Ivan Domenic Illich

Illich was born in Vienna to a Croatian Catholic father, engineer Ivan Peter Illich, and a Sephardic Jewish mother, Ellen née Regenstreif-Ortlieb.[3] His maternal grandmother was from Texas.[4] Illich had Italian, Spanish, French, and German as native languages.[5][6] He later learned Croatian, the language of his grandfathers, then Ancient Greek and Latin, in addition to Portuguese, Hindi, English, and other languages.[5] He studied histology and crystallography at the University of Florence (Italy) as well as theology and philosophy at the Pontifical Gregorian University in Rome (from 1942 to 1946), and medieval history in Salzburg.[5]

He wrote a dissertation focusing on the historian Arnold J. Toynbee and would return to that subject in his later years. In 1951, he "signed up to become a parish priest in one of New York’s poorest neighborhoods—Washington Heights, on the northern tip of Manhattan, then a barrio of fresh-off-the-airplane Puerto Rican immigrants."[2] In 1956, at the age of 30, he was appointed as the vice rector of the Catholic University of Puerto Rico, "a position he managed to keep for several years before getting thrown out—Illich was just a little too loud in his criticism of the Vatican’s pronouncements on birth control and comparatively demure silence about the bomb."[2] It was in Puerto Rico that Illich met Everett Reimer and the two began to analyze their own functions as "educational" leaders. In 1959, he traveled throughout South America on foot and by bus.[5]

In 1961, Illich founded the Centro Intercultural de Documentación (CIDOC, or Intercultural Documentation Center) at Cuernavaca in Mexico, ostensibly a research center offering language courses to missionaries from North America and volunteers of the Alliance for Progress program[5] initiated by John F. Kennedy. His real intent was to document the participation of the Vatican in the "modern development" of the so-called Third World. Illich looked askance at the liberal pity or conservative imperiousness that motivated the rising tide of global industrial development. He viewed such emissaries as a form of industrial hegemony and, as such, an act of "war on subsistence." He sought to teach missionaries dispatched by the Church not to impose their own cultural values[7] and to identify themselves instead as guests of the host country.[citation needed] "Throughout the late ’60s and early ’70s, CIDOC was part language school and part free university for intellectual hippies from all over the Americas."[2]

At the CIDOC, "Illich was able to develop his potent and highly influential critique of Third World development schemes and their fresh-faced agents: Kennedy’s Alliance for Progress, the Peace Corps, and countless other missionary efforts bankrolled and organized by wealthy nations, foundations, and religious groups."[2] After ten years, critical analysis from the CIDOC of the institutional actions by the Church brought the organization into conflict with the Vatican. Unpopular with the local chapter of Opus Dei,[2] Illich was called to Rome for questioning, due in part to a CIA report.[5] In 1976, Illich, apparently concerned by the influx of formal academics and the potential side effects of its own "institutionalization," shut the center down with consent from the other members of the CIDOC. Several of the members subsequently continued language schools in Cuernavaca, of which some still exist. Illich himself resigned from the active priesthood in the late 1960s (having attained the rank of monsignor), but continued to identify as a priest and occasionally performed private masses.

In the 1970s, Illich was popular among leftist intellectuals in France, his thesis having been discussed in particular by André Gorz. However, his influence declined after the 1981 election of François Mitterrand as Illich was considered too pessimistic at a time when the French Left took control of the government.[5]

In the 1980s and beyond, Illich traveled extensively, mainly splitting his time between the United States, Mexico, and Germany. He held an appointment as a Visiting Professor of Philosophy, Science, Technology and Society at Penn State. He also taught at the University of Bremen and University of Hagen.[8] During his last days of his life he admitted that he was greatly influenced by one of the Indian economists and adviser to M.K. Gandhi, J.C. Kumarappa, most notably, his book, Economy of Permanence.[9]

During his later 20 years, he suffered from a cancerous growth on his face that, in accordance with his critique of professionalized medicine, was treated with non-traditional methods, such as meditation and yoga.[citation needed] In the last few years, he regularly smoked opium to deal with the pain caused by this tumor.[citation needed] At an early stage, he consulted a doctor—who told him he would live only for 3 months—about having the tumor removed, but was told that there was too great a chance of losing his ability to speak, and so he lived with the tumor as best he could. He called it "my mortality."[10]

OBITUARY FROM THE GUARDIAN NEWSPAPER.

A polymath and polemicist, his greatest contribution was as an archaeologist of ideas, rather than an ideologue ________________________________________ Ivan Illich, who has died of cancer aged 76, was one of the world's great thinkers, a polymath whose output covered vast terrains. He worked in 10 languages; he was a jet-age ascetic with few possessions; he explored Asia and South America on foot; and his obligations to his many collaborators led to a constant criss-crossing of the globe in the last two decades. Best known for his polemical writings against western institutions from the 1970s, which were easily caricatured by the right and were, equally, disdained by the left for their attacks on the welfare state, in the last 20 years of his life he became an officially forgotten, troublesome figure (like Noam Chomsky today in mainstream America). This position obscures the true importance of his contribution. His critique of modernity was founded on a deep understanding of the birth of institutions in the 13th century, a critical period in church history which enlightened all of his work, whether about gender, reading or materiality. He was far more significant as an archaeologist of ideas, someone who helped us to see the present in a truer and richer perspective, than as an ideologue. Illich was born in Vienna into a family with Jewish, Dalmatian and Catholic roots. His was an errant life, and he never found a home again after his family had to leave Vienna in 1941. He was educated in that city and then in Florence before reading histology and crystallography at Florence University. He decided to enter the priesthood and studied theology and philosophy at the Vatican's Gregorian University from 1943 to 1946. He started work as a priest in an Irish and Puerto Rican parish in New York, popularising the church through close contact with the Latino community and respect for their traditions. He applied these same methods on a larger scale when, in 1956, he was appointed vice-rector of the Catholic University of Puerto Rico, and later, in 1961, as founder of the Centro Intercultural de Documentación (CIDOC) at Cuernavaca in Mexico, a broad-based research centre which offered courses and briefings for missionaries arriving from North America. Advertisement The radicalism of CIDOC attracted many young North American priests, but it became a victim of its own success in a rightwing climate, and was wound up 10 years later by the consent of its members. (Illich said of its director, Valentina Borremans, that "she realised that the soul of this free, independent and powerless thinkery would have been squashed by its rising influence... [a positive] atmosphere invites the institutionalisation which will corrupt it".) By this time Illich had also resigned active duty as a priest, thereby sidestepping a potentially bitter conflict with the conservative Vatican authorities, who now opposed CIDOC. Illich retained a lifelong base in Cuernavaca, but travelled constantly from this point on. His intellectual activity in the 1970s and 1980s focused on major institutions of the industrialised world. In seven concise, non-academic books he addressed education (Deschooling Society, 1971), technological development (Tools For Conviviality, 1973), energy, transport and economic development (Energy And Equity, 1974), medicine (Medical Nemesis, 1976) and work (The Right To Useful Unemployment And Its Professional Enemies, 1978, and Shadow Work, 1981). He analysed the corruption of institutions which, he said, ended up by performing the opposite of their original purpose. He observed the roots of this process in the institutionalisation of charity in the 13th-century church (he frequently cited the Latin maxim "corruptio optimi pessima", the corruption of the best is the worst). His 1982 book, Gender, argued that the difference between feminine and masculine domains had been sacrificed to the idea of neutral work, capitalism creating and depending on the simplistic coupling of the male wage labourer and the woman as mother to produce new workers. The late 1980s and 1990s saw the flowering of his interests. There was the historicity of materials (H2O And The Waters of Forgetfulness, 1985), literacy (ABC, The Alphabetisation Of The Popular Mind, 1988, co-written with Barry Sanders) and the origins of book-learning (In The Vineyard Of The Text, 1993). The latter volume was, he said, an attempt to understand the transition from the book to the computer screen through the prism of the changes in 13th-century reading practice. In essays, papers and through the work of his collaborators, he addressed themes as diverse as the history of the gaze, friendship, hospitality, bioethics, body history (particularly with his close collaborator, the sociologist Barbara Duden) and space. Illich lived frugally, but opened his doors to collaborators and drop-ins with great generosity, running a practically non-stop educational process which was always celebratory, open-ended and egalitarian at his final bases in Bremen, Cuernavaca and Pennsylvania. His charisma, brilliance and spirituality were clear to anyone who encountered him; these qualities sustained him in a heroic level of activity over the last 10 years in the context of terrible suffering caused by a disfiguring cancer. Following the thesis of Medical Nemesis, he administered his own medication against the advice of doctors, who proposed a largely sedative treatment which would have rendered his work impossible. He was able to finish a history of pain which will be published in French next year, as will his complete works. His last wish, which was to die surrounded by close collaborators amid the beginnings of a new learning centre he had planned in Bologna, was not realised. · Ivan Illich, thinker, born September 4 1926; died December 2 2002