and the Shipped, the show at the Bergen triennial, owes much to her thought." … "And so, to shift registers slightly from our thing to theirs, if you think about recent political battles coming out of the United States and its imperial decline, they could all be seen as logistical. So, I agree with you Michael that logistics can be a capacious category for understanding what they are doing, as well as what we are trying to do. The Black Snake winding through Dakota lands, the wall along the current border with Mexico, the ban directed at the seven Islamic countries the US has strategised to destroy and dominate, these are all about the movement of energy, goods, and labour, about ensuring control of the flows. So too the South China Sea ‘stand-off’ is a reaction to China’s ‘belt and road’ strategy — the Silk Road Belt and the Maritime Silk Road — China’s plan for connectivity, shipping, logistics across vast territory. The Maritime Silk Road is to run from Papua New Guinea to East Africa and the Silk Road Belt from the ports of Southern Italy and Greece through Turkey to Siberia. China is building this infrastructure as we write, all along these routes, in massive undertakings. Infrastructure is however only one aspect of logistics, or one dimension might be a better way to put it. Another dimension of logistics is its unconscious. The dream of logistics, and you can find this in the academic journals, is the elimination of human time, the elimination of the slowness and error of human decision-making, actions, and indeed mere bodily presence. Now you might think this means replacing truck drivers with self-driving trucks running automated routes where algorithms recalculate constantly and link to fuel prices and inventory signals, all without people having to intervene, and you would be right. But interestingly the jobs that have already been replaced by the most important machine in logistics — the algorithm — are management jobs." … "Finally, one might object that logistics does not have much to say about something like police brutality, or as my friend Dylan Rodriguez would correct me, police, since police brutality is, as he says, redundant. But what Fred and I tried to suggest in our piece ‘Leave Our Mikes Alone’ is that the demand for access — intensified by logistical capitalism — also identifies the inaccessible as sabotage. Anyone who does not immediately open oneself fully to the police upon demand for access is a saboteur. But anti-black racism means it is impossible for black people to comply with this order for access since black people are by definition opaque to the police and to white supremacist society. Access kills, but not indiscriminately." … "I think students who study business are in a sense very logistical. Whereas a student studying music or history must say how can I fit what I like to do into this economy, a business student says how can I fit the economy into me. The business student is immediately ready for interoperability, for being accessed, plugged in, traversed by flows, modulated, wherever necessary. These students are unmediated by an interest, such as anthropology, that has to be converted into the economic in an extra step of logistical effort. Now, the curious other side to this is that the business student is also often ‘the last Fordist.’ Even when Fordism ‘never was’ for that particular student or her family. By this I mean because it is impossible to be interested, really, in Human Organisation and Development (the way it is inevitably taught as an extension of logistical capitalism), students place their interests elsewhere, in a non-work sphere. Now this is not true for those upper middle class business students who are convinced business can deliver meaning for them (including through green business, social entrepreneurship and all the rest of the more sophisticated delusions). But amongst the average student taking business courses, I have found little illusion about why they are doing it, or what it is going to be like, even if they have hopes. I say all this to say the student taking philosophy in your class is probably there to take philosophy, as if in an old-fashioned division between work and leisure. I am personally happy to make my classes into places of leisure under these circumstances (or any). The real question I want to ask with you both is this: outside of the places Jonathan is talking about — the global universities responding to a global capitalist class — students are struggling. They are over-worked, over-taught, piled with requirements and internships, plagued by debt and psychological distress, and they are often the new welfare state for grandparents, kids, and disabled relatives. In other words, leisure is being made impossible for them and I think this means it is hard to ask them to take our classes with a kind of leisure. How can we organize with the students for leisure as a first step toward study?" … "But I wanted to ask an unrelated, slightly inarticulate question. I mentioned at one point in our initial email conversation that I’m genuinely curious about the co-author phenomenon (Adorno & Horkheimer, Mouffe & Laclau, Hardt & Negri, etc.). I’m still curious about this, like the phenomenology of it versus any crude craft or process question, but I’m not quite sure how to ask it. Actually, Michael, I also like to ask the question of how people write together. I always ask it when I find people writing together. In our case, we hung out together for fifteen years before we wrote anything down! But for us the transition to writing things down had two impulses. On the one hand, we were trying to understand our workplace, and we wrote a couple of early pieces about conditions of academic labour, one called the Academic Speed-Up, and another called Doing Academic Work. There was not much to them, but they did make us realize we could not consume ourselves with what the university was doing to us, to our colleagues, and to our students (to say nothing of our neighbours and neighbourhoods). We needed to focus on what we were doing and on what had long been done, study, black study. So we were impelled by black study, inspired by Edouard Glissant’s phrase, ‘the consent not to be a single being.’ We didn’t want to work or write by ourselves, to be individual authors, or voices, to be cited, acknowledged. We just wanted to go into debt. We had already asked for too much credit, because that is what the university wants you to do, and that is what we make students do, and that was asking all of us to hold ourselves in this impossible position of the self-determined person, or what we might call the usufructing self. So the way we write is to lose that credit in conversation, jokes, over beers, in crowds of friends, with lovers, any way to get away from this impossibility and see what can come from this consent. And when I say any way, I mean it. We write in all kinds of ways and the only constant is losing the individuality and finding the sociality of our words and ideas. Our work emanates from our ensemble, and that’s about it. Sometimes I write something first, sometimes he does. Sometimes I add or comment, sometimes he might inlay my prose, sometimes we might extend each other’s sentences with commas and fragments, reversals and paradoxes, experimental phrasing and wording. In any case, we want as much to be less than two as more than two. Originality is our enemy, experimenting with what is already here is our friend(s). This was the approach I tried to bring into the art world, while respecting what was already there, the forms of collaboration already at work, like the inspiring collectivities I have encountered, from Crater Invertido in Mexico to KUNCI in Indonesia. I don’t know that I have much insight into this world but I have had the chance to spend time with my friends through its support. And I am benefitting from people who are writing about the art world today, Max Haiven, for instance, Marina Vishmidt and Nora Sternfeld, some of the most interesting theory is coming out of this conjunction. Stevphen Shukaitis brings together psychographic drift with class composition analysis at one point in his new book. You don’t get that alchemy in studies of the creative industries! The importance of spending time together with your friends — a version of the leisure I want in my classroom — the art world is a place that has resources that can be liberated for that purpose. I witnessed this in the practice of Ayreen Anastas and Rene Gabri, for instance. More than anyone else, the performance artist and dancer Valentina Desideri taught me this. Leisure, hanging out, as the ground for collective practice, as emergent, collective practice under constant revision, but also as the struggle against the time and unit measures, against the access, of logistical capitalism. Leisure as struggle. That was Michael Brown and his friends."

ROAR Magazine: Undercommoning within, against and beyond the university-as-such

Tue, 12/26/2017 - 00:33
[Also at: ] "Undercommons (n.): The networks of rebellious solidarity that interlace within, against and beyond dominant institutions and power structures Undercommoning (v.): The conscious and unconscious labors and process of interlacing the undercommons The Undercommoning Project (n.): A network of radical organizers working in the shadow of the university. The university-as-such (n.): Their dream, our nightmare. Beyond the university-as-such (n.): Our dream, their nightmare. THE UNIVERSITY IS A THIEF No specter is haunting the university; the university is haunting us. While we are accustomed to imagining “the university” as an enlightening institution that works in the public interest, we, The Undercommoning Project, hold that: in an age of skyrocketing tuition prices, soaring student debt, the hyperexploitation of precarious service workers, the proliferation of highly-paid senior administrative positions and the increased commercialization and corporatization of higher education, universities today are anything but a public good. Indeed, we insist the university-as-such has never been a bastion of progress, learning, and fairness; it has always excluded individuals and communities on the basis of race, class, gender, sexuality, citizenship and politics. Indeed, it is implicated in the past and present of slavery and colonial genocide in North America. Worse, the university has always been a thief, stealing people’s labor, time and energy. We charge that the university-as-such is a criminal institution. Along with the Edu-Factory Collective we understand the university today as a key institution of an emerging form of global, racial capitalism, one that is a laboratory for new forms of oppression and exploitation, rather than an innocent institution for the common good. From its pirating of Indigenous biomedical knowledge to the marginalization and containment of non-traditional inquiry, from the training of corporate kleptocrats to the cronyistic production of private patents, from the university’s role in gentrification and urban enclosures to the actions and implications of its investments and endowments, from the white-supremacist and eurocentric knowledge it exalts to its dark collaborations with the military-industrial complex, the university thrives on its thievery. So when we say the university-as-such is criminal, we mean criminal like the police: a force of racialized and class-based figures of authority, enforcement, and violence that guards, incarcerates, entraps, on the one hand, and on the other, punishes freedom, solidarity, and communal potential. You may accuse us of losing faith in the university; it never had faith in us. Long ago it transformed us, as it had others before us, into overwhelmed debtors, precarious adjuncts, and exploited service sector workers. We were only the latest in a long line of its waste products. You may accuse us of devaluing study, learning and research; far from it — we value them so greatly that we know they must be liberated from the structures of the university-as-such, which today already lie in ruins. The university-as-such can be the occasion for the joys of study, of solidarity, of poetic play, of learning and honing our powers. We refuse to relinquish these pleasures. But we will insist that these are gifts we give one another, not tokens of the university’s affection for its subjects. We dream of the thing to come after the university. WITHIN, AGAINST, BEYOND Therefore, when we say that we organize in the shadow of the university, we mean that we organize with those who have been used and abused by the university-as-such: students and workers of color who endure institutional racism while having their images used in the name of diversity; precariously employed adjunct faculty who must rely on social or communal assistance for survival; exploited graduate teaching fellows still urged to play the rigged academic game; custodial and food services staff who are treated as disposable in patriarchal and racist divisions of labor; so-called “dropouts” who’ve been ejected from the university because they can’t stand its discipline; students and former students who will be haunted by debt for decades; and organizers who educate, study, and research outside and in spite of the university’s present configurations. We want to experiment, explore and enjoy building solidarity between these outcasts onto whom the university-as-such casts its shadow, in order to create conditions where something monstrously new can grow amidst the rubble. And so our study must be molded in the traditions of freedom schools and oral histories, of fugitive campfires and underground reading groups. We value autonomous study as an exercise in cultivating collective, transformative liberation. We have no nostalgia for the fabled university of the past, the mythical ivory tower of meritocracy, civility and white collegiality: that supposedly utopian place never existed, at least not for anyone outside the raced, classed and gendered elite. We also have no nostalgia for the future long promised by advocates of the university-as-such. We do not believe access to present universities merely needs to be widened or brought into the virtual world, nor do we believe that the mission of the public university merely needs to be redeemed from the forces of managerialism or commercialization. We believe the university-as-such must be abolished. Of course we believe in the value of high-caliber research. Of course we believe everyone should be able to study to develop their skills and knowledge. Of course we believe in debate, freedom of expression and rigorous critical thinking. Of course we believe in communal intellectual joy. We believe in them so fiercely we refuse to continue to see them enclosed, warped, choked, defined by and destroyed in the university-as-such. Does this sound entitled? It should. The undercommons deserves to enjoy and reinvent all that it produces, which is to say everything. It is our collective labor and knowledge that university-as-such prepares, consumes, digests and uses to reproduce itself: we are mobilizing to reclaim that labor and knowledge, within, against and beyond the university-as-such, in the name of producing something monstrous. KNOWING/PRACTICING OUR VALUE Thus we advocate grassroots study groups and collective research projects within, against and beyond the university as we know it. We advocate the creation of new networks of study, theory, knowledge and collaborative learning outside the system of credit(s) and of debt. We see the university-as-such not as an alma mater (“giving mother”) but as a parasite. It feeds off its students’ future earnings via their debt, and off its increasingly precarious employees via their labor; it thrives on the good intentions, the tragic idealism, and the betrayed hopes of those over whom it casts its shadow. Undercommoning is the process of discovering and practicing our value within, against and beyond the university’s measures. We refuse to suffer silently the depression and anxieties the university-as-such and its constant crises instill, trigger and exploit. We will not relinquish the senses of radical wonder, passionate curiosity, and critical integrity we create together. We insist that the splendor of the university is not to be found in the mahogany or the oak of its aristocratic chambers but in the tapestry and grain of insurgent collaborations. We recognize that the university as it currently exists is part of an archipelago of social institutions of neoliberal, free-market racial capitalism. It includes the for-profit prison and the non-for-profit agency, the offshore army base and the offshore tax haven, the underfunded public and the elite private school, the migrant-worker staffed shop floor and the Wall Street trading floor, the factory and the factory farm. All are organs for sorting, exalting, exploiting, drilling, controlling and/or wasting what they call “human capital” and that we call our lives. We are well aware of how much privilege and comfort the university-as-such affords many of its inhabitants, employees and clients. But the privileges of this university life are less evidence of institutional largesse than they are how the university-as-such sustains and reproduces the reigning social order. If this university appears to provide a greater latitude of freedom for independent thought and action, and if it bears within it resources unlike any other, we can nevertheless only advocate, along with Stefano Harney and Fred Moten, who coined the term “the undercommons,” that the only appropriate relation to the university today is a criminal one. To resist the university-as-such from within is to recognize that it has already turned us into criminals in its own image. If the university is, today, already a criminal institution, one built on the theft of the time and the resources of those it overshadows, we who enjoy its bitter embrace must refuse its codes and values of ownership and propriety. Don’t just steal a piece of chalk and write on the sidewalk. We advocate forming autonomous study and affinity groups that build alliances between students, faculty, workers, families, insiders and outsiders. We advocate using the university’s classrooms, spaces, libraries, databases and infrastructure as resources for abolitionist organizing. We advocate repurposing trade unions and student associations as platforms for developing new forms of mutual aid and solidarity within and beyond the university-as-such. We advocate taking time with and taking pleasure in our evolving collective powers. We advocate revolt. You may accuse us of abandoning the university. Far from it; we would be loath to give the university-as-such the satisfaction. Rather, we recognize the centrality of the university-as-such in the reproduction of contemporary power. It has an unprecedented importance as the supposed key to employment in the extortionist capitalist economy. A large proportion of North Americans feel they have no choice but to seek a “necessary” degree while saddling themselves with debt; for others, even this limited access is out of reach. THE STAKES We locate our struggle within and against the university-as-such, not in the name of its survival and restoration, but of our own. The university-as-such teems with dangerous social tensions and contradictions that cannot be ignored. These tensions build as the university is used to warehouse whole generations for whom capitalism has little use, as the university increasingly teaches us that we will be made to compete for any chance at a decent life. The university’s criminal contradictions demand our fugitive resistance. Nevertheless we also know that as the university-as-such accumulates tensions and contradictions these may inspire and catalyze reactionary forces of hatred and violence on the part of others. Already the elites of the university-as-such are closing ranks, with administrators, faculty and complicit students conscripted to defend the idealized, imaginary institution from the barbarian hordes. Whether they rally behind the tattered banners of “civility”, “excellence”, “collegiality” or “tradition” they are really championing a neoliberal institution that rewards the few while oppressing the many. Incidents of racism, misogyny, transphobia, abuse, rape culture, and hatred on campuses are on the rise and the university-as-such has all but destroyed the elusive academic freedom and job security for those who would challenge power, which faculty and students of the past sought through difficult struggle. We, by undercommoning together, are slowly building a network of organizers, with members currently located in Anglophone North America, of those eager to link their struggle with others around the world. We, by undercommoning together, want to transform the tensions inherent to the university-as-such into visions, actions and experiments for a radically different world. We will shout in every common space that the values the university-as-such claims to profess — of knowledge, fairness, inquiry and truth — cannot thrive in our capitalist, white-supremacist, hetero-patriarchal and colonial economy, based as it is on ignorance, greed, sorrow and fear. We insist that the struggle for a better world and against the university-as-such is necessarily anti-colonial, anti-racist, feminist, queer, trans-liberationist and anti-ableist. We insist that free education is about freedom in these terms, not simply the absence of tuition fees or tokenistic inclusion. We are already building the thing that will come after the university-as-such. We build it in stolen and redirected classroom discussions. We build through shared cigarettes or small gestures of compassion and solidarity. We build it on the picket lines and in the lunch lines and between the lines of essays and manifestos, in our statements of support and letters of condemnation. It emerges as we capture and liberate our time and thought, together. The reality of the undercommons is all around us in the reality of our struggle to collectively know ourselves and our power. Our goal is to create the tools and toys by which undercommoners can find one another and make common cause. To that end we facilitate digital and local discussions with activists working in generative and surprising ways. We collect and broadcast examples of tactics, ideas, inspirations and techniques. In all we do, we seek to sustain alternative institutions seeking to build new forms of research, study and collaborative learning in and outside of the university’s shadow."