What America’s Declining Happiness Means — and How Higher Education Fits In

A recent report has sounded an alarm: happiness in the United States is falling more sharply than in almost every other developed nation. According to coverage by CBS News, Americans increasingly report loneliness, deep political division, and diminished life satisfaction. While this trend is worrying in itself, a closer look shows that it’s not just a problem of individual melancholy — it reflects a broader weakening of social structures, civic trust, and community cohesion. Historically, these phenomena have been central to the nation’s sense of coherence; now, they may be eroding.

Historical Roots and the Social Capital Framework

To understand the scale of what’s happening, it helps to go back. Over two decades ago, Robert D. Putnam’s seminal Bowling Alone documented a dramatic decline in American “social capital” — the network of associations, civic participation, and interpersonal trust that undergirds a functioning democracy. Putnam traced declines in everything from civic organizations to informal social gatherings, arguing that this fraying of social infrastructure had profound consequences. 

Social capital theory provides a useful lens here: trust between citizens, engagement in local institutions, and time spent in shared civic life are not just feel‑good extras, but foundations for collective resilience.

Later empirical work has revisited these concerns. Weiss, Paxton, Velasco, and Ressler (2018) developed a newer measure of social capital and found evidence that the decline persists. Inequality also appears to play a role: as income gaps widen, interpersonal trust tends to decrease. In research published in Finance & Development, economists found that rising inequality explained a substantial portion of the decline in social trust in the United States.

More recently, political scientists have documented how perceived political polarization erodes social trust. In a nationally representative panel study, Amber Hye‑Yon Lee showed that when people believe their country is deeply divided, their trust in fellow citizens drops — even beyond partisan loyalties. Pew Research Center data further illustrate this generational shift: younger cohorts, raised in a more polarized and atomized society, report lower social trust than earlier generations. 

At the same time, the digital revolution hasn’t necessarily filled the gap. Sabatini and Sarracino (2014) found that while people are more active on social media, this does not compensate for lost in-person connection — and may even undermine trust. During the COVID-19 pandemic, researchers observed increased remote communication, but also stronger political echo chambers: in a study of 41,000 Americans’ social networks, political homophily (interacting mostly with those who share one’s partisan identity) increased. 

Well-Being, Health, and Mortality

The decline in social trust and cohesion is not just a sociological problem — it is deeply linked to health. A growing body of epidemiological research ties subjective well‑being to longevity and mortality. For instance, a widely cited study by Lawrence, Rogers, and Wadsworth found that lower happiness is associated with higher all‑cause mortality risk in U.S. adults. In another longitudinal study, researchers followed more than 30,000 adults over 14 years and found that individuals with low life satisfaction lived, on average, 8–10 years less than those with high satisfaction — even after controlling for sociodemographic and behavioral variables. 

These findings suggest that declining happiness is not just a matter of mental distress or cultural malaise — it translates into concrete health inequities and life expectancy gaps.

Recent Trends and the Global Context

Over the past decade, the United States has slid in global happiness rankings, according to the World Happiness Report. Some analyses suggest that the U.S. now falls behind peer nations on measures of life evaluation, meaning that Americans are increasingly less satisfied with their lives in a broad, reflective sense. 

Meanwhile, epidemiological studies of happy life expectancy — the number of years people spend in a state of subjective well‑being — show that although well-being improved from 1970–2000, gains were uneven by race and gender. The recent reversal or stagnation in happiness is thus especially alarming in light of these prior gains.

The Role of Higher Education: Past, Present, and Potential Futures

Given this historical and empirical context, higher education institutions have a complex and potentially pivotal role in responding to declining well-being.

On one hand, universities could help rebuild social capital. Institutions of higher learning have unique capacity to foster cross-partisan civic engagement, to embed community-building in pedagogy, and to support students’ social and emotional development. By investing in mental health infrastructure, peer networks, and service-based learning, colleges could act as local laboratories for restoring trust and social cohesion.

Higher education also has a research function: universities can produce evidence about what strengthens well-being, what interventions mitigate loneliness or political fragmentation, and how different models of community engagement impact long-term health outcomes. Through partnerships with public policy institutions, universities can help translate these findings into programs that bolster social infrastructure outside campus walls.

However, higher education also runs risks. If institutions remain fragmented, politically polarized, or focused on prestige rather than public mission, they may contribute to social fragmentation rather than healing it. Elite universities, in particular, may be perceived as disconnected from broader communities, undermining trust rather than reinforcing it. In such a scenario, higher education may reproduce the very inequalities and isolation that are driving declining well‑being.

Moreover, without deliberate strategies, campus networks may reinforce echo chambers: social connections among students may mirror broader partisan divides, especially in environments where political homogeneity is common.

Health Equity Implications

The decline in American happiness intersects directly with issues of health equity. Lower well-being and eroded trust disproportionately affect marginalized communities — those with fewer economic resources, less social support, and weaker civic infrastructure. When universities take an active role in promoting well-being and rebuilding social capital, they not only support individual students but may contribute to reducing structural health disparities.

Conversely, if higher education plays a passive role, or if access to supportive, socially rich campus environments is limited to privileged groups, the decline in happiness may deepen existing inequities. The gap in life expectancy tied to subjective well-being suggests that we cannot ignore the social determinants of happiness: economic inequality, community fragmentation, political polarization, and institutional trust all matter.

A Call to Action

To address this crisis, higher education leaders, policymakers, and public health practitioners should consider the following:

1. Reinforce community-building: Colleges should invest in programs that promote cross-group interaction, civic participation, and social trust.

2. Prioritize mental health: Expand counseling, peer support, and proactive well-being initiatives, especially for students who might otherwise fall through the cracks.

3. Align research with public value: Fund and promote research on social cohesion, well-being interventions, and the relationship between trust and health, and ensure that findings inform public policy.

4. Foster institutional humility and outreach: Universities should engage with local communities, not as isolated centers of prestige, but as partners in building social infrastructure and resilience.

5. Measure what matters: Beyond graduation rates and research output, institutions should track well-being metrics — social trust, belonging, mental health — as central indicators of their impact.

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It Doesn't Have to Be This Bad 

The decline in happiness across the United States is not a passing phase or a matter of individual pathology. Rather, it reflects deep shifts in social trust, political cohesion, and community infrastructure. Historically, scholars like Putnam sounded the alarm on social capital’s erosion. Today, health researchers warn that falling well‑being shortens lives and exacerbates inequalities.

Higher education, if reoriented toward building connections, purpose, and trust, could play a vital role in reversing this trajectory. But if universities remain inward-looking or inequality-driven, they risk accelerating the very forces that undermine societal well-being. The stakes are high — not only for individual students, but for the future health and cohesion of the nation.

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Scholarly Sources:

• Lee, Amber H. Y. “Social Trust in Polarized Times: How Perceptions of Political Polarization Affect Americans’ Trust in Each Other.” Political Behavior, 2022. PMC

• Weiss, Inbar, Pamela Paxton, Kristopher Velasco, and Robert W. Ressler. “Revisiting Declines in Social Capital: Evidence from a New Measure.” Social Indicators Research, 2018. PMC

• Lawrence, Elizabeth M., Richard G. Rogers, and Tim Wadsworth. “Happiness and Longevity in the United States.” Social Science & Medicine, 2015. PMC

• Study on life satisfaction and mortality (14-year follow-up): PMC

• Research on income inequality and trust: “In Equality, We Trust” (IMF / Finance & Development) IMF

• Study of happy life expectancy, 1970–2000: PMC

• Putnam, Robert D. Bowling Alone: The Collapse and Revival of American Community. (on social capital history) Wikipedia+1

Remembering SNCC and CORE

To remember CORE (est. 1942 in Chicago) and SNCC (est. 1960) is to remember a democracy built not by elites but by everyday people—students, sharecroppers, domestic workers, bus drivers, teachers, and the poor and working class across the Jim Crow South and the segregated North. It is to remember Ella Baker’s wisdom, Diane Nash’s determination, Bob Moses’s quiet power, Fannie Lou Hamer’s moral force, James Farmer’s strategic brilliance—and also the thousands of unnamed organizers who risked everything without ever appearing in a textbook, a documentary, or a university lecture hall. Their names may not be widely known, but their work forms the backbone of the freedom struggle.

CORE and SNCC and were never celebrity movements. They were people-powered, grassroots engines of democracy. They were built by individuals who knocked on doors in rural counties where Black voter registration hovered near zero; who faced armed sheriffs, Klan mobs, and white citizens’ councils; who farmed during the day and attended movement meetings at night; who ferried activists to safe houses; who housed Freedom Riders despite threats of arson and lynching; who cooked for mass meetings; who walked into county courthouses where their presence alone was an act of political defiance. These unnamed contributors shaped history as much as the well-known leaders, and their invisibility in public memory is itself a measure of how selectively the United States remembers the struggle for justice.

Ella Baker insisted from the beginning that the movement’s strength rested in ordinary people discovering their own power. That is why she pushed for “group-centered leadership,” refusing the myth that liberation depends on a single, heroic figure. Her practice of listening deeply—and her belief that the least recognized people held the deepest wisdom—permeated SNCC’s organizing culture. It is a challenge to institutions today, especially universities that still cling to hierarchical models of governance and expertise.

CORE’s early commitment to interracial, nonviolent direct action emerged from a similar belief in collective action. Its activists—people like James Farmer, Bayard Rustin, and George Houser—helped introduce the tactics that would soon reverberate across the nation: sit-ins, freedom rides, boycotts, and jail-ins. CORE’s work in northern cities also exposed the hypocrisy of institutions—including universities—that claimed moral high ground while upholding segregation in housing, employment, and policing.

SNCC’s field secretaries—Charles McDew, Ruby Doris Smith Robinson, and Prathia Hall, and so many others—did work that higher education still struggles to fully comprehend. Their organizing went far beyond protest; it involved listening to community elders, teaching literacy classes, building independent political organizations, challenging disenfranchisement at every level, and nurturing local leadership. Behind each of those actions were dozens of unnamed individuals who opened their homes, shared their limited resources, and stood guard against retaliation.

Remembering the unnamed is not sentimental. It is foundational. The freedom struggle was sustained by people whose names were never printed, whose stories never made the evening news, and whose families bore the consequences. Many were fired from their jobs, evicted from their homes, or harassed by police. Some disappeared from public life after the movement years, carrying trauma with little public recognition or support. Their sacrifices made the Civil Rights Movement possible, and higher education owes them a debt it has never acknowledged.

Today’s universities still wrestle with the structures the movement confronted: racialized inequality, policing, surveillance, donor influence, and hierarchical authority. Many of the same dynamics SNCC and CORE challenged—white paternalism, economic exploitation, authoritarian governance—are alive in campus politics and in the broader “college meltdown,” where austerity, privatization, and predatory actors erode public trust and opportunity.

To honor SNCC, CORE, and the thousands of unnamed organizers is to affirm that democracy emerges from the ground up. It means recognizing that real change requires more than symbolic gestures or PR-friendly “initiatives.” It demands revisiting Ella Baker’s core insight: strong people do not need strong leaders—they need structures that cultivate collective power.

Remembering them means acknowledging that the freedoms we now take for granted—voting rights, desegregation, access to education—were won not by institutions, but by people who challenged institutions. And it means seeing the present clearly: that grassroots organizing, from campus movements to community struggles, remains essential to confronting the crises of inequality, debt, climate, surveillance, and governance that define our era.

To remember SNCC and CORE is to remember not just the famous, but the countless unnamed: the hosts, the watchers, the singers, the marchers, the jailmates, the caretakers, the strategists, the frightened but determined teenagers, the elders who said “yes,” and the ones who insisted that freedom was worth the risk. Their legacy is the true measure of democracy—and a guide for what higher education must become if it is to serve justice rather than power.

Sources
Clayborne Carson, In Struggle: SNCC and the Black Awakening of the 1960s.
Thomas F. Jackson, From Civil Rights to Human Rights: Martin Luther King Jr. and the Struggle for Economic Justice.
Charles M. Payne, I’ve Got the Light of Freedom: The Organizing Tradition and the Mississippi Freedom Struggle.
James Farmer, Lay Bare the Heart: An Autobiography of the Civil Rights Movement.
Taylor Branch, Parting the Waters: America in the King Years.
Barbara Ransby, Ella Baker and the Black Freedom Movement.
Danielle L. McGuire, At the Dark End of the Street.
SNCC Digital Gateway, Duke University.

How U.S. Higher Education Helped Create Nick Fuentes

In the aftermath of each new outrage involving Nick Fuentes, pundits scramble to explain how a 20-something suburban Catholic kid became one of the most influential white supremacists in America. Many insist Fuentes is an anomaly, a glitch, a fringe figure who somehow slipped through the cracks of democracy and decency. But this narrative is both comforting and false.

Fuentes is not an anomaly. He is the logical product of the systems that shaped him—especially American higher education.

While institutions obsess over rankings, fundraising, and branding campaigns, they have quietly abandoned entire generations of young people to debt, alienation, status anxiety, and a digital culture that preys on male insecurity. In this vacuum, extremist networks thrive, incubating figures like Fuentes long before the public notices.

HEI warned about this trend years ago. Since 2016, the publication tracked the rise of Charlie Kirk and Turning Point USA, noting how TPUSA used campus culture wars to radicalize disaffected young men. HEI saw that for-profit-style marketing, donor-driven politics, and relentless culture-war agitation were creating an ecosystem where reactionaries could build both influence and profit. Fuentes did not arise outside that ecosystem—he evolved from it, even as he later turned on Kirk as insufficiently extreme.

What fuels this pipeline? A generation of young men raised on the promise of meritocracy but delivered a reality of spiraling costs, precarious futures, and institutional betrayal. Many arrive at college campuses burdened by debt, anxious about their place in an unforgiving economy, and deeply online. They bear the psychological bruises of a culture that has replaced community with competition and replaced meaning with metrics.

This is also the demographic most vulnerable to incel ideology, a misogynistic worldview built around grievance, rejection, humiliation, and resentment. Incel communities overlap heavily with the digital spaces where Fuentes built his early audience. The mix is combustible: sexually frustrated young men who feel mocked by mainstream culture, priced out of adulthood, and invisible to institutions that once guided them. The result is a fusion of white nationalism, male resentment, Christian nationalism, ironic fascism, and livestream entertainment—perfectly tailored to a generation raised on Twitch and YouTube.

And yet the higher-education establishment insisted for years that white supremacists were primarily rural “rednecks”—poor, uneducated, easily dismissed. This stereotype blinded journalists, academics, and administrators to the reality developing right in front of them. Higher Education Inquirer knew better because we corresponded for years with Peter Simi, one of the country’s leading scholars of extremism. Simi’s research demonstrated clearly that white supremacists were not confined to rural backwaters. They were suburban, middle-class, sometimes college-educated, often tech-savvy, and deeply embedded in mainstream institutions.

Simi’s work showed that white supremacist movements have always thrived among people with something to lose, people who feel their status slipping. They recruit in fraternities, gaming communities, campus political groups, military circles, and online spaces where young men spend their most lonely hours. They build identities around grievance and belonging—needs that universities once helped students navigate but now too often ignore.

This is the world that produced Nick Fuentes.

Fuentes entered higher education during a moment of fragmentation and distrust. Tuition was skyrocketing. Campuses were polarizing. Students were increasingly treated as revenue streams rather than whole human beings. Administrators were more focused on donor relations and culture-war optics than on the psychological welfare of their students. And universities outsourced so many vital functions—to police, to lobbyists, to tech platforms—that they ceded responsibility for the very students they claimed to educate.

Into that void stepped extremist influencers who offered simple answers to complex problems, validation for resentment, and a community that cared—if only in the performative, transactional sense of internet politics.

The tragedy is not simply that Fuentes emerged. The tragedy is that the conditions to generate many more like him remain firmly in place.

American higher education created the environment: hyper-competition, abandonment of the humanities, the collapse of community, the normalization of precarity, and a relentless emphasis on personal failure over systemic dysfunction. It created the audience: anxious, isolated, indebted young men looking for meaning. And it created the blind spot: a refusal to take extremism seriously until it reaches mainstream visibility.

Fuentes is not a glitch in the system. He is the system’s mirror held up to itself.

Unless universities confront their complicity in this radicalization pipeline—economically, culturally, and psychologically—the next Nick Fuentes is already in a dorm room somewhere, streaming at 2 a.m., finding thousands of followers who feel just as betrayed as he does.

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Sources

Angela Nagle, Kill All Normies: Online Culture Wars from 4chan and Tumblr to Trump and the Alt-Right (2017).
Peter Simi & Robert Futrell, American Swastika: Inside the White Power Movement’s Hidden Spaces of Hate (2010, updated 2015).
Kathleen Belew, Bring the War Home: The White Power Movement and Paramilitary America (2018).
Joan Donovan & danah boyd, “Stop the Presses? The Crisis of Misinformation” (Harvard Kennedy School).
Cynthia Miller-Idriss, Hate in the Homeland: The New Global Far Right (2020).
Michael Kimmel, Healing from Hate: How Young Men Get Into—and Out of—Violent Extremism (2018).
Whitney Phillips, “The Oxygen of Amplification: Better Practices for Reporting on Extremists.”
Brian Hughes & Cynthia Miller-Idriss, “Youth Radicalization in Digital Spaces.”
David Futrelle, We Hunted the Mammoth archive on incel ideology.
Higher Education Inquirer (2016–2024 coverage of TPUSA, Charlie Kirk, and campus extremism).

Nonviolent Resistance in the Trump Era: Why Satire, Journalism, and Marches Are Not Enough

In moments of democratic crisis, societies often turn to familiar tools: satire, journalism, and public demonstrations. Today—amid intensifying authoritarian rhetoric, rising political violence, and fraying institutions—forms of dissent like South Park, The New York Times, and the No Kings marches reflect a country struggling to assert democratic values.

These efforts matter. But they are not enough.

If democracy is to endure, millions—not just artists, reporters, or marchers—must engage in coordinated, creative, nonviolent resistance. And they must do so in solidarity.

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Satire as Resistance: When South Park Breaks the Spell

For decades, South Park has peeled back the layers of American political absurdity. In the Trump era, its depictions of autocratic posturing and the cult of personality have helped audiences see through the spectacle.

But satire remains commentary, not coordination. It can spark awareness, but it cannot restrain authoritarian power on its own.

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Journalistic Resistance: The New York Times and the Weight of Truth

The New York Times has played a crucial role in exposing corruption, extremism, disinformation networks, and democratic backsliding. Its reporters have often faced harassment and threats simply for revealing the truth.

Yet journalism cannot mobilize the public by itself. Facts require action—and action requires organization.

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Street Resistance: The No Kings Marches and Public Defiance

The No Kings marches—an umbrella for decentralized, anti-authoritarian street demonstrations—represent a powerful expression of nonviolent public resistance. Emerging across cities and campuses, these marches assert a simple moral principle: no leader, party, or faction is entitled to unchecked power.

Their message is clear:

• Democracy requires constraints.

• Political leaders are not royalty.

• The people, not a single figure, hold ultimate sovereignty.

The No Kings marches reclaim public space from fear and resignation. They remind communities that resistance does not require weapons—only bodies, voices, and courage.

But marches alone cannot build the long-term structures needed to protect democracy. They ignite momentum; they do not sustain it without broader collective support.

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Universities Have Failed to Defend Democratic Dissent

Historically, universities were vital sites of moral courage and mass mobilization. Today, however, university presidents have aggressively squelched campus protests—through police intervention, restrictive rules, suspensions, and pressure from wealthy donors.

This chilling effect has not recovered. Student activism remains suppressed at the very moment when democratic engagement is most essential.

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The Growing Possibility of a General Strike

As institutional stability deteriorates, Americans increasingly discuss the possibility of a General Strike—a nationwide, multi-sector refusal to work until political abuses are addressed. General strikes have played decisive roles in democratic movements around the world.

A U.S. General Strike could:

• Halt the economic machinery that enables authoritarian governance

• Force political leaders to negotiate rather than intimidate

• Demonstrate the nonviolent power of ordinary workers

The concept is no longer fringe. It is a rational response to a political system in crisis.

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Another Government Shutdown: A Flashpoint for Resistance

The threat of another federal government shutdown exposes a political class willing to damage the public in pursuit of ideological power. Shutdowns harm millions of workers, families, and communities.

But they also clarify a crucial truth:
the government depends entirely on ordinary people showing up.

If a shutdown occurs, it could accelerate conversations about coordinated nonviolent resistance—boycotts, demonstrations, strikes—and push more Americans to see the system’s fragility and their own collective power.

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Nonviolent Resistance Must Be Mass-Based and Rooted in Solidarity

Satire, journalism, and street marches each contribute to political consciousness. But democratic survival requires:

• Coordinated labor action, including sector-wide strikes

• Mass protests, sit-ins, and civil disobedience

• Boycotts and divestment aimed at authoritarian enablers

• Digital resistance against disinformation

• Local mutual aid networks and coalition-building

• Cross-racial, cross-class, and interfaith solidarity

Democracy is not self-sustaining. It requires collective, creative noncooperation with authoritarian drift.

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Solidarity Is the Strategy

Authoritarianism thrives on isolation and fear.
Nonviolent movements thrive on courage and connection.

Satire can puncture illusions.
Journalism can expose wrongdoing.
The No Kings marches can reclaim public space.
Students can still spark moral clarity—if administrators allow it.
Workers can stop the machine entirely.

But only mass, sustained, nonviolent solidarity can protect democracy now.

And the moment to act is now.

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Sources on Nonviolent Movements and Civil Resistance

Books & Academic Works

• Gene Sharp, The Politics of Nonviolent Action

• Erica Chenoweth & Maria J. Stephan, Why Civil Resistance Works

• Jonathan Pinckney, From Dissent to Democracy

• Jamila Raqib & Gene Sharp, Self-Liberation

• Srdja Popović, Blueprint for Revolution

• Peter Ackerman & Jack DuVall, A Force More Powerful

Research Centers & Reports

• International Center on Nonviolent Conflict (ICNC)

• Albert Einstein Institution

• U.S. Institute of Peace publications on civil resistance

• Freedom House reports on democratic erosion

Historical Case Studies

• U.S. Civil Rights Movement

• Solidarity Movement (Poland)

• People Power Revolution (Philippines)

• Anti-Apartheid Struggle (South Africa)

• Selected Arab Spring movements

Are Elite Neoliberals and Trump Singing from the Same Sheet of Music?

The silence of America’s elite is deafening. Jeffrey Sonnenfeld, Yale professor and corporate leadership expert, does not hesitate to call it out. In a recent email, he warned that the nation’s corporate, academic, and religious leaders—once the backbone of moral and civic accountability—are now “smugly, safely, silently on the sidelines,” while authoritarian forces surge.

“Nope,” Sonnenfeld wrote, “but it’s high time for the neo whiners to get off their lazy, cowardly butts and follow the courageous path of activists across sectors and fields from the 1960s and 1970s. It took nine years to get the No Kings rallies going. Shameful.”

He recalls an era when activism cut across sectors: interfaith clergy, college presidents—from elite universities to small faith-based institutions and HBCUs—trade union leaders, professional associations, environmentalists, and human rights advocates all marched together. Blue state treasurers and attorneys general held corporations accountable; red state officials sometimes applied pressure from the opposite side. CEOs, Sonnenfeld reminds us, are mostly “hired hands, stewards of other people’s money” who respond to engaged stakeholders. Without pressure, they retreat into inaction.

Today, the chorus of accountability is eerily silent. Clergy barely speak out. University presidents remain cautious. Activists blog while the nation teeters. Sonnenfeld’s indictment is clear: where once there was collective courage, there is now passivity—an effective alignment with the very forces undermining democracy.

In practical terms, elite inaction has consequences. Trump and his allies wield influence not only through electoral politics but by exploiting institutional inertia. By failing to mobilize, elites—through default inaction—allow a political agenda that often mirrors their own neoliberal priorities to advance unchecked: deregulation, tax favoritism, corporate consolidation, and a shrinking social safety net.

Sonnenfeld’s challenge is urgent: Will today’s corporate boards, clergy, and academic leaders rise to the occasion, reclaim the moral authority they once wielded, and demand accountability from those they employ and fund? Or will the next generation of Americans grow up seeing democracy as a performance, not a lived responsibility?

The 1960s and 1970s were not perfect, but they demonstrated what cross-sectoral solidarity could achieve. Today, silence is complicity. In a nation at moral and political crossroads, elites cannot afford to play it safe. History is watching—and so is the rest of the world.

Why People Under 35 Are Not Afraid of Democratic Socialism

For Americans under 35, the term “democratic socialism” triggers neither fear nor Cold War reflexes. It represents something far simpler: a demand for a functioning society. Younger generations have grown up in a world where basic pillars of American life—higher education, medicine, economic mobility, and even life expectancy—have deteriorated while inequality has soared. Democratic socialism, in their view, is not a fringe ideology but a practical response to systems that have ceased to serve the common good.

Nowhere is this clearer than in higher education. Millennials and Gen Z entered adulthood as universities became corporate enterprises, expanding administrative layers, pushing adjunct labor to the brink, and relying on debt-financed tuition increases to keep the machine running. Public investment collapsed, predatory for-profit chains proliferated, and nonprofit universities acted like hedge funds with classrooms attached. Students saw institutions with billion-dollar endowments operate as landlords and asset managers, all while passing costs onto working families. When Bernie Sanders called for tuition-free public college, young people did not hear utopianism—they heard a plan grounded in global reality, a model that exists in Germany, Sweden, Finland, and other social democracies that treat education as a public good rather than a revenue stream.

Healthcare tells an even harsher story. Americans under 35 watched their parents and grandparents navigate a system more focused on billing codes than care, one where an ambulance ride costs a week’s wages and a bout of illness can mean bankruptcy. They experienced the rise of corporatized university medical centers, private equity–owned emergency rooms, and insurance bureaucracies that ration access more cruelly than any state. They saw life-saving drugs priced like luxury goods and mental health services pushed out of reach. Compare this to nations with universal healthcare: longer life expectancy, lower infant mortality, and far less medical debt. Again, Sanders’ Medicare for All resonated not because of ideology but because young people recognized it as a plausible path toward the kind of humane medical system described by scholars like Harriet Washington, Elisabeth Rosenthal, and Mahmud Mamdani, who all critique the structural violence embedded in systems of unequal care.

Life expectancy itself has become a generational indictment. For the first time in modern U.S. history, it has fallen, driven by overdose deaths, suicide, preventable illness, and worsening inequities. Younger Americans know that friends and peers have died far earlier than their counterparts abroad. They see that countries with strong public services—childcare, unemployment insurance, housing supports, universal healthcare—live longer, healthier lives. They also see how austerity and privatization have hollowed out public health infrastructure in the United States, leaving communities vulnerable to crises large and small. The message is clear: societies that invest in people live longer; societies that treat health as a commodity do not.

Quality of Life (QOL) ties all of this together. People under 35 face rent burdens unimaginable to previous generations, debts that prevent them from forming families, stagnant wages, and a labor market defined by precarity. They face the erosion of public space, public transit, libraries, and social supports—what Mamdani would describe as the slow unraveling of the civic realm under neoliberalism. When they look abroad, they see countries with social democratic frameworks offering guaranteed parental leave, subsidized childcare, free or nearly free college, universal healthcare, and robust worker protections. These are not distant fantasies; they are functioning models that produce higher happiness levels, stronger social trust, and more stable democracies.

Older generations often accuse young people of radicalism, but the reality is the reverse. Millennials and Gen Z are pragmatic. They have lived through the failures of unfettered capitalism: historic inequality, monopolistic industries, soaring costs of living, and a political class unresponsive to their material conditions. They have read Sanders’ critiques of oligarchy and Mamdani’s analyses of state power and structural violence, and they see themselves reflected in those diagnoses. Democratic socialism appeals because it is rooted in material improvements to daily life rather than in abstract political theory. It promises a society where income does not determine survival, where education does not require lifelong debt, where parents can afford to raise children, and where basic health is not a luxury good.

People under 35 are not afraid of democratic socialism because they have already seen what the absence of a social democratic framework produces. They are not seeking revolution for its own sake. They are seeking a livable future. And increasingly, they view democratic socialism not as a radical break but as the only realistic path toward rebuilding public institutions, revitalizing democracy, and ensuring that future generations inherit a country worth living in.

Sources
Sanders, Bernie. Our Revolution: A Future to Believe In.
Sanders, Bernie. Where We Go from Here: Two Years in the Resistance.
Mamdani, Mahmood. Define and Rule: Native as Political Identity.
Mamdani, Mahmood. Neither Settler nor Native: The Making and Unmaking of Permanent Minorities.
Washington, Harriet. Medical Apartheid.
Rosenthal, Elisabeth. An American Sickness.
Skloot, Rebecca. The Immortal Life of Henrietta Lacks.
Baldwin, Davarian. In the Shadow of the Ivory Tower.
Bousquet, Marc. How the University Works.

When Was Higher Education Truly a Public Good? (Glen McGhee)

Like staring at the Sun too long, that brief window in time, when higher ed was a public good, has left a permanent hole for nostalgia to leak in, becoming a massive black hole for trillions of dollars, and a blind-spot for misguided national policies and scholars alike. 

The notion that American higher education was ever a true public good is largely a myth. From the colonial colleges to the neoliberal university of today, higher education has functioned primarily as a mechanism of class reproduction and elite consolidation—with one brief, historically anomalous exception during the Cold War.

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Colonial Roots: Elite Reproduction in the New World (1636–1787)

The first American colleges—Harvard, William and Mary, Yale, Princeton, and a handful of others—were founded not for the benefit of the public, but to serve narrow elite interests. Their stated missions were to train Protestant clergy and prepare the sons of wealthy white families for leadership. They operated under monopoly charters and drew funding from landowners, merchants, and slave traders.

Elihu Yale, namesake of Yale University, derived wealth from his commercial ties to the East India Company and the slave trade. Harvard’s early trustees owned enslaved people. These institutions functioned as “old boys’ clubs,” perpetuating privilege rather than promoting equality. Their educational mission was to cultivate “gentlemen fit to govern,” not citizens of a democracy.

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Private Enterprise in the Republic (1790–1860)

After independence, the number of colleges exploded—from 19 in 1790 to more than 800 by 1880—but not because of any commitment to the public good. Colleges became tools for two private interests: religious denominations seeking influence, and land speculators eager to raise property values.

Ministers often doubled as land dealers, founding small, parochial colleges to anchor towns and boost prices. State governments played a minimal role, providing funding only in times of crisis. The Supreme Court’s 1819 Dartmouth College decision enshrined institutional autonomy, shielding private colleges from state interference. Even state universities were created mainly out of interstate competition—every state needed its own to “keep up with its neighbors.”

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Gilded Age and Progressive Era: Credential Capitalism (1880–1940)

By the late 19th century, industrial capitalism had transformed higher education into a private good—something purchased for individual advancement. As family farms and small businesses disappeared, college credentials became the ticket to white-collar respectability.

Sociologist Burton Bledstein called this the “culture of professionalism.” Families invested in degrees to secure middle-class futures for their children. By the 1920s, most students attended college not to seek enlightenment, but “to get ready for a particular job.”

Elite universities such as Harvard, Yale, and Princeton solidified their dominance through exclusive networks. C. Wright Mills later observed that America’s “power elite” circulated through these same institutions and their associated clubs. Pierre Bourdieu’s concept of cultural capital helps explain this continuity: elite universities convert inherited privilege into certified merit, preserving hierarchy under the guise of meritocracy.

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The Morrill Acts: Public Promise, Private Gains (1862–1890)

The Morrill Act of 1862 established land-grant colleges to promote “practical education” in agriculture and engineering. While often cited as a triumph of public-minded policy, the act’s legacy is ambivalent.

Land-grant universities were built on land expropriated from Indigenous peoples—often without compensation—and the 1890 Morrill Act entrenched segregation by mandating separate institutions for Black Americans in the Jim Crow South. Even as these colleges expanded access for white working-class men, they simultaneously reinforced racial and economic hierarchies.

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Cold War Universities: The Brief Public Good (1940–1970)

For roughly thirty years, during World War II and the Cold War, American universities functioned as genuine public goods—but only because national survival seemed to depend on them.

The GI Bill opened college to millions of veterans, stabilizing the economy and expanding the middle class. Massive federal investments in research transformed universities into engines of technological and scientific innovation. The university, for a moment, was understood as a public instrument for national progress.

Yet this golden age was marred by exclusion. Black veterans were often denied GI Bill benefits, particularly in the South, where discriminatory admissions and housing policies blocked their participation. The “military-industrial-academic complex” that emerged from wartime funding created a new elite network centered on research universities like MIT, Stanford, and Berkeley.

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Neoliberal Regression: Education as a Private Commodity (1980–Present)

After 1970, the system reverted to its long-standing norm: higher education as a private good. The Cold War’s end, the tax revolt, and the rise of neoliberal ideology dismantled the postwar consensus.

Ronald Reagan led the charge—first as California governor, cutting higher education funding by 20%, then as president, slashing federal support. He argued that tuition should replace public subsidies, casting education as an individual investment rather than a social right.

Since 1980, state funding per student has fallen sharply while tuition at public universities has tripled. Students are now treated as “customers,” and universities as corporations—complete with branding departments, executive pay packages, and relentless tuition hikes.

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The Circuit of Elite Network Capital

Today, the benefits of higher education flow through a closed circuit of power that links elite universities, corporations, government agencies, and wealthy families.

1. Elite Universities consolidate wealth and prestige through research funding, patents, and endowments.

2. Corporations recruit talent and license discoveries, feeding the same institutions that produce their executives.

3. Government and Military Agencies are staffed by alumni of elite universities, reinforcing a revolving door of privilege.

4. Elite Professions—law, medicine, finance, consulting—use degrees as gatekeeping mechanisms, driving credential inflation.

5. Wealthy Families invest in elite education as a means of preserving status across generations.

What the public receives are only residual benefits—technologies and medical innovations that remain inaccessible without money or insurance.

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Elite Network Capital, Not Public Good

The idea of higher education as a public good has always been more myth than reality. For most of American history, colleges and universities have functioned as institutions of elite reproduction, not engines of democratic uplift.

Only during the extraordinary conditions of the mid-20th century—when global war and ideological conflict made mass education a national imperative—did higher education briefly align with the public interest.

Today’s universities continue to speak the language of “public good,” but their actions reveal a different truth. They serve as factories of credentialism and as nodes in an elite network that translates privilege into prestige. What masquerades as a public good is, in practice, elite network capital—a system designed not to democratize opportunity, but to manage and legitimize inequality.

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Sources:
Labaree (2017), Bledstein (1976), Bourdieu (1984, 1986), Mills (1956), Geiger (2015), Thelin (2019), and McGhee (2025).

Trump Throws "Great Gatsby" Party at Mar-a-Lago as Food Stamps End for Millions (Democracy Now!)

The US Government Shutdown: "Let Them Eat Cheese"

The stock market is up. Politicians beam on cable news about “economic resilience.” But on the ground, the picture looks very different. Jobs are scarce or unstable, rents keep rising, and food insecurity is back to 1980s levels. The government shutdown has hit federal workers, SNAP recipients, and service programs for the poor and disabled. And what does Washington offer the hungry? Cheese—literally and metaphorically.

Government cheese once symbolized a broken welfare system—a processed product handed out to the desperate while politicians preached self-reliance. Today’s version is digital and disembodied: food banks filled with castoffs, online portals for benefits that don’t come, “relief” programs that require a master’s degree to navigate. People are told to be grateful while they wait in line for what little is left.

Meanwhile, the headlines celebrate record-breaking stock prices and defense contracts. Billions flow abroad to Argentina, Ukraine, and Israel—especially Israel, where U.S. aid underwrites weapons used in what many describe as genocide in Palestine. Corporate media downplay it, politicians justify it, and dissenters are told they’re unpatriotic.

In the U.S., the old cry of “personal responsibility” masks the reality of neoliberal economics—a system that privatizes profit and socializes pain. When the government shuts down, it’s the poor who feel it first. The “educated underclass”—graduates burdened by debt, adjuncts working without benefits, laid-off professionals—are just a few missed paychecks away from standing in the same line for government cheese.

Yet many Americans don’t see who the real enemy is. They turn on one another—Democrats versus Republicans, urban versus rural, native-born versus immigrant—while the architects of austerity watch from gated communities. The spectacle distracts from the structural theft: trillions transferred upward, democracy traded for debt, justice sold to the highest bidder.

“Let them eat cheese” is no longer a historical joke. It’s the bipartisan message of a political class that rewards Wall Street while abandoning Main Street. And as long as the public stays divided, hungry, and distracted, the pantry of power remains locked.

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Sources

• U.S. Department of Agriculture (USDA). “Household Food Insecurity in the United States in 2024.”

• Gary Roth. "The Educated Underclass." 

• Congressional Budget Office (CBO). “Economic Effects of a Government Shutdown.”

• Federal Reserve Bank of St. Louis. “Wealth Inequality and Stock Market Concentration.”

• The Intercept. “How U.S. Weapons and Aid Fuel the Assault on Gaza.”

• Associated Press. “Food Banks Report Record Demand Amid Inflation.”

• Jacobin Magazine. “Neoliberalism and the Return of American Austerity.”

• Reuters. “U.S. Sends Billions in Loans and Aid to Argentina.”

• Economic Policy Institute (EPI). “Wage Stagnation and the Cost of Living Crisis.”

Shaping the Future: The Next System Teach-Ins and Their Role in Higher Education

In a time when higher education grapples with systemic challenges—rising tuition, debt burdens, underfunding, and institutional inertia—the Next System Teach-Ins emerge as a powerful catalyst for critical dialogue, community engagement, and transformative thinking.

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A Legacy of Teach-Ins: From Vietnam to System Change

Teach-ins have long functioned as dynamic forums that transcend mere lecturing, incorporating participatory dialogue and strategic action. The concept originated in March 1965 at the University of Michigan in direct protest of the Vietnam War; faculty and students stayed up all night, creating an intellectual and activist space that sparked over 100 similar events in that year alone.

This model evolved through the decades—fueling the environmental, civil rights, and anti-apartheid movements of the 1970s and 1980s, followed by the Democracy Teach-Ins of the 1990s which challenged corporate influence in universities and energized anti-sweatshop activism. Later waves during Occupy Wall Street and Black Lives Matter sustained teach-ins as a tool for inclusive dialogue and resistance.

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The Next System Teach-Ins: Vision, Scope, and Impact

Vision and Purpose
Launched in Spring 2016, the Next System Teach-Ins aimed to broaden public awareness of systemic alternatives to capitalism—ranging from worker cooperatives and community land trusts to decentralized energy systems and democratic public banking.

These teach-ins were designed not just as academic discussion forums but as launching pads for community-led action, connecting participants with toolkits, facilitation guides, ready-made curricula, and resources to design their own events.

Highlights of the Inaugural Wave
In early 2016, notable teach-ins took place across the U.S.—from Madison and New York City to Seattle and beyond. Participants explored pressing questions such as, “What comes after capitalism?” and “How can communities co-design alternatives that are just, sustainable, and democratic?”

These gatherings showcased a blend of plenaries, interactive workshops, radio segments, and “wall-to-wall” organizing strategies—mobilizing participants beyond attendee numbers into collective engagement.

Resources and Capacity Building
Organizers were provided with a wealth of support materials including modular curriculum, templates for publicity and RFPs, event agendas, speaker lists, and online infrastructure to manage RSVPs and share media.

The goal was dual: ignite a nationwide conversation on alternative systemic models, and encourage each teach-in host to aim for a specific local outcome—whether that be a campus campaign, curriculum integration, or forming ongoing community groups.

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2025: Renewed Momentum

The Next System initiative has evolved. According to a May 2025 update from George Mason University’s Next System Studies, a new wave of Next System Teach-Ins is scheduled for November 1–16, 2025.

This iteration amplifies the original mission: confronting interconnected social, ecological, political, and economic crises by gathering diverse communities—on campuses, in union halls, or public spaces—to rethink, redesign, and rebuild toward a more equitable and sustainable future.

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Why This Matters for Higher Education (HEI’s Perspective)

Teach-ins revitalize civic engagement on campus by reasserting higher education’s role as an engine of critical thought and imagination.

They integrate scholarship and practice, uniting theory with actionable strategies—from economic democracy to ecological regeneration—and enrich academic purpose with real-world relevance.

They also mobilize institutional infrastructure, offering student-led exploration of systemic change without requiring prohibitive resources.

By linking the global and the local, teach-ins equip universities to address both planetary crises and campus-specific challenges.

Most importantly, they trigger systemic dialogue, pushing past complacency and fostering a new generation of system-thinking leaders.

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Looking Ahead: Institutional Opportunities

• Host a Teach-In – Whether a focused film screening, interdisciplinary workshop, or full-scale weekend event, universities can leverage Next System resources to design context-sensitive, action-oriented programs.

• Embed in Curriculum – The modular material—especially case studies on democratic economics, energy justice, or communal models—can integrate into courses in sociology, environmental studies, governance, and beyond.

• Forge Community Partnerships – By extending beyond campus (to community centers, labor unions, public libraries), teach-ins expand access and deepen impact.

• Contribute to a National Movement – University participation in the November 2025 wave positions institutions as active contributors to a growing ecosystem of systemic transformation.

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A Bold Experiment

The Next System Teach-Ins represent a bold experiment in higher education’s engagement with systemic change. Combining rich traditions of activism with pragmatic tools for contemporary challenges, these initiatives offer HEI a blueprint for meaningful civic education, collaborative inquiry, and institutional transformation.

As the 2025 wave approaches, universities have a timely opportunity to be centers of both reflection and action in building the next system we all need.

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Sources

• The Next System Project – Teach-Ins: https://thenextsystem.org/teach-ins

• George Mason University – Next System Studies: https://nextsystem.gmu.edu/articles/22228

• “Teach-in.” Wikipedia. https://en.wikipedia.org/wiki/Teach-in

Pedagogies of Repression: Ford, Trump and the War on Education (Henry A. Giroux and William Paul)

Analyses of fascism too often fixate on its most spectacular expressions: staggering inequality, systemic racism, the militarization of daily life, unbridled corruption, monopolistic control of the media, and the concentration of power in financial and political elites. Fascism thrives on a culture of fear and racial cleansing and the normalization of cruelty, lies, and state violence. Yet what is often overlooked is how culture and education now function as decisive forces in legitimating these authoritarian passions and in eroding democratic commitments. As Hannah Arendt, Jason Stanley, Richard Evans, Chris Hedges, and others remind us, the protean origins of fascism are never fully buried; they return in altered and often disguised forms, seeping into everyday life and reshaping the common sense of a society.

Under US President Donald Trump, we face a terrifying new horizon of authoritarian politics: the erosion of due process, mass abductions, vicious attacks on higher education, and the steady construction of a police state. Canada has not yet descended into such full-fledged authoritarianism, but troubling echoes are undeniable. Public spaces and public goods are under assault, book bans have appeared in Alberta, languages of hate increasingly target those deemed disposable, the mass media bends to corporate interests, labour is suppressed, and democratic values are met with disdain. These may not replicate the worst horrors of the past, but they reveal how culture and education become the terrain upon which democracy is dismantled and authoritarianism gains legitimacy. These are warning signs of a gathering darkness that must be confronted before they harden into something far more sinister.

Culture and Pedagogy

Fascism thrives not only on brute police power, prisons, or economic violence but also on culture and pedagogy. Culture has increasingly become a site in the service of pedagogical tyranny. It works through erasure and repression, through memory stripped of its critical force, and through dissent silenced in the name of order. Fascism is never solely a political or economic system; it is a pedagogical project, a machinery of teaching and unlearning that narrows the horizon of what can be said, imagined, or remembered.

Today authoritarianism seeps insidiously into everyday life, embedded in seemingly obvious maneuvers that consolidate power under the guise of technical or bureaucratic necessity. Its mobilizing passions often emerge unobtrusively in maneuvers that hide in the shadows of the mundane, often at the level of everyday experience.

This creeping logic is starkly visible in Ontario, where Doug Ford’s Progressive Conservative (PC) government has moved to seize control of local school boards. What may look like routine administrative measures should be read as a warning: authoritarianism does not arrive only with grandiose spectacles or open attacks on democracy’s foundations; it gains ground quietly, through the erosion of the ordinary, the capture of the local, and above all, through the weaponization of education as a tool to dismantle democracy itself.

The Ford government’s seizure of the Toronto, Toronto Catholic, Ottawa-Carleton, and Dufferin-Peel Catholic district school boards is extraordinary, even for this democracy-averse regime. Education Minister Paul Calandra has even mused about eliminating trustees altogether before the 2026 local elections, declaring “Everything is on the table.” His justification that Ontario’s Ministry of Education (MOE) has allowed them to make too many decisions on their own is both unsupported and revealing. It exposes a deeper authoritarian project: the desire to centralize power and strip away democratic oversight from institutions closest to local communities. It curbs liberal instincts of trustees who see first-hand the vast diversity of lives and needs of the families who rely on their schools.

This is precisely how authoritarian control operates: by eroding intermediary structures that connect people to power. Just as Donald Trump sought to bend national cultural institutions like the Smithsonian Museum to his will, Ford dismantles the modest democratic functions of trusteeship. Both cases illustrate how authoritarianism works through the fine print of governance as much as through grandiose pronouncements.

Manufactured Deficits and Structural Starvation

The pretext for takeover was financial mismanagement. Yet none of the investigators found evidence of serious fiscal incompetence. The truth is that boards submitted balanced budgets year after year but only after slashing programs and services, closing outdoor education centres, selling property, cutting staff, and raising fees. What really drives their fiscal crises is a decades-old funding model – first imposed by the Mike Harris PC government in 1997 – that shifted resources from local taxes to provincial grants. This was not a move toward equitable funding; these were neoliberals of the first order who believed in central control of funding so they could squeeze school boards and education workers to contain costs.

This model, based on enrolment rather than actual need, starved boards of resources for special education, transportation, salaries, and infrastructure.1 For instance, school boards don’t get funding for actual children who need special education support but rather on the basis of a predictive model MOE devised. Boards pay for the kids MOE doesn’t fund. The Ford government hasn’t funded the full increase for statutory teacher benefits for years, leaving boards short by millions. The result is a structural deficit: chronic underfunding that leaves even well-managed boards teetering on insolvency. The Ford government, while claiming to increase spending, has in fact cut funding per student by $1,500 in real terms since 2018. This is the problem faced by with 40 percent of Ontario school boards.

It is this manufactured insolvency that led Minister Calandra to get the most out of a useful crisis and put the four school boards under supervision and maybe next eliminate all school boards in the province. Here we see neoliberal austerity converging with authoritarian ambition. Underfunding is not a policy mistake; it is a deliberate strategy to weaken public education, undermine trust in democratic institutions, and prepare the ground for privatization schemes such as vouchers and charter schools. In this instance, the policy of underfunding is a way of weakening public education and then blaming whatever problems occur on education itself. This is gangster capitalism at work, cloaked in the language of fiscal responsibility but fueled by a pedagogy of dispossession.

Eliminating Trustees, Silencing Communities

If board takeovers were simply about money, supervisors would have been told to just find savings. Instead, elected trustees were suspended, their offices shuttered, their tiny stipends cut off, and their ability to communicate with constituents forbidden. Calandra’s power grab has all the elements of Elon Musk’s DOGE assaults in the US: move fast, offer absurd excuses, and blame the victims. The supervisors replacing trustees – accountants, lawyers, and former politicians with no background in education – now wield greater power than the elected community representatives they displaced.

This substitution of technocrats for democratically accountable representatives is part of fascism’s pedagogy. It teaches the public to accept disenfranchisement as efficiency, to see obedience as order. Parents who ask why a program disappeared or why their child’s special education class has grown larger are now met with silence. In this vacuum, the lesson learned is that participation is futile and resistance meaningless – precisely the kind of civic numbing oligarchic fascism requires.

Command, Control, and the Policing of Education

Ford’s government frames these takeovers as a “broader rethink” of governance, but the real project is clear: the imposition of command and control over education. This move sends a strong message that it’s time to duck our heads and get back to basics: teaching “reading, writing, spelling, and arithmetic and the whole shebang…” as Doug Ford complained last fall after teachers and students attended a rally in support of the Grassy Narrows First Nation and its efforts to deal with generations of mercury contamination in their area. He proclaimed, with no evidence, that the field trip was “indoctrination” by teachers because activists protesting Israeli genocide were present. Community members who supported an Indigenous curriculum, modern sexual education, or even school-name changes honoring anti-colonial figures are dismissed or painted as obstacles. The message from Ford and Calandra is blunt: stick to the basics – reading, writing, arithmetic – and leave politics at the door.

Yet politics hangs over classrooms like a shroud. Despite his Captain Canada complaints about the Trump tariffs, Ford admires the President quick-marching America toward fascism. In an off-mic moment he commented recently: “Election day, was I happy this guy won? One hundred per cent I was.” It’s not the racism, the authoritarianism, the compulsive lying, the fraud, the sexual assaults that bothers the Premier; it’s that he got stiffed by his friend.

Usurping trustees according to University of Ottawa professor Sachin Maharaj is just another step toward the Progressive Conservatives’ goal to “squelch the pipeline of more progressive leaders”2 like those gaining notice and experience attending to the needs of local schools.

The banning of the Toronto Muslim Student Alliance’s screening of the film No Other Land, which documents Israeli settler violence, shows how censorship now masquerades as neutrality. This is the pedagogy of repression in action: narrowing what can be taught, remembered, or discussed until education is reduced to obedience training. What parades as a “broader rethink” is part of the authoritarian language of censorship and control. Like Trump’s attacks on “critical race theory” or his censorship of the Smithsonian, Ford’s moves are not about protecting students from politics but about protecting power from critique. The real issue here is constructing authoritarian policies that narrow critical thinking, teacher autonomy, essential funding, and knowledge that enable schools to both defend and facilitate democracy.

For Ford and his adherents, the real issue is not that schools are failing but that they are public and have a vital role to play in a democracy. The real threat to Ford is that a democracy can only exist with informed citizens. Yet that is precisely the role education should assume.

Bill 33: Codifying Authoritarianism

The perversely named Bill 33, the Supporting Children and Students Act extends this authoritarian logic. It allows the Minister to investigate boards or trustees on the mere suspicion they might act “inappropriately” or against the “public interest” – an elastic phrase that grants unchecked power. It checks much-maligned Diversity Equity and Inclusion efforts by refusing boards the right to name schools, forcing them to abandon diversity-affirming figures in favor of colonial or sanitized names. It mandates the reintroduction of police officers into schools, despite community opposition to surveillance and “unaccountable access to youth by cops.”3

At work here is the legacy of colonialism, a legacy that is terrified of diversity, of those deemed other, being able to narrate themselves. Viewed as threat, this anti-democratic language ultimately falls back on issues of control and security. This is one instance of how authoritarianism consolidates itself, not through tanks in the streets but through legislation that transforms education into an arm of the security state. Pedagogical spaces are militarized, memory is policed, and students are taught that surveillance is normal and dissent dangerous.

Trumpasitic Authoritarianism

Ford’s methods echo those of his southern counterpart. Just as Trump’s politics thrive on dispossession, erasure, and the weaponization of culture, Ford borrows from the same authoritarian playbook. The takeover of school boards not only tightens political control but also grants easy access to billions of dollars in public land, enriching developers tied to his government.4 Here, neoliberal profiteering fuses seamlessly with authoritarian centralization, an example of the merging of gangster capitalism with the pedagogy of repression.

What do you expect from a government that makes decisions reflecting the arrogance of power? The Ford government cut Toronto city council in half soon after took office in 2018 and threatened to use a constitutional override, the Notwithstanding Clause, Section 33 of Canada’s Charter of Rights and Freedoms, to overturn a Superior Court justice’s decision that the move was unconstitutional. Ford actually used the clause to push through a bill restricting election advertising in 2021 and again, pre-emptively, in 2022, buttressing back-to-work legislation against striking public workers, among the lowest paid in the province. He’s considering using it again after his decision to remove bike lanes from Toronto streets was overturned in court; power makes you petty.

Democracy in the Smallest Details

The takeover of Ontario school boards may appear less dramatic than Trump’s assaults on national institutions, but its implications are just as dire. Authoritarianism advances not only through spectacle but through the slow erosion of local democratic practices that once seemed secure.

If fascism is a pedagogy of fear, amnesia, and conformity, then resistance must be a pedagogy of memory, solidarity, and imagination. To defend education is to defend democracy itself, for schools are not simply sites of instruction but laboratories of citizenship, places where young people learn what it means to speak, to question, to remember, and to act. When trustees are silenced, when curricula are censored, when communities are stripped of their voice, what is lost is not only oversight but the very possibility of democratic life.

What is at stake, then, is far larger than budget shortfalls or bureaucratic reshuffling. It is whether the future will be governed by communities or dictated from above by those who mistake obedience for learning and silence for peace. Fascism thrives in these small erasures, in the details that seem technical until they harden into structures of domination.

The lesson could not be clearer: democracy dies in increments, but it can also be rebuilt in increments – through collective memory, through civic courage, through the refusal to allow education to become a weapon of obedience. To resist the Ford government’s authoritarian incursions is not only to protect local school boards; it is to reclaim the very ground on which democratic hope stands. •

Endnotes

1. Dan Crow, The Consequences Of A Neoliberal Funding Formula, Canadian Centre for Policy Alternatives, Fall/Winter 2018.
2. Sachin Maharaj, Interview August 26, 2025
3. Andrea Vásquez Jiménez, Interview June 7, 2025.
4. William Paul, “Riding the Gravy Train” in Against the People: How Ford Nation is Dismantling Ontario, eds: Brian Evans, Carlo Fanelli, Fernwood Publishing, 2024.

Henry A. Giroux currently is the McMaster University Professor for Scholarship in the Public Interest and The Paulo Freire Distinguished Scholar in Critical Pedagogy. His most recent books include The Violence of Organized Forgetting (City Lights, 2014), Dangerous Thinking in the Age of the New Authoritarianism (Routledge, 2015), coauthored with Brad Evans, Disposable Futures: The Seduction of Violence in the Age of Spectacle (City Lights, 2015), and America at War with Itself (City Lights, 2016). His website is henryagiroux.com.

William Paul is editor of School Magazine website.

This article first appeared at the Social Project Bullet