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==criticality==
<span class="author">Frans-Willem Korsten</span>

criticality has been defined first and foremost within Marxist and post-structuralist frames, as an attitude and a praxis that aims to scrutinize and dismantle the dichotomies and hierarchies set up by ruling powers. Whereas these frames were philosophically inclined, other forms of criticality were more practical. Often as a mix of both, distinct approaches were developed under the heading of, for instance, ‘critical pedagogy’, ‘critical geography’, or critical making↵. The following case offers different modalities of the term. The case concerns a public primary school, located close to a train station in Utrecht, a major city in the Netherlands. This had been the school’s location since 1883. Children from lower and middle social classes had attended it, from a distinctly multicultural populace in the last decades of the twentieth century. Then, in the late 1990s, it had to make way for an office building, the so-called Klundertoren, named after the architect who designed it. The artwork on top of it from 2003, by Jan van Munster, reads IK—Dutch for ‘I’.

[[File:Inktpot.jpg|thumb|Gezicht op het kantoorgebouw de Inktpot van ProRail (Moreels... (Het Utrechts Archief) - Het Utrechts Archief, Klundertoren, Utrecht, Photo H. Boland]]


The school was demolished and was offered a ‘new’ space in an old and decrepit building, classified as a ‘monument’ or listed building, opposite the original location. The renovation would partly be paid for by the real estate developer of the Klundertoren. After a disastrous process of moving the school into a building of which the renovation was not finished, the responsible councillor decided two years later that the school would have to move again, to make way for another X-tower. At this point, a group of parents said ‘no’. Without knowing it at the time, they opposed a development project that involved an estimated investment of around 50 million euros. In a sense, they were critically unaware.

===1. experiencing criticality===

Battles like these take a lot of time. One question is how long people are prepared to keep on fighting and stick together. For a real estate developer, five years, or ten years, or even fifteen years is nothing. On the contrary, years may add to profit. Let’s call this the critical limit of perseverance. In this case, the battle would take five years.

Real estate developers may, on the face of it, function within the limits of the law, but are often closely allied with parties that do not. First, there were two clumsy, nightly attempts to set the listed building containing the school on fire. Then, during a gymnastics class of six- and seven-year-olds in the gym on the first floor, the stairway leading up to the gym was set on fire, as well as the doors to the emergency exit. An astute teacher grabbed a bench, pushed it through the window and helped the children escape via the roof of the neighbouring building. Let us call this the criticality of the situation.

In a civil society, this is serious business. Now that their children had been brought into a life-threatening situation by an unknown actor, the parents might have decided to give up. Yet the burned shoes of the children that had been left before the door of the gym inspired them to contact the mayor, who in the Dutch system is in charge of the police. When the responsible councillor told the city council what had happened, there was a strange, chilling silence that had its political effect. The school was granted the permission to stay, and the building would be properly renovated. A fourth attempt to set it on fire did not have the desired effect either. As the council had taken its official decision, the critical moment had passed.

===2. practicing criticality===

In the case at hand, criticality consisted in the determination to take everything that the councillor or officials were saying as a subject of research, and to follow the money. It took the collective of parents two years of in-depth research, involving all the legal possibilities to acquire the necessary information, to find out that this specific school had to be removed because it was part of a substantial number of public-school buildings that were going to be sold and converted into apartment buildings. The funds thus obtained provided the municipality with the money needed for concentrating the city’s entire vocational education in three new buildings. The latter may be a worthy cause. The question was why the money had to be found at the cost of public schooling, and at the cost of political and ethical transparency. The school buildings to be sold were often located in urban environments that over the past years had become impressively expensive, due to gentrification and economic developments. The municipality had to negotiate all sorts of agreements with real estate developers, who do not tend to spend public money cautiously and often operate in the shadows rather than in the full light of public scrutiny.

In response, the collective of parents decided to operate in the open. Every step they took was documented on a website: every plan, every letter, all arguments. When at some point the councillor tried to contact a member of the collective (me), and this parent engaged in a personal mail conversation, the parent was corrected by a good friend, also part of the collective, who was able to follow the conversation. And rightly so. It was a mail conversation that, because of its personal character, could easily lead to unofficial agreements, on the side, in the shadows, threatening the very transparency that was at stake. criticality involved the scrutiny of what others were saying and doing, and the attempt to be as open as possible to the critical assessment by others.

===3. an ethics of criticality===

Though the collective as a whole did not use the term explicitly, criticality proved to be a matter of defining it through praxis. During the height of the struggles, the collective would meet every two weeks, and discuss what to do, how to do it, and what not to do. Few parents involved had read Derrida, but in a sense, all were involved in a process of deconstruction since deconstruction is not something enforced ''upon'' something, but is always already at work in something, whether a text or situation. The ''doxa'' of real estate development and city council was already deconstructing itself through discursive cracks or contradictions that were made visible in the critical documentation process of the parents. It is helpful to re-read Derrida about the concept of deconstruction, here:

<blockquote>... deconstruction is neither an analysis nor a critique and its translation would have to take that into consideration. It is not an analysis in particular because the dismantling of a structure is not a regression toward a simple element, toward an indissoluble origin. … No more is it a critique, in a general sense or in Kantian sense. The instance of ''krinein'' or of ''krisis'' (decision, choice, judgment, discernment) is itself, as is all the apparatus of transcendental critique, one of the essential ‘themes’ or ‘objects’ of deconstruction.<ref>Jacques Derrida, ‘Letter to a Japanese Friend’, in ''Derrida and Difference'', ed. David Wood and Robert Bernasconi (Warwick: Parousia Press, 1985), pp. 2–3.</ref>
</blockquote>
The quote helps us first of all to distinguish between critique and criticality. The first connotes the ability to decide, choose, judge, discern. The second connotes the fact that decisions, choices, judgments, and discernments are precisely the object or theme of deconstruction. The core of the struggle for the school was not to prove the municipality or its real estate allies wrong, but to show how the process of decision-making had been full of uncritical decisions, choices, judgments, and discernments. Secondly, it is worthwhile noting that the quote comes from a letter addressed to Toshihiko Izutsu, an expert on Zen Buddhism and Sufism, with a great interest in Truth (''Satori'', or Enlightenment). This truth, according to Izutsu, cannot be grasped by reason or language, nor can it be taught or understood intellectually.<ref>Kojiro Nakamura, ‘The Significance of Toshihiko Izutsu’s Legacy for Comparative Religion’, ''Intellectual Discourse'' 17, no. 2 (2009), pp. 147–58.</ref> It can only be a matter of praxis and process. Truth can never be discovered, then, although it can be momentarily experienced.

The fight for the school was not a spiritual matter. Or was it, at least in part? If criticality was involved, it consisted in the desire to work towards truth—a truth that had two modalities. One the one hand it concerned a process of criticality during which, in a certain sense, truth was found: the financial reality of agreements between the municipality, big educational institutions↵ and real estate developers. This truth does matter, as it may (but need not) increase the force of arguments. Yet it remains superficial without the veracity of a process, where truth is not to be discovered but to be experienced. Let’s call this the ethics of criticality.

===4. the situatedness of criticality===

The specific case stands for a more general state of affairs. On all levels of government, the Dutch state has retreated from public tasks in the context of neo-liberal deregulation, propelled by the idea that ‘the market’ (a fiction) will do things better (a lie).

critical making↵, in this context, with its focus on diy↵ modes of making, holds a promise and a potential to serve the needs and desires of a multiplicity of people. In a sense, the entire struggle for the school was a matter of a political diy↵. If the city council, if the councillor, if all sorts of public officials lack the agency or determination to adequately take care of public matters and public money, this provokes a diy↵ response.

Situatedness is of critical importance. The current form of capitalism is interested in anything that can make the system even more flexible, resulting in less stability for citizens, fewer rights, less care for labourers of all sorts. What is called deregulation often comes down to fuzzy forms of responsibility that make it difficult to follow money flows. The history of the Italian ''precario bello'' has been considered as a case in point. When in the seventies ‘playing’ and ‘not sticking to the rules’ became an important tool to deregulate state power, the economic response was that, ''hey!'', playing and not sticking to the rules can be used to reconfigure labourers or employees, demanding them to become ever more creative in ever more precarious circumstances. Consequently, if diy↵ was an instrument of the empowerment of people in the first instance, it also is a form that, in certain situations, can be cheaply appropriated or used as an excuse for more deregulation.

criticality, in this context, means the full awareness of a situation, an awareness of what is at stake, an awareness of the alternatives one is looking for in a forcefield dominated by others. It concerns the perseverance to critically assess what powers in charge are doing, and requires a practice of transparency that leaves one open to the criticality of others.

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