{"id":32772,"date":"2026-01-26T08:47:13","date_gmt":"2026-01-26T07:47:13","guid":{"rendered":"https:\/\/educationalevidence.com\/?p=32772"},"modified":"2026-01-27T08:48:15","modified_gmt":"2026-01-27T07:48:15","slug":"antonio-banos-this-whole-idea-of-educating-for-the-future-makes-me-laugh","status":"publish","type":"post","link":"https:\/\/educationalevidence.com\/en\/antonio-banos-this-whole-idea-of-educating-for-the-future-makes-me-laugh\/","title":{"rendered":"Antonio Ba\u00f1os: \u201cThis whole idea of \u2018educating for the future\u2019 makes me laugh\u201d"},"content":{"rendered":"

By Candidatura d’Unitat Popular – http:\/\/cup.cat\/, CC BY-SA 4.0, https:\/\/commons.wikimedia.org\/w\/index.php?curid=41936566<\/a><\/span><\/p>\n

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License Creative Commons <\/a><\/p>\n

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Giovanni Pelegi Torres<\/strong><\/a><\/span><\/p>\n

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I arrive a little early for our meeting and sit on a bench opposite the Sant Andreu commuter train station, waiting for him. I message him on WhatsApp and he replies: \u201cHow poetic! I\u2019m on my way\u201d.<\/em> What he doesn\u2019t know is that a group of teenagers from the secondary school behind us have just sat down nearby, loudly cursing the exam they\u2019ve just taken\u2014and their teacher. The poetry, as a result, has already turned into something closer to an elegy.<\/p>\n

We head to a nearby bar and, over coffee, croissants and a beer, we end up spending no less than four hours talking about education, society, politics and philosophy. At times the conversation becomes hypnotic; at others, comic\u2014but it is always fascinating. It would be impossible to transcribe it all. What follows is a sketch (which, I am sure, means I am ticking at least one box in the curriculum\u2019s competence framework).<\/p>\n

Antonio Ba\u00f1os<\/strong> (Barcelona, 1967) is a kind of journalist that scarcely exists anymore\u2014or, as he himself puts it, it\u2019s not that he once worked as a journalist; it\u2019s that he is<\/em> one, in essence. He has published books on economics, on the political situation in Catalonia in the years leading up to the independence process, and on Barcelona itself. He is well known for having led the CUP\u2019s electoral list as an independent candidate in the 2015 Catalan parliamentary elections, and for his subsequent political trial after 2017. One could define him like this: a journalist, a Catalan, and a born-and-bred Barcelonian (he loves telling stories about his neighbourhood).<\/p>\n

He fears for the future of education. He says pedagogism has committed a crime against it: \u201ca movement of hippies who are bad people disguised as good ones, overflowing with supposedly good intentions\u201d<\/em>, who have dismantled the public aims of schooling. He calls for a politics that truly commits to the public sphere: a long-term view of educational problems deeply connected to our social and political context. And he does so, always, with humour.<\/p>\n

\u00a0<\/strong><\/p>\n

How do you see the current state of education in Catalonia?<\/strong><\/p>\n

Bad. Criminal. A crime against humanity. One day we\u2019ll have to hold a Nuremberg Trial for everyone who has destroyed it. I know people who teach at university and tell me they have to spend two hours a week going over spelling and grammar. Students are riddled with anxiety and can\u2019t write. They have enormous cultural deficiencies\u2014cinema, literature, what we used to call general culture. University lecturers have to send books chapter by chapter because students are incapable of reading a book from start to finish.<\/p>\n

In many secondary schools, unfortunately, students don\u2019t even have textbooks anymore\u2014they work exclusively on computers.<\/strong><\/p>\n

We are denying them the right to be free and autonomous. It\u2019s a victory for the ruling class. Denying a student Greek and Latin, for example\u2014or any form of learning that improves the individual, not to mention basic literacy\u2014is criminal. A crime against democracy, against social mobility. It\u2019s the most reactionary thing you can do. Hippies base their entire discourse on opposing what education used to be like, and you think: fine\u2014but the problem is that you can\u2019t escape the yoke of ignorance. In life you can rebel against almost anything, except ignorance. There is a clear will to create lumpen<\/em> individuals: people incapable of making critical judgements because they lack tools, because they lack solid knowledge. The Jesuits taught more\u2014because you can free yourself from the Jesuits\u2019 yoke. It\u2019s better to know the Creed than to know nothing at all.<\/p>\n

\u201cA hippie is a bad person disguised as a good one. Hating hippies is a civilisational key\u201d<\/p><\/blockquote>\n

By \u201chippies\u201d, do you mean the pedagogists?<\/strong><\/p>\n

Yes. A hippie is a bad person disguised as a good one. Hating hippies is a civilisational key. The posh-hippie-liberal-woke<\/em> profile. You can tell they\u2019re changing when gastronomy comes into it. The day they stop wearing a Free Palestine<\/em> T-shirt and start talking about wine pairings, something has gone wrong. They all follow the same narrative arc. They despise shopkeeper values, liberal professions, commitment to one\u2019s word, intellectual curiosity\u2026<\/p>\n

Pedagogists try to convince us that education is merely a pedagogical issue. But education cannot be reduced to a matter for experts. Education is not a technical debate between concepts; it is a political debate. In recent years we\u2019ve been trapped in sterile discussions revolving around abstract concepts. The lives of children and future adults are a political matter, because tomorrow they will be citizens and their existence will affect every sphere of life. It\u2019s like water\u2014you can\u2019t say it\u2019s a technical issue that doesn\u2019t interest you; it\u2019s the condition for life. And although techniques may change, there are things that always remain and must always be known.<\/p>\n

What do you mean?<\/strong><\/p>\n

This idea of \u201ceducating for the future\u201d makes me laugh. You can\u2019t educate for the future, because nobody knows what will happen\u2014that\u2019s impossible. You educate about the past, in the present. All this talk about educating for a changing society\u2026 nobody knows how it will change. The world has always been changing. You educate so that children have tools to face a future we don\u2019t know.<\/p>\n

The same applies to technology. Saying that putting technology in the classroom is \u201cthe future\u201d is a lie. Any technology you introduce into the classroom as a substitute always comes from the past. What education should incorporate is the past and reflection upon it\u2014not listening to these oracles who tell us we must systematically demolish the past because it was wrong. You may escape the yoke of the past, if necessary\u2014but not the yoke of ignorance.<\/p>\n

\u201cYou can\u2019t educate for the future\u2014that\u2019s impossible. You educate about the past, in the present\u201d<\/p><\/blockquote>\n

This relationship between past and future seems central. It feels as though it all leads us to a problem in how we relate to history\u2014especially on the part of a certain left that has forgotten that its very purpose is to engage in a deep conversation with history.<\/strong><\/p>\n

Absolutely. There is a clear mistreatment of history in the current system. There\u2019s also a desire to make the child unique, detached from the past\u2014hence the obsession with giving children names no one else has. I\u2019m just one more Antonio in a long lineage of Antonios. Take microchips: a next-generation chip contains all the components of previous chips, literally. Silicon Valley doesn\u2019t reinvent the chip every day. But politicians and pedagogists don\u2019t care about that\u2014they just want the latest chip, without understanding how it\u2019s made. All the problems political parties face stem from their inability to guarantee a promise of the future. The same applies to pedagogists. Does the Bofill Foundation really know what education will look like tomorrow? Jean-Claude Mich\u00e9a has been very clear in criticising the intrusion of the idea of \u201cthe future\u201d into classrooms.<\/p>\n

Pedagogists downplay knowledge transmission and discipline. What do you think?<\/strong><\/p>\n

What exactly are we not supposed to transmit? Catalan? Family bonds? What\u2019s wrong with transmitting? You can\u2019t be a teacher and refuse to transmit knowledge. The moment you answer a question, you transmit something. It\u2019s absurd. They just don\u2019t want certain things transmitted\u2014because if you transmit those, you\u2019re a fascist. When Mar Hurtado said on TV3, the Catalan public television, that discipline was military and therefore wrong, she was answering a question. Answering a question is transmission as you are transmitting a message. It\u2019s nonsense. Of course we should reflect\u2014politically, above all\u2014on why we obey certain forms of power. But in the case of teachers, authority is obvious: they are trying to teach you. That alone establishes a relationship of authority. It\u2019s common sense. Respect flows from that. We\u2019re destroying common sense because there are agents interested in dismantling whatever brings order to life. They\u2019re nihilists: they see hidden structural power relations everywhere, which only they can supposedly detect. It\u2019s deeply depressing.<\/p>\n

\u201cWe are destroying common sense because there are agents interested in dismantling whatever brings order to life\u201d<\/p><\/blockquote>\n

Those of us who believe in knowledge transmission are labelled teachersauruses<\/em> and reactionaries.<\/strong><\/p>\n

The world can only be explained from the past, not from the future. We need to return to solid organisations and solid political traditions. We need to recover the ability to explain things in terms of values\u2014somewhere between civility and humanism.<\/p>\n

What relationship do you see between pedagogists and politics?<\/strong><\/p>\n

Pedagogists act because they\u2019re allowed to from above. But they deny responsibility by claiming educational problems are \u201cstructural\u201d. They say: educational problems are structural; you can\u2019t see them at first glance\u2014only I can.<\/em> What have you done? You\u2019ve invented a religion. You\u2019re the priest who reveals \u201cstructural problems\u201d no one else can see. This discourse\u2014what we\u2019d now call woke<\/em>\u2014exists because it belongs to a bureaucratic caste. They haven\u2019t realised that they don\u2019t bother power at all by saying these things. Bureaucracy is brilliant at dissolving responsibility\u2014Max Weber already said that. And our education system is bureaucratised. We don\u2019t have professors in gowns strolling along Fabra i Puig talking about arkh\u1e17<\/em>; they\u2019ve all passed through bureaucratic filters.<\/p>\n

No one takes responsibility for education\u2014Dami\u00e0 Bardera says this too.<\/strong><\/p>\n

Demanding responsibility for something \u201cstructural\u201d is now considered fascist. Relax\u2014nothing ever happens, everything is structural, the system is to blame and you\u2019re its victim.<\/p>\n

What is woke<\/em> in education?<\/strong><\/p>\n

Like everything else, it\u2019s a liturgical left that has forgotten how to reach concrete goals because it\u2019s obsessed with performativity, hidden violence and axes of oppression. Which one do you choose? Marx says you\u2019re born under economic oppression. Freud, under trauma. The Church, under sin. We could go on. Your entire life becomes a negative struggle. No\u2014you\u2019re born full of potential, as someone in a world of possibilities.<\/p>\n

They\u2019re statist like authoritarians and incoherent like aristocrats\u2014they combine the worst of all political traditions. The people at Bofill could just as well be in a Buddhist monastery in the Garraf hills, but because they\u2019re backed by the government, they\u2019re now \u201cexperts\u201d. They\u2019re as deluded as ever\u2014only now someone is listening. Mind you, I think they\u2019ve lost.<\/p>\n

Why do you think they\u2019ve lost?<\/strong><\/p>\n

In the 1990s, American films became popular about schools in deprived neighbourhoods where a military man arrives to impose order and discipline\u2014The Substitute<\/em>, for example. Progressive buddy-style education fails, and a Vietnam veteran comes in to restore military obedience. But what was needed at the outset was money! The same people who refused to invest then are the ones who\u2019ll now demand order.<\/p>\n

We blame the actors, not the director. Neoliberals and wokes can\u2019t see this because they don\u2019t think in terms of property and obedience\u2014the core concepts of the left. I\u2019m an anarchist; I believe in order without authority. But hippies are chaos\u2014they don\u2019t believe in limits. Discipline frightens them because they associate it with the Vietnam veteran.<\/p>\n

\u201cPower knows how to give voice and resources to those aligned with its objectives. That\u2019s what\u2019s being exposed now\u201d<\/p><\/blockquote>\n

Adam Curtis explains how computing and the internet emerged from ideas because events are always preceeded by an ideological climate. On one side you have the original Stanford hippies, dreaming of a horizontal world where everyone is empowered by their computer against the state, something that looks benevolent, progressive and hippie-like. And on the other hand, there\u2019s Reagan\u2014then governor of California\u2014who spots this and begins funding them, since they share a common enemy: the state. Hippies who want to tear down structures and neoliberals who want to get rich (like the Bofill Foundation), despite starting from different ideological positions, they end up converging. Power knows how to give voice and resources to those aligned with its objectives. That\u2019s what\u2019s being exposed now.<\/p>\n

You\u2019re outlining a problem that links education and politics. Do educational problems need to be understood within a broader context\u2014transport, healthcare, public broadcasting?<\/strong><\/p>\n

They\u2019re directly linked to our economic model. Look at what Trump did with real estate. Wealthy people move to the suburbs, the city\u2019s tax revenue falls, the council has less money, drug addicts arrive, gangs and prostitution appear, the middle class decides to leave, civil servants leave\u2014everyone leaves. Until Trump puts up a skyscraper, Rudy Giuliani comes in, money is injected into public services, and suddenly everything works again. Is that a Machiavellian plan, or is it just business?<\/p>\n

\u2014Or both at the same time.<\/strong><\/p>\n

This may sound like a conspiracy, but it isn\u2019t one. I\u2019m not saying there are secret dinners at Via Veneto or satanic rituals going on. What happens is that interests simply align. The real question should have been asked much earlier: what needed to be done to avoid reaching this situation in the first place? Instead of sending in a military figure, like in the films, you should start by asking what kind of economic model you have, why you have such deprived schools, with high migrant populations and so few resources. Don\u2019t just say everything is \u201cstructural\u201d and leave it at that\u2014apply a few sticking plasters and blame \u201cthe structure\u201d.<\/p>\n

The same thing happened with television: funding is cut, audiences fall, executives sell it to a private company, which turns it into a slick, market-driven channel\u2014and ratings go back up. The same with private health insurance. And immigration is also a consequence of this economic model. If immigrants are paid so little because they\u2019re kept on the lowest\u2014or zero\u2014contribution levels, the state becomes unviable. Immigrants don\u2019t collapse the system; what happens is that their contributions are extremely low because the economic system pushes them into precarious jobs. Why are state schools full of immigrant students? Because their parents have no alternative.<\/p>\n

What can we do to integrate immigrant students in contexts like mine, where they make up almost 100% of the classroom and where cultural bridges are hard to build?<\/strong><\/p>\n

There are always bridges\u2014you just have to look for them. Take you, from the Horta of Valencia: you share 5,000 years of hydraulic history with a Pakistani student. There are always common grounds. But if you start with melatonin or religion\u2026 one is irrelevant and the other non-existent. That said, I imagine it must be extremely difficult, and I\u2019m not going to tell you how to do your job. Neoliberal and woke doctrines assume that people can\u2019t understand each other because they have different individual origins. But it\u2019s precisely in that abyss that the possibility of politics and knowledge emerges\u2014something both neoliberals and wokes<\/em> deny. You may not understand each other on the basis of the Qur\u2019an, but you can understand each other on the basis that door-to-door rubbish collection is a disaster, for example.<\/p>\n

\u201cWe need one outlook focused on coexistence, and another on authority. We also have the right to say where the limit lies\u2014and that\u2019s something a certain left struggles with\u201d<\/p><\/blockquote>\n

We need one outlook focused on coexistence, and another on authority. We also have the right to say where the limit lies\u2014and that\u2019s something a certain left struggles with. Why is same-sex marriage persecuted in some contexts, but not the fact that a Muslim girl doesn\u2019t attend gymnastics because she would have to change clothes, or the use of the veil? Why is one seen as horrific, while the other is framed as something that must be respected as \u201cculture\u201d? Where is the limit? Both are based on the idea that women must obey men. We need to focus on shared ground. Do you want your child to receive an education and respect older people? Then tell them to listen to me as an educational institution. Either you accept the cultural abyss and widen it, or you try to build bridges. The key is consensus and the civil code.<\/p>\n

And what about Catalan? What do you think of the recent survey on social language use?<\/strong><\/p>\n

What matters here is the law. Someone who comes from abroad will usually do what the law requires. If the law says you need Catalan to work, for example, they\u2019ll learn it. In the smallest canton in Switzerland, if German is mandatory, immigrants speak German. Laws are always cheaper than other civic actions\u2014and more effective.<\/p>\n

It\u2019s like the housing crisis: it doesn\u2019t really exist. What exists is a completely deregulated market, which would change if it were regulated. Making something compulsory is cheaper than constantly trying to \u201csell\u201d Catalan or make it seem friendly. Nobody talks about the unfriendliness of Dutch. I\u2019ve never seen anyone promoting the \u201clikeability\u201d of Catalan in Ljubljana. There, Slovene is mandatory and no one questions it.<\/p>\n

The problem in Catalonia is that we have a very floating population\u2014people constantly coming and going, who don\u2019t put down roots. That makes everything much harder. We don\u2019t create conditions for rootedness, but the political and economic system does create conditions for the ethnic and linguistic minoritisation of Catalans. A lot of work could be done through extracurricular activities, community centres, and adult self-education through reading. Political power could intervene much more in this.<\/p>\n

What do you think about the idea of a dual school network, with some schools offering genuine Catalan-language immersion?<\/strong><\/p>\n

It makes me uneasy, because it confuses cause and effect. We need to start by deciding what kind of economic model we want, because the current one is based on importing cheap labour and on low-productivity sectors. In that context, education is also devalued, because there\u2019s no economic promise or prospect of prosperity linked to educational attainment.<\/p>\n

It\u2019s absurd to look for solutions to problems that could be solved at the root. The Basque Country has less immigration and a GDP ten points higher. Learning Basque pays off\u2014you can stay and earn money. If you\u2019re Argentine and come to Barcelona for a season, as they say, and then move on to London, nobody puts down roots. We can\u2019t change the education system just to adapt ourselves to contingency.<\/p>\n

\u201cI\u2019d like pedagogists to be afraid\u2014afraid of the consequences of their actions\u201d<\/p><\/blockquote>\n

It\u2019s like the issue with doctors. Entry grades are extremely high, and we have the problem of a single district system. We need to disobey that law. We can\u2019t put ourselves at the service of an abnormal reality. The real problem is that we don\u2019t have a genuine bourgeoisie, a national bourgeoisie. What we have are people living off a plantation-style economy and property rents\u2014that\u2019s who generates this system.<\/p>\n

The people at Foment del Treball should leave Catalonia. We should surround their building. We can\u2019t be ten million\u2014there\u2019s no money. Either we\u2019re ten without fiscal extraction, or seven with it. That\u2019s straightforward social democracy. If you want to be Spanish, we can\u2019t.<\/p>\n

What can be done to fix the educational disaster?<\/strong><\/p>\n

I want pedagogists to be afraid\u2014afraid of the consequences of what they\u2019ve done. I\u2019m in favour of using threat. I don\u2019t understand why we should be kind to people with such a clearly destructive agenda. We cannot allow impunity. We need to realise that education is the most important thing we do in life. And that\u2019s what they want to take away from us? No. Organisation\u2014and standing our ground.<\/p>\n

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Source:\u00a0educational EVIDENCE<\/strong><\/p>\n

Rights:\u00a0Creative Commons<\/strong><\/p>\n","protected":false},"excerpt":{"rendered":"

Antonio Ba\u00f1os (Barcelona, 1967) is a kind of journalist that scarcely exists anymore\u2014or, as he himself puts it, it\u2019s not that he once worked as a journalist; it\u2019s that he is one, in essence. 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