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  </channel><item rdf:about="https://podcasts.apple.com/it/podcast/paulo-nazareth-kabila-kyowa-stephane-on-walking/id1798973926?i=1000767135818&amp;l=en-GB">
    <title>Paulo Nazareth &amp; Stéphane Kabila Kyowa on Walking – Space Between – Apple Podcasts</title>
    <dc:date>2026-06-12T21:51:04+00:00</dc:date>
    <link>https://podcasts.apple.com/it/podcast/paulo-nazareth-kabila-kyowa-stephane-on-walking/id1798973926?i=1000767135818&amp;l=en-GB</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode, we pair artist Paulo Nazareth with curator Kabila Kyowa Stéphane to explore walking as both an ancestral practice and a political act, tracing questions of mobility, borders, and belonging. Paulo Nazareth is an artist whose work engages deeply with colonial histories through movement, land, and memory. Kabila Kyowa Stéphane is an artist and thinker whose practice reflects on the politics of access, restriction, and human experience across borders."

[https://www.koozarch.com/podcasts/space-between-podcast ]]]></description>
<dc:subject>walking paulonazareth resistance movement belonging boders memory 2026 kabilakyowastéphane access restriction humanexperience mobility borders land memeory indigeneity indigenous practice politics art</dc:subject>
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    <title>Headway Therapy Patients Forced to Scan Their Faces to Keep Getting Care</title>
    <dc:date>2026-05-28T22:41:13+00:00</dc:date>
    <link>https://www.404media.co/headway-therapy-facial-scan-biometric-data-identity-verification/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A popular virtual therapy platform is telling providers and patients they'll have to do facial scanning soon, forcing some to choose between handing over their data and continuing care."]]></description>
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    <title>Being Fed Content</title>
    <dc:date>2026-05-13T05:53:09+00:00</dc:date>
    <link>https://kottke.org/26/05/being-fed-content</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["From an interview (gift link) with Don Hertzfeldt, creator of World of Tomorrow:

<blockquote>Not to sound like a curmudgeon, but when I was a teenager, I took the train to go to the record store to find rare stuff. Spotify is way more convenient, but that wasn’t the point. The point was to get out and to feel like you’re hunting, to feel like you’re living your life. I’m going to the movies, I’m going to this show. What streaming has done—it’s very convenient, but it’s taken the feeling of going hunting and turned it into we’re all just being fed. We’re all farm animals that are just being fed, and we’re being fed content. You can just stay home. Just stay home. We’ll just feed it to you. No wonder everyone’s depressed.</blockquote>

I feel like Xochitl Gonzalez’s piece on robotaxis, People Who Don’t Like People Are Making All of Our Decisions, rhymes with Hertzfeldt’s comments:

<blockquote>For two decades, I have watched us blindly fall for one sales pitch after another. Every app and advancement comes shrouded in promises of “progress” and “connectivity” and “convenience.” And in many early cases — such as the invention of ride-sharing apps — Silicon Valley truly did deliver a better mousetrap. But we’re getting diminishing returns. We are living in Silicon Valley’s future now, and we are lonelier, more anxious, and more polarized than ever before.</blockquote>"]]></description>
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    <title>The Disappearance of the Public Bench</title>
    <dc:date>2026-04-22T03:16:14+00:00</dc:date>
    <link>https://placesjournal.org/article/the-disappearance-of-the-public-bench/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Benches are microcosms of an expansive debate about who belongs in urban public spaces. When they are removed or made uninviting, we lose more than just a place to rest."]]></description>
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<item rdf:about="https://www.upress.umn.edu/9781517916459/reclaiming-the-road/">
    <title>Reclaiming the Road: Mobility Justice beyond Complete Streets, by David L Prytherch (2025)</title>
    <dc:date>2026-03-22T01:46:49+00:00</dc:date>
    <link>https://www.upress.umn.edu/9781517916459/reclaiming-the-road/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Imagining equitable streets for all

For the past century, our roadways have been engineered as pipes for cars, but they offer vast potential as public spaces. From New York and Boston to Portland and Los Angeles, cities are rethinking their streets, going beyond sidewalks and bike lanes to welcome nonmotorists to share the asphalt roadway. Reclaiming the Road traces the historical evolution of America’s streets and explores contemporary movements to retake them from cars—temporarily and permanently—for diverse forms of mobility and community life. To share the street raises important questions of equity, in transportation and beyond. David L. Prytherch proposes a bold, intersectional vision of a more just street.

Reclaiming the Road connects cutting-edge theory, policy analysis, and firsthand accounts from those leading the charge in transforming our streets to advocate for changing how we think about and design roads. Prytherch features case studies of nine major cities in the United States to show how experiments in reclaiming streets accelerated during the Covid-19 pandemic to become lasting changes. Through in-depth interviews, he shares stories of how planners, transportation advocates, and community leaders have implemented innovative programs for slowing neighborhood streets, opening roads for walking and biking, and reconstructing roadways with public parklets and street plazas as social spaces for curbside conversation.

Examining movements to transform streets through the lenses of equity and justice, Reclaiming the Road tackles the conceptual challenge of defining mobility justice and the practicalities of planning a more just public street, offering a compelling vision for the future of America’s public spaces."]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["How bathing spaces, long treated as sterile utilities, can become architectures of intimacy, accessibility, and embodied liberation."]]></description>
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    <title>The Ideology of Contentmaxxing - YouTube</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The algorithm does to a discussion what Clavicular does to his face — a series of micro-fractures, delivered repeatedly and with precision, in the hopes that it will match a target number that nobody actually wants, but which the machine is thirsty for us to find."

[See also:

"Clavicular and contentmaxxing
the next step after groyperfication" (Aidan Walker)
https://howtodothingswithmemes.substack.com/p/clavicular-and-contentmaxxing

"Clavicular and Fuentes
elder zoomers vs. the young ones" (Aidan Walker)
https://howtodothingswithmemes.substack.com/p/clavicular-and-fuentes

(referenced within) "We are entering the era of Show more
The endless agony of thinking doing being content" (Jamie Cohen)
https://newmediahomework.substack.com/p/we-are-entering-the-era-of-show-more ]]]></description>
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<item rdf:about="https://buttondown.com/creativegood/archive/2025-showed-why-to-get-off-big-tech/">
    <title>2025 showed why to get off Big Tech</title>
    <dc:date>2025-12-22T05:55:24+00:00</dc:date>
    <link>https://buttondown.com/creativegood/archive/2025-showed-why-to-get-off-big-tech/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:

"Why we can't trust Apple" (2022)
https://creativegood.com/blog/22/why-we-cant-trust-apple.html ]]]></description>
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    <title>Land Acknowledgements and Remembering Atlantic Slavery</title>
    <dc:date>2025-12-07T22:24:56+00:00</dc:date>
    <link>https://timothyburke.substack.com/p/land-acknowledgements-and-remembering</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Punditry All Floats Down Here"

...

"In American public culture, there’s a select group of writers who mark out where the punditry smells money, opportunity and/or positional advantage. Observing what they’re writing about tells you what issues they’ve decided are safe to opine about, what represents a fair chance of winning the attention sweepstakes for the week. Where they land is also always going to be calibrated for keeping the brand squarely positioned on centrist common sense, which is a moving target.

They’re skilled at finding topics you can opine about that lend themselves to opining, where you have to know just enough to sound kind of edjumacated about it, but that you can dance away from before you get a reputation for being too focused on that issue. The tribune of centrist common sense is like an actor who is afraid of getting typecast. They find a thing that’s in the news or on top of the stack, they calibrate a take on it, and they move on before they have to acknowledge people who know more about it telling them what they missed.

Matthew Yglesias is a great indicator of where these kinds of tides are flowing. So it’s interesting to see him this week occupy the usual kind of safe center where “land acknowledgements” are one pole and “remigration” is the other, where he can call on the right to abandon the white supremacism of “remigration” and the left to abandon the empty embrace of indigeneity on the other. That Yglesias is on this path almost certainly means we’re in for a few weeks of other pundits working it. (This essay by a Penn undergraduate, Bo Goergen, arrived the day before Yglesias, so that’s a further indicator.)

It’s a similar kind of positioning to John McWhorter’s recent assertion that nobody has paid attention to the fact that Africans sold other Africans into slavery until just now, which happens to be remarkably simultaneous with John McWhorter reading a book about the Zorg, a slave ship, and seeing a couple of museum exhibits. “The history of Black involvement has often been treated as off limits”, writes McWhorter, though he allows it has “gained traction” recently.

McWhorter is just wrong on that point, as he often is when he’s outside his zone of proximate expertise. He’s substituting a kind of vague conservative-light complaint about wokeism pegged to his sense of an ideological space where African involvement in the slave trade would maybe not be the first topic of interest for a factual description of both scholarly and political writing on the Atlantic slave trade. The centrality of African involvement in enslavement—as well as the centrality of Africans in being enslaved—is and has been a central topic of interest for scholars for more than thirty years, and it’s been a significant preoccupation for Black intellectuals in the same time period.

There’s a similarly troubled move that Yglesias and Goergen make that is just as shopworn and just as unengaged and untroubled by the reality of what scholars and activists have to say about land acknowledgements as a gesture and the history of land seizure in the settlement of North America. The argument runs something like this: Native Americans didn’t have fixed land claims, Native Americans engaged in aggression against one another, Native Americans sold land to European settlers, so how can anyone say the land was stolen? So how can anyone ask for it to be returned? And who would they return it to?

Goergen’s piece gets round to a key point: well, there was a lot of injustice, there were a lot of lasting wounds. Which is really what thinking about responsibility for slavery and acknowledgements of land seizure is focused on. It’s not about saying that the past is irredeemable, it’s about saying that what was done still structures our present, and in particular it structures forms of inequality and injustice here and now. It’s not that land changed hands, it is what was done to people in the process, and the scale and nature of the doing. It’s not that people were taken as slaves from West and Central Africa, it is the scale and nature of Atlantic enslavement.

Which in turn gets at what Yglesias, Goergen and McWhorter are doing, what is typically going on when these kinds of points are raised—Africans selling Africans, land always being conquered. It’s the “everybody does it, conquest and violence and enslavement and genocide are normal, everybody’s guilty, so in fact nobody’s guilty, can’t we all get along?” argument, which has been until quite recently a favorite apologetic among American conservatives. (Now it seems that Trumpism has moved on to “let’s do more of it!”, which is a new angle.)

This is as ahistorical and empty as the opposite construction in which only Europeans enslaved and only Europeans conquered land. As a point, it steadfastly refuses to dig into the realities, into the facts, into the historical particulars, which I think is entirely intentional. It also rests on anachronism, which is imposing totalizing racial categories back into a historical world that didn’t have them. Those categories arose from Atlantic slavery and colonization in North America and took centuries to fully cohere.

Fully setting out the particulars requires the scope of a large body of scholarship, which in fact we actually possess—not that you’d know it from Yglesias or McWhorter. To simplify somewhat for the purposes of this newsletter, let me offer the following points.

1. To say “Africans enslaved Africans” and implicitly thus to say, “See, they did it to themselves” is precisely that anachronism that I just mentioned: it rests on a them that didn’t exist. The same would apply to saying “Native Americans conquered Native Americans” in the 15th and 16th Century: it’s using a category that was not in use between different Native American groups or even in how the earliest European settlers understood the indigenous societies nearest to their settlements.

In 1482 when the fort at Elmina was built by the Portuguese commander Diogo de Azambuja after reaching an agreement with a local Akan-speaking ruler, the main commercial objective was trading for gold that was mined further north. But just as in the case of other Portuguese-sponsored expeditions earlier in Senegambia, small numbers of slaves were offered in various exchanges. Who were the enslaved? Very likely they were people captured in small-scale conflicts quite nearby, people who were enslaved as a punishment for crimes, or people who had been enslaved at the other end of a significant trading route, in this case, nearer to the major gold-mining areas in what is now northern Ghana and southern Burkina Faso. With the exception of enslavement as punishment, slaves were often people who were outside the kinship networks in the communities of their enslavement and may have had a first language other than the one spoken where they were enslaved. There was no sense of “African” as a category of belonging or shared identity.

The same would apply if we were talking about tensions or violence between different Native American groups or societies into the 18th Century in eastern North America. The Lenape and the Iroquois groups living in what is now southeastern Pennsylvania, Delaware and New Jersey could fairly be said to have been “rivalrous”, but more importantly they spoke different languages that were not mutually intelligible and organized their societies differently. They didn’t see themselves as part of a single category of “indigenous peoples”, and the idea that they would have to have been fully unified with no violence or contention between them in order to qualify as fully innocent victims of aggression by settlers is ahistorical and bizarre.

[image: map]

And yes, it’s absolutely right to say that this must apply to “Europeans” or “whites” as well at the same time. In the 15th and 16th Century, various merchants, ship captains, sailors, and in North America settlers, did not see themselves as part of a single racialized, ethnicized or civilizational “we”. The one “we” that they would have agreed on was “Christian”, but after 1517 even that would not have held much weight as the Reformation gained steam.

It is the process of colonial settlement and Atlantic enslavement that created the sense that whites were a group and that “natives” or “Blacks” were another group. Indeed, as the historian Peter Singer has pointed out in Our Savage Neighbors, the colonists in Pennsylvania only accepted a sense that they were all “white” in order to coordinate aggression against Native Americans at the edge of their push westward. Up to that point, rivalries, differences and the threat of violence between groups that came to be understood as “European” were a more important and defining feature of life in the area around Philadelphia.

2. This opens up the more profound point that slavery and land ownership in this initial era in which North American settlement and Atlantic enslavement were taking shape meant something different in Native American and West/Central African societies than it did for Europeans.

When writers say “slavery was ubiquitous in human societies” or “all societies engage in conquest”, they’re not only wrong by over-generalization. (There were many human societies before 1500 that did not have anything we might call slavery; many societies lived alongside each other without engaging in territorial aggression.) They’re wrong on the specifics in these two settings. The slaves that the Portuguese acquired in 15th Century Senegambia and then into the 16th Century in the Gold Coast and Central Africa were immediately shifted into a very different kind of slave system. They went from being the lowest-ranking members of kin-based social groups to being property whose value was increasingly marketized, and most of the enslaved were very quickly employed in intensive manual labor that further disconnected them from the sociality of their owners. They were put to work on sugar cultivation or in other agricultural work on Atlantic islands and then subsequently in the New World. In a very short time, slavery in an Atlantic world meant something very different than it had meant in West and Central Africa before 1400, and within a century and a half, it was also happening at an unprecedented scale. Which affected West and Central Africa as much as the rest of the Atlantic world, e.g., it reorganized and intensified the character of enslavement within societies that were within the reach of the Atlantic system.

The same would be true of land ownership in eastern North America before the early 18th Century. When William Penn and other settler leaders were negotiating various deals, treaties, understandings and compacts with leaders of local Native American communities, they were operating across two very different paradigms of land use and control. (This was also true in coastal West Africa where various mercantile companies established forts and trading posts, but for a lot of complicated reasons, the mercantile companies tended to understand their land arrangements more in terms of temporary leasing of land rather than permanent ownership.)

It’s not clear to me that societies who approach land rights in terms of customary and implicit rules of access, usage and residence can negotiate a deal that cedes some portion of land as the permanent, fully alienated property of a sovereignty, merchant company or private owner with highly concretized boundaries that are marked off on a map and affirmed by the legal authority of the new owner. In simple terms, that’s because nobody in a society with usufruct ownership has the individual or private authority to convert land to marketized property. This is a hard point to grasp for people living in places where every inch of land is demarcated as having a legal owner of record. But there are still many places on this planet where if you ask people “who owns that house? that land?” there’s an answer that is less about “the deed is held by John Johns, and you can see it in the county records office” and more about “well, it’s kind of this family because they’ve kind of lived there for a while and everybody just sort of gets that”. If you come along as a government official and say, “Ok, we need to grant a formal deed to that house and this land, who owns it?” you’re concretizing something that isn’t concrete and you’re going to arbitrarily decide on naming an individual where up to this point it was a mutable, shifting social group.

The converse, notably, is perfectly plausible. E.g, a group that has customary usage and residential rights can decide (by whatever political mechanisms they have) to offer usage and residential rights to another group that asks for it. Even if that other group is more accustomed to marketized deed ownership, they can accept and abide by an agreement for continued use of land they don’t have ownership rights to. It’s just that in a fully market-driven system of land ownership, we’re trained to think that such agreements are dangerous precisely because they may lead to the assertion of formal ownership rights. If I let you gather mushrooms on land that I own for a decade and then I say, “Sorry, no more of that, it’s getting out of hand”, I may get slapped with a suit that says I effectively ceded rights to the mushrooms. If I let a tenant stay for free for a few years without an explicit lease agreement, I may be in big trouble if I want to evict them later on.

Well, that’s the way to understand what it might have looked like in Lenahopking or in the lands of the Haudenosaunee Confederacy when settlers began to assert ownership rights that had not been granted in the first place, or where the granters didn’t really grasp what it was that the grantees thought they’d been given.

3. These points in turn are what undercut the moral vacuity of “everybody engages in conquest” or “everybody enslaves”. The specifics really undercut what the Penn student Bo Goergen says about southeast Pennsylvania, for example. The first Europeans who worked out an arrangement in this area were representatives of the Swedish South Company, who reached an agreement with local Lenape leaders for the use of an island in the Delaware River as a trading post. That agreement did not include the building of mills or farms on the north shore of the river, but Governor Printz was unable—or unwilling—to stop some of the people living on the island from doing so.

This kind of leakage was very common in these early 17th Century arrangements, which left Native American communities of various kinds along the Eastern Seaboard with the difficult choice of whether to forcefully remind their trading partners of the limits of customary land usage or to accept small intrusions. But the small intrusions quickly grew and more importantly, involved the conversion of land use into land ownership, which was then backed by communities which increasingly claimed sovereignty rather than just accepted permission.

That is colonial conquest, and it’s different than the use of violence to establish vaguer forms of residential and usage access, which is more historically widespread. What the settlers in North America after the late 17th Century did was different in character, difference in scope, different in outcomes. When contemporary land acknowledgements use the word unceded, this is what they mean: what the settlers claimed as deeded property was not only asserting a kind of right over land that had not really been offered for the most part, but it was also from the very beginning often explicitly claimed in defiance of those agreed-upon offers. If someone like Bo Goergen or Matt Yglesias wants to remember the aspect of early American history that is about idealism, about making room for people, about establishing a new kind of community, they should remember that people like William Penn who signed or reach agreements were often despairing precisely because the settlers, not the local Native Americans, so capaciously violated those agreements as soon as they were reached. The Wampanoag in New England didn’t celebrate a Thanksgiving feast with the settlers of Plymouth, but under the rule of Massassoit, they did help the settlers establish the plantings that let them survive. Their reward was decades of settlers breaking their agreements on land usage and ownership and then a war that ended with Massasoit’s son Metacom having his head on a pike outside of Plymouth.

The same point goes for slavery. By the early 18th Century, Atlantic slavery was huge in scope, central to the functioning of the Atlantic system, and fully based in chattel ownership, and in every respect, bore little resemblance to the way enslavement had existed in some West and Central African societies before the 15th Century.

4. Which then leads to an even more important point. What is it that a land acknowledgement or an acknowledgement of Atlantic slavery like the 1619 Project is really trying to remind us about? It’s not “we propose that all the stolen land be given back” or “we propose that the early settlement of North America is defined exclusively by enslavement”. It is not “all white people worked together to steal land and all white people are enslavers”.

It is a reminder that the increase in scale and scope and the transformation of the nature of land seizure and enslavement created a set of overlapping systems that still structure our lives today. They structure wealth and impoverishment. They structure ownership and disposession right now. They structure categories of racial identity that either put people at risk from power or protect them from power, whether they ask for that or not.

And the lesson to learn looking at who enslaved and who seized land is not “white people bad, brown people good”. It is enslavement bad, land seizure bad, and to understand that the people whose agency in history and in the present who lend themselves to either are bad. So the caboceers, or local slave-traders, in a town like Annamaboe in the Gold Coast, as described by the historian Randy Sparks, are morally comparable to English or Dutch or Portuguese or French slave-traders, to the plantation owners in the Caribbean, Latin America and North America who bought and owned slaves.

[image book cover of Where the Negroes Are Masters: An African Port in the Era of the Slave Trade, by Randy J. Sparks]

<blockquote>There’s a they in that case: the they who made wealth and power from misery, dispossession, torture, and violence operating at scales and in forms that were previously unprecedented in human history. Which is the they that is still with us now, and yes, the ranks of that they include people of every nation, every ethnicity, every race, even of every gender. Not evenly so, but that’s the point that land acknowledgement and memorials of Atlantic slavery are calling us to recall. That the inequities we struggle with today, that the incomplete promise of liberty and justice for all, that the continuously thwarted hope to live in a republic governed by the people and of the people, are not sudden, not incidental, and not just a matter of the individual failings of a handful of people.</blockquote>

If Bo Goergen or Matt Yglesias want to tune in to what they’re really hearing when they hear a land acknowledgement, that’s what it’s all about. They’re a reminder of what Goergen concedes, that there were injustices, there were lasting wounds. I think people who want to put land acknowledgements in one box and “remigration” in another and hold themselves better than both need to ask first which of those two is more likely to be government policy, which of those two is more likely to cause imminent harm, but also, which of them is trying to recall something truthful about how the past has structured the present. If it helps, imagine that you’re hearing a land acknowledgement as saying, “Remember how all this land came to be in the hands of the people who own it now, and be warned that the people who took what wasn’t offered or given then created a system that can take or seize property, lives and futures now.” The only people who need a “Sistah Souljah moment”, which Yglesias actually calls for, are people who need a distraction from their own irrelevance and moral vacuity, who look for a target to hit but not a truth to be explored."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=3LnHruJPPsY">
    <title>Against Brainrot — how to read &amp; write more online - YouTube</title>
    <dc:date>2025-11-17T19:36:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=3LnHruJPPsY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["People are panicking about the literacy crisis, about waning attention spans and why technology is making everything worse. But some people — like writer, software designer, and literary critic Celine Nguyen — have managed to not only retain their engagement with art and culture and literature, but actually deepen it with the help of the internet and social media.

In this conversation, Celine talks through how she went from tech to art school, taught herself to be a literary critic, and learned to love social media, Substack, and AI. 

[00:00:00] Jumping from Silicon Valley to the art world
[00:11:00] The internet and “research as leisure activity”
[00:26:34] Contrarian optimism about AI and art
[00:48:57] How can we measure progress in culture?
[01:04:47] Celine’s personal tech/media habits

Follow Celine's work at personalcanon.com and Jasmine at jasmi.news."

[transcript:
https://jasmi.news/p/celine-nguyen

notes here too:
https://www.personalcanon.com/p/ten-thousand-takes-on-tech-culture ]]]></description>
<dc:subject>celinenguyen jasminesun art literacy literature technooptimism siliconvalley optimism contrarianism ai artificialintelligence progress culture media technology internet web online substack socalmedia literarycriticism humanities philosophy compsci walterbenjamin specialization howweread howwewrite karlmarx dialecticalmaterialism davidharvey reading education learning howwelearn criticaltheory stanford communication access accessibility sensemaking makingsense generalists lingo translation jargon ideology worldview disruption information knowledge abstraction decontextualization algorithms amateurs research amateurism zeyneptufekci extremism context discovery writing geography radicalization venkateshrao consciousness metrics analytics socialmedia discourse conversation attention creativity forums hierarchy llms slop aislop economics ecosystems commercialart culturalproduction publishing excess</dc:subject>
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<item rdf:about="https://www.resourcelibrary.us/">
    <title>Resource Library</title>
    <dc:date>2025-11-13T18:16:59+00:00</dc:date>
    <link>https://www.resourcelibrary.us/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Resource is a lending library making design KNOWLEDGE more accessible in New York City.

members can now reserve books online with pickups and returns at lichen in ridgewood and Herman Miller on Park avenue."

[See also:

"An Interview With Alison Beshai of Resource Library"
https://www.are.na/editorial/an-interview-with-alison-beshai-of-resource-library ]]]></description>
<dc:subject>libraries design nyc lendinglibraries alisonbeshai 2025 access accessibility resourcelibrary washingtondc 2018 dcpubliclibrary popups scanning scans community</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:8fda989f9a1c/</dc:identifier>
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<item rdf:about="https://www.are.na/editorial/an-interview-with-alison-beshai-of-resource-library">
    <title>An Interview With Alison Beshai of Resource Library | Are.na Editorial</title>
    <dc:date>2025-11-13T18:13:42+00:00</dc:date>
    <link>https://www.are.na/editorial/an-interview-with-alison-beshai-of-resource-library</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’d heard Alison Beshai’s name a bunch of times from a various people (most of them Are.na-related) before meeting her this summer while on a trip to New York. It was the day of the mayoral primaries, it was extremely hot; I took a bus to Ridgewood to meet Alison at the design store Lichen, where she was working at the time and where half of Resource Library is housed. We later went to a bookstore in the neighborhood, had a cold drink, and talked about how one goes about starting a lending library, as Alison had several years before. After nearly three years at Lichen, she was about to go freelance and focus her time on growing Resource Library, which she’d recently registered as a non-profit. 

Resource Library is a library of design books. It’s also a lending library that’s not associated with any institution, which is not something you hear about often. While over the last seven years Resource has had iterations as a popup and a reading room, the collection is now split between locations at Lichen and the Herman Miller on Park, both of which can be visited during store hours. Anyone can browse the catalog, become a member, take out books. Soon, Resource will start offering a research fellowship to support an artist making work from the library’s database. Last month, Resource hosted Reading Hours at the Judd Foundation in New York.

Resource also has a robust Are.na presence and holds sessions where books are collectively scanned and then added to Are.na. Alison’s goal with Resource Library is ultimately to make design print more accessible, and I admire her commitment to building a system where resources are shared instead of sold. After our initial meeting in the summer, we had a video call and recorded the below conversation."

[See also:
https://www.resourcelibrary.us/ ]]]></description>
<dc:subject>libraries alisonbeshai 2025 design are.na megmiller access accessibility resourcelibrary washingtondc 2018 nyc dcpubliclibrary popups lendinglibraries scanning scans community</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://www.robinsloan.com/lab/commitments/">
    <title>Companies without commitments</title>
    <dc:date>2025-11-03T21:46:50+00:00</dc:date>
    <link>https://www.robinsloan.com/lab/commitments/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The OpenAI recapitalization is so gross (although we can pause to appreciate the sleek euphemism). Any/all arguments that the new structure maximizes the benefit for the non-profit, or indeed for humanity, simmer neatly down to: “but … we wanted the money!”

The company’s agreement with the state of California does contain useful provisions, and, honestly, I understand why the attorney general’s office was inclined to do this deal. But it’s still gross, and it is evidence, again, that the companies at the commanding heights of tech simply cannot — will not–make and keep commitments.

What do I mean by that? Simply that these companies don’t care about anything in particular, other than growth — the colonization and consolidation of human attention. Meta is exemplary in this regard, as its apps morph and blur, casting off modes, whole forms of media, like a snake shedding skins. They put a TikTok in your Instagram! They’ll do it again, whatever comes next. AI-synthesized videos, whole insane dreamworlds, coming soon to a nav button near you.

How strange, to imagine that what you are—what kind of company–and what you make—what kind of products — might feel so optional, so temporary; that your only guide — your single inviolate principle — might be what you want, which is always: more.

Among tech companies, Apple might be the exception, because I believe it does have longstanding commitments — to privacy, to accessibility — which it maintains even when they are inconvenient. This shouldn’t really be cause for commendation — making and keeping commitments is the baseline for moral life, not some great achievement — but in this scene, Apple stands out."

[See also, referring to the post above:
https://www.robinsloan.com/lab/dramatis-personae/ 

"Following my previous post, here is my assessment of the current AI dramatis personae:

• OpenAI: clearly, hilariously, the bad one

• Anthropic: the good one

• Google: the one that’s going to win

However, I think there’s a fair chance that hardware and software both change such that highly-capable language models are computer programs that run on phones, in browser tabs, rather than in far-off data centers. This is obviously a healthier scenario, so I am rooting for none of the above. Instead, my interest is fixed on a character waiting in the wings: the tight, light, multimodal “cognitive core” [https://x.com/karpathy/status/1938626382248149433 ]."]

[That last link (Andrej Karpathy):
https://x.com/karpathy/status/1938626382248149433

"The race for LLM "cognitive core" - a few billion param model that maximally sacrifices encyclopedic knowledge for capability. It lives always-on and by default on every computer as the kernel of LLM personal computing.
Its features are slowly crystalizing:

- Natively multimodal text/vision/audio at both input and output.
- Matryoshka-style architecture allowing a dial of capability up and down at test time.
- Reasoning, also with a dial. (system 2)
- Aggressively tool-using.
- On-device finetuning LoRA slots for test-time training, personalization and customization.
- Delegates and double checks just the right parts with the oracles in the cloud if internet is available.

It doesn't know that William the Conqueror's reign ended in September 9 1087, but it vaguely recognizes the name and can look up the date. It can't recite the SHA-256 of empty string as e3b0c442..., but it can calculate it quickly should you really want it.

What LLM personal computing lacks in broad world knowledge and top tier problem-solving capability it will make up in super low interaction latency (especially as multimodal matures), direct / private access to data and state, offline continuity, sovereignty ("not your weights not your brain"). i.e. many of the same reasons we like, use and buy personal computers instead of having thin clients access a cloud via remote desktop or so."]]></description>
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    <title>Manual Labor | Andrew Leland</title>
    <dc:date>2025-10-31T21:55:21+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["A new generation of deaf writers reimagines language, text, and sound"]]></description>
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    <title>The Ensh*ttification of Everything - YouTube</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The internet is getting shittier. Hell, the whole world is getting shittier. The thing is, it’s no accident—it’s by design. The tech giants who run the internet have figured out how to make bank off of making our everyday experience with the internet worse, and this process is bleeding over into the physical world. This process is called “enshittification”, a term coined by the massively influential tech writer Cory Doctorow. In this episode, Adam sits with Cory to discuss where everything went so wrong as well as Cory’s new book, Enshittification: Why Everything Suddenly Got Worse and What to Do About It."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=__mhbuPvdZQ">
    <title>Public Transit Visions in Speculative Fiction - YouTube</title>
    <dc:date>2025-09-19T18:49:16+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=__mhbuPvdZQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Flying cars in the Jetsons, trains snaking around towers in Wakanda, or the sentient rail system on the newly terraformed Sask-E planet. In building future and alternative worlds, the way people get around can be used to reveal and ask questions about societies, technologies, and politics.

Watch this recording of the Public Transit Visions in Speculative Fiction panel discussion to learn how depictions of public transit in fiction shape the worlds of our imagination. This event took place on September 16, 2025 at the First Unitarian Universalist Society of San Francisco as part of Bay Area Transit Month 2025.

​The panelists are Jeffery Tumlin, Annalee Newitz, Alissa Walker, Vincent Woo, and Alexis Madrigal. Discussion moderated by Audrey T. Williams.

Seamless Bay Area socials
Website: https://www.seamlessbayarea.org/

00:00 Introduction
07:23 Panelist Bios
10:52 Panel Discussion
55:24 Audience Q&A
01:18:00 Closing Remarks"

[See also:
https://luma.com/0olo6szj ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=6Skdqe5e6Eo">
    <title>Inside Secret Democrat Influencer Funding Programs - YouTube</title>
    <dc:date>2025-08-30T02:32:10+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=6Skdqe5e6Eo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["READ THE WIRED STORY: 

"A Dark Money Group Is Secretly Funding High-Profile Democratic Influencers
An initiative aimed at boosting Democrats online offers influencers up to $8,000 a month to push the party line. All they have to do is keep it secret—and agree to restrictions on their content."
https://www.wired.com/story/dark-money-group-secret-funding-democrat-influencers 

Statement from the Omidiyar Network (where I'm currently doing a reporting fellowship) on how they've never taken dark money from The Sixteen Thirty Fund: https://omidyar.com/update/omidyar-networks-approach-to-funding-independent-journalism/

After the Democrats lost in November, they faced a reckoning. It was clear that the party had failed to successfully navigate the new media landscape. While Republicans spent decades building a powerful and robust independent media infrastructure, maximizing controversy to drive attention and maintaining tight relationships with creators despite their small disagreements with Trump, the Democrats have largely relied on outdated strategies and traditional media to get their message out.

Now, Democrats hope that a new program, funded by a powerful liberal dark money group called The Sixteen Thirty Fund, might tip the scales. The program kicked off in June/July, and creators involved were told by Chorus that over 90 influencers were set to take part. 

Creators told WIRED that the contract stipulated they’d be kicked out and essentially cut off financially if they even so much as acknowledged that they were part of the funding program. Some creators also raised concerns about a slew of restrictive clauses in the contract.

After attempting to reach them for weeks, Chorus finally responded to our request for comment yesterday. Their lawyer shared a screenshot from a slideshow with WIRED  that offers several talking points if a member of the cohort wanted to discuss Chorus publicly. Their comments have been incorporated into the article, which can be read at the link above."

[also disussed here:

"Dark Money Dem Influencers EXPOSED with Taylor Lorenz & How to STOP Israel with Craig Mokhiber" (Katie Halper)
https://www.youtube.com/watch?v=DInKWBqqQUo ]]]></description>
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<item rdf:about="https://placesjournal.org/article/unbuilding-gender/">
    <title>Unbuilding Gender</title>
    <dc:date>2025-08-19T05:14:44+00:00</dc:date>
    <link>https://placesjournal.org/article/unbuilding-gender/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Trans* Anarchitectures In and Beyond the Work of Gordon Matta-Clark"]]></description>
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Richard Osman and Marina Hyde interview the BBC journalist about his disappointment at modern television, unique approach to archival material and his thoughts on modern culture at large."]]></description>
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    <title>&quot;The Biggest Problems in Legacy Media&quot; A Conversation With Chris Hedges - YouTube</title>
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    <link>https://www.youtube.com/watch?v=P4IQz8Ff-A0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://chrishedges.substack.com/p/the-biggest-problems-in-legacy-media

"I went on Hasan Piker's show to discuss my new book, "A Genocide Foretold," Gaza and the United States' descent into fascism."]]]></description>
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<item rdf:about="https://www.historyworkshop.org.uk/disability-history/inventing-japanese-braille/">
    <title>Inventing Japanese Braille | History Workshop</title>
    <dc:date>2025-06-02T18:31:05+00:00</dc:date>
    <link>https://www.historyworkshop.org.uk/disability-history/inventing-japanese-braille/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Blind French educator Louis Braille (1809-1852) features prominently in the modern history of Blind education. He is celebrated for his invention of the Braille reading and writing system for blind people, which uses raised, tactile dots arranged in various permutations in a cell (2×3) of two columns and three rows to encode language and numbers. In his honour, the United Nations declared 4 January to be World Braille Day and inaugurated it in 2019. Braille has been in use around the world since its invention, and it has given blind people (including people with visual impairment) the tools to communicate on paper, in print, and more recently, in digital media. The expanded eight-dot cell (2×4) was developed in computer coding for digital Braille.

The general story of Louis Braille’s achievement can be told a little differently, and also more inclusively, from the perspectives of global history, disability history, and Blind history. Braille was originally devised for an alphabetic writing system. This means that languages like French and English would have been more easily translated into Braille at the time of its invention, compared to languages that are written in different scripts. One of those non-alphabetic languages is Japanese. Braille was introduced to Japan in the Meiji period (1868-1912), an era of monumental changes in Japanese society.

Eager to grow into a modern nation-state and empire, and to consolidate its position alongside the leading global imperial powers, the Meiji regime of Japan pursued projects that upgraded and empowered its economy, military, navy, and other fundamental industries. In education, the traditional Japanese scripts, consisting of kanji characters (adapted, indigenized Chinese characters) and kana syllabaries (hiragana and katakana), came into focus as well.

Advocates of reform called for the Japanese scripts to have new orthographic standards for efficient reading and writing, even proposing the rejection of kanji characters and favouring the switch to Romanized spellings to improve phonetic representations within the language. On a practical level, one goal of the reform was to raise literacy rates within the population. On a deeper level, and in a symbolic sense for those advocates, the reformed Japanese language, especially its written form, had to reflect and enshrine the ideals of a civilized Japanese society. These concerns of literacy and civilization similarly prompted Japanese educators, who had learned about Braille from reports of Blind education in Western Europe and the USA, to explore a reading and writing system like Braille for Blind education in Japan.

Among the prominent leaders in the history of Blind education in Japan are Konishi Nobuhachi (1854-1938) and Ishikawa Kuraji (1859-1944), two sighted educators who contributed greatly to the early development of Japanese Braille in the 1880s and 1890s. Kunmōain, the school where Konishi and Ishikawa taught, opened its doors to blind and deaf students in 1880, and was renamed in 1887 as the Tokyo School for the Blind and Deaf (in short, the Tokyo School; the school was reorganized into a school for blind students in 1909, and a school for deaf students in 1910).

At the time in Japanese society, Blind education in schools, as well as Deaf education, was fairly new. People with disabilities, in general, had limited opportunities and support. The Tokyo School, which earned its status as a school under the direct authority of the Ministry of Education, was one of the few places in Japan where blind and deaf students with some financial means could receive formal education. In addition to a broad curriculum of academic courses, such as language, history, and mathematics, the school offered vocational training in music, acupuncture, and massage – the traditional professions of blind people. Shortly after Konishi was appointed to the school in 1886, Ishikawa joined the teaching staff there upon Konishi’s recommendation. Ishikawa’s immediate task was to thoroughly understand the principles of Braille and transform Braille into a suitable script for the Japanese language. This was no easy feat for anyone, not least because the phonetic and semantic nature of the Japanese scripts had to be accurately codified in the much more limited template of Braille dots.

Japanese Braille took shape over a few years of trial and error. Ishikawa and his committee aimed to develop a functional Japanese-based Braille template that could be used not only at the Tokyo School but also disseminated nationwide as the new standard script for Blind education. From early on, the committee made the crucial decision of comparing Braille with the Japanese kana syllabaries, which are phonetic characters and can be used in writing to represent the sounds of a vast number of kanji characters. In the ensuing discussions, the committee considered at least four proposals of Japanese Braille. Ishikawa’s proposal was one of them. In his proposal, he arranged the dots for the basic vowels, a-i-u-e-o (dot 1: a or あ; dots 1 and 2: i or い; dots 1 and 4: u or う; dots 1, 2, and 4: e or え; and, dots 2 and 4: o or お), and kept the respective vowel placements in creating consonantal syllabic blocks.

Ishikawa matched the script with the kana syllabaries, while ensuring that the configurations of dots were distinct enough from one another to be legible from a tactile perspective. Blind students were invited to participate in the committee meetings and test the various scripts as described by the proposals. At the final meeting in 1890, after the evaluations, the committee selected Ishikawa’s script, which formed the foundation of today’s Japanese Braille. Numbers, it was decided, were to be written using the original Braille notations to maintain consistency with global conventions. The expanded script with palatalized and labialized phonetic combinations was approved in 1898 and disseminated the following year.

Literacy in Japanese Braille got a boost at a time when commercial printing technology supported the circulation of knowledge. As more schools outside of Tokyo taught Japanese Braille in the next decades, and as literacy and proficiency in the script increased, the demand for reliable news and information grew within the blind population. To meet this demand, the first Braille newspaper, Tenji Mainichi (Braille Mainichi), was founded in Osaka in 1922. It became the flagship newspaper for the nation’s blind population and continues to be published to this day. The founding newspaper editors gave educated blind people access to information on all areas of life and provided a platform for blind people to share in a sense of connection with one another and with the general reading public in Japanese society. Whilst the newspaper’s publication fuelled a new print and information revolution in Blind history, it perhaps also opened a social divide between those who had and those who had not had the opportunity to learn Braille.

There are many ways, of course, to read the success of the Japanese Braille newspaper and the development of Blind education in Japan. The inventors of Japanese Braille introduced a whole new world of learning and communication to the blind population, who in turn, and over time, grew to empower themselves by commanding the script as a tool to write their roles into the social life of the nation. The story that often gets told is the story of Braille in Europe and North America – home to many cultures that use the Latin or Roman alphabet – but not the more complex stories of how cultures of different scripts found, used, and adapted Braille for their languages. This story of Braille in Japan, as well as other overlooked stories of Braille reminds us how and why Braille became a cultural script in the global context of Blind identity formation.

Notes on language

‘Braille’ and ‘Blind’ are spelled with ‘B’ in the upper case to emphasise the cultural history and education of blind people (e.g., Blind history, Blind education, School for the Blind). Same as ‘Deaf’ with ‘D’ in the upper case (for Deaf history, Deaf education, School for the Deaf). In instances in which ‘blind’ refers to the condition of being blind or having visual impairment (e.g., blind people), ‘blind’ is spelled with ‘b’ in the lower case. Same as ‘deaf’ with ‘d’ in the lower case in references to the condition of being deaf or having hearing impairment.

The article generally uses disability-first language (e.g., ‘blind people’, the word ‘blind’ preceding the word ‘people’, to refer to people who are blind or have visual impairment) to keep the focus on the experience of disability.

Japanese names are listed using the convention of the family name followed by the personal/given name.

Further reading

Kaneko, Akira, et al. Shiryō ni miru tenji hyōkihō no hensen: Keiō kara Heisei made: Nihon Tenji Iinkai sōritsu 40 shūnen kinen jigyō. Tokyo: Nihon Tenji Iinkai, 2007. (Japanese)

‘Japanese Letters’ NHK World Japan (in the ‘Easy Japanese Conversation Lessons’ section)
https://www3.nhk.or.jp/nhkworld/lesson/en/letters/hiragana.html

‘Brief History’ Special Needs Education School for the Deaf, University of Tsukuba (Japan)
https://www.deaf-s.tsukuba.ac.jp/language/english/brief-history/

‘School Outline’ Special Needs Education School for the Visually Impaired, University of Tsukuba (Japan)
https://www.nsfb.tsukuba.ac.jp/index.html "]]></description>
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<item rdf:about="https://2ndbreakfast.audreywatters.com/drdoom/">
    <title>Doctored Doom</title>
    <dc:date>2025-05-31T20:51:17+00:00</dc:date>
    <link>https://2ndbreakfast.audreywatters.com/drdoom/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Back in 2012 ("the year of the MOOC"), when Sebastian Thrun told Wired that, in fifty years time there would only be ten universities left in the world and his startup Udacity had a chance to be one of them, I admit, I laughed. I laughed and laughed and laughed – mostly at the idea that Udacity would still be around in a decade let alone five. The startup, while never profitable or even, in the words of its own founder, any damn good, was hailed as a "tech unicorn" and valued at over a billion dollars... at least until it was acquired by Accenture last year for an undisclosed amount of money and folded into the latter's AI teaching platform. So I'm pretty confident in saying that no, in fifty years time, Udacity will not be around.

But the question of whether or not there'll be ten universities left in the world remains an open one, sadly, as the attacks on education have only grown in the past few years.

I gave a talk back in 2013, speculating what would have to happen to whittle down the number of institutions from the tens of thousands to just ten. We'd have to change college sports in the US, for starters. Ten universities couldn't sustain football bowl games or March Madness. Unlikely – then and now. To reduce higher education to just ten universities, we'd have to scrap taxpayer funding at the state and federal level. We'd have to undermine tenure and faculty control. We'd have to dismantle research institutions. We'd have to ditch graduate student training and funding. Everything would be privatized – research, "content creation" and "content delivery," and credentialing – shifted to for-profit companies, and re-oriented around compliance and job training. All of this, of course, has long been the dream; and, uh, all of this is well under way.

When the technology industry – its entrepreneurs and its investors – gleefully tout the coming end of the college as we know it, they are not so much predicting the future (they're really not that smart or insightful) as doing everything they can to bring that future about, believing that they can profit mightily from education's collapse. It's not that their technology is that powerful or amazing (it's really not that good); it's that these are the richest men running the richest companies the world have ever seen. Their shaping of the future reflects oligarchy, not an oracle.

The Trump Administration, along with Silicon Valley, are fully committed to the destruction of higher education – the destruction of specific institutions to be sure (Harvard and Columbia, most obviously), but to the entire university project. What we are witnessing is an attack on public institutions certainly, but also on the whole idea of education as a public good. It is, as Adam Serwer argues in The Atlantic, an attack on knowledge itself.

Artificial intelligence is absolutely key to this endeavor. (A reminder, once again, that AI was also an integral part of the push for MOOCs – a fantasy about teaching at scale that emerged, according to the mainstream press at least, from Stanford's AI Lab, from Sebastian Thrun and Peter Norvig, from Andrew Ng and Daphne Koller.)

Artificial intelligence is already embedded in the worst educational practices and has been for a while – the "cop shit" that schools have embraced to "discipline" professors and students (and that continues to do real and substantive harm). Artificial intelligence is already bound up in the promise of "unbundling," of push-button learning and push-button control, of indexing the world's information and making it useful generate ad revenue.

The more recent embrace of "generative" AI by faculty and staff and students (hashtag not all faculty and staff and students) should not come as a surprise. Higher education has been primed for this – the increasing cost of tuition; the inability to push back on the all-too-convenient story that a shitty labor market is the fault of schools (all while agreeing with the narrative that everyone needs a college degree); a culture that is both risk-averse and cutthroat – obsessed with hierarchy and ranking; a sales pitch to student-as-consumer rather than student-as-student; the refusal to move away from lecture-hall pedagogy; "publish or perish"; the spread of bullshit bureaucracy within the academy, much of which involves the data-fication of all aspects of student and faculty life; the swelling of the administrative ranks alongside the advance of austerity; a reliance on adjunct teaching labor and an utter lack of professional, let alone, political solidarity.

The notion that college campuses are overrun with "woke"? Hahahahaha. Certainly, the right wing is mad that the majority of college students are now women, that there are people of color and international students in, not to mention at the front of, the classroom. But conservatives are also clearly very very concerned about any critique of the status quo, not simply those from radical leftism and critical race theory; and they are doing everything they can to prevent people from learning about, even thinking about alternatives. This means seizing control of information institutions, of information infrastructure.

Artificial intelligence – not just generative AI but particularly generative AI – is one way to do this, and it functions quite neatly as a package of ideologies and practices that seeks to destroy education. I mean, I know that many folks think they can bend these technologies to "make easy" and "do good," but under our current political and economic conditions, that is dangerous, if not impossible. I am appalled – truly appalled – to read calls to "reconsider reading" because of AI; to outsource not just teaching but thinking to AI; to shrug off research and writing because of an imitation of inquiry that comes packaged with a friendly chat interface; to allocate care and service with AI; and, in the end, to mock those who question and refuse AI – to actively undermine others' choice and autonomy – just because the marketing copy insists "things are changing so fast" and someone's got the stats to "prove" it.

To be sure, educational systems are broken; they've never fulfilled for everyone (hell, for anywhere near the majority of people) the aspirational promises of "attainment." Or perhaps more accurately, even as college campuses have opened to more students, many schools have held on to the values and practices that exacerbate rather than ameliorate inequality, embodying class distinction rather than knowledge- or self-discovery. And so to address the challenges of AI and more broadly of authoritarianism, schools should not retreat into some mythical, elitist "tradition" – a return to oral examinations and blue books feels like an inadequate and unimaginative response to this crisis. (Not as fucked up as suggesting schools implement Sam Altman's new eyeball scanning technology to stop students from cheating. But still pretty fucked up.)

To retain any institutions of higher education in this onslaught from techno-authoritarianism requires – now and hereafter – we redesign them, reorient them towards human knowledge and human flourishing, away from compliance and cowardice. This means quite literally an investment in humans, not in technology infrastructure – particularly not infrastructure owned and controlled by powerful monopolies, hell-bent on profiteering and extraction, hell-bent on creating a world in which we're all drained of agency and autonomy and, above all, of the confidence in our own intelligence and capabilities. Building human capacity in schools requires supporting more teachers and researchers and librarians, not fewer – people whose understanding of information access, knowledge sharing, and knowledge development exists far, far beyond the systems sold to schools, systems that actually serve to circumscribe what we do and how we think; people who care about people, who care about knowledge as a collective good, who care about education as a core pillar of democracy, as practice of freedom not as a market, not as a credential.

You can't automate or "effective altruism" all that. You simply cannot.

<blockquote>Dave, my mind is going. I can feel it.</blockquote>

I want to write something about navigating the politics of book bans and cellphone bans. Me, I worry less that calls to take away kids' phones and social media access during the school day are "not supported by the science" and more that these initiatives are also efforts supported by some fairly conservative factions within education reform and are, at the end of the day, expressly aimed to curb students' access to information (particularly about LGBTQ topics). So, how does one make a progressive case for a classroom beyond the control of the tech industry and beyond the control of right-wing censors? More on that later..."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=zXrjlOE9e50">
    <title>'Somebody needs to do it' - YouTube</title>
    <dc:date>2025-05-31T06:07:27+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=zXrjlOE9e50</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Thousands of posts on TikTok, X, and Instagram pleading “someone needs to do it” are racking up millions of likes. The subject is never named and the action is never spelled out, but it's a loaded call to action that somehow everyone understands. 

The phrase has become online shorthand for a society that has lost all faith in the system. In this video, I unpack how and why this meme became so pervasive, the political and cultural moments that led us here, and dissect what the "someone's got to do it" meme reveals about the cultural and political moment that we're living in. I talk about collective trauma, political cynicism, our decaying faith in democratic institutions, and so much more. 

I spent so long on this video, please watch and let me know what you think!!!!"

[via BHN:
https://www.youtube.com/watch?v=w-IWUT-soQQ

See also:
"How Covid Radicalized American Politics with Taylor Lorenz | MR Live | Majority Report - YouTube"
https://www.youtube.com/watch?v=UYXdhQyqx1M ]]]></description>
<dc:subject>taylorlorenz 2025 radicalization us politics covid-19 coronavirus pandemic disabilities disability health healthcare housing police prisons prisonabolition socialsafetynet joebiden nihilism assassination 2020 2024 elections socialmedia memes propaganda media mainstreammedia society equity caresact poverty childcare schoollunches schools policy medicare medicaid tenants eviction access labor productivity economy well-being wellbeing mutualaid communities collectivism collectiveaction emissions carbonemissions climate climatechange globalwarming climatecrisis crisis internet socialjustice justice georgefloyd policing defunding protest potests incarceration profits economics antiwoke power change systemicchange disenchantment work farright rightwing stockmarket consciousness socialconscience jamiecohen online web january6 jan6 insurrection policebrutality republicans violence revolution democracy government governance disillusionment arielhasell cynicism memestocks institutions gaslighting repression left vibesh</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=8hcICHEjX08">
    <title>Why the Left Should REJECT Ezra Klein's &quot;Abundance&quot; Garbage - YouTube</title>
    <dc:date>2025-05-29T18:39:54+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=8hcICHEjX08</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This abundance panel, which been weeks in the making, is well timed: A new poll shows that voters prefer populist messaging to "abundance" messaging by a significant margin, throwing advocates of Abundance -- a new book by Ezra Klein & Derek Thompson--  into a tizzy. So what is "Abundance" anyway, & why has left-twitter been so antagonistic to the ideology? Are pro-Abundance advocates like Matt Yglesias, Ezra Klein, & Derek Thompson right when they say the left's critiques are only vibe based, or is the left raising legitimate concerns about a corporate-backed, astro-turfed campaign intended to syphon off genuine populist anger? We've assembled the authors of three of the best abundance-critical op-eds to discuss. It's the most comprehensive and specific explanation of why the left should reject the "abundance" framing you're likely to hear."]]></description>
<dc:subject>abundance 2025 ezraklein derekthompson neoliberalism redistribution economics mattyglesias sandeepvaheesan aaronregunberg isabellaweber markets ecomomics trickledowneconomics trickledown liberals liberalism regulation renewables cleanenergy zephyrteachout left corporations corporatism greed deregualtion economy politics politicaleconomy democrats democracy progressivism progressive workingclass berniesanders oligarchy maga donaldtrump resistance fascism antifascism zoning healthcare medicareforall affordability populism fossilfuels ai artificialintelligence bigtech reaganism lexfridman profits billionaires yimby yimbys yimbyism labor work workers nimby nimbyism osha nimbys pollution health education environmentaljustice socialjustice rightwing farright bureaucracy technocracy us china hsr highspeedrail texas california privatesector privatization government governance elonmusk spacex nasa infrastucture tesla newdeal history nuclearenergy nepa lobbying utilities monopolies policy extraction extractivism fdr pu</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=3JTQy-kDohA">
    <title>How Work Has Changed in the Wake of Covid | KQED Forum - YouTube</title>
    <dc:date>2025-05-13T19:14:39+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=3JTQy-kDohA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As part of our series looking back on how the pandemic changed us, 5 years on, we examine the way we work.  From working remotely to handling childcare needs to coping with being an essential worker, Covid forced innovations and exposed fault lines in the nation’s employment structure. We’ll talk about what we learned and we hear from you: How did the pandemic change how you do your job and think about work?

Guests:

Nicholas A Bloom, professor of economics, Stanford University — senior fellow, Stanford Institute for Economic Policy Research

Joan Williams, former professor of law, UC Law School San Francisco, and the founding director of the Center for WorkLife Law; UC Hastings College of the Law - author of White Working Class: Overcoming Class Cluelessness in America and the forthcoming title, "Outclassed: How the Left Lost the Working Class"

Aki Ito, chief correspondent, Business Insider; Ito covers workplace issues, including burnout, hustle culture, and the end of workplace loyalty."]]></description>
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<item rdf:about="https://organizingmythoughts.org/sarah-kendzior-dont-give-up-on-other-people/">
    <title>Sarah Kendzior: &quot;Don't Give Up On Other People&quot;</title>
    <dc:date>2025-04-30T06:30:02+00:00</dc:date>
    <link>https://organizingmythoughts.org/sarah-kendzior-dont-give-up-on-other-people/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Television personality Mehmet Oz was sworn in Friday as the new administrator of the Centers for Medicare and Medicaid Services. In his remarks, Oz stressed the need to reduce chronic illness, declaring, “It is the patriotic duty of all Americans to take care of themselves. It’s important for serving in the military, but it’s also important because healthy people don’t consume healthcare resources.”

This dehumanizing, ableist framing—which blames individuals for the conditions that make them dependent on medical care—is in keeping with the broader eugenic overtones of this administration. We’ve heard similar rhetoric before, including Robert F. Kennedy Jr.’s false claim that “If you are healthy, it's almost impossible for you to be killed by an infectious disease in modern times.” These narratives are designed to justify the abandonment of anyone deemed at fault for their health challenges or too “flawed” to deserve care.

This administration's politics of disposability often bring to mind the words of my friend Sarah Kendzior, who wrote: “When wealth is passed off as merit, bad luck is seen as bad character. This is how ideologues justify punishing the sick and the poor. But poverty is neither a crime nor a character flaw. Stigmatize those who let people die, not those who struggle to live.”

Sarah is the author of the bestselling books The View From Flyover Country, Hiding in Plain Sight, and They Knew. I am currently reading Sarah’s latest book, The Last American Road Trip, which feels like a long and thoughtful conversation with an old friend. I recently caught up with Sarah to talk about her new book, the mess we’re in, and how we can hold onto our humanity in these times."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=fFMPB756-mI">
    <title>Steven Salaita, &quot;No Resurrection: The Life and Death of the Modern University&quot; - YouTube</title>
    <dc:date>2025-04-27T18:49:14+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=fFMPB756-mI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[transcript (not including the Q&A, which contains some great stuff, not the least of which is the Black Philadelphian woman who speaks for a short while towards the end):
https://stevesalaita.com/no-resurrection-the-life-and-death-of-the-modern-university/

"After a lifetime in religious, conservative states, I was excited to move to Wisconsin.  Most of Whitewater’s faculty lived in Madison—about a fifty-minute drive, give or take—and my wife and I decided to do the same.  I had great hopes for a vibrant political life.  Madison was known to be one of the most progressive cities in the United States. 

That reputation turned out to be true, but it led to disappointment rather than vibrancy.  It didn’t take me long to understand that “progressive” came with its own problems—namely, that it is mostly just conservativism with a different aesthetic. 

The point was driven home during my second year at Whitewater.  A group of activists from UW-Madison was trying to implement divestment resolutions at the various UW campuses.  These were the early days of BDS—Boycott, Divestment, and Sanctions—and the activists were more often met with hostility than curiosity.  One of their leaders was a philosophy graduate student named Mohammed Abed, who was an absolute dynamo.  Persistent and brilliant, Mohammed left his fingerprints all over the movement. 

It wasn’t only Zionists or individuals/institutions invested in Zionism that early BDS leaders had to persuade; many, if not most, radical faculty at the time were reluctant or lukewarm.  Some were outright hostile to the idea of boycotting Israel.  People now recognize BDS as what the youth like to call “the bare minimum,” but at the start we had a hell of a time getting leftist faculty on board.  The hesitancy corresponded to a person’s stature or the prestige of their institutional affiliation.  As is typical of professors, they came aboard only when BDS became a marketable commitment. 

Anyway, that was the context in which Mohammed and his friends were operating.  They had made significant progress in Madison and were eager to organize Whitewater’s faculty.  I met with them and explained that there was a decent chance of succeeding.  My department was filled with people who considered themselves scholar-activists and always seemed to be agitating for or against something or other. 

We managed to get the question of divestment onto the agenda of the next faculty senate meeting, which the crew from Madison would attend.  The agenda item attracted notice and I heard some of my colleagues whispering about it.  They were planning to go, I gathered. 

It was with great excitement that I turned up at the senate meeting, confident that divestment was the perfect issue for intellectuals who had opposed the U.S. invasion of Iraq, who were disgusted by racism, and who spent most of their time complaining about reactionaries.  Indeed, a number of colleagues from my department were there, along with folks from throughout the college.  We chitchatted until the meeting was called to order.  After Mohammed’s group had presented the case for divestment, the chair opened up the floor for comment. 

One by one, my colleagues stepped forward to oppose the resolution."

...

"I also insist on pointing out that the current situation is no surprise to anybody who has been paying attention to Zionist tactics on campus over the past few decades, although the depth and intensity of the persecution has been jarring.  There has never been a moment when Zionists allowed for expressions of dissent.  They’ve been targeting Palestinian students and professors since at least the 1960s.  It was never quaint.  They were just as brutal thirty years ago as they are today.  Only the dynamics have changed.  

Too many people who pretended to know better humored their nonsense.  Why?  I’m not always sure.  Could be ambition, could be tacit affinity, could be self-preservation, could be old-fashioned cowardice.  Whatever the reason, not enough faculty with power, or with access to power, stood up for the vulnerable—not just Palestinians, but contingent faculty, Black people, immigrants, grad student unionizers, and workers usually absent from the conversation altogether (gardeners and custodians and cafeteria staff and bus drivers).  Some of those faculty outright aligned with management.  This compliance is how they earned proximity to power in the first place. 

Herein exists the great danger of not abiding by a set of principles vis-à-vis the dispossessed and acting on those principles as necessary.  A bunch of nobodies get punished.  Everyone shrugs.  Friends of those nobodies urge somebody, anybody, to act.  Everyone shrugs, but with a careful eye on the situation.  When the issue hits the news cycle and becomes a controversy, they finally act, but not to support the nobodies who are now somebody.  Oh, they may say the right things, but it’s the spotlight, not the injustice, that has piqued their attention.  Their role now is to temper or coopt any radical potential emerging from the discontent.  They are no longer shrugging.  Now they are intellectuals.  Now they are leaders. 

Does this sound fanciful?  I guess, if you want it to.  All I can tell you is that I lived it, more than once.  And I’ve observed the process in action dozens of times since.  It’s like an emerging fashion trend:  once you notice it the first time, it suddenly becomes ubiquitous.  I’m not trying to theorize from afar; I’m explaining in practical terms how so-called radicals can perpetuate the very system they apparently oppose. 

This culture of social climbing meant that the professorial class was completely unprepared for the Zionist genocide and the intensified persecution that came along with it.  By “unprepared,” I mean intellectually, politically, and organizationally.  Intellectual unpreparedness was evident in the many think-pieces pathologizing Palestinians as latently warlike and by the compulsion to prioritize the angst of Israeli settlers and diasporic Jews.  Political unpreparedness came about through a longstanding addiction to Westphalian buzzwords like “democracy,” “human rights,” and “authoritarianism” without a concomitant recognition that in practice they usually reify the logic of U.S. imperialism.  Organizational unpreparedness was probably the most damning problem.  Few campuses had structures in place that could repel managerial abuse.  More people needed to be strike-ready, for example.  (Not that striking appears to have been a consideration.)  Faculty should always try to develop networks that allow them to move quickly against administration in moments of crisis.  Enough faculty need to want this kind of network for it to even be a consideration, which is a proto-problem perhaps greater than the subsequent one.  

So now, as the Zionist entity continues to triumphantly steal land and terrorize its neighbors, and as universities have become open participants in this terrorization, our options appear to be twofold:  speak up and risk being neutralized or pretend that higher education will course correct because it is inherently virtuous. 

The second option no longer exists.  It never did, to be clear.  The virtues of higher education were always tethered to capital accumulation.  I’m speaking in a more literal sense:  it’s too late for nostalgia or romanticism.  The university can no longer pretend to be a benighted site of inquiry and erudition, some peaceful, hermetic landscape outside of “the real world.”  It killed its own mythology.  And it’s not getting resurrected.

*****

The vicious campaigns of repression we’re seeing throughout the West (and in many Arab countries) are both an extension and byproduct of the Zionist genocide.  I mentioned earlier that there is plenty of precedent for what we’re currently seeing.  That precedent goes well beyond Palestine and originates with Black and Indigenous peoples, communists (or perceived communists), and so forth.  However, there are some new developments worth attention. 

For instance, we’re seeing an unprecedented marshaling of administrative resources, which allows for a large volume of repressive acts.  The repression affects both individuals and organizations.  Safety in numbers no longer exists for the activist, but the numbers benefit management because despite the increased capital it requires, mass punishment exhausts the diminishing resources of the oppressed.  Management, like the state it wishes to protect, has opted for collective punishment. 

The most noteworthy development is emphasis on Zionism as an inborn characteristic.  The notion of Zionism as somehow being an immutable feature of Jewishness has been around for a while, although Jewish scholars of various ideological leanings have cautioned against it.  Now Zionist organizations are putting it forward as an indisputable truth to be codified in law.  Maura Finkelstein, for example, was fired from a tenured position at Muhlenberg College, just up the road, based on this rationale.  According to Muhlenberg, Finkelstein didn’t create a hostile atmosphere for Jews (although this accusation was evident in the complaints about her); she created one for Zionists, which required nothing more than empathy for Palestinians. 

Other universities have run with the precedent.  Currently, politicians across North America and Europe are rushing to make “Zionist” a protected category even as they roll back or eliminate hard-fought civil rights victories for other minority groups.  It’s a curious move.  Although it will clearly have some short-term benefit to the pro-Israel crowd, it has potential to be a long-term disaster.  It used to be that anti-Zionism was conflated with antisemitism to create a pretext for recrimination; now the anti-Zionism itself is verboten on grounds of racial intolerance.  I can see no happy ending for either Jews or Palestinians in this scenario. 

Speaking of “antisemitism”—and here I put it in quotation marks to denote the accusation and not the act itself—let me speak directly to self-described anti-Zionist Jews who insist on shoehorning antisemitism into conversations about Palestine.  I don’t know how else to say it, so I’ll just say it:  nobody’s interested in entertaining that bullshit any longer.  Nobody has the capacity to entertain it any longer.  We’ve spent eighteen months watching corpses pile up in Gaza.  Our families.  Our friends.  Our compatriots.  We’re seeing the Zionist entity steal more land by the week and bomb four countries at the same time.  We’re being silenced with brute force throughout the Global North.  All in the name of safety and security for the Jewish people.  Pardon us for not being in the mood to humor the rationale for our own obsolescence. 

Not to mention that for decades these haphazard allegations of “antisemitism” have caused us—Palestinians, Muslims, Black people, dissident Jews—tremendous harm, as individuals and communities.  Nevertheless, out of courtesy and a sense of compassion innate to our politics, we went out of our way to reassure you that our opposition to Israel has nothing to do with animosity toward Jewish peoplehood or to Judaism in general.  We often set aside our own concerns to highlight these distinctions.  We wanted an inclusive space and I’m deeply proud to have been part of many movements boasting a multi-ethnic and -confessional disposition.  We tried to practice a vision of liberation and more often than not we succeeded. 

And still countless people had their reputations destroyed, lost their jobs, got snatched up and deported.  Now we can see the endgame.  It wasn’t just our problem as Palestinians or Muslims or Black people or as anti-Zionists in general.  No, it was an obvious prelude to rightwing dominion.  Phony charges of antisemitism led to the destruction of Corbyn’s movement in the UK; while that movement had some flaws, it also showed real promise and offered a sense of hope to people otherwise treated as surplus.  These phony charges are a reliable way to undermine revolutionary Black politics and have been used to impede the momentum of every decolonial formation in recent history.  Now they’re the main justification for police brutality, expulsion of students, revocation of degrees, cancellation of visas, travel bans, speech restrictions, and judicial hostility.  “Antisemitism” has become the soundtrack to fascism. 

I also want to point out that the Palestine solidarity movement never needed to be educated about the distinction between Zionists and Jewish people, certainly not by Westerners with little to no understanding of Palestinian culture and history.  Our intellectuals and freedom fighters already made that distinction.  It’s there in Antonius, in Habash, in Kanafani, in Bernawi, in Said, in Khaled, in Odeh.  It’s there in the communiques of every single political party formed in Palestine since 1900.  The inherent racism of Zionism, even in its humanistic iterations, should have been a much greater focus.  Instead, well-meaning (and bad faith) observers spent decades excusing Zionism as a mere disagreement.  This emphasis on the ontology of the settler is a source of great frustration in the Palestine solidarity movement.  Gratuitous accusations of antisemitism have functioned as the one of the most effective counterrevolutionary tactics of the past hundred years.  

Those accusations merely provide the government a reason to make lots of good people miserable."

...

"We should bare our teeth in return.  I suggest moving away from civil liberties as an organizing principle and intellectual approach.  Access and redistribution are more important goals.  More difficult, yes, but more impactful, with much greater potential.  Faculty have to seriously think about various forms of refusal or withholding labor altogether.  Forms of refusal might include walkouts, cancelling classes, not turning in grades, and declining to participate in assessment and other bureaucratic hassles (this one should be an easy sell).  Any refusal should come with an explanation highlighting its purpose and specifying what is needed to resume operations.  Withholding labor can come in the form of authorized or wildcat strikes.  Sometimes a campus needs to be shut down.  When a university is actively harming its own students and employees, then making that university inoperable is more than a strategy; it is an ethical commitment to the well-being of those suffering the harm.

I would also recommend refusing to collaborate with anyone known to back the genocide, whether the backing is loud or lowkey.  This tactic is less impactful than direct action, and might be seen as a form of personal satisfaction, but if it’s widely adopted as a practice then it will prevent Zionism from being accepted as normative, one of the few sources of power available for us to leverage.  

Likewise, go ahead and quit paying dues to scholarly associations that refuse to adopt BDS or are otherwise complicit in Zionist aggression.  Workshops 4 Gaza has a page set up where you can direct the money to organizations working on the ground in Palestine, instead.  Donating in general is a good idea.  Money is never not useful to the oppressed. 

In any case, we’re not at a disadvantage because we lack ideas, but because we lack power.  Human beings have incredible capacity to devise creative forms of resistance.  The best contribution I can make to the process is a firm suggestion that amid the current impasse, we cannot let revolutionary sentiment be lost to nostalgia about a free and open-minded university that never actually existed.

*****

I still believe in the ability of universities to serve the collective good.  I hope to someday inhabit a society in which this kind of university can exist; the current one is salted against the possibility.  The universities in the United States are too invested in imperialism—that is, extraction and accumulation—to serve the needs of the people.  Because of Palestine, they no longer bother to hide their allegiance. 

I spent five years away from campus and when I returned in 2022 it was a different scene.  Many things were the same, of course.  Some students are serious, some are immature.  Some know what they want to do, some are waiting to decide.  Some are ideologues, some are apolitical.  Almost all immerse themselves in the excitement of new relationships.  As a group, they possess an infectious sense of curiosity and promise.  These things, I reckon, are universal. 

But technology and politics had moved into new territories since my last gig in 2017.  Machine learning models were just hitting the market.  Bureaucratic obligations for faculty had increased.  Contingent and part-time teachers took on an even greater load.  Upper administrators had proliferated.  Many of our tasks were now automated, which ironically increased the amount of time they required.  And the youth somehow seemed older.  They understood, if only implicitly, that they were entering into a world of economic scarcity, a world of ecological precarity, a world of ideological crisis.  I had experienced some rough times in academe, but still I found it to be more depressing than ever. 

Palestine remained a controversial topic, but student activists had done a terrific job of making it legible to their peers and working for policies to address their institutions’ complicity in Zionist colonization.  I nonetheless had a distinct sense that management adhered to a tenuous detente which would collapse if activists became too unruly.  The events following October 7 bore out the feeling. 

There was always a latent hostility to Palestinians underlying managerial professions of tolerance and inclusiveness, punctuated by moments in which the hostility became explicit.  Now the hostility has become the default and I can’t imagine any path to reconciliation in the current environment. 

We’re talking about places that are punishing students and employees for opposing a genocide.  Let me repeat:  they are punishing students and employees for opposing a genocide.  A genocide which their government underwrites.  A genocide in which the same universities they attend are implicated.  The only way this observation fails to resonate is if you don’t appreciate the exceptional gravity of genocide, a problem that seems to afflict lots of people in the Global North. 

What does an education mean amid so much brutality transmitted onto our screens?  And what does it say that we view attending class and concern for the genocide as separate pursuits, if not dialogic opposites?  Sure, there can be overlap and even synergy, but the reality is that those of us who follow the news about Palestine find education to be a distraction or a nuisance.  What we do suddenly doesn’t feel so goddamn important.  Indeed, it feels almost vulgar to be padding around campus while so many people are suffering, their pantries empty, their universities destroyed. 

We’re long past the point where we should have dropped the notion of a sanctified campus, but now the very idea of the university is in question.  Gaza has no universities left.  Class mobility through education only applies to people located in centers of wealth, and even then wealth accumulates unilaterally.  We shouldn’t abide notions of uplift that are predicated on destitution. 

It’s hard anymore to pretend to students that our classes should be the most consequential thing in their lives—and this was the case before the Zionist genocide.  More and more I’m making allowances for aspects of life that are meaningful in a world filled with dread and sorrow:  iftar dinners, childcare, family visits, fieldtrips, and so forth.  It’s not always the outside world that creates distress.  Campuses are now part of the hostile externalities from which students need an escape."]]]></description>
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<item rdf:about="https://www.theguardian.com/commentisfree/2025/apr/13/trump-populists-human-nature-economic-growth">
    <title>Rightwing populists will keep winning until we grasp this truth about human nature | George Monbiot | The Guardian</title>
    <dc:date>2025-04-16T04:42:48+00:00</dc:date>
    <link>https://www.theguardian.com/commentisfree/2025/apr/13/trump-populists-human-nature-economic-growth</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Economic inequality breeds resentment and a desire to get even. That’s what fuels support for even incompetent regimes

“He’s really gone and done it this time. Now everyone can see what a disaster he is.” How many times have we heard this about Donald Trump? And how many times has it been proved wrong? Well, maybe this time he really has overstepped. After all, his clowning around with tariffs, sparking trade wars, then suddenly reversing his position, could provoke a global recession, perhaps even a depression. Surely his supporters will disown him? But I’m not banking on it, and this is why.

Already, Trump has waged war on everything that builds prosperity and wellbeing: democracy, healthy ecosystems, education, healthcare, science, the arts. Yet, amid the wreckage, and despite some slippage, his approval ratings still hold between 43 and 48%: far higher than those of many other leaders. Why? I believe part of the answer lies in a fundamental aspect of our humanity: the urge to destroy that from which you feel excluded.

This urge, I think, is crucial to understanding politics. Yet hardly anyone seems to recognise it. Hardly anyone, that is, except the far right, who see it all too well.

In many parts of the world, and the US in particular, inequality has risen sharply since the late 1970s. (The UK tracks this trend.) The world’s billionaires became $2tn richer last year, while the number of people living below the global poverty line is more or less unchanged since 1990.

There is strong evidence of a causal association between growing inequality and the rise of populist authoritarian movements. A paper in the Journal of European Public Policy found that a one-unit rise in the Gini coefficient (a standard measure of inequality) increases support for demagogues by 1%.

Why might this be? There are various, related explanations: feelings of marginalisation, status anxiety and social threat, insecurity triggering an authoritarian reflex and a loss of trust in other social groups. At the root of some of these explanations, I feel, is something deeply embedded in the human psyche: if you can’t get even, get mean.

In the US, a high proportion of the population is excluded from many of the benefits I’ve listed. Science might lead to medical breakthroughs, but not, perhaps, for people who can’t afford health insurance. A university education might open doors, but only if you’re prepared to carry tens or hundreds of thousands of dollars of debt. Art and theatre and music improve our lives: good for those who can buy the tickets. So do national parks, but only if you can afford to visit them.

Democracy, we are told, allows people a voice in politics. But only, it seems, if they have a few million to give to a political party. As the political scientist Prof Martin Gilens notes in his book Affluence and Influence: “Under most circumstances, the preferences of the vast majority of Americans appear to have essentially no impact on which policies the government does or doesn’t adopt.” GDP growth was strong under Joe Biden, but as the economics professor Jason Furman points out: “From 2019 to 2023, inflation-adjusted household income fell, and the poverty rate rose.” GDP and social improvement are no longer connected.

All those good things? Sorry, they’re not for you. If you feel an urge to tear it all down, to burn the whole stinking, hypocritical, exclusive system to the ground, Trump is your man. Or so he claims. In reality his entire performance is both a distraction from and an accelerant of spiralling inequality. He can hardly lose: the more he exacerbates inequality, the more he triggers an urge for revenge against his scapegoats: immigrants, trans people, scientists, teachers, China.

But such killer clowns can’t pull this off by themselves. Their most effective recruiters are centrist parties paralysed in the face of economic power. In hock to rich funders, terrified of the billionaire media, for decades they have been unable even to name the problem, let alone address it. Hence the spectacular uselessness of the Democrats’ response to Trump. As the US journalist Hamilton Nolan remarks: “One party is out to kill, and the other is waiting for its leaders to die.”

In the UK, Labour, like the Democrats, has long assured itself that it doesn’t matter how wide economic disparities are, as long as the poorest are raised up. Now it has abandoned even that caveat: we can cut benefits, so long as GDP grows. But it does matter. It matters very much. A vast array of evidence, brought together in 2009 in The Spirit Level by Richard Wilkinson and Kate Pickett and updated in 2024, shows that inequality exerts a massive influence on social, economic, environmental and political outcomes, regardless of people’s absolute positions.

If there is a such a thing as Starmerism, it collapses in the face of a paper published by the political scientists Leonardo Baccini and Thomas Sattler last year, which finds that austerity increases support for the radical right in economically vulnerable regions. Austerity, they found, is the key variable: without it, less-educated people are no more likely to vote for rightwing demagogues than highly educated people are. In other words, Keir Starmer and Rachel Reeves are busily handing their core constituencies to Nigel Farage.

Of course, they deny they’re imposing austerity, using a technical definition that means nothing to those on the sharp end. Austerity is what the poor experience, while they must watch the rich and upper middle classes, under a Labour government, enjoy ever greater abundance.

Starmer and his minions suggest there’s nothing they can do: wealthy people are already taxed to the max. As private jets and helicopters cross the skies, anyone can see this is nonsense. Of all the remarkable things I stumbled across while researching this column, the following is perhaps the most jaw-dropping. On the most recent (2022) figures, once benefits have been paid, the Gini coefficient for gross income in the UK scarcely differs from the Gini coefficient for post-tax income. In other words, the gap between the rich and the poor is rougly the same after taxes are levied, suggesting that taxation has no further significant effect on income distribution. How could this possibly be true, when the rich pay higher rates of income tax? It’s because the poor surrender a much higher proportion of their income in sales taxes, such as VAT. So much for no further options. So much for Labour realism.

The one thing that can stop the rise of the far right is the one thing mainstream parties are currently not prepared to deliver: greater equality. The rich should be taxed more, and the revenue used to improve the lives of the poor. However frantically centrist parties avoid the issue, there is no other way."]]></description>
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    <title>Feeling the Museum: Towards Multi-sensory Mediation</title>
    <dc:date>2025-04-16T01:01:09+00:00</dc:date>
    <link>https://futuress.org/stories/feeling-the-museum/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How dominant practices rooted in ableism exclude tactile knowledge and Blind perception in museums."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=q9SJc5sRq80">
    <title>Evgeny Morozov: Democracy, Technology and the City - YouTube</title>
    <dc:date>2025-04-13T16:44:38+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=q9SJc5sRq80</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://www.cccb.org/en/activities/file/democracy-technology-and-city/217682

"Which challenges and threats emerge as public spaces "smart", integrating sensors, cameras, and various means of algorithmic regulation? Technology companies, having optimized the public sphere, are increasingly offering to optimize our cities. Yet the terms of such "optimization" remain ambiguous and opaque, often presenting the business agendas of technology vendors as inevitable features of digitization. As we transition to the post-Snowden era, the costs of ubiquitous computing left in the hands of private companies have become painfully clear. How could cities take advantage of digital technologies without succumbing to the optimization excesses of the "smart city"?

Opening lecture of the series "Open City", in which will also participate Josep Maria Benet i Jornet, Marta Segarra, Manuel Forcano, Bruce Bégout, Rafael Chirbes, Erri de Luca, Richard Sennett and Kamila Shamsie.

Presenters: Joan Subirats

Participants: Evgeny Morozov

This activity is part of Open City, The Barcelona Debate"]]]></description>
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<item rdf:about="https://www.nbcnews.com/health/health-news/not-even-wealth-saving-americans-dying-rates-seen-poorest-europeans-rcna198929">
    <title>Not even wealth is saving Americans from dying at rates seen among some of the poorest Europeans</title>
    <dc:date>2025-04-08T02:30:38+00:00</dc:date>
    <link>https://www.nbcnews.com/health/health-news/not-even-wealth-saving-americans-dying-rates-seen-poorest-europeans-rcna198929</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Experts said a new study of wealth and mortality in middle-aged and older adults points to deep-rooted health risks in the U.S."

...

"Fifty years ago, life expectancy in the U.S. and wealthy European countries was relatively similar.

That began to change around 1980. As European life expectancy steadily increased, the U.S. struggled to keep pace — and its life expectancy even began declining in 2014. 

Today, the wealthiest middle-aged and older adults in the U.S. have roughly the same likelihood of dying over a 12-year period as the poorest adults in northern and western Europe, according to a study published Wednesday in The New England Journal of Medicine. 

Some medical and health policy experts say the trend is a sign of deep-seated issues not just within the U.S. health care system, but with the typical American lifestyle of overconsuming junk food, not getting enough exercise and facing loneliness or financial stress.

“It’s really concerning because, to me, what it’s saying is that the set of stressors that are harming the health of Americans is very widespread, to the point where even being wealthy or rich, you’re not going to be able to escape them,” said Dr. Atheendar Venkataramani, an associate professor of health policy at the University of Pennsylvania Perelman School of Medicine, who reviewed the study but wasn’t involved in it. 

The study looked at the relationship between wealth and mortality among nearly 74,000 adults from 2010 to 2022. More than 19,000 of the adults were in the U.S., and roughly 54,000 were spread across 16 countries in Europe. All were ages 50 to 85.

The researchers divided the participants into four groups based on their overall assets (not including their homes). In both Europe and the U.S., the group with the most assets — the wealthiest — had a 40% lower mortality rate than the poorest group. 

The poorest people in the U.S. had the highest mortality rate of any group, which is consistent with previous research showing that health outcomes are worse in America. 

“We were expecting to find greater inequity in the U.S. But what was surprising was how the richest in the U.S. compared to the richest in Europe,” said Irene Papanicolas, the study’s lead author, who directs the Center for Health System Sustainability at Brown University’s School of Public Health.

The wealthiest group in northern and western Europe had mortality rates about 35% lower than the wealthiest group in the U.S., she said.

Venkataramani said the findings can’t be generalized to the entire U.S. population, but he added that he “would not be surprised if these patterns held up in other age groups.”

Poor health outcomes in the U.S. are often attributed, in part, to a lack of access to affordable health care, which can result in high out-of-pocket costs for medication or procedures — or in some cases, not seeing a doctor at all. 

However, several experts said social and economic factors — such as loneliness or stress — are more likely to affect mortality rates in wealthier adults.

“It’s hard to pin what’s happening on health care access,” Venkataramani said. “Certainly health care must have something to do with it, but it cannot be even a dominant part of the story if we’re seeing wealthier Americans having similar or worse outcomes than poor individuals in other wealthy countries.”

In addition to universal health care, many European countries offer free or heavily subsidized higher education and more comprehensive unemployment benefits compared with the U.S. 

“A lot of these countries have social welfare programs that don’t prevent people from losing their jobs or experiencing poverty, but when they go through those tough times, it doesn’t threaten their health,” said Dr. Steven Woolf, a professor of family medicine and population health at Virginia Commonwealth University School of Medicine.

People in the U.S. also consume more ultra-processed foods and have higher rates of obesity compared with Europeans, which can increase their risk of diabetes or heart disease — an issue Health and Human Services Secretary Robert F. Kennedy Jr. has pledged to address in office.

Kennedy has frequently pointed to the fact that Americans have worse health outcomes compared with peer countries.

“Our lifespan has dropped. So Americans now live six years shorter than Europeans. We are the sickest nation in the world and we have the highest rate of chronic disease,” he said last week in a video post on X announcing layoffs of around 20,000 HHS employees. 

But Woolf said the Trump administration’s recent gutting of federal health agencies and termination of research grants puts the U.S. on the wrong trajectory when it comes to lowering risk factors for mortality. 

“The thing that’s alarming us so much in the health and medicine world is that the policies that are now being pursued in a pretty muscular way are the opposite of what you would want to do to make America healthy again,” he said, referring to Kennedy’s agenda. 

“In all likelihood, my prediction will be that the gap in health between Americans and people in other countries is now going to widen even more dramatically,” Woolf said.

According to HHS, the consolidation and cuts are meant to make the branch more efficient and work toward ending chronic disease. White House spokesman Kush Desai added that “the United States is by far the largest funder of scientific research and is home to the world’s largest ecosystem for innovation and research.”

“The Trump administration spending its first two months to review the previous administration’s projects, identify waste, and realign our research spending to suit the priorities of the American people is not going to upend America’s innovative dominance,” Desai said."]]></description>
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<item rdf:about="https://washingtonmonthly.com/2025/03/17/an-abundance-of-ambiguity/">
    <title>An Abundance of Ambiguity | Washington Monthly</title>
    <dc:date>2025-03-18T02:51:33+00:00</dc:date>
    <link>https://washingtonmonthly.com/2025/03/17/an-abundance-of-ambiguity/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ezra Klein and Derek Thompson argue that a world of plenty awaits us if we reform zoning and environmental laws and everyone moves to San Francisco. But that can’t be the whole plan, right?"

...

"As a result, it would be very easy to take their critique as a muffled call for deregulation writ large; if they are not careful, the ambiguity could be used by big financial interests to make abundance a bible for a Ronald Reagan–style deregulatory juggernaut. 

The zoning reform example ends up revealing that the authors are burdened by the very scarcity mind-set they diagnose. They seek to dismantle the zoning rules and some of the procedural hurdles that require local input in residential building. Let’s assume that reforming rules on setbacks, parking, single-family zoning, and local input would achieve what they desire (the evidence is not straightforward; cities that have these reforms have lower costs, but they are rising at the same rate as in other cities). It would still seem relatively small-bore as a novel solution: Half of the 10 biggest cities in America—many in Texas—already have a zoning and procedural regime fairly close to what Klein and Thompson want. Are they simply arguing that Dems embracing Texas zoning approaches would transform national politics? That can’t be it. 

Or is it? It emerges that the examples they give from New York and San Francisco are not examples at all. Instead, they and a few other coastal cities are the whole object of reform. These cities seem to bear almost magical capacities for the authors, who cite research that purportedly shows that they are more productive than other places. But rather than ask what policies have drained wealth away from such once-vibrant centers of innovation as St. Louis or Cincinnati, they presume that if only more people moved to New York or San Francisco the nation’s productivity would soar, and that the only big obstacle to this happening is exclusionary zoning and burdensome building permit requirements. 

Doctor, heal thyself! They seem to be blinded by their own scarcity mind-set. When it comes to the resources of humans and places, they imagine that only a few places can be the engines of the country. I live in New York City now, and I love New York City, but the “fiery creation of the new” does not only happen here or in one of a few supercities. Frozen food, the radio, the airplane, were all created far from any major urban hub. As for for productivity and contributions to GDP, places like Rockford, Illinois; Milwaukee, Wisconsin; Ann Arbor, Michigan; Des Moines, Iowa; and Cleveland, Ohio, were all among the 25 richest metro areas as recently as the mid-1960s. 

It cannot be that people need to move to a handful of elite coastal cities to produce abundance. The growth of regional inequality of opportunity that the authors’ own scarcity mind-set represents is a real problem, and has little to do with land use regulation and everything to do with the deregulatory push from the 1970s to the 2020s and the resulting concentration of power and shift of resources from the real economy to the financial sector. 

The 40-year stagnation of wages, and the drop in small and medium-sized businesses, is a supply-side story that they simply don’t engage—one that, as the former chair of the FTC Lina Khan and many others have recognized, is a direct result of monopolization and financialization. 

If they took their own “stop the scarcity mind-set” medicine, they’d realize that the industrial policy of the 1980s to 2020, not zoning, was what caused the scarcity of opportunity throughout the country—and we can change that policy. During the most productive and innovative era in American history, places like Corning, New York, known as a glassware technology powerhouse, and St. Louis, which once had 22 Fortune 500 companies and a thriving “creative class,” were the centers of the dynamism. If we just got out of the modern coastal-scarcity mind-set and took on the real bureaucratic behemoths of today—the private equity cartels and the monstrous platform monopolies like Google and Meta—we would unlock far more innovation and creativity and vitality. 

I can’t tell after reading Abundance if the authors are seeking something fairly small-bore and correct (we need zoning reform) or nontrivial and deeply regressive (we need deregulation), or if there is room in the book for anti-monopoly politics and a more full-throated unleashing of U.S. potential.

There’s some language that casually evokes economies of scale hinting at a Chicago School efficiency and consumer welfare framework of economic productivity, but also some praise of Bidenomics, which directly confronted and rejected the efficiency paradigm. For instance, they trace America’s decline in semiconductor manufacturing and argue that ceding ground to Taiwan and South Korea was not due to inevitable economic forces but rather a failure to have a long-term industrial policy. They highlight Joe Biden’s CHIPS and Science Act as a belated attempt to reverse this trend, and argue persuasively that interventions must be sustained and expanded if the U.S. is to reclaim its leadership in critical industries.

Which is to say, I still can’t tell after reading Abundance whether Klein and Thompson are seeking something fairly small-bore and correct (we need zoning reform) or nontrivial and deeply regressive (we need deregulation) or whether there is room within abundance for anti-monopoly politics and a more full-throated unleashing of American potential. 

It happens that I have a personal affinity for the language of abundance. My very first speech in my very first campaign for public office was about abundance and scarcity, and how we needed to reject Andrew Cuomo’s scarcity mind-set, which was holding back New York’s economy. 

My view then, and now, is that to transform a bloated corporate feudal system into a dynamic one, we need to break up feudal power, unlock the brilliance that accompanies human freedom, and allow small and medium-sized businesses to prosper. We have to stop thinking of economic development as giving out big grants to big donors. Instead, we need to start thinking about it as building platforms for entrepreneurs and new ideas
to flourish. 

This position has a long lineage and is currently at the center of major public debates on industrial policy. After finishing Abundance, however, I’m unclear about where the authors stand on those debates. I know what they think about permitting reform, NEPA, and the NIH, and I know they think we need to be more solution oriented. But I don’t know what their agenda requires outside of that."
]]></description>
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<item rdf:about="https://vimeo.com/1033148903">
    <title>Barry McGee &amp; Margaret Kilgallen in “Place” - Season 1 | “Art in the Twenty-First Century&quot; on Vimeo</title>
    <dc:date>2025-03-17T08:27:53+00:00</dc:date>
    <link>https://vimeo.com/1033148903</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Art21 proudly presents an artist segment, featuring Barry McGee & Margaret Kilgallen, from the "Place" episode in Season 1 of the "Art in the Twenty-First Century" series.

"Place" premiered in September 2001 on PBS.

This segment follows Barry McGee and Margaret Kilgallen to the local train yards where the artists point out their favorite markings and leave some of their own, contributing to a graphic conversation that spans train cars across the nation.

Margaret Kilgallen was born in 1967 in Washington, D.C., and lived in San Francisco, with her husband, Barry McGee, where she passed away in 2001. Learn more about the artist at: https://art21.org/artist/margaret-kilgallen


Barry McGee was born in 1966 in San Francisco, California, where he currently lives and works. Learn more about the artist at: https://art21.org/artist/barry-mcgee/ "]]></description>
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<item rdf:about="https://www.ijurr.org/spotlight-on/disabling-city/crip-mobility-justice/">
    <title>Crip Mobility Justice: Ableism and Active Transportation Debates - Spotlight On The Disabling City</title>
    <dc:date>2025-03-14T07:31:00+00:00</dc:date>
    <link>https://www.ijurr.org/spotlight-on/disabling-city/crip-mobility-justice/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As Gabrielle Peters, a Vancouver-based disabled accessibility advocate and expert, has argued, disabled people have become political volleys in active transportation debates. Indeed, the complex meanings of disability, as well as the politics of ableism, have been sidelined in efforts to show that individual disabled people are for or against active transportation. In this sense, active transportation debates participate in what I have called “post-disability politics”, which depoliticizes disability as a challenge to compulsory normalcy, treating it instead as an experience of individual disabled citizens and consumers. A feature of neoliberal disability rights, post-disability politics emerged in era after the Americans with Disabilities Act (ADA). Such politics purportedly include disabled people, while excluding the possibility that ableism is a system of values shaped by the imperatives to be so-called healthy, normal bodies.

Indeed, these debates would benefit from engagement with critical disability theory and politics. Rather than take the category of disability for granted as static or all-encompassing, critical disability theory questions how the figure of the disabled person is constructed in relation to mandatory whiteness, capitalist productivity, aspirational urban citizenship, and liberal notions of agency. Crip theory, in particular, questions the imperative toward compulsory normalization, offering theories of accessibility as grounded in friction and contestation.

For example, rather than only focusing on accessibility as facilitating smooth movement from one place to another, crip theory asks us to think about how barriers, disagreements, and competing accessibility needs have shaped built environments. As one example (explored in my book, Building Access: Universal Design and the Politics of Disability), when wheelchair users first began prototyping curb cuts on sidewalks, blind people found them dangerous because they did not announce the transition from sidewalk into street. Rather than abandon curb cuts altogether, blind people and wheelchair users worked together to develop “tactile paving”, which adds texture as information about the coming elevation change, in addition to symbolizing the frictions of the design process that resulted in a mutually-agreeable design. As the history of accessible design shows, access is not just easy movement through a space, but a struggle for the recognition of disabled people as a heterogenous political and cultural force.

Critical Access Studies, a framework I introduced in Building Access, is a subset of critical disability studies and critical design studies that asks us to question who benefits from typical modes of accessibility or the affordances of adaptive devices (including adaptive bicycles), and who is left out of our conversations about belonging in the built environment. When we imagine the figure of the disabled cyclist, are they always white, physically enabled, or exceptional “supercrips”? Active transportation advocates often offer examples of cyclists with disabilities to show that cycling does not “exclude disabled people”. But are they understanding that these particular disabled people may also have physical disabilities, heart conditions, chronic fatigue, or sensory processing disabilities that would preclude intense physical activity if the built environment required it? Are these advocates not only highlighting individual preferences or adaptations, but simultaneously pushing for cities to maximize disability access? And are these advocates understanding ableism as a system of oppression (in which some disabled people are more disadvantaged than others on the basis of the type and degree of their disability, as well as their race, gender, and class)? Put another way, is “including disability” simply a matter of meeting individual preferences for walking, cycling, or driving, or is it a matter of addressing systematic ableism? In current debates, the focus on individual preferences seems to obscure that ableism works by elevating some disabled peoples’ needs over others, a historical condition that has had implications for the ways that the category of disability itself is understood.

The Disability Justice movement explains the political stakes of these questions. This movement, led by disabled people of color and queer disabled people, emerged in the twenty-first century in response to a lack of intersectional approaches within mainstream disability activism. Earlier disability movements emphasized legal and rights-based approaches to accessibility, which often limit access to compliance and understand disability as an individual, rather than collective matter. By contrast, Disability Justice centers anti-capitalism, interdependence, and intersectionality. For Disability Justice, it is not enough for cities simply to abide by the ADA. Rather, accessible cities need to center “cross-disability solidarity”, a commitment to not leaving any disabled people behind. As Stacey Milbern has argued, “access-washing” is the use of accessibility violations to control and police marginalized people in public space. For example, the police may use ADA citations to exclude unhoused people from occupying tent cities. Access-washing, according to Milbern, fails to protect disabled people of color living in poverty. Likewise, the existence of some disabled people who are for or against active transportation does not mean that cities should privilege this framework, but rather that planners and civic designers ought to understand that disability is a heterogeneous phenomenon, and that ableism intersects with race, class, and gender oppressions.

Taking an intersectional framework informed by Disability Justice and Critical Access Studies, I propose further exploration of Crip Mobility Justice. This framework would build on existing efforts to attend to the uneven distribution of accessible urban mobility by prioritizing the dismantling of ableism. For Crip Mobility Justice, accessibility would be less about individual consumer preferences, such as whether or not disabled people want to ride adaptive bicycles, and more about commitments to interdependence and widespread accessibility. This would include eschewing the logics of health promotion in active transportation, which promote normalized body types, in favor of broad accessibility. While Crip Mobility Justice could certainly include sidewalks and bicycle lanes as options in multi-modal transit systems, it would also prioritize curb cuts, adequate and sensory-friendly lighting, spaces of respite and quiet, public restrooms and water fountains, as well as housing justice and the abolition of policing and surveillance. In other words, it would promote cities built for the most marginalized disabled people.

Aimi Hamraie is associate professor of Medicine, Health & Society and American Studies at Vanderbilt University, where they also direct the Critical Design Lab. Their research spans critical disability studies, science and technology studies, urban studies, and design. They are author of Building Access: Universal Design and the Politics of Disability (University of Minnesota Press, 2017)."]]></description>
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<item rdf:about="https://daily.jstor.org/how-mail-delivery-has-shaped-america/">
    <title>How Mail Delivery Has Shaped America - JSTOR Daily</title>
    <dc:date>2025-03-13T03:53:33+00:00</dc:date>
    <link>https://daily.jstor.org/how-mail-delivery-has-shaped-america/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The United States Postal Service is under federal scrutiny. It’s not the first time."
]]></description>
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    <title>What the Assault on Public Education Means for Kids with Disabilities | The New Yorker</title>
    <dc:date>2025-02-19T20:52:40+00:00</dc:date>
    <link>https://www.newyorker.com/news/the-lede/what-the-assault-on-public-education-means-for-kids-with-disabilities</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The future of the Department of Education may hinge on the world views of two billionaires who abhor what they perceive as weakness and waste."
]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=80wIbGUc43E">
    <title>We Are The Media Now - And They Fear Us - YouTube</title>
    <dc:date>2025-02-15T22:19:50+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=80wIbGUc43E</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A recently resurfaced interview by the director of Kingdom Come Deliverance 2, reveals that many AAA developers in the industry now fear content creators like Asmongold, yours truly and others. But this is bigger than just us. It's a change in the landscape of media that's going to benefit all of us."]]></description>
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<item rdf:about="https://helenbeetham.substack.com/p/second-breakfast-x-imperfect-offering">
    <title>Second Breakfast x Imperfect Offering #2</title>
    <dc:date>2025-02-11T19:04:00+00:00</dc:date>
    <link>https://helenbeetham.substack.com/p/second-breakfast-x-imperfect-offering</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The AI accelerationists get the keys to the kingdom, and we have issues"

...

"As Enterprise AI goes full state capture and as Elon Musk’s freshmen engineers get their hands on all the data of the US federal government, Helen and Audrey team up again to ask: was this always going to be the end game? We look at AI’s 75-year-old relationship with white nationalism, eugenics and military violence, and we ask whether AI as a ‘general’ technology could ever escape these associations. Audrey anticipates a new era of edtech investment that will drive venture capital and data architectures even deeper into public education. While Helen muses on the AI Action Plan of the UK government that - despite its very different vibe - is putting UK data and public services into the hands of many of the same US corporations that are bringing us Project25.

It seems the tech news has become the news, and whatever madness that brings into the world in the coming days and weeks, you’ll want to get your sanity check here.

Limited show notes this week, but you might like to check out:

Some recent commentary on the Elon Musk moment (sure to be out of date by now) from the UK Guardian: https://www.theguardian.com/us-news/2025/feb/08/elon-musk-doge-team-staff

And from the Washington Post: https://www.washingtonpost.com/business/2025/02/05/elon-musk-federal-technology-takeover/

Up-to-date takes on tech history-in-the-making are often posted here: https://futurism.com/.

Daniel Greene’s book, mentioned by Audrey: The Promise of Access: Technology, Inequality, and the Political Economy of Hope (MIT Press): https://mitpress.mit.edu/9780262542333/the-promise-of-access/

Feminist critiques of AI from the 1980s and 1990s, mentioned by Helen (most of these require a log-in):

Alison Adam: https://journals.sagepub.com/doi/10.1177/135050689500200305

Lynette Hunter: https://www.jstor.org/stable/10.1525/rh.1991.9.4.317

Donna Haraway: https://www.jstor.org/stable/3178066

Lucy Suchman (still writing brilliantly on this topic today): https://journals.sagepub.com/doi/full/10.1177/20539517231206794 "]]></description>
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<item rdf:about="https://humancarbohydrate.substack.com/p/94-practical-and-emotional-human">
    <title>94 practical and emotional human experience optimising recommendations for 2025</title>
    <dc:date>2025-01-01T23:37:28+00:00</dc:date>
    <link>https://humancarbohydrate.substack.com/p/94-practical-and-emotional-human</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I know you all want to be told what to do

The transition from age 20 to age 30 is brutal, both mentally and physically. Many people leave their prime behind while others only now enter it. The former become older and heavier not in body but in spirit. I am going through a second puberty and am skinnier than I was in uni, so you should obviously listen to me.

I have padded out my hysterical advice with milquetoast (but effective) tips so that only those of you with enough dopamine to read the whole thing get them. I don’t every zombie normie freaking out in the comments section.

1. People either pursue an interesting or a happy life (that does not mean you are either boring or miserable; it means these values guide your decision-making). Penelope Trunk has a test I came across years ago. People who fall in the ‘interesting’ camp move away from family for career reasons, are maximisers of looks, status and experiences, have strong opinions and diverse friendship groups, are interested in experimenting and are predisposed to melancholy. Happy people want to be content. Interesting people suffer from existential angst. People who are great at something are obsessives to the detriment of ‘happiness’.

2. The pursuit of happiness alone will make you miserable. Happiness is the by-product of pursuing loftier goals.

3. Find the perfect word; don’t be lazy in speech or writing. People long to be described accurately.

4. You earn the right to be yourself by consistently withstanding people’s reactions to you.

5. Use everything. Don’t save outfits, stories, or bottles of wine. Don’t worry about using garments that stain easily if you love them. White looks lovely on tanned skin.

6. I guarantee you will fall in love with anyone you give your undivided attention to. If you struggle to enjoy human interactions, pay closer attention. Nobody is boring.

7. All villains are redeemable. Even you.

8. Take as much career risk as your health allows, not as much risk as your anxiety dictates is safe. If your genes survived past the 21st century, it is highly unlikely you are wired to enjoy a mundane life. I know many rich, depressed lawyers.

9. If your parents can afford to pay your rent you have 0 excuse for not living a creative life.

10. If not, know that art craves boundaries. Art loves nothing more than a deadline and no desk to write on. Adversity gives you stories. Every great artist had a struggle. Nobody cries looking at nepo babies taping rotting fruit on a canvas.

11. Arguing with someone can be a sign of respect. Someone respects you enough to think they can reason with you and are confident enough in their relationship with you to know it can withstand disagreement. Confrontation is a net positive.

12. All people have something interesting to tell you if only you know to ask the right questions. My favourites are:

a. What were you like in high school?

b. What’s your favourite dish/movie and why?

c. What’s your zodiac sign (confirm whether the characteristics of their sign are true for them)?

d. What’s your relationship with your family like?

13. Many people want to be writers, but not many people want to spend hours and days typing alone. The same goes for all professions, arts, hobbies.

14. Find the exquisite pleasure in a broken heart. Like a baby tooth hanging by its last ligament, the heart yearns to be pulled apart. Some people are melancholic by nature. Those who fight this nature tend to become depressed easily. Those of us who embrace it write really good love letters.

15. There is only one way to be loved for who you are: to be hated for who you are not. It is better to have 10 people who hate you and 10 who love you than 20 who don’t feel anything when they see a photo of your 4-year-old self in striped pyjamas bouncing on Santa’s knee.

16. Looking sexy is incompatible with looking uncomfortable. This goes for both men and women. However, sometimes you need to be a little cold. Never wear tights with over the knee boots. The girls from The North have a point.

17. Walk everywhere and eat a lot of protein, that’s the secret to a ‘high metabolism’.

18. Nuts and legumes and don’t have enough protein: eat skyr, greek yoghurt, white fish, chicken, venison and other wild meats (lower in fat and higher in protein), tuna and shrimp. If you need a snack and you are on the go, buy a tab of cottage cheese and eat it with a spoon like a yoghurt. If you want it to be sweet, buy the pineapple-flavoured one.

19. The sooner you learn not to care about people staring at you, the more productive, joyful and easy your life will become. Whether you are eating a tub of cottage cheese on the bus or wearing your Pikatsu onesie to the corner shop, there is great pleasure in the confidence to ignore society’s unwritten rules.

“People are always angry at anyone who chooses very individual standards for his life; because of the extraordinary treatment which that man grants to himself, they feel degraded, like ordinary beings.” — Friedrich Nietzsche

20. As soon as possible in your life, learn why some people love vegetables. Befriend those of us who grew up eating them out of love, not punishment. The secret is usually good olive oil, a LOT of lemon, and salt. Blanch or steam, don’t boil. Don’t overcook.

21. Buy people coffee and drinks whenever you can; they may not always reciprocate, but you are not doing it because you need a free coffee in the future. People will forget what you tell them but will never forget how you made them feel. Our parents bought us things for free, without expectation, for the first and the longest time. People will never forget you made them feel taken care of and thought of.

22. Order chips at the pub and share them with everyone. Crunchy communal carbs are social lubrication far superior to shots.

23. When you feel grateful about something someone has done for you, text them immediately. A simple text. A check-in or a ‘I thought of you’. Don’t leave it for later because postponing things only leads to deathbed regrets. Don’t let the perfect text be the enemy of a good enough text.

24. Equally, always pay deserved compliments. If your eyes light up when you see a woman in a beautiful dress, tell her. Compliment the men, too; they look nice sometimes.

25. Never network. Make new friends.

26. A loyal and admiring junior is worth ten times the senior who doesn’t know your name.

27. Drugs fry some of the greatest minds of every generation because greatness comes from obsessiveness. Obsessive people have addictive personalities, and drugs that stimulate their brains make people who already feel like Jesus feel like Father God himself. Slowly, their speech patterns change, and they don’t really respond to what you are saying, and they don’t realise it, and then ten years later, they have a psychotic break out.

28. Also, a lot of alcoholics. My cardinal addictions were men and food, and I have channelled them into my career and fitness.

29. Don’t worry whether people invite you to their parties or over their homes for dinner. If you enjoy hosting and feeding others, you don’t need them to return the treat to feel the benefits.

30. Closeted Gays are a million times more fun after they come out of the closet. If you have friends from the past who you sense might be gay and who you distanced yourself from over the years because you did not feel connected enough, give them another shot once they are out to themselves and the world because normally, they transform into full humans after that and a lot of their shortcomings make more sense in the context.

31. Bonus point: If you fancy or fancied me at any point, there is a 70% chance you are bi/gay. Data don’t lie, look into it.

[image: "me and one my many gay ex-boyfriends outside our high school"]

32. If you can’t organise your kitchen in a way that doesn’t make cooking an infuriating task, you have too much stuff. You don’t need two cheese graters. You should not need a hazmat suit to open your cupboard.

33. To boost your self-confidence, buy personal training sessions rather than new clothes and expensive make-up. Fit people look good in anything. It’s hard not to love your body when you spend time working with it.

34. Generally, spending money on things is the least effective way to use your money to improve your appearance and attractiveness. The most effective ways (descending order) are diet, exercise, cleanliness, a good haircut, learning what suits your skin tone and body shape, wearing the correct size, taking a few deep breaths, relaxing your eyebrows and lips, pushing your shoulders down and straightening your back, not fidgeting or playing with your hair, letting your locks frame your face as they please, loosening up your belt, shoe strings, top button, steaming/ironing your clothes.

35. Most people need to size up in clothing and won’t do it either because they are attached to the size they were wearing in college or because they don’t realise that ‘I can pull the zipper up’ is not the definite cue that something is the best size for you. I wear a UK size 12 (US size 8), and curiously, 90% of my friends wear smaller sizes than me. Reader, I am not the biggest in my social circle but I am the most effective looks maximiser. Some men need to size down, but it’s rare.

36. If you want to smile for a photo or to conceal your inner existential dread, touch your tongue behind the top row of your teeth. It makes your smile look genuine, and your eyes light up. I read it in Cosmopolitan when I was 13 and never stopped doing it. It is a handy trick if you are mercurial and don’t want to spend a whole night telling people everything is fine because the gothic novel princess in your brain would rather have stayed under the duvet.

[image]

37. Your habits become your character and as you can change your habits, you can also change your character. You can reinvent yourself whenever you want. Do the things the person you want to be would do.

38. Don’t ask people whether they think you can do something, ask them how to do it instead.

39. If someone gives you negative feedback, react calmly and gratefully, even if you disagree. You want them to feel comfortable to do it again. Reward those who engage in social behaviours that risk their social standing but ultimately benefit your personal development. Don’t shoot the messenger. Get a link for anonymous feedback.

40. If there is no food left over, someone is still hungry.

41. Always be ready to be seen naked, it doesn’t matter if you never have casual encounters. You deserve presentable underwear every day and sexual vigor is a sign of a thriving organism.

42. Don’t listen to people triggered by phone-yielding youths; take hundreds of photos of your friends and times together. It will boost dopamine every time you flicker through your album.

43. Take candid photos of people and send them to them. Even strangers! When you go on holiday abroad, photograph a couple kissing and ask them to airdrop their photo. They will be so grateful.

44. Infatuations are to be enjoyed twice. The first time is when they are felt. The second is when they are confessed. Tell them and remember point number 10 above.

45. Don’t worry about boosting other people’s egos because they think you fancy them more than you do. Romance is not a blinking match. Infatuations are selfish acts. We tell people we want them because we will burst if we don’t, what they do with it is none of our business.

46. If you want to know how someone judges you, notice what they criticise about others when they gossip with you. Remember that this is also how they judge themselves.

47. Everyone is looking for free therapy, whether they know it or not. Time your pauses generously after each question.

48. Envy is my favourite feeling. I am awash with excitement when I feel it. It’s my subconscious’s way of showing me what I want. Now I can go out and get it.

49. My second favourite feeling is desperation in myself and in others. Don’t be repelled by it; receive it and channel it. People live lives of meekness out of fear of exposing their wants. Underpinning this is the lack of belief they can get what they want once they’ve said they want it. To want and to not get is a universal human condition, and it is that universality that makes it romantic and timeless, not sad and pathetic as its bearers fear. We are all in the gutter, but some of us are looking at the stars.

50. Don’t distance yourself from people because they are better looking or more privileged in material ways unless they are obnoxious about it. Having hot, rich friends is a superpower.

51. If you don’t want to live life anxious, people will abandon you when you are poor, sick or sad; don’t abandon people when they are poor, sick or sad. Superpower.

52. Generally, the more you are afraid people will judge you about something, the more likely it is you judge others by that value. If you don’t value, say, unearned wealth, then you should be pretty chill about people finding out you never went abroad until you went to uni.

53. 70% of looking presentable is being very very clean.

54. Most people go to grad school because they don’t know what to do with their lives. Your parent's money is better spent investing in your new business. If you don’t know what business that could be…

55. ….get a job, any job you can and pay close attention to which parts of it you enjoy and hate, what comes easier to you than your colleagues and what comes harder. Then, find another job based on those.

56. Life is too short to fight your sensitivities and proclivities. Don’t be embarrassed by what moves you, and ignore the repressed people who are jealous you are living an honest life.

57. Usually, when people are repeatedly triggered by a specific attribute in people (e.g. insecurity, snobbism, vanity, selfishness), it is because they are aware they have it too.

58. Men are good at arguing, and women are good at manipulating. Women need to learn to fight back and not flee a fight, and men need to learn to be subtle and play the long game.

59. One time in your life, read a bunch of self-help books. Do it once: finance, fitness, career etc. Do everything they say: set up your savings account/pension/investment scheme, start weightlifting, clear out your closet, fold everything Mary Kondo style etc. Then, never read another self-help book in your life.

60. There may be people you were very fond of in your life but who find it hard to be around once your lives take different turns. You might be a painful reminder of the person they could have been but aren’t. Leave the door open if you want but let them go in peace.

61. If your friend or partner is upset, ask them if they want solutions or a listening ear before you autistically ruin the vibe.

62. When I ask friends for feedback on my writing, and they comment on the story or commiserate me on something that sounds sad- I don’t care. I am more interested in knowing if they found the writing entertaining, nourishing or moving. If someone asks you to critique their art, gauge what they want. Many people crave encouragement. A few crave the candid and withering feedback.

63. Good career advice for many women is never to learn to do the things you don’t want to continue doing. I am useless with working diaries and Excel sheets, but you can always count on me to give a speech or chair a panel.

64. Also, always learn to do the technical things only a handful of men in the team know how to do. In one of my initial campaigns, I lasted longer than most other staffers because I insisted that the only man in our group who could program the backend of our new app and handle the data inputs and outputs to teach me how to do it too. I ignored his protests that it would be quicker for him to handle it than teach me. When the time came for our next assignment, only two out of tens of staff members were diploid to the next state: me and the dipshit. The girls who were very good at separating the recycling got sent home.

65. There is no escape from suffering. You can either suffer because you love someone or something or because you don’t love anyone and anything. Decisions, decisions, decisions.

66. Splurge on what you use daily; save on what you use once a year. Buy the best-fitting fucking jeans. Don’t worry about buying heels; remember, you can’t dance in them.

67. Don’t say you hate your job if you actually love it. Don’t say you love it if you actually hate it. Resist the temptation to lie when people ask you how you are doing, but if the answer is genuinely that you are tired, stressed or bored all the time, then ask yourself what would need to change for you to feel energised, motivated, and engaged. Whenever someone asks me if I like my career, it is an opportunity to remind myself how grateful I am.

68. Misery loves company; don’t take advice from people whose lives you don’t want to emulate. One of the most miserable married women I know (my mom) is sending me Pew Research Marriage Makes People Happier studies.

69. The cure to hate is curiosity.

70. Something is only a problem if it makes you feel bad. Eating healthy is very different from ‘dieting’.

71. Become people’s safe space by controlling your reaction when you witness them being humiliated or confessing something embarrassing. Many people’s nervous systems are fried from being raised by reactive parents. The reason people keep their struggles or shameful moments secret, with compounding detrimental long-term effects, is because they still have the emotional composition of a toddler eager to please their elders. If you want to enshrine emotional resilience in someone, model stoic acceptance of life’s rollercoaster. Whatever it is, we will work through it.

72. If you get a baby pet, say a puppy or kitten, take a million photos and videos of them while they are still small. Presumably, the same goes for baby humans, but what do I know.

73. Embrace responsibility, act like you, and you alone must save the world. If the world’s lost, it’ll be on you.1

74. If you don’t know what to write about, stop stopping yourself from writing what you are thinking. There is a reason I mostly write about men, careers, and mom. Most people hate writing because when they try to do it, they force themselves to write what they think will make them look good: a topic that makes them sound serious, an argument that makes them sound deep. Who are they kidding? Most of people’s minds are in the GUTTER. WRITE ABOUT THAT.

75. Be the first on the table to put down your knife and fork and use your fingers when the dish craves it. Others will silently thank you.

76. Do you fancy them, or do you want to be them? If it’s the latter, don’t fret; copy them.

77. Don’t use rich men for money; use them for access.

78. Never order takeaway alone. Buy a steak and a bag of salad. Come to think of it, never order take away, ever, unless you feel nostalgic. Buy two steaks and a bag of salad.

79. Enjoy the power and beauty of your youth. [https://www.goodreads.com/quotes/40501-enjoy-the-power-and-beauty-of-your-youth-oh-nevermind ] Oh, never mind. You will not understand the power and beauty of your youth until they've faded.

80. If a social situation needs to claim an ego, offer up your own. People feel subconscious loyalty to those who let them save face.

81. Don’t worry about powerful men chasing you and then hanging you out to dry. Let them think they humiliated you. Men who are not psychopaths but have leadership qualities feel terrible when they know they hurt women. Don’t try to take revenge; let the situation cool off and use them for favours for the rest of your life.

82. Proactively give positive feedback to people excelling at something for a long time. People stop acknowledging excellence when you break into the top, but even Obama craves to know that his speech went well.

83. When someone posts online about a relative or friend dying or some other personal misfortune, message them immediately with a simple offer of sympathy. Don’t worry if you don’t know them well enough. The result of people looking for the perfect reaction to people’s grief is that we leave the grieving to struggle alone.

84. Sometimes, people need you to mirror their feelings to feel heard; other times, they need you to calm them. Know which friend will give you which, too, if you want to let your feelings flow with a friend. If I am distressed, I don’t want to be with people who will mirror my emotional state because that makes me feel worse. Equally, if I am very excited about something, I don’t want to confess it to the friend who asks rational, practical questions about every update.

85. Whether you think you can or can’t do something: you are right. A lot of success is about ambition more than it is about skill or even hard work. Most people don’t even apply.

86. Men and children love red dresses, lips and nails. Find the crimson shades that suit your undertones and overtones and wear them liberally.

87. Wear at least 2 different primers under your foundation.

88. Buy professional shampoo and conditioner.

89. Start a blog. [https://blog.penelopetrunk.com/penelopes-guide-to-blogging/ ] A private journal is not good enough because you won’t do it. It doesn’t matter if nobody reads it at first or ever. You are not writing to make money but to force yourself to structure your thoughts. Self-discovery will make you richer in the long run. People assume those who express more know more. Studies show individuals who speak more during group interactions are likelier to be viewed as leaders, independent of what they say.

90. The most comforting relief of grief destined never to resolve itself is to think of everyone else suffering the same pain. If you don’t think suffering brings you closer to God, know it brings you closer to mankind.

91. Dressing down when you are a regular glamazon is a power move. Every now and then, show up to a party in jeans and a crop top to keep them guessing.

92. The sexiest recipe in the universe: chicken thighs in cream and tarragon (Jay Rayner has the best recipe).

[image]

93. Hang around people significantly younger and older than you. Pick a few and develop close friendships with them. Feed off the energy of the young and soak the wisdom of the old.

94. Finally, someone in my feedback link said I am obsessed with status (brother, you are telling me?), but I have found status to be a poor motivator for any habit that sticks. If the 12 years of adulthood have taught me anything about self-improvement and discipline is that the only effective motivation to do anything is to take care of others. Get fit, make money, and amass clout and social influence, all in the hope that if you find yourself driving down the highway, you won’t speed past the wounded dog. Everything else falls off the wagon."]]></description>
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</item>
<item rdf:about="https://www.are.na/block/20684314">
    <title>I'm like a pdf but a girl: Girlblogging as a nomadic pedagogy, by Ester Freider (2022) [.pdf]</title>
    <dc:date>2024-12-06T18:35:48+00:00</dc:date>
    <link>https://www.are.na/block/20684314</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Entire digital collections are hidden behind a search box. The paradox of the search box is that while 'everything' is accessible, without knowing what is the scope of the collection it is hard to know what to search. This fact limits the experience of discovery, browsing, and learning. The search box mechanism also feeds into the common assumption that 'everything' is available online, which is far from true considering the collections of cultural libraries and archives.

How to read a Library the topics of digitization, access, visualization, discovery, the democratization of digital technologies, digital/data literacy, and community participation in the context of cultural archives and libraries. The practice-based research departs from the research questions: Can we use the physical library and its collection to imagine access to knowledge in the digital library? Can we use digital tools to allow readers to link data, share knowledge and collaborate within and across libraries? Can machine learning and AI be used in a library to enhance reading and promote access instead of being used for targeting advertisement and surveillance? Is it possible to make the library a digital public space? The research was concluded with the exhibition Catching up in the Archive in which the entire archive of de Appel was displayed. We produce a Mobile Archive Unit as a method to involve the community in the digitization process."]]></description>
<dc:subject>esterfreider 2022 blogs blogging howwewrite writing libraries librarians tumblr internet web online valeriagraziano marcellmars romislavmedak piratecare piracy accessibility commons are.na girlbloggers davidkarp 2017 michaelwarner 2002 hypertext form networks interface ui ux tags tagging mindyseu legacyrussell hashtags chrismessina myleshorton collaboration collaborative pedagogy self-directedlearning self-directed nomadism curriculum alexandraelbakyan sci-hub lib-gen tomislavmaedak memoryoftheworld ubuweb monoskop kennethgoldsmith dušanbarok petarjandric anakuzmanic aaronswartz 2008 scihub librarygenesis 2015 access academia jstor science education udoyhasan civildisobedience maryoliver richardsiken chenchen glitchfeminism laboriacuboniks xenofeminism rosibraidotti empowerment feminism cyberfeminism resistance domination joymaking capitalism economics wetness</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:0675c351f1d1/</dc:identifier>
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</item>
<item rdf:about="https://diymethods.net/">
    <title>DIY Methods 2024 (also info about 2022 and 2023)</title>
    <dc:date>2024-11-24T23:43:18+00:00</dc:date>
    <link>https://diymethods.net/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A Mostly Screen-Free, Zine-Full, Remote-Participation Conference on Experimental Methods for Research and Research Exchange

As the past years have proven, the methods for conducting and distributing research that we’ve inherited from our disciplinary traditions can be remarkably brittle in the face of rapidly changing social and mobility norms. The ways we work and the ways we meet are questions newly opened for practical and theoretical inquiry; we both need to solve real problems in our daily lives and account for the constitutive effects of these solutions on the character of the knowledge we produce. Methods are not neutral tools, and nor are they fixed ones. As such, the work of inventing, repairing, and hacking methods is a necessary, if often underexplored, part of the wider research process.

This conference aims to better interrogate and celebrate such experiments with method. Borrowing from the spirit and circuits of exchange in earlier DIY cultures, it takes the form of a zine ring distributed via postal mail. Participants will craft zines describing methodological experiments and/or how-to guides, which the conference organisers will subsequently mail out to all participants. Feedback on conference proceedings will also proceed through the mail, as well as during optional workshops and discussion sessions on Zoom during the zine-making process.

The conference itself is thus an experiment with different temporalities and medialities of research exchange. As a practical benefit, this format guarantees that the experience will be free of Zoom fatigue, timezone difficulties, travel expenses, and visa headaches. More generatively, it may also afford slower thinking, richer aesthetic possibilities, more diverse forms of circulation, and perhaps even some amount of delight. The conference format itself is part of the DIY experiment.


Conference Format
Prospective participants will submit approximately 300-500 word pitches to lowcarbonmethods@gmail.com by April 15th, describing their proposed topic and format. These submissions will be juried, with conference acceptance determined through a combined assessment of potential analytic merit, aesthetics, and the viability of the project plan.

Completed zines will be due on July 29. Participants will have the choice of either printing and mailing copies of their zine to the conference team, or sending in a print master or digital file to the conference team for print production. Printed zines will be packaged and mailed en masse to all conference attendees in September, along with pre-addressed envelopes and a subsidy for postage to help you craft replies to your fellow participants. A digital volume containing all the zines (the conference proceedings, if you will) will also be published online via the Low-Carbon Research Methods Group’s website, allowing for wider circulation and archiving. Let us know if you would like to receive an update once conference proceedings have been published online."]]></description>
<dc:subject>academia activism art climate climatechange emmlab zines sarahtayner annepasek 2023 conferences form exchange covid-19 coronavirus pandemic travel sustainability lowtech zero-carbonconferences publishing mail mailart correspondence sharing usps emissions flight flights carbonfootprint environment decarbonization biennials virtual inclusivity regional local openaccess carbonneutrality carbonemissions globalwarming airplanes airtravel aviation zoom streaming participation participatory access zoomfatigue 2024 2022 diymethods</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:7d90444b514c/</dc:identifier>
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<item rdf:about="https://emmlab.info/Resources_page/EMMLAB_WhitePaper_ZineBasedConferencing_2023.pdf">
    <title>Zine Based Conferenceing: A Guide, an EMM Lab White Paper by Sarah Rayner and Anne Pasek [.pdf]</title>
    <dc:date>2024-11-24T23:27:52+00:00</dc:date>
    <link>https://emmlab.info/Resources_page/EMMLAB_WhitePaper_ZineBasedConferencing_2023.pdf</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://www.are.na/block/25555435 ]

"RATIONALE
WHY CONDUCT A CONFERENCE BY MAIL?

At first this may seem to be an anachronism. The history of academic research exchange can be told as one of progressive technological advances.1 Letters to distant colleagues were a useful (and often sole) option in the early history of universities, configured by post and print into a Republic of Letters. However, with the rise of trains, cars, and airplanes, academics have been keen passengers on an ever-wider itinerary of in person meetings and lectures. And, when the COVID-19 pandemic put a (seemingly temporary) halt on this, we quickly upped the technological ante with streaming video talks and workshops.

This confluence of technologies and mobilities have shaped our expectations around what ‘good’ research exchange looks like.We expect academic talks to look a certain way (prim powerpoints) and for networking to happen under certain conditions (in a rush after a panel, in the hallway of a conference hotel, or—indeed—at the hotel bar).

When the pandemic threatened the continuity of this system, we rushed to rebuild it online, mimicking our old norms as closely as possible. This has only been a partial success; while more people than ever can enjoy a wide variety of conferences and talks from their laptops, complaints about poor attention, lost connections, and (of course) Zoom fatigue abound.

What’s more, it’s not clear that our old norms were doing the work we hoped them to do—at least, not for everyone. Conference travel is expensive, time-consuming, and often requires border crossing and visas. This shapes the kinds of academics who are likely to show up at conferences (namely those with favorable funding, passports and familial care arrangements) and thus the kinds of voices that dominate our fields.2 It also limits the way we express and receive ideas: most often, one slide after another,3 followed by a clipped and chaotic Q&A.4 Finally, it’s clear that all this travel5 (and perhaps too, all this video streaming6) is unsustainable for the climate system. If we want to cut our carbon emissions, and increase the equity and conviviality of our gatherings, we’ll need to try something different.

Mail offers a low-tech, low-carbon, high-fidelity, screen-free alternative. It’s also a usefully unusual format to academics today, free of formal expectations for what research exchange and collegial participation should look like in the medium. If you wanted to convey your research-in-progress on the page, but not yet as a formal journal publication, what would be the best way to do so? And how should your audience best share their response with you in turn? These questions matter so much at this moment because they are unanswered.

We (the Experimental Methods & Media Lab + the Low-Carbon Research Methods Group) explored one set of possible answers in running DIY Methods, a zine-based conference. Our first year was 2022, culminating in an exchange between over 90 academics in 7 different countries. Everyone got over 1 kg of zines in the mail detailing different methodological experiments and provocations in a variety of printed formats. Many involved participatory elements, soliciting their reader to fill out prompts, response forms, and to send postcards back to the author. The conference materials were also digitized and uploaded to H-Commons, where anyone could access them.

It was a lot of fun. Conference contributors made beautiful, exciting work, and reported feeling more enthusiastic about participating in the event than in their regular conferences. The zines were insightful, weird, and frequently delightful. No one got Zoom fatigue.

It was also a fair bit of work for the conference organizers. To be fair, so is every conference ever organized. But there are a fair few peculiarities to working with zines and the postal service, and plenty of lessons learned along the way. To remind our future selves, and to support the development of other such experiments, we decided to write a white paper outlining logistical and social considerations in organizing conferences by mail. We aim here to share both our enthusiasm, experiences, and a few cautionary tales. We hope that it inspires and supports many more experiments in accessible and sustainable research exchange.


...

TABLE OF CONTENTS
Rationale 1
Conference Timeline 4
Call-for-Zines 4
Supporting Zine Development 8
Receiving Submission s 10
Printing 11
Mailing 16
Digital Distribution 19
Online Exchanges 21
Budget Breakdown 26
Conclusions 27
Bibliography / More Resources 29"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=lpKq9Y2lNvk">
    <title>“The beautiful thing about the truth is that it’s easy” with Ta-Nehisi Coates - YouTube</title>
    <dc:date>2024-11-18T18:18:39+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=lpKq9Y2lNvk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ta-Nehisi Coates joins the brothers for a wide-ranging discussion drawing on his new book, The Message (2024), and covering the parallels and differences between the Black American and Palestinian experiences, the culture of denial suppressing the realities of the system of apartheid in Palestine, the challenges of gaining access to Palestinian voices, the power of conveying the raw reality of Palestinian life under apartheid tactics of resistance to oppression, and the historical contours of the Palestinian liberation struggle.

Date of recording: Oct 14, 2024."

[also here:
https://directory.libsyn.com/episode/index/id/33973637
https://sites.libsyn.com/495388/the-beautiful-thing-about-the-truth-is-that-its-easy-w-ta-nehisi-coates ]]]></description>
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    <title>Molly White, Citation Needed / Web3 Is Going Just Great - XOXO Festival (2024) - YouTube</title>
    <dc:date>2024-10-09T20:16:33+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=MTaeVVAvk-c</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Best known for puncturing blockchain/crypto hype with her Web3 Is Going Just Great project, writer/researcher Molly White believes a better web is possible. Launched two years ago, her Citation Needed newsletter covers “tech world without all the boosterism,” while her latest project tracks the crypto industry’s attempts to influence the 2024 elections.

Follow Citation Needed, Molly's excellent newsletter: https://www.citationneeded.news/
Web3 Is Going Just Great: https://www.web3isgoinggreat.com/
Official Website: https://www.mollywhite.net/ "]]></description>
<dc:subject>mollywhite internet web online neopets 2024 activism web3 cryptocurrencies crypto blockchain wikipedia platforms walledgardens facebook instagram twitter youtube metaverse ai artificialintelligence generativeai decentralization enshittification technology danolson nfts cryptobubble meta google amazon apple tiktok algorithms marcandreessen andreessenhorowitz benhorowtiz gatekeeping media oligopoly regulatorycapture venturecapital opensource unionization creativity openweb culture antitrust privacy interoperability access wonder excitement vc foldingideas a16z genai</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=boWsyzgclJM">
    <title>¿Para qué queremos bibliotecas si existe internet? | La broma Infinita con Seba De Caro - YouTube</title>
    <dc:date>2024-10-06T22:22:32+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=boWsyzgclJM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["La Broma Infinita con Sebastián De Caro, Lu Agosta y Cecilia Bona."

[quick video:
https://www.youtube.com/shorts/b5gbjgxCpxE ]

[See also:


Bibliotecas divertidas, por Carolina López Scondras (2022)
https://bcn.gob.ar/ciclo-competencias-bibliotecarias/bibliotecas-divertidas-1 ]
https://carolscondras.com.ar/
https://www.amazon.com/-/es/Carolina-L%C3%B3pez-Scondras-ebook/dp/B09SNCHLQN

Bibliotecas (2023)
https://www.edicionesgodot.com.ar/libros/bibliotecas/

"¿Qué define una biblioteca? ¿Hay algo que podamos decir que “es” una biblioteca? ¿Un mueble? ¿Una cantidad de libros determinada? Con este libro nos vamos a dar cuenta de que no hay una definición única. Están quienes fusionan sus bibliotecas al casarse y quienes, al irse a convivir con otra persona, prefieren mantenerlas separadas. También hay bibliotecas “inmateriales”: libros leídos pero no acumulados, desperdigados por el universo. Y por qué no, bibliotecas separadas: una en Buenos Aires y otra en Rosario. ¿Obsesión por el orden, clasificación de las obras por género? ¿Libros que se prestan?

Para festejar los quince años que cumple Ediciones Godot en febrero de 2023, Katya Adaui, Selva Almada, Jazmina Barrera, Jorge Carrión, Luis Chitarroni, María Sonia Cristoff, Mercedes Halfon, Martín Kohan, Brenda Lozano, Carla Maliandi, Emiliano Monge, Dolores Reyes, Edgardo Scott y Reynaldo Sietecase responden, con sus estilos y miradas particulares."

La lectura, otra revolución, by María Teresa Andruetto (2014)
https://fce.com.ar/wp-content/uploads/2020/11/AndruettoLLOR.pdf
https://www.fondodeculturaeconomica.com/Ficha/9786071621948/F
https://www.amazon.com/-/es/Andruetto/dp/6071621941

https://imaginaria.com.ar/2012/06/la-lectura-otra-revolucion/ ]]]></description>
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<item rdf:about="https://www.vox.com/life/373743/school-bus-transportation-kids-cars-parents">
    <title>School buses are struggling. It’s hurting kids. | Vox</title>
    <dc:date>2024-10-04T22:26:05+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The disappearance of bus service is hurting kids around the country."

]]></description>
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    <title>Entrevista a José Maza: Desde la astronomía y sus libros a la educación y el fútbol - YouTube</title>
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<item rdf:about="https://www.ibby.org/index.php?id=900">
    <title>Reading in Crisis Areas, by Michèle Petit</title>
    <dc:date>2024-06-20T21:07:39+00:00</dc:date>
    <link>https://www.ibby.org/index.php?id=900</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["God morgen, good morning, buenos dias, kαλημέρα σας !

I would like to thank Vagn Plenge and the organizers of this meeting for inviting me to be with you today. I am also grateful to Nathalie Beau and Jacqueline Kergueno, from IBBY-France, and to Mireille Vachaumard who translated the text of this talk. For a long time, I wondered whether I should give it in English or in Spanish as a tribute to the people in Latin America whose stories enabled me to study the topic which I will speak about. But English being our lingua franca, I decided to use it even though I don't feel as comfortable with it as with Latin languages. Please excuse me if I happen to stumble along the way…

Looking back through history, we notice that reading has helped resist adversity, even in the most horrible circumstances. Let's think of the part that reading or literary memories played for so many deportees. However, most of these people had already been immersed in written culture from an early age.

Today, programs in which reading plays a key role are implemented in various parts of the world that have to face up to countless adversities, and some of them were initiated or supported by IBBY. It was in Latin America that I discovered amazing literary experiments shared and developed in areas struck by armed conflicts or violence, economic crises, more or less forced population displacements or great poverty. These experiments are conducted by teachers, librarians, people promoting reading or psychologists, and are proposed to young ex-guerilla and paramilitary fighters, refugees, drug addicts who live on the streets, detained teenagers, abused children etc. In brief, to children, teenagers or adults coming from poor, marginalized backgrounds with dominated cultures and who grew up far away from books.

Most of the time, such experiments remain ignored or unknown in Europe. But they are likewise unknown even a few kilometers away from where they are conducted. This is why I tried to study about fifteen of them in Argentina, Colombia, Brazil and Mexico: ”best practices”, as they say today, and those who initiate these programs are very talented.

I listened to them, visited some of the places they run, read texts they wrote, and examined documents in which they had recorded their observations. As a counterpoint, I gathered data on a number of other experiments and accounts within different cultural environments.

Most of the people I met claim they do not use ”bibliotherapy”, a concept that is rarely used in Latin countries. Although they know that their activity has healing effects, they seek to achieve something that goes beyond care, something related to culture, education and, in some respects, politics. For them, access to written culture, knowledge, information too often turns out to be a spurned right. So does the appropriation of literature. In many respects, they consider it desirable to have access to literature as it would enable people to use a language in a more skillful way, develop a more subtle, critical intelligence and permit them to explore human experience and give it a meaning and a poetic value.

The art of mediation …

The mechanism lying at the heart of the mediators’ action is apparently very simple: written material is proposed to those who are usually deprived of it, and someone reads aloud to them. Then stories, discussions or silence crop up among the participants. Obviously, there are countless variations. Some of the mediators dedicate the whole length of their meetings to reading and oral exchanges deriving from them, while others mix reading with writing. Others alternate or combine reading, writing and other practices such as visiting museums, theatre, music, dance, making graphic or audiovisual works, etc.

However, apart from their distinctive features, several common characteristics are to be found in a number of these experiments that reveal the real art of reading, but first and foremost the art of welcome and hospitality. Indeed, mediators are highly accessible and confident in everyone’s capabilities and creativity. In these meeting places, each person’s rhythm, culture or background is respected and everyone is considered as a person worthy of being listened to in a specific way. Children's and teenagers' statements are received as something valuable in contrast to many ordinary schools, where teachers often tend to identify what is wrong in the pupils' oral or written production. These young people are often asked to become book facilitators themselves, and are trained as such.

The art of mediation is also the quality of being present, the ability to be there with one's body and energy. Mediators prefer to resort to oral expression, to the voice which enlivens the texts, and to the look which goes from one participant to the other. They combine literary knowledge with intuition, flexibility, particularly when they have to select the proposed works. But I shall come back to that later on.

The art of mediation is also the ability to question oneself: people involved in these programs thought out their own routes and their relationship with books. During the sessions, they watch what is going on in a subtle way and elaborate their reflection through writing or by comparing their work with others who practice the same art. 
 
Lastly, the art of mediation is the ability to move heaven and earth in order to obtain grants to pursue the programs and fight endlessly, without losing heart, despite the hazards due to political changes, possible whims of regulatory authorities, etc.

When mechanisms similar to those I mentioned earlier occur on an ongoing basis, children, teenagers – and adults too – manage to seize some fragments of the works that have been read to help them construct or reconstruct themselves, even though they grew up far away from books.

... and the art of reading

Reading involves a specific appropriation, otherwise books go unheeded, even though we learn how to decipher them. Now, such a talent is characteristic of readers: texts do not construct readers, but readers construct something by appropriating stories and words that they read or heard and by transforming them.

If children are lucky enough to have access to books at an early age, they try to question them and steal what they consider to be secretly related to their own questions and what will provide them with a personal version of their intimate dramas. And the way they achieve this is often disconcerting.

For instance, I remember this little boy who, after hearing an extract of The Odyssey when Ulysses spends years with the nymph Calypso, noticed that his father, like Ulysses, had abandoned his mother to go and live with another woman. At this point, the children started a spontaneous discussion and went through the different family forms in which they could grow up: recomposed, polygamous, one-parent, homoparental etc. What about this adopted little girl who, day after day, was asking to be read about Tarzan. Especially when baby Tarzan finds himself in the arms of Kala, the female gorilla. The characters and sceneries described in Tarzan's adventures, mixed with those she had borrowed from other albums, could be found in the games she invented and in which she staged her own story in an active, creative way.

Children write their stories between the lines they have read, just like us. By filling their games and thoughts with stories, pictures and sentences, they build a shelter where they will not depend on anyone. Hence, reading boils down to constructing a space for oneself, provided this can be done without too much fear or too many constraints. Take Christine, whose life was punctuated by exile periods from an early age: ”Reading is my country. I do not miss anything when I read. Time disappears. And I do not depend on anyone.”

Or Martin: ”My family was torn away from their homeland and moved to many different places. At least, books and serials made me feel at home.”

Books are so many borrowed homes and a means to re-create one's lost land. This is why they are so precious during exile periods and for those whose living environment was destroyed or altered, as in Colombia. In Medellin's suburbs, librarians developed a program entitled ”Shelter of tales” when part of the population was chased away following fighting by armed groups. Consuelo Marín recalls one morning as she was reading aloud in a high school in which the population had taken refuge and young listeners had insisted on hearing the end of the story while shots were coming closer: ”Those children who spent their nights crying in the high school hallways, fearing the dark, did not want to miss the end of the tale, like a second skin, the skin of the soul that cannot be removed .”

A book is a kind of shelter that we can take with us, in which we can hear the distant echo of the voice that soothed us and the body in which we stayed. Such a space, though intimate and secret, has many links leading to many others: the author, those who read or will read the book, those who produced or submitted it and the characters that are to be found through the pages. At this point, we are very close to what psychoanalysts have been calling, since Winnicott, the ”transitional space” , a playing area which opens up between the infant and the mother – provided the child feels confident – in which he can start to liberate himself and construct himself as a subject. From the very first years through to advanced age, such a space is crucial as it helps live in a somewhat creative way and in relatively good psychic health. Especially in crisis situations, when life has been punctuated by break-ups, abandonments, separations or exile periods.

Books are a means to make room for a new or renewed margin of freedom and suggest another possible future. As Rosalie says, “Books made me happy and allowed me to discover another distant world where I could live. If it were not for the library, I would have gone mad, what with my father who kept shouting and making my mother suffer. The library allowed me to breathe. It saved my life.”

The space to which reading introduces us is regulated by a specific time-period when daily activities are interrupted and daydreaming is given free rein. For thinking and creativity cannot exist without daydreaming.

When reading or listening to a story, a child discovers another language that differs from that used for designating living beings and things; i.e. the story language where contingent events take a meaning inside a narrative with a beginning, a development and an end. It is as if the chaos of the inner world could take shape through the book's secret order. Let’s remember that what human beings fear the most is to be nothing but chaos, a divided body, a discontinued series of fragments; to lose the feeling of continuity, of unity, which is not given at birth but has to be achieved through a very complicated process that consists in linking together different life events as and when they arise. Each encountered book comes to the rescue of children or teenagers who endeavour to establish a link between their life events held together not only by a story, but also by the page format and the book as an object, made of bound pages.

Whilst the need for stories may be at the heart of our human specificity, it becomes particularly intense in times of crisis, when the feeling of continuity is given a rough time. Vladimir Propp said that stories represented an attempt to face up to unexpected or unfortunate events. As for Pascal Quignard: “Our species is enslaved by stories. […] The need for stories is particularly intense at certain times during individual or collective lives, e.g. during a depression or a crisis. This is when stories provide an almost unique remedy.”

However old we are, the stories that we listened to, read in the secret of our loneliness, or even glanced through, help put some unspoken parts of ourselves into words, shape them in a symbolic way that can be shared, and transform them. They revive each person’s narrative, sustain the development of stories about their own lives which always need to be reconstructed. The people I met in Colombia, Argentina and Brazil make the same comment: reading prompts children, teenagers, or the elderly to talk. There may be moments of silence, but this is when everybody is deeply absorbed in their thoughts and inner stories.

Thus, reading is useful also for developing links between the people who – as they feel emotions when being read a text together and exchanging words and stories – become closer to each other. Women who were entirely taken up by their struggle for survival and who were no longer capable of telling their babies nursery rhymes, nor singing songs to them, rediscover how to use words in a free, poetic way. Sometimes, they remember legends or forgotten songs from their childhood, and the emotional and symbolic exchanges with their babies get more intense. In a broader sense, shared reading turns out to be a useful structure for facilitating the free circulation of ideas inside a group. Beyond friendship, those who take part in readers’ circles say they learn tolerance and democracy. They find new ways of living together, where everyone has a say in the matter while being respected.

What to read?

These are some of the ways reading can help individuals reconstruct themselves, whatever their social or cultural background. There are other ways that I won't be able to mention as Vagn would like me to focus on the following question: what sort of texts can give people strength, help them get on with their lives, think of a way to position themselves in the world? The answer is obviously complex. Readers are so different and the unexpected so present that what makes someone happy might be boring or worrying for someone else. What readers choose to read is often very surprising, whether they are trying to find words that will reveal themselves, give a meaning to their life or recharge their heart.

What's even more amazing is that human beings use all means available to find words, stories and metaphors. So much so that we could wonder, in the first place, whether all kinds of material could not be suitable to this purpose.

Here are a few examples. As a child, Edward Said kept reading three ill-printed pages about a fakir girl doing feats of strength in a circus… For him, this was a way to “come out of the many cages” in which he felt like a prisoner and to create a space to face up to the environment . One of my colleagues who was assigned domestic chores from her childhood managed to find such a space as she looked greedily at the newspaper pages receiving the vegetable peelings. When he was ten years old, Volodia Tchistokletov found peace between two bombings through animal pictures: “It’s a big book with beautiful pictures... I spent the night reading it and I couldn’t stop... I remember that I didn’t borrow war stories: I didn't want to read them anymore. Animals and birds were something different .” Sacha Kavrous says that the first book he found after the war was a collection of arithmetic problems: “I was reading those problems the way I would have read poems...”

Every single genre has been of help to someone one day, from dictionaries to detective novels, from the One Thousand and One Nights to Dostoyevsky and Mickey Mouse. If we draw up a list of books that caused a rescue shock, the greatest texts of world literature go hand in hand with ordinary adventure novels whose authors can't be remembered by readers. The materials I have gathered do not allow me to ascertain whether the impact of a work and its healing capacity depend on its literary quality. It is particularly difficult to make this analysis because the essentials of the process take place unconsciously ... and what readers see in a text often differs from its contents (or so it seems). It is wonderful to see how our spirit seems to be ready to connect any symbolic material that comes its way, with the substance of our experiences; how it seeks any form of echo, any structure that could represent our unspoken core – particularly if it is painful, give some continuity to our life, make the world more habitable, and add a few sentences or pictures to form the bridge between ourselves and reality.

Obviously, I would readily assume that works with an emphasis on aesthetics are more likely to bring about a psychic activity, provided that their form is no definite obstacle for deciphering them and that they involve some mystery, opacity and secrecy, without which desire cannot possibly exist. But this cannot be proved because powerful encounters with cheap novels do also occur.

However, most mediators whose work I have been following choose to give the best, and in my view, they are right. Everyone has the right to have access to the most beautiful things and many people say they are happy and proud to have been given the keys to something universally recognized. Like this teenager of a stigmatized neighbourhood who told a lady who had proposed a medieval legend to him: “So, this is a real book? Not just a book for us?”

The book facilitators I met aim rather high while trying not to depreciate the initial tastes of their audience. Books are often selected according to the way the participants have been listening and by using associations that come to the mediator’s mind. Intuition plays a part, although it is based on a sound knowledge of literature.

But it is not easy to “pass on” demanding texts to people unfamiliar with written culture, who have difficulties in deciphering them and whose attention is sometimes difficult to hold for a long period. This is why short texts that can be read in one go are often used.

In this respect, there are various favoured genres.

The reading of myths and tales is already widely practiced with children, teenagers and adults. They are partly taken from every place's heritage, thus opening up a link to oral tradition and reviving memories of stories heard during childhood. Through them, hot issues are recalled, but nonetheless it is possible to retain a certain distance. However, those using such genres insist that they can only have a healing value if they are read within an environment where intersubjectivity plays a prime role, so much so as they can be a source of anxiety. Besides, the way they are appropriated differs according to the context and the people. This is when the book facilitators' art – made of observation, curiosity, intuition and culture – takes its full meaning.

Poetry is also a favourite genre among participants, and there again whatever their age. It is used by mediators to uncover a hinterland of sensations, a movement, a rhythm that lie hidden under the text. Texts produce multi-level effects through their contents, the associations they suggest and the discussions they induce, but also through their melody and their tempo. The rhythm supports us and breathes life into us the way hands hold a young child.

High-quality contemporary literature for young people, particularly picture books and sometimes comic strips are mentioned on a regular basis as, there again, they are not only popular with children, but also with teenagers and adults.

Whatever genre they choose, many mediators spontaneously propose texts which do not refer directly or explicitly to the situation of the people they work with. Although some of them had first gone for “mirror” texts, they often had to alter their choices.

In Argentina, Gloria Fernández mentions a workshop in which mediators had first tried to stick to the experience of detained teenagers and their alleged tastes . Facilitators were surprised when, at the second meeting, the participants asked if they could leave or else be read something different. Were the characters not close enough to them? Didn't they live the same kind of life? The fact is that the mediators' subsequent attempts to propose this corpus again failed. Listeners felt too close to the protagonists as the books chosen mainly dealt with poverty, misfortune, bad luck and used the same crude words as these young people. They couldn't cope with so much distress and either walked out or interrupted the reading and asked:

“Do you have that of the fairy who transformed a pumpkin into a carriage?” or “Read The Black Cat to me! And the story of the cockroach who was a man”.

The mediators whose work I followed closely never said they used texts that were explicitly “intentional” or tailor-made to help listeners face such and such crisis. Just like therapists who also use reading, they don't trust books written with a specific purpose.

Day after day, they notice that surprise and the unexpected are perfect ingredients for breathing life into a reader's story. By using metaphors, in remote lands or times, tragedies are given a meaning without being mentioned directly, painful events go through a transformation that allows the sufferers to work through their loss, while creating relationships with others, instead of keeping to themselves.

In praise of detours

Looking into these experiments leads to praise the use of detours. Most of the experiments I examined regularly take place in liberty, with no marking systems or assessments involved, and for which productivity or quantifiable results are of no concern.

The people who launched them did not seek to achieve one single goal only. They would rather focus on something undetermined and many-sided. Although this could be considered a weak point, it seems to me that these programs are efficient because they are not definitive and are not limited to just one function or one field such as education, civic training, health, transmission of a specific cultural good, even though each of these also plays a part in the programs. There is a bit of ”play” – in all connotations of the word – fluidity and room for the unexpected to appear. Being many-sided, flexible (even though there is a rule-governed ”framework”), these programs are particularly suited to enriching the participants’ psychic activities and exchanges.

People attending these programs don't only enjoy a warm and respectful welcome, but also cultural assets which radically open up time and space and allow them to make a detour. Such a detour is vital as it leads toward the unknown by enabling people to break away from their daily lives and rediscover desire, find secret emotions and feelings beneath the words they read or hear, remember the first years of their life. It stimulates thinking, makes them forget about pain, fear or humiliation, even for a short period of time. A sort of magic spell.

A refuge that offers protection and enables them to dream about other futures. Under certain circumstances, people who went through painful life experiences can work symbolically through them.

All forms of literature provide an outstanding basis for awakening one’s inner life, breathing life into one’s thoughts, stimulating one’s narrative activity, creating new meanings while people are encouraged to share unexpected things. Literature is not only an educational tool. It is a resource that can be drawn on for creating or maintaining interludes for breathing, for giving a meaning to our life, for dreaming and thinking.

Writers take whatever time is necessary to give a meaning to individual or collective events, to singular or universal experiences. They have a talent for observation and use the subconscious to shape the language and remove its clichés – good writers at least. Many of their works were created out of deprivation, loss and transfigured pain. The act of creation freed the author and even allowed him or her to find joy in the transformation of pain to a work of art. Such words, then, when read, echo through listeners’ and readers’ minds to soothe them, to render their own tragedies intelligible and sometimes to give them a certain feeling of happiness. This process is especially calming when offered with transpositions and metaphors: again the detours.

These days, everything needs to be quantified and everyone is obsessed with getting immediate returns, and we easily tend to forget that making detours is crucial from an anthropological and psychic point of view, particularly in critical times. According to Bernard Chouvier, “it is necessary for our psychic life to find indirect ways and give something a meaning that otherwise could only exist against our own existence. ” Making a detour is vital when we need to be clever to get around pain or fear rather than face them. It is also essential for thinking and creativity. For those who spent their early youth far from written culture, taking shortcuts might be indispensable for truly learning new things, and similarly for reconciling with written materials those who consider books as a hostile, colonizing authority and a means of exclusion. They won’t necessarily become great readers, but books will no longer put them off or frighten them. Sometimes, they will even find it worthwhile and easier to appropriate written culture.

This just shows how precious and difficult the art of mediating is, how this activity would deserve to get some support, be encouraged, taken over from others so that everyone could get a chance to discover new worlds. A woman living in the French countryside used to say: “With books, there is not only us as we watch our life pass by”. Young people and teenagers from Brazil who had been able to appropriate books and hand them over to others thanks to skilled mediators told me the same thing with different words: “Perhaps the most important thing is that I felt part of something larger, something that went beyond myself”.

Thank you for your attention.        

Michèle Petit, 31st IBBY Congress, Copenhagen, Denmark.

September 2008"]]></description>
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    <title>The Customs of Obedience in Academe - Steve Salaita</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["A longform reflection on the interplay between obedience and disobedience in the modern corporate university."

...

"I once had an acquaintance who nearly rose to the level of friend.  Before forming a personal relationship, we had known of each other for many years and had even met on one occasion, quite by chance, outside of an ice cream shop in Ramallah.  We were young then, both in graduate school, both figuring out what it meant for us, born in the United States, to be Palestinian.  We chatted with a mutual friend serving as mediator and then went our separate ways, aware of each other’s existence in subsequent years through a tight-knit but complicated network of Arab Americans. 

When I was hired as the Edward Said Chair at the American University of Beirut in 2015, a one-year position, I was welcomed on campus by the same not-quite-a-friend (but strong acquaintance) from that summer in Palestine, more than a decade before.  He had been at AUB for a long time, had grown into middle age (as had I), had a family (as did I), and was firmly rooted in Lebanon.  I was new to the country and arrived on campus with a great deal of notoriety, having been fired from a tenured position at the University of Illinois a year prior in what became a huge public controversy, so my would-be friend/old acquaintance, being a leader of AUB’s formal but unofficial faculty union, promptly reached out to make use of my presence.  I met with the union to discuss possibilities for growth and engagement and to think through the meaning of academic freedom at a private university in the Middle East. 

We were both busy, maybe a bit aloof, so no deep connection materialized, but we met a few times for coffee and chatted on campus whenever we happened to pass one another.  I had been assigned his old on-campus apartment, so we could always talk about housekeeping and local personalities we knew in common.  I kept abreast of the union’s activities, which consisted mostly of discussion meetings despite the presence of a first-year administration on campus.  There didn’t seem much to contest, in any case.  Precarious sentiment was built into the faculty culture thanks to decades of financial and political instability.  The new administration gave off a hostile vibe beneath its campy, slaphappy veneer.  Anybody who has ever held a job knows that campy and slaphappy is the worst type of boss. 

I was moving from a one-year gig into a permanent faculty position when the administration intervened to cancel the appointment at the behest of various U.S. politicians, including Illinois senator Dick Durbin, in what was unambiguously a violation of hiring protocols (and arguably a violation of academic freedom).  That intervention created some unrest on campus and various colleagues urged the faculty union to take up the cause.  It would have been a wise move if only to set an antagonistic tone against managerial overreach.  The union chose to steer clear of controversy, holding a few public forums where its leaders fielded strategic ideas they had no will or desire to implement, much to the frustration of student-activists and a handful of faculty worried that conciliation would set a bad precedent.  The discourse never moved beyond locution.  My old acquaintance/failed comrade oversaw an elaborate ritual of nothingness.  The union, it turns out, was merely a social club for compradors of the upper-class who liked to play activist. 

A few months later, I and this almost-a-friend-but-now-a-class-antagonist once again went our separate ways, he as the new dean of one of AUB’s colleges and I as a born-again exile in disgrace. "

...

"To speak more plainly:  nothing worth a shit will happen in the United States and Canada.  Forgot a lack of political imagination (itself a debilitating reality).  Shit won’t happen because North America lacks the social conditions necessary for widescale revolutionary action (something only the most disobedient beings on campus want in the first place).  Conditions exist in particular communities—among African Americans, for example, or in certain tribal nations—but even at its strongest, protest in those communities eventually runs up against insurmountable counterforces:  police brutality, systemic repression, media hostility, internal opportunism, liberal backlash, political malfeasance.  And because activism now enjoys real-time coverage, it attracts all manner of social climber and hanger-on in search of the nearest camera, a pitiful archetype that media across the spectrum are happy to elevate.  All the so-called leftist factions filling the digital universe with drama, for instance, emerged from the Bernie Sanders 2015-16 campaign.  It is the same liberalism to which they will return at the first hint of a real insurgency—if, of course, they aren’t already entrenched among the paleoconservatives."

...

"So: 

No more electoralism in reliable four-year increments.  No more uncritical discourse about “authoritarianism” and “human rights,” which, as truisms with assumed meanings, represent the vocabulary of American conquest.  No more symposia about people of the colonies who don’t care what their apparent emissaries in academe have to say.  In short, no more of the academic in our work. 

The point feels especially pressing now that thought-leaders in the West showed up unprepared for the onset of the Zionist entity’s genocide in Gaza, just as they were unprepared for decades of Black insurgency, Indigenous nationalism, and revolutionary uprisings throughout the Global South.  (They were unprepared not from lack of preparation, per se, but because they prepared for the wrong events.)  These thought-leaders are beyond redemption, mostly because they well understand the lucrative possibilities of always being wrong in exactly the right way.  But their audiences have less reason to obey convention. 

It is important to make sure that people associated with Palestine solidarity don’t forget what Bernie Sanders, Alexandria Ocasio-Cortez, Ilhan Omar, Jamaal Bowman, Pramila Jayapal, and other progressive stalwarts have done (or haven’t done) during this genocide, but more important is making sure that our colleagues don’t fall for the next set of frauds cultivated by the liberal establishment.  How does that happen?  With a lot of intervention, for starters, which will result, as it always does, in accusations of purity, sabotage, and childishness.  (Those who enjoy success through painstaking obedience consider themselves uniquely mature.)  The role of the intellectual, so heavily discussed over the decades, has now been streamlined into a forthright metric:  is the intellectual celebrated or abhorred and derided by the managerial classes?  Perhaps we can do away with the category of “intellectual” altogether and invite all people into abhorrence and derision. 

The sense of urgency should unsettle our sensibilities.  Genocide is occurring in full view of the world.  Nazism is seeing a global resurgence.  The natural environment is in conspicuous decline.  Rent is impossible.  Food is inaccessible.  Poverty is inevitable.  People are irascible.  Capitalism tries to resolve its contradictions with ever-growing depravity.  Dissimulation and compatibility don’t merely waste time; they suck away the energy and optimism of anyone, prole or professional, who demands a viable future for this planet.  Urgency is a condition, but it can also be a vocation, such that the exigencies of obedience and disobedience present as instinctual. 

Let’s allow for sabotage rather than accommodation.  Even if we don’t participate directly, it’s useful to affirm already-existing strategies and to offer a contextual understanding of the discontent informing various forms of upheaval.  Let’s return to Palestine as an example.  Affirming various forms of resistance instead of reciting bromides about “democracy” and “coexistence” will shift the conversation in important ways.  Primarily, it will better align the topic of Palestine with political sensibilities inside of Palestine, the supposed site of concern.  Allowing what the West flatly classifies as “violence” to remain verboten is a failure of both allyship and intellectual honesty. There is often a personal cost to treating resistance with the seriousness it deserves.  The risk is unavoidable.  It helps to remember that there is a greater cost for those on the front lines of the resistance we claim to support. 

We might call these varieties of rejection and affirmation revolutionary disobedience. 

The term implies an active sort of comportment.  It counsels provocation rather than retreat, deriving from a simple calculus:  emphasis on the unloved and underrepresented.  You want revolution?  Actual revolution?  Then you have to think like a revolutionary and not like a cipher selling opinions on the internet. 

And you especially have to quit thinking like a liberal, whether it happens by custom or by having been habituated to the rewards.  If you do insist on thinking like a liberal while branding as some kind of leftist, then it would be altogether helpful to drop the nonsense about socialism and the working class.  The first thing a potential comrade needs to know is that you won’t default to liberal commonplaces in a moment of insurgency or gravitate toward reaction once adequately tempted by its benefits. 

These arguments aren’t about being “realistic.”  They ask us to rethink the very concept of realism in the capitalist imagination.  A turn toward the unreal might be our only option if we want to create a world that’s habitable and humane.  And why shouldn’t we be unrealistic?  All our talk of justice is already rooted in fantasy.  Unreality is a much better alternative than what’s currently at hand. 

Maybe it’s time for scholars to disobey our own compunctions—that we’re important or even indispensable, that our education gives us special insight, that innovation would die if we suddenly went away.  Our main compunction, as with all the professions, is to obey class loyalties.  Disobedience should be introspective, then.  We have to disrupt the norms and procedures that advantage the compliant.  How can this be done?  It’s hard to say.  But that it needs doing is by now beyond doubt. 

Do it or don’t do it.  But you can no longer expect audiences to accept social climbing as a method, no matter how meticulously it is branded as courageous or conscientious.  Today’s intellectual economy is growing more competitive and subsequently more insipid.  The change benefits a small class of content creators, but has also increased cynicism among consumers toward the sources of that content.  The revolutionary promise of decentralized information never materialized.  The ruling class is stronger than ever, in no small part based on the consent of those who claim to be its enemy. 

Do it or don’t do it.  Keep in mind, though:  you can go up on the university’s front page, all smiles and sartorial splendor, an avatar of all the great things the institution can offer, happily having avoided the disrepute that comes of the wrong type of obedience, but the world is no longer made to sustain old habits of subservience.  It has grown tremendously precarious, which means it has also become simpler to understand.  So go ahead and make your choice.  We’ll revolt either way."]]></description>
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<item rdf:about="https://blog.ayjay.org/the-homebound-symphony/">
    <title>The Homebound Symphony – The Homebound Symphony</title>
    <dc:date>2024-01-23T18:26:41+00:00</dc:date>
    <link>https://blog.ayjay.org/the-homebound-symphony/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Much of Emily St. John Mandel’s novel Station Eleven — set largely in Michigan some twenty years after a global pandemic kills 99% of humanity —  focuses on the experiences of the Traveling Symphony, led by a man named Dieter: 

<blockquote>The Symphony performed music — classical, jazz, orchestral arrangements of pre-collapse pop songs — and Shakespeare. They’d performed more modern plays sometimes in the first few years, but what was startling, what no one would have anticipated, was that audiences seemed to prefer Shakespeare to their other theatrical offerings.

“People want what was best about the world,” Dieter said.</blockquote>

Later we learn that “All three caravans of the Traveling Symphony are labeled as such, THE TRAVELING SYMPHONY lettered in white on both sides, but the lead caravan carries an additional line of text: Because survival is insufficient.” Dieter says, “That quote on the lead caravan would be way more profound if we hadn’t lifted it from Star Trek,” but not everyone agrees that the quote’s origin is a problem. Take wisdom where you find it, is their view. 

In his dyspeptic screed of fifty years ago, In Bluebeard’s Castle, George Steiner talks about living in a “post-culture” — a society whose culture has died even if its monuments may remain: 

<blockquote>At great pains and cost, Altstädtte, whole cities, have been rebuilt, stone by numbered stone, geranium pot by geranium pot. Photographically there is no way of telling; the patina on the gables is even richer than before. But there is something unmistakably amiss. Go to Dresden or Warsaw, stand in one of the exquisitely recomposed squares in Verona, and you will feel it. The perfection of renewal has a lacquered depth. As if the light at the cornices had not been restored, as if the air were inappropriate and carried still an edge of fire. There is nothing mystical to this impression; it is almost painfully literal. It may be that the coherence of an ancient thing is harmonic with time, that the perspective of a street, of a roof line, that have lived their natural being can be replicated but not re-created (even where it is, ideally, indistinguishable from the original, reproduction is not the vital form). Handsome as it is, the Old City of Warsaw is a stage set; walking through it, the living create no active resonance. It is the image of those precisely restored house fronts, of those managed lights and shadows which I keep in mind when trying to discriminate between what is irretrievable — though it may still be about — and what has in it the pressure of life.</blockquote>

A powerful passage; but, while I agree with Steiner that we are living in a kind of post-culture, I reject his language of the “irretrievable,” or as he says elsewhere in that essay, “irreparable.” I’ll explain why. 

First the bad news. I don’t know a statement more indicative of the character of our moment than this by J. D. Vance: “I think our people hate the right people.” It’s what almost everyone believes these days, isn’t it? That they and their people hate the right people. And it seems to me that that is a pretty good definition of a post-culture: a society in which people have no higher ambition than to bring down those they perceive to be their enemies. (I’m setting aside the obvious point that Christians aren’t supposed to hate anyone.) I couldn’t agree more with my friend Yuval Levin that our moment is A Time to Build, but when you’re only concerned with hating the right people, who has time to build anything? 

There are a lot of people out there doing good work to expose the absurdities, the hypocrisies, and the sheer destructiveness of both the Left and the Right. I myself did some of that work for several years, but I’m not inclined to keep doing it, largely because that work of critique, however necessary, lacks a constructive dimension. There has to be something better we can do than curse our enemies — or the darkness of the present moment. If I agree with Yuval that this is indeed a time to build, then what can I build?

And as regular readers of this blog know, my particular emphasis is not on building from scratch but on restoring, renewing, and repairing. As Steiner notes, the remnants of Culture Lost surround us — still more so than when he wrote those words: the great benefit of the Internet is its ability to preserve cultural artifacts that very few people have any use for today. But such preservation is not automatic and inevitable. On the Internet, things get lost, links stop working, even the Wayback Machine is not able to rescue everything, though it rescues a hell of a lot. My task, as I now conceive it, is not to engage in critique but rather to bear a small light and keep it burning for the next generation and maybe the generation after that. I want to find what is wise and good and beautiful and true and pass along to my readers as much of it as I can, in a form that will be accessible and comprehensible to them.

That last point is worth emphasizing. Great works of art and of wisdom cannot always speak clearly for themselves: they often need an interpreter. And sometimes they need to be revised to some degree to make them useful to us. This is why I have talked about vendoring culture: the creative activity of making accessible and vivid what otherwise could be inscrutable and might therefore seem pointless. It is a teacherly thing to do, I suppose, and that makes sense for me, because I have never been able to think of myself primarily as a scholar or a writer but rather as a teacher who writes. Wordsworth famously wrote “what we have loved, others will love, and we will teach them how” – but if we don’t teach them how, then there is very little chance that they will indeed love what we have loved.

Station Eleven had the Traveling Symphony: I’m trying to be the Homebound Symphony. Just one person sitting in my study with a computer on my lap, reading and listening and viewing, and recording and sifting and transmitting – sharing the good, the true, and the beautiful, with added commentary. The initial purpose of this work is to repair, not the whole culture, but just my own attention. On a daily basis I retrain my mind to attend to what is worthy. It is the task of a lifetime, especially in an environment which strives constantly to commandeer my attention, to remove it from my control, to make me a passive consumer of what others wish me to look at or listen to. 

So first of all I’m doing this work — this blog; my essays; my books; my newsletter, which is all about praise and delight — for myself, but one of the reasons that I can be disciplined in redirecting my attention is that I’ve learned that if I do so it can be helpful to others. That’s really been the great lesson for me of the last few weeks — since I started my Buy Me a Coffee page: I’ve learned that a few people appreciate the ways in which I can help them redirect their own attention. 

As David Samuels has said in a memorable essay, “My problem is how to escape from it all in order to continue being me. The aim of any sane person in an age like this one is to be free to love the people you love and secure the freedom of [your] own thoughts, the same way you step out of the way of an oncoming truck.” But it’s not only about continuing to be myself, or even about loving my family and friends (though that love will always be my first priority). Survival is insufficient. I also feel an obligation to cup my hand around a candle to shield its flame in the strong winds. As the book of Proverbs teaches us, “The spirit of man” — including the manifestations of that spirit in art and music and story — “is the candle of the Lord.” My job is to keep that candle burning and pass it along to those who come after me. I don’t think anything that we’ve lost or neglected is irretrievable or irreparable, not even if I fail in my duty. I think often about what Tom Stoppard’s Alexander Herzen says near the end of The Coast of Utopia: “The idea will not perish. What we let fall will be picked up by those behind. I can hear their childish voices on the hill.”"]]></description>
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<item rdf:about="https://jamiejbartlett.substack.com/p/how-to-die-digitally">
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    <dc:date>2024-01-01T03:41:23+00:00</dc:date>
    <link>https://jamiejbartlett.substack.com/p/how-to-die-digitally</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How do you want your grandchildren to remember you?"]]></description>
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<item rdf:about="https://speakingoutofplace.com/2023/09/13/on-the-obligation-to-killjoy-sara-ahmed-on-the-feminist-killjoy-handbook/">
    <title>On the Obligation to KillJoy: Sara Ahmed on the Feminist Killjoy Handbook | Speaking Out OF Place</title>
    <dc:date>2023-09-14T17:04:07+00:00</dc:date>
    <link>https://speakingoutofplace.com/2023/09/13/on-the-obligation-to-killjoy-sara-ahmed-on-the-feminist-killjoy-handbook/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Today we talk with Sara Ahmed about her new book, The Feminist Killjoy Handbook. How and why is it that complaining about sexism, misogyny, homophobia, transphobia, and other forms of bigotry, is considered impolite?  How is civility uncivil, and the mandate to be “happy” a tool for silencing grievances? Sara Ahmed tackles all those questions, and gives us strength and courage to keep on killingjoy and speaking truth.

Sara Ahmed is an independent queer feminist scholar of colour. Her work is concerned with how power is experienced and challenged in everyday life and institutional cultures. Her first trade book, The Feminist Killjoy Handbook is coming out with Seal Press next month. Previous books (all published by Duke University Press) include Complaint! (2021), What's The Use? On the Uses of Use (2019), Living a Feminist Life (2017), Willful Subjects (2014), On Being Included: Racism and Diversity in Institutional Life (2012), The Promise of Happiness (2010) and Queer Phenomenology: Objects, Orientations, Others (2006). She is currently writing A Complainer’s Handbook: A Guide to Building Less Hostile Institutions and has begun a new project on common sense. She blogs at feministkilljoy.com"]]></description>
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<item rdf:about="https://www.nybooks.com/articles/2014/07/10/ghosts-in-sunlight/">
    <title>Ghosts in Sunlight | Hilton Als | The New York Review of Books</title>
    <dc:date>2023-09-03T19:35:00+00:00</dc:date>
    <link>https://www.nybooks.com/articles/2014/07/10/ghosts-in-sunlight/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[access here:
https://archive.ph/3yIrP ]

"I wonder if you, like me, feel, just now, like a ghost in the sunlight, awash in memories as your life shifts from student to professional, and your professors become your colleagues. I’ll pull rank now—but just for a moment—and say that my ghosts are probably older than yours. I mean almost Madonna old, and her 1980s music is there in my reminiscences along with so much more as I recall that the majority of my ghosts became just that during the AIDS crisis, which I first read about while I was a student at Columbia—in 1981 or so. I met those now gone boys at Columbia some time before I met you. In memory they wear what they wore then: Oxford button-downs, and they smoke and gossip in the sun that always makes the steps of Low Library—the very steps you’ve sat on yourself—look like a sketch in a dream. Tomorrow was faraway then. And then it wasn’t.

I see those gone boys and hear their laughter and love them even more as I watch you all now in your sunlight. For your time at Columbia and your life in this particular section of Manhattan is becoming part of your past very quickly now, all the moments of making your self—your artist self—mixed up these final days and hours before you face other realities, other dangers, other hopes, and other presents that are destined to become the past, too. And undoubtedly you will try to make art out of this beautiful ephemera, the merging of the past with the present, because you’re artists, chroniclers of who you are, and who you might be, and who we all are, together.

In order to achieve that—that is, to push further into being the kind of truth-telling artists I already know you are—I should tell you something about myself, so that we are better friends, and you can accurately transform this moment or the next into one of your stories. Let’s begin with my time at Columbia. I loved studying with great scholars ranging from Elaine Pagels to Kenneth E. Silver—I was an art history major in the General Studies program—but I must confess that I wasn’t much of a student.

It didn’t take Elaine and Ken long to suss out that I wasn’t an academic, I was a writer. I didn’t know how to call myself that; that is, I didn’t know what you now know: that there are professors out there, at the School of the Arts, for instance, who can help nurture your voice. So I just bungled along, finding much to love along the way, including authoritative reading lists that gave me a frame to begin understanding not just emotionally, but philosophically and intellectually as well, how the past leads to the present and beyond. By reading I discovered that art-making was a tradition that was bigger and no bigger than myself.

I did not feel crippled by this knowledge; in fact, I was liberated by it: being an artist meant you were connected to other people—ghosts—who had been as moved by the enterprise of creating as you are now; evidence of their love was all the movies and performances and books and dances and music that informed your present so deeply and indelibly, acts of creation that stirred your imaginings to the point of making you wonder: How do I make the kind of film I want to see, write the kind of story or poem I want to read, perform the music, play, or dance that is expressive of the artist I’m meant to be?

In her lovely memoir, Smile, Please, the Caribbean-born writer Jean Rhys says that she considered her writing to be the tiniest stream, one that trickles into the vast ocean that is world literature. But without those streams there would be no ocean, and if there is no ocean there is no shore, and if there is no shore there is no place for our ghosts to gather in the sunlight, those artistic forebears who wave us back to dry land when a project seems beyond us and we lose our way, which is at least half of the time.

As I’ve said, I was a terrible student. Or put in a different way: I was a miserable student, a dropout at heart who didn’t know how to look for, let alone find, what you found: a conservatory-like atmosphere that affords one the freedom and discipline to do one’s true life work. I didn’t come from a world filled with much worldly information, other than how to survive. I grew up in a family of West Indian women who raised their children in what social workers used to call “socio isolation.” First we lived in East New York, and then in Crown Heights, and then in Flatbush. When I stepped through those gates on Broadway, that was all I knew. I was a student at a time when the school was segregated by gender, and also you could smoke in class.

This was not the world I knew, certainly not at home. In order to acclimate myself, I took a great many classes at Barnard. Still, I didn’t give myself a chance to take advantage of the opportunities Columbia offered up because I didn’t know how to: it takes a long time to make it to the welcome table if you’ve been standing at the sink of making do.

Part of what makes your experience so valuable to me is that you allowed yourself this experience, you are graduating with the license or degree you’ve already conferred on yourself—to be artists, to be thinkers, to be. As the artist Kara Walker noted once vis-à-vis her experience as a woman artist of color, it just takes a lot to give yourself permission to get into the studio, to claim that space.

If anything, your education, the conservatory-like atmosphere the School of the Arts has built over the years, has helped minimize those kinds of complications, no matter what your race or gender, and anyway all artists feel “other.” There’s not an artist on God’s green earth who feels, emotionally speaking, that he or she has been invited to the prom. It’s in our DNA—to stand to the left or outside of life’s fray, in our tennis shoes, in our painter’s smocks, in our director’s caps, in our moth-eaten writer’s sweaters, awash in memory even as it becomes that in the just-now past. Your various educators understand the humility of creation, and something more: how to encourage and coax you into greater accuracy. What does your past look like, what does the present say, and what do your ghosts look like in the sunlight?"

...

"The artist’s memory is a dangerous, necessary thing. Never disavow what you see and remember—it’s your brilliant stock-in-trade: remembering, and making something out of it. Artists remember the world as it is, first, because you have to know what it is you’re reinventing; that’s a rule, perhaps the only one: being cognizant of your source material.

I’ve never believed, not for one second, that art is created out of avoiding the world and its various realities. If you avoid that, you avoid life, which is your source material, you dishonor all your ghosts in the sunlight, including the person you were when I began this speech, the Columbia boys I knew and loved long ago, the politically oppressed poet who changed a face, and you, dancing with my former self before we part, and you walk proudly into your sunlit hope, ghosts and all."]]></description>
<dc:subject>hiltonals 2014 memory art artists trumancapote elainpagels kennethsilver writing writers howwewrite jeanrhys columbia education barnardcolflege nyc creativity poverty howwelearn film filmmaking artmaking borispasternak suzan-loriparks williamfaulkner claudelanzmann billieholiday nostaligia annaakhmatova poetry literature basquiat elizabethlecompte andreiserban stevebuscemi annakohler bettegordon jimjarmusch charlesburnett margojefferson susanminot richardhoward elizabethhardwick andywarhol truth jean-michelbasquiat 1980s humility creation howwethink thinking learning highereducation access highered academia remembering experience arthistory culture culturalproduction aesthetics words language canon stories storytelling bodies accuracy making</dc:subject>
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    <title>We Need to Talk about Doctors’ Politics — PESTE</title>
    <dc:date>2023-06-15T22:00:28+00:00</dc:date>
    <link>https://www.pestemag.com/featured-posts/we-need-to-talk-about-doctors-politics-p8663</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Beyond their ideological stances at the beginning of medical school, going through medical school impacts medical students' support towards initiatives that would help improve healthcare, especially for the poor. While fourth-year medical students support making healthcare cheaper, they're less likely to do so if it means even a small reduction in what physicians would be reimbursed. However, even the lowest-paid physicians make significantly more money than most Americans. A key predictor of this dissonance was the amount of debt students had taken on to complete their education. In her book Doctor’s Orders: The Making of Status Hierarchies in an Elite Profession, Sociologist Tania Jenkins describes medical students’ contract with society: work hard, for some, take on debt, delay gratification more than most, and in the end, earn near-guaranteed employment with a high salary. Those most afflicted by the debt burden of medical education, especially if already less progressive, likely experience health policy efforts that would reduce physician compensation as a breach of contract. This is consistent with the AMA's ethos, where physicians' political engagement, and the implicit message, is that the organization's advocacy should be about physician compensation before patient advocacy.

The impact of conservative ideology among physicians is thus felt strongly. While multiple factors shape students' specialty choices, in the end, those who enter the most lucrative specialties are also the most conservative. And they are vocal about it. For example, studies show that yearly income is tightly correlated with physicians' political contributions by specialty: those who earn more donate disproportionately to the Republican party. Physicians with the lowest earnings — pediatricians — consistently donate the most to Democrats and have a strong record of advocating for policies that would ostensibly improve everyone's health. For instance, when I started medical school in 2016, the American Academy of Pediatricians’ political platform focused on addressing childhood poverty. Almost all of its campaign contributions during the 2020 election cycle went to Democrats.

In contrast, of the ten million dollars surgeons donated to political campaigns in the 2020 election year, nearly 60% went to republican candidates amid a pandemic, despite the GOP's continuous efforts to repeal the Affordable Care Act in the preceding years. So, while in numbers, most physicians may side with and donate to democrats; we have a very powerful conservative minority among our ranks. The power of this conservative minority manifests itself among those who are elected officials, such that 14 out of 17 physicians elected in congress are republicans and disproportionately from higher-earning specialties.

Beyond political engagement, physicians' political ideology directly impacts patient care. Dr. Marshall, a staunchly anti-choice obstetrician-gynecologist, is an example. Anti-choice obstetrician-gynecologists arguably oppose patients' agency and autonomy, core bioethics principles. In a study of physicians' attitudes and treatment approaches to politicized health issues, Republicans were likelier to encourage the patient not to have an abortion. The study also explored other pressing health issues. For example, on firearms, now the leading cause of death among children and teenagers, Democrats were more likely to recommend that parents store them away from home. More recently, a study found that conservative critical care physicians were five times more likely than their liberal and moderate counterparts to say they would treat COVID-19 with hydroxychloroquine, a treatment promoted by former President Trump without robust evidence (leading at the time to real-life increased prescriptions in Republican-leaning counties), and since proven ineffective. Abortion, firearms, and COVID-19 might seem too polarizing for some, allowing us to turn a blind eye to these partisan differences. But even on less politicized matters, conservative ideology among physicians is associated with less patient-centered actions. One multi-state study showed that Republican physicians were 75% less willing to assist depressed patients' requests for exemption from Medicaid work requirements than their Democrat counterparts.

The optimists might argue that things will improve, assuming that younger physicians will be more progressive. After all, the share of physicians who are registered republicans has continued to decrease over time, matched with a steady increase in the number of registered democrats. Though financial contributions to political campaigns for some specialties have swung toward the left (partly due to an increase in women joining the field), the most recent estimates suggest that about 20% of medical students identified as conservatives. The expectation that younger generations of physicians will be, as a whole, more patient-centered than the older ones isn’t entirely true. For instance, a 2018 study found that medical students were more likely than practicing physicians to agree that physicians should sometimes deny costly but beneficial services, in line with more conservative ideology. Medical students were less likely to prioritize patient welfare over cost-consciousness than practicing physicians, thus normalizing scarcity. In other words, younger physicians may embody the kind of medicine the late Paul Farmer was a staunch critic of: one where well-intentioned people are socialized to think of scarcity on behalf of others as normal, but not for themselves or their loved ones. We may be willing to deny expensive but beneficial services to save costs but are less willing to endorse cost-saving initiatives if it means taking a little pay cut. Many would rather not take care of the poor, and a well-intentioned majority has been too socialized for scarcity. This does not bode well for our hopes of expanding access to high-quality care, especially for the poor, and addressing health disparities, as the AMA and AAMC committed to in 2020.

Physicians’ biases against the poor are highly prevalent across the political spectrum, as the majority come from high-income households. Research has shown that most medical students hold negative attitudes toward the poor. Liberals often hold conservatives in contempt, especially poor, rural conservatives. However, a key difference along the political spectrum is that, unfortunately, conservative trainees are less motivated to mitigate their biases, which ostensibly would affect how they treat (or refuse to treat) marginalized patients.

The responsibility to address the impact of doctors’ politics on patient care should not rest on individual trainees and physicians alone. Medical training is a prime opportunity to address physician attitudes toward the poor. Embedding service learning (e.g., working in a free clinic) in medical school curricula is associated with ﻿increased intention to practice in underserved communities. White students at more racially diverse medical schools become ﻿more likely to rate themselves as highly prepared to care for minority populations and value equitable access to care more strongly. Conversely, negative role-modeling from faculty (such as making fun of patients, negative comments, etc.) and an unwelcoming racial climate contribute to medical trainees’ worsening attitudes towards Black people."

...

"Beyond their ideological stances at the beginning of medical school, going through medical school impacts medical students' support towards initiatives that would help improve healthcare, especially for the poor. While fourth-year medical students support making healthcare cheaper, they're less likely to do so if it means even a small reduction in what physicians would be reimbursed. However, even the lowest-paid physicians make significantly more money than most Americans. A key predictor of this dissonance was the amount of debt students had taken on to complete their education. In her book Doctor’s Orders: The Making of Status Hierarchies in an Elite Profession, Sociologist Tania Jenkins describes medical students’ contract with society: work hard, for some, take on debt, delay gratification more than most, and in the end, earn near-guaranteed employment with a high salary. Those most afflicted by the debt burden of medical education, especially if already less progressive, likely experience health policy efforts that would reduce physician compensation as a breach of contract. This is consistent with the AMA's ethos, where physicians' political engagement, and the implicit message, is that the organization's advocacy should be about physician compensation before patient advocacy.

The impact of conservative ideology among physicians is thus felt strongly. While multiple factors shape students' specialty choices, in the end, those who enter the most lucrative specialties are also the most conservative. And they are vocal about it. For example, studies show that yearly income is tightly correlated with physicians' political contributions by specialty: those who earn more donate disproportionately to the Republican party. Physicians with the lowest earnings — pediatricians — consistently donate the most to Democrats and have a strong record of advocating for policies that would ostensibly improve everyone's health. For instance, when I started medical school in 2016, the American Academy of Pediatricians’ political platform focused on addressing childhood poverty. Almost all of its campaign contributions during the 2020 election cycle went to Democrats.

Implementing a multilevel approach to addressing the impact of physicians’ politics on patient care may take a while as we generate the best evidence and best practices. But it should be of high interest to our profession, the general public, and the federal government, given how much it invests in medical education. It's worth asking: should we spend taxpayers' money on training doctors who, in turn, can pick and choose who they want to care for to maximize their earnings? Or who may use their power to restrict some patients' autonomy against bioethics principles? To borrow a phrase from my cost-conscious colleagues, Is it a good use of healthcare dollars? It's too bad nearly every doctor in congress is a Republican, working hard at limiting access to healthcare for the poor. There's no way they'd ask."]]></description>
<dc:subject>americanmedicalassociation medicine doctors politics 2023 republicans money influence maxjordannguemeni poverty inequality access wealth corruption conflicofinterest race racism class classism greed covid-19 pandemic policy coronavirus healthcare health society patientcare care elections children</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=z3zfMUBTDl0">
    <title>Why Language is Always Changing with Valerie Fridland - Factually! - 214 - YouTube</title>
    <dc:date>2023-06-14T15:24:34+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=z3zfMUBTDl0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Language changes, and that's not a bad thing! This week, Adam is joined by sociolinguist Valerie Fridland to uncover how language is much more malleable than we're led to believe, and how the resistance against new slang often disguises an attempt to limit the influence of marginalized communities."

[Book here:

Like, Literally, Dude: arguing for the Good in Bad English, by Valerie Fridland
https://www.penguinrandomhouse.com/books/671558/like-literally-dude-by-valerie-fridland/

"ABOUT LIKE, LITERALLY, DUDE
“With easygoing authority… [Fridland] offers context, and a welcoming spirit, to the many contentious realignments in our language.”—The Wall Street Journal

“Smart and funny—I loved it!” —Mignon Fogarty, author of New York Times bestseller Grammar Girl’s Quick and Dirty Tips for Better Writing

A lively linguistic exploration of the speech habits we love to hate—and why our “like”s  and “literally”s actually make us better communicators

Paranoid about the “ums” and “uhs” that pepper your presentations? Concerned that people notice your vocal fry? Bewildered by “hella” or the meteoric rise of “so”?  What if these features of our speech weren’t a sign of cultural and linguistic degeneration, but rather, some of the most dynamic and revolutionary tools at our disposal?

In Like, Literally, Dude, linguist Valerie Fridland shows how we can re-imagine these forms as exciting new linguistic frontiers rather than our culture’s impending demise. With delightful irreverence and expertise built over two decades of research, Fridland weaves together history, psychology, science, and laugh-out-loud anecdotes to explain why we speak the way we do today, and how that impacts what our kids may be saying tomorrow. She teaches us that language is both function and fashion, and that though we often blame the young, the female, and the uneducated for its downfall, we should actually thank them for their linguistic ingenuity.

By exploring the dark corners every English teacher has taught us to avoid, Like, Literally, Dude redeems our most pilloried linguistic quirks, arguing that they are fundamental to our social, professional, and romantic success—perhaps even more so than our clothing or our resumes. It explains how filled pauses benefit both speakers and listeners; how the use of “dude” can help people bond across social divides; why we’re always trying to make our intensifiers ever more intense; as well as many other language tics, habits, and developments.

Language change is natural, built into the language system itself, and we wouldn’t be who we are without it. Like, Literally, Dude celebrates the dynamic, ongoing, and empowering evolution of language, and it will speak to anyone who talks, or listens, inspiring them to communicate dynamically and effectively in their daily lives."]]]></description>
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    <title>Africa Is a Country Podcast I Season 3 Episode 5 : The Palestinian flag is Qatar’s Vuvuzela - YouTube</title>
    <dc:date>2022-12-12T22:18:33+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Gfv5fZ8ZXa8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This year’s FIFA Men’s World Cup is now in its business end. So far, it’s exceeded expectations in terms of spectacle. From Vincent Aboubakar’s incredible solo goal for Cameroon against Brazil (after which he celebrated by removing his shirt, earning himself an instant red card), to Japan’s heroics, and of course, to Morocco’s incredible advance to the semi-finals (after dispatching footballing titans in Spain and Portugal). It has also delivered the politics too – although the debate over Qatar’s hosting of the tournament has ebbed, a new one has been ignited over whether anyone can justifiably support Morocco – who are now the most successful African and Arab team in the tournament’s history – while its government occupies Western Sahara. The Palestinian flags displayed by Morrocan fans and players are ubiquitous, but where are the ones for the Sahrawi Arab Democratic Republic? On this episode, Will Shoki, Sean Jacobs, Tony Karon and Boima Tucker debate and discuss."]]></description>
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    <title>Africa Is a Country Podcast I Season 3 Episode 4 I There is a World Cup - YouTube</title>
    <dc:date>2022-11-26T04:32:25+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=l74ScY_n0mw</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The 22nd FIFA Men’s World Cup, held in Qatar, is getting political. This week on the AIAC podcast, we discuss the sport and the politics with Tony Karon and Sean Jacobs.

Need we say more? Thirty-two teams have converged in the tiny Middle-Eastern nation of Qatar to fight for their national pride, and so far, it is shaping up to be the spectacle that keeps football lovers faithful. But there is no sport without politics, and Qatar’s hosting of the tournament has unleashed a sea of criticism over its dodgy labor practices and poor human rights track record. Should we side with FIFA’s president, Gianni Infantino, in his accusation that the West is being hypocritical? Or are reactionary elites simply weaponizing woke-ish arguments to deflect warranted scrutiny? And besides the political football, what of the football? Who will win? Who should win? Special guests Sean Jacobs and Tony Karon who host the football podcast Eleven Named People, join Will to discuss the beautiful game.

More on Eleven Named People here: https://www.youtube.com/playlist?list=PLvS48TBEh5xj6N585ljKuA3YfQ7fyLLL6 "]]></description>
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    <title>Access 2022 Thursday Binkley Memorial Lecture by Jordan Hale - YouTube</title>
    <dc:date>2022-10-28T23:12:26+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Co7v56ZdgO8</link>
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<item rdf:about="https://www.youtube.com/watch?v=q8hxl-q4GcQ">
    <title>Why is it SO HARD to find a public bathroom in the U.S.? - YouTube</title>
    <dc:date>2022-08-22T20:32:57+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=q8hxl-q4GcQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ever been caught outside without a place to pee? You’re not alone – the U.S. has a severe shortage of public bathrooms. It’s tied with Botswana, Georgia and a couple other countries for having just eight public bathrooms per 100,000 people! This means many Americans turn to private businesses like Starbucks when they’ve “gotta go.” But WHY does America have such a severe shortage of public toilets? Yara went on a bathroom-hunting journey throughout New York, one of the most bathroom-deficient cities, to find out."]]></description>
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<item rdf:about="https://twitter.com/darkfinance/status/1532395659180924933">
    <title>[Peter James Hudson] on Twitter: &quot;I find myself in the invidious position of having to come to the defense of the New York Times, a newspaper I stopped reading regularly after 9/11, when they started running lifestyle articles justifying torture.&quot; / Twitt</title>
    <dc:date>2022-06-05T18:03:28+00:00</dc:date>
    <link>https://twitter.com/darkfinance/status/1532395659180924933</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I find myself in the invidious position of having to come to the defense of the New York Times, a newspaper I stopped reading regularly after 9/11, when they started running lifestyle articles justifying torture.

They have given cover to every US military adventure since then and of course, their coverage of Haiti has traditionally been horrible, reactionary, and racist.

To give but one example, their Current History supplement published the racist City Banker John H. Allen’s "An Inside View of Revolutions in Haiti" in 1930.

In the article, memorial of the the beginnings of the US occupation of Haiti, Allen gives us a typical view of Haiti's supposed atavism and backwardness and attributes to William Jennings Bryan the unfortunately immortal line, “Dear me, niggers speaking French!”

Yes, of course, their citational practices have been awful. When a NYT reporter wrote history of US interventions and occupations of Haiti, it seemed to borrow heavily from an article on the subject that Jemima Pierre and I had just published in The Black Agenda Report.

Yet while the claims to “newness” of their series on Haiti’s debt are overblown, they are not entirely wrong. Jonathan Katz has outlined what is new, so I won’t rehearse his analysis.

But I would add that what is new, and important, about the series is its stitching together of the debt's history over a period of time fragmented by many historians. The 19th century is rarely connected to the occupation years, the occupation years to the Duvalier era, & so on.

This synethetic but granular approach is important, especially as it allows us to make political-economic claims on and of the present. We make a big deal about following the money, they have done just that.

I was approached by two of the writers about a year ago and had a number of conversations with them. I was more than willing to share what I could as I thought what they were doing was important, precisely because it was for the NYT.

For many years, I’ve published on Citibank and Haiti for The Black Agenda Report, Bloomberg, Haiti Liberte, Radical History Review, Boston Review, the LSE Blog, and in my book, Bankers and Empire.

But all of these publications combined over a decade did not have the audience this times piece has had in less than a week.

If that means that folks who don’t buy academic books or have access to paywalled, academic journals begin to think critically, or differently, or extend their knowledge about, debt, banking, Haiti, imperialism, and Citibank in particular, I’m happy about that.

And if the piece leads readers to other sources, which I think it has, that’s great, too. Moreover, while they used some of my research, they also built on it in some important ways that I did not, which is, I think, all one can hope for when you put your research out there.

(They also consulted with and named Guy Pierre, the Haitian economic historian whose work on banking I have always drawn on, but who rarely if ever get cited by North American anglophone historians.)

Would I have liked to have seen more radical conclusions, more calls for direct actions, a manifesto censuring Citibank, an outline for Haitian reparations from France? Of course.

But it’s the NYT. However, surprisingly, as the NYT they actually provided us with a surprising ballast to support claims more radical than they have made: like, let’s go after Citibank. Or, what about Puerto Rico? Or England and the West Indies.

Yet unfortunately -- but perhaps typically -- it seems that opportunity was quickly lost. The debate over the series became not one of the ethics of debt and reparations or a critique of the role of Citibank et al in US imperialism and Caribbean underdevelopment, but citation.

Historians effectively hijacked a potentially critical conversation to make the story about how they were not part of the story. Why were we, asked the North American historians, not the subject of this story about Haiti?

It's a little disgusting, this response. But what can one expect from an academy that is structured by the same racist and imperial forces that have shaped Haiti's history.

And the proprietary nature of Western knowledge production about Haiti is, at the end of the day, part of the regimes of extraction that have made Haiti "the poorest country in the hemisphere."

For once, the NYTimes, with all it's problems, wrote against those regimes of extraction. It's too bad the historians fucked it up."]]></description>
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<item rdf:about="https://futuress.org/magazine/institutional-frictions/">
    <title>Institutional Frictions</title>
    <dc:date>2022-04-14T18:42:13+00:00</dc:date>
    <link>https://futuress.org/magazine/institutional-frictions/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Reflecting on the possibilities and challenges of bringing activism into the design classroom"

...

"Tanveer Ahmed: Sharing power sometimes means letting it go completely. I used to teach these community Fashion and Textile classes in a space called Community Focus in North London. I came prepared with ideas of what I was going to do with students, but I could see that people weren’t listening. Suddenly, someone raised their hand and said, “Look, we just come to this fashion class to do our projects, and to have a cup of coffee with friends. You know, carry on getting paid, but just leave us alone.”


This was such an important lesson—to actually listen. I had to let go of all the ideas. I had to be led by the students, to do what they wanted to do. From a pedagogical perspective, I think that’s something we can all learn from—to be led by students. But obviously, in today’s marketized universities, the question is: to what extent can we achieve democratic forms of design education? Community spaces are much better equipped for this pedagogy."]]></description>
<dc:subject>unschooling deschooling education highered highereducation design delsigneducation 2022 institutions universities colleges community communitycenters pedagogy lcproject learning howwelearn listening activism access tanveerahmed zoyanastassakis griseldaflesler sriachatterjee discrimination inclusion inclusivity howweteach teaching criticalpedagogy colonialism appropriation saraahmed gender race hierarchy openstudioproject futuress</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=zn3r0Pe8f9A">
    <title>This Blind Gamer Teaches Me to Play Mortal Kombat | Subcultured - YouTube</title>
    <dc:date>2022-03-24T17:53:28+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=zn3r0Pe8f9A</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Carlos Vasquez is a competitive Mortal Kombat player. He's also completely blind. 
Audio description is available for this video. Go to Settings - Audio Track - English Descriptive.

Carlos Vasquez, or @ObsKHRattlehead as he's known online, is a competitive Mortal Kombat player that's competed at EVO, one of the largest fighting game tournaments in the world. He's also completely blind. In this episode of Subcultured, host Josef Lorenzo explores the accessibility movement in gaming, learning how it has grown over the years, how players stay connected, and how folks are even consulting with developers (like those behind The Last of Us Part II)."]]></description>
<dc:subject>joseflorenzo 2022 games gaming videogames carlosvasquez blind blindness accessibility access sound senses media thelastofus subcultured subcultures mortalkombat community disability skill twitch discord blindgamershub sentoshowdown netherrealmstudios paulamadeuslane ablegamers caniplaythat dagers morganbaker 1950 bertiethebrain history josefkates sipandpufftypewriter difficultylevels 1985 nintendo typewriters typing input gamedesign colorblindness subtitles subtitling 2020 alexneonakis emiliaschatz brandoncole lastofuspartii matthewgallant deaf deafness assistivetechnology technology</dc:subject>
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    <title>Can you use your SMARTPHONE for STREET PHOTOGRAPHY? - YouTube</title>
    <dc:date>2022-03-19T23:16:45+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Street Photography With Your Smartphone
In today's video I talk about some of the benefits of using your iPhone or Android for mobile street photography and give you 10 tips to get the most out of your smartphone street photography."]]></description>
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    <title>Line Goes Up – The Problem With NFTs - YouTube</title>
    <dc:date>2022-01-28T20:29:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=YQ_xWvX1n9g</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If someone pitches you on a "great" Web3 project, ask them if it requires buying or selling crypto to do what they say it does."

[See also:
https://www.theverge.com/2022/1/28/22906010/web3-nft-internet-history-video-platformer ]]]></description>
<dc:subject>2022 nfts capitalism crypto cryptocurrency cryptocurrencies blockchain web3 greatrecession globalfinancialcrisis 2008 mortgagebackedsecurities danolson finance speculation housing markets power energy regulation greed electricity silkroad gambling scams ethereum banks banking governance government data computing inequality siliconvalley peterthiel dell michaeldell microsoft square libertarianism camillarusso journalism medicalsectors technosolutionism technology systems systemsthinking disruption waste inefficiency scale scalability decentralization centralization exclusivity standardization shipping tracking fraud daos democracy volativity tether liquidity coinbase stephendiehl biggerfoolscam financialization hype fear uncertainty doubt pumpanddump phishing insidertrading malware privacy security possession ownership access transactions dystopia drm enforcement corporations tokens paywalls rules oppression money skymaven motivation games gaming economics videogames justice injustice society jürgengeuter f</dc:subject>
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    <title>Kameelah Janan Rasheed: The Edge of Legibility | Art21</title>
    <dc:date>2021-11-17T06:13:33+00:00</dc:date>
    <link>https://art21.org/watch/new-york-close-up/kameelah-janan-rasheed-the-edge-of-legibility/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[video also here:
https://www.youtube.com/watch?v=kIxf_HoiLws
https://vimeo.com/633131259 ]

“logo·​phile | \ ˈlȯ-gə-ˌfī(-ə)l : a lover of words. A self-described “learner,” immersed in books since childhood, text-based artist Kameelah Janan Rasheed is uniquely fascinated with the written word and its power to both define and destabilize how we understand the world. Rasheed photocopies pages from books and printed materials, cuts out words and sentences, and re-arranges them in poetic, provocative, or even confusing combinations. The resulting sprawling wall collages, billboards, films and public installations encourage viewers to do the work of understanding. “It’s really an invitation,” says Rasheed, “Come think with me.” This short documentary film explores the artist’s expansive ideas and miniaturist process in her book-filled, Brooklyn home studio; the film’s exclusively close up style mirrors Rasheed’s own preoccupation with fragments, slowly building up a portrait over time.

From her studio, Rasheed sorts through stacks of childhood drawings and family photographs while recounting her father’s conversion to Islam in the early 1980s. His method of note taking, excerpting, and annotating inspired Rasheed’s own artistic practice. “I was thinking of this idea of talking back to a text,” says the artist, “Each time we read something, we’re annotating on the page or in our heads and creating a new text. It’s this act of collaboration between the reader and the writer.” At work on a new piece, Rasheed searches her books for specific shapes and styles of lettering, rather than particular words. She pieces together these fragments into longer phrases and sentences, intuitively creating combinations that code or complicate that which could be said plainly. Rather than jumping to understanding, viewers are invited to move more slowly and engage with works over and over again to create layers of meaning. For Rasheed, this approach also presents a powerful possibility for how we can publicly move through the world and create a kind of self-protection. “I think a lot about what it actually means to make myself legible,” says the artist. “How you present yourself to the world that’s legible and appealing to people, versus I’m not gonna make myself known until I’m ready.””]]></description>
<dc:subject>kameelahjananrasheed reading howweread writing howwewrite readers study art practice 2021 books marginalia legibility attention slow thinking howwethink learning howwelearn annotation notetaking meaningmaking excerpts fragments decoding recoding quran qur'an text work typography graphics design graphicdesign care visibility opacity access accessibility koran</dc:subject>
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    <title>FUC 013 | Donna Murch — The Power of the Public University - YouTube</title>
    <dc:date>2020-07-20T02:05:33+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=ijnjIZrAwhg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Donna Murch, Associate Professor of History at Rutgers, State University of New Jersey, author of Living for the City and the forthcoming collection of essays, Assata Taught Me: State Violence, Mass Incarceration, and the Movement for Black Lives, and member of the Executive Council of the Rutgers AAUP-AFT  of joins us for our 13th installment.

Professor Murch is a signatory of the current UC Boycott — https://payusmoreucsc.com/call-for-a-… — a call of conscience not to speak at any University of California campuses until the administration reinstates the 41 UCSC graduate students who were fired for strike activities and are now ineligible for fall positions.  For more information about how to support UC graduate student workers and for links to sign the boycott and donate to the strike fund, visit our website, here: https://www.fuc-series.org/#support.

FUC is a weekly online series that hosts conversations around labor, labor movements, de-commodified knowledge, and the future of the university and higher education. It is facilitated by rent-burdened graduate students at the University of California in solidarity with the COLA movement. Visit our website for more information about our series: https://www.fuc-series.org .”]]></description>
<dc:subject>2020 donnamurch organizing communitycolleges blackpantherparty blackpanthers ucberkeley resistance blackpower merrittcollege oakland berkeley norcal california universities colleges publicuniversities californiamasterplan funding government education highered highereducation academia rights knowledge labor solifarity fupu fuc universityofcalifornia masterplan patricelumumba studygroups franklinfrazier marcusgarvey donaldwarden blackness africa history class cedricrobinson politics hueynewton bobbyseale blacknationalism vietnamwar bayofpigs foreignpolicy us housing military malcolmx imperialism selfdetermination self-determination anticapitalism socialism ruralsouth 1968 sfsu laneycollege struggle structuralracism interventionism police policing revolution pigs race racism antiwarmovement schools access inequality cointelpro coalition democracy staterepression repression blacklivesmatter samuelhuntington literacy power radicalization westcoast openadmissions 1970s 1960s civilrightsmovement 1980s 1990s cuny fee</dc:subject>
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