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  </channel><item rdf:about="https://timothyburke.substack.com/p/academia-epistemological-graveyards">
    <title>Academia: Epistemological Graveyards We (Mostly) Whistle Past</title>
    <dc:date>2026-06-26T11:56:35+00:00</dc:date>
    <link>https://timothyburke.substack.com/p/academia-epistemological-graveyards</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When I read across a broad range of both qualitative and quantitative work in the social sciences, I really find myself epistemologically uneasy about the underlying conceptual weaknesses lurking underneath a wide variety of confident claims and supposedly established paradigms. Some of this unease extends even into more humanistic work, but I find there is at least some acknowledgement in that quadrant of academia of just how difficult a number of difficult problems are. (Except when humanists draw in social science to make empirical claims that then justify particular interpretations or readings…) Among the many reasons I dislike the bashing of humanistic or qualitative social sciences that appears in polemics like the recently released Vanderbilt report is that I don’t think quantitatively-based social sciences have any right to be as confident as they sometimes are about their own claims—in many cases, tautological models and datasets that conceal the limitations of their creation are used to make very broad claims that go well beyond what the data can bear. In other cases, those same models and techniques are used to make predictive claims that fail time and time again to hold up, which somehow never seems to perturb the confidence that goes with such claims.

For many of the kinds of epistemological maneuvers that I find questionable, I don’t know that there’s a better way to arrive at arguments, interpretations, or recommended interventions. What I’d prefer is considerably more intellectual and philosophical humility about claims along those lines, first among scholars but then radiating outward into political leadership, policy analysis, and even the way people apply expert claims to everyday life. So I am arguing less here about preferred methodologies and more about preferred affect, the “enactment” of social claims.

I’ll just name six kinds of metacognitive, metadisciplinary questions that I think are worked unsatisfyingly in a lot of social science, often because of methodological or disciplinary reductionism.

1. How do we know what people believe to be true or plausible about the world? Both as individuals and collectively.

We ask people to tell us what they believe in polls, in surveys, in interviews. We interpret texts, art, and performance made by people as a kind of artifactual tracing of inner beliefs. We look at data of recordable behavior in the world as “revealed belief” (which the believer may or may not be consciously aware of). We conduct laboratory experiments and use neuroscientific instruments to try and trace cognitive processes that correspond to belief, bias, inclination, common sense.

Much of this work for the sake of making concrete claims treats belief, ideas, common sense, and predisposition as singular and distinct. E.g., a person either believes in God or science or romantic love or a person does not. A person either believes in treating other people fairly or they believe in taking every advantage and looking out for #1. Whereas it is at least possible that what we call beliefs are usually a probabilistic fog of inclinations or orientations that collapse into something singular when we ask them to be communicated or when circumstances create a confined topography in which “belief” can be felt and articulated. Maybe we don’t really even “believe” what we testify to believing, or know some of the beliefs that guide our daily actions. In other disciplinary contexts like psychology where it may be well-understood that belief or bias are more like general orientations that do not necessarily exist in the mind as fixed propositions, interpretations get hazy when we have to explain why, when and how the probabilities collapse into decisions, actions, allegiances, or concrete motivations not in terms of models but in terms of visible actions in the world both by individuals and collectivities. If you think of people as having particular dispositions or orientations in terms of beliefs, why are they different? Those determinations tend to get punted to vague naturalistic attributions to evolution and environment that are truistic or axiomatic rather than empirical and demonstrable in any specific case.

Another problem that historians and anthropologists are more sensitive to: everything we think we know in social science about how people think and believe is highly skewed towards the last fifty years and towards European and American populations and individuals.

Put it all together and you might be standing on firmer ground, but even in mixed-methods research, something epistemologically important is always going to be left out of the resulting interpretation. Much of the time we don’t even get that close.

2. Relatedly, how do what people believe or think or hold as common sense actually influence what they do in the world? Both as individuals and at larger social scales?

Much of the time in both popular and academic interpretation, we handle these claims through hindsight. Something happens that has the concreteness that we see as an “action” and we try to locate its psychological, cognitive or ‘cultural’ priors. A person does something, a group or class of people act together, and we identify a precursor belief, idea or psychological disposition as the cause of what they did. When the action we’re talking about is individual, we often privilege attributions that are highly particular unless the individual in question belongs to a class or group that are associated with highly prevalent stereotypes. When the action we’re talking about is massified, we often invoke ideas about universal cognitive and psychological mechanisms that are asserted to exist in all people to some extent or another—utility maximization, sex drive, rational self-interest, the will to power, the Big Five personality traits, and so on. Or we point to physiological and environmental mechanisms that dictate action that are imagined to be largely independent of conscious thought: fight-or-flight, addiction, trauma, bias.

Problems: Issues carry over from the problems of determining what people believe or think. Moreover, “action” has the same kind of problem—often actions bleed into one another, are complicatedly indeterminate, or only becomes “actions” when they produce reactions. If I wave my hands wildly after writing this sentence and no one sees me do that, have I acted?

We either think about “agentive” actions that presume a more or less liberal subjectivity, an “I” that is conscious and self-aware and chooses to do something, or we think of unconscious and unwilled actions that we tend to think of as everyday, repeated, structural. But “agentive” actions are often a convention of narrative, a post-facto isolation of a “decisive moment” from everything else that individuals, groups and crowds did within a constrained time period. They also need visibility to count as actions—a purely internal resolve, experienced as an action phenomenologically, is only called action when it expresses into something that can be seen in the world. Individuals often say that they decided at a particular time to change or to do something but that the first opportunity to act on that was days or weeks later. We often want the moment of the action to refer to a mental ‘cause’ that is temporally local to that moment, and that might not be so. We don’t have reliable ways of proving that various allegedly universal mechanisms actually exist cognitively, or actually cause behavior: most of them are both pattern-recognizing and pattern-creating, e.g., they lead us to filter the complexity and chaos of empirically documentable actions into the patterns that domestic those actions into interpretations. We don’t have fully reliable ways to account for how experiences of conscious thought interact with actions attributed to embodied or unconscious causes. Psychological modellings of the relation between thought and action are notoriously bad at predicting what trends will emerge in behavior in the near-term future.

The problem of making big claims from modern and Western data is also just as acute here.

3. How do decisions actually emerge out of institutional and governmental leaderships?

This is a sub-question of #2 but it points at something that especially frustrates me about certain branches of social science. It is really striking at times how little some fields of scholarship pay empirical attention to the real processes of how states or institutions gather and transmit information from the wider world into their specific infrastructures, how or whether that information is translated and transmitted from the people who gather it up and down various hierarchies or networks, whether that information actually is put to use in shaping decisions, and for that matter, whether decisions are in a formal sense actually consciously or deliberately taken—at least some studies of institutional processes suggest to me that a fair amount of the time, “decisions” are, like “actions”, a post-facto story told about more implicit, tacit and assumed activities that come to look like decisions the more they are narrated as such.

The presumption that more information—or the suppression of information—correlates to or causes something like institutional effectiveness or success is so profound in some fields of social science and yet is frequently based on little to nothing in terms of data or evidence. There are specific micro-contexts where better information produces “winning outcomes” but in more complex structures it is neither clear that better information produces power or that power always is synonymous with effectiveness and success. (e.g., sometimes maximizing power produces reactions or instabilities which very immediately threaten the maintenance of power.)

4. What aggregates of people are meaningful when it comes to talking about thoughts, feelings and actions? How do groups and collectivities structure thought and action?

Are social classes and collectivities “real” cognitively or in everyday practice? How persistently present are they in how we think, how we identify, how we act, how we represent?

Most social scientists understand our definitions of groups to be models or approximations but we often come to treat them as empirically real and in so doing often effect change in the subjects we’re seeking to describe. E.g., efforts to define “middle-class” as a politically central identity in American life after 1945 led to many Americans saying that they believed they were middle-class even when data-driven definitions of socioeconomic class suggested otherwise. Talking about “adolescents” as a distinctive group in social science seems to have created adolescence as a group experience, or at least reified a much more inchoate understanding. So this at least a good question to think about what social science does not always think about, which is how social science about a particular subject can shape—accidentally or intentionally—what it is trying to study.

That said, we do think about this point sometimes, and generally there is a lot of work that’s been done on how ideas about groups shape the social reality of groups and how or when groups do seem to meaningfully coordinate actions of individuals who may be isolated spatially and even temporally from one another. But all of this work lives alongside a much more debased language, both scholarly and popular, that relies on groups that are either debatably real or that have extremely weak effects on most of their supposed members.

5. What is actually happening in unmeasured economies, political systems, and sociocultural domains?

So much social science goes to where the data is and forgets what we often tell ourselves, that what we want to know has to lie in data we don’t have. As the commonplace example notes, it’s the planes that got shot down that you want to examine in order to understand how to improve rates of survival.

Sometimes social scientists at least recognize the scale of what we don’t know. In studies of Africa, at least some economists and political scientists recognize that official data compiled on formal economies tells you very little about the actual value and labor circulating in a given national economy, for example. But the list of what we don’t know about the contemporary world is vast and sometimes plainly dwarfs the causal significance of what we have good data about. Social scientists write about military coups, for example, but we know extremely little about the internal nature of most such coups, just as we know relatively little about how some authoritarian governments operate internally or how many privately-held corporations work. Several major exposes like the Panama Papers suggest the scale of capital moving around the world that is unmeasured and untaxed by any government, but social scientists largely prefer to treat what we can see and document as more important. Our understanding of many illegal activities comes through law enforcement agencies, which are hardly reliable sources of data in multiple ways. And so on. Social scientists have fierce arguments about proxy models that aim to create data that doesn’t exist by design or to correct data that is meant to be disinformation and then we often forget the underlying epistemologies involved in making those proxies and the numerous other kinds of consequential information that we don’t even approximate.

6. Why does change happen? Where do new thoughts, new behaviors, new group concepts, new institutional infrastructures, etc., come from?


Historians think they have a handle on this question, but because they do, they also know it’s a theoretical and philosophical minefield. E.g., we do not have a fixed disciplinary position on the underlying engines of change, but instead have to engage it empirically every single time we study what seems like an example of change over time in the past.

We’re not even sure often that there was change: one historian’s revolutionary break will be rendered as continuity by another historian. One historian’s dogged insistence that serfs and peasants are approximately the same kind of servile social formation in relation to agricultural production separated by minor contextual details will be aggressively countered by another historian who insists that there aren’t even “serfs” or “peasants” as comparative social groupings within particular time periods but only many non-comparable forms of social organization of agriculture in different times and places.

    But at least historians and anthropologists know that change is something to think and argue about. I often feel that other social sciences, especially psychology and economics, have extremely attenuated ways to account for or even recognize change to the point of making some of their work implicitly inaccurate because of that presentism."]]></description>
<dc:subject>timothyburke socialscience socialsciences humility history anthropology economics psychology change revolution panamapapers notknowing data politics culture society sociology experience collectives class everyday information academia highered highereducation institutions governance government decisionmaking behavior human humans hindsight cognition personality trauma addiction bias epistemology phenomenology howwethink thinking collectivity collectivities collectivism neuroscience belief beliefs metacognition inclination polemics datasets confidence policy analysis socialclaims danieldiermeier</dc:subject>
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<item rdf:about="https://www.commonwealmagazine.org/ward-graham-michel-de-certeau-wounded-walker">
    <title>The Wounded Walker | Commonweal Magazine</title>
    <dc:date>2026-06-25T21:14:53+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/ward-graham-michel-de-certeau-wounded-walker</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Michel de Certeau’s search for the murmuring of the mystical in secular society"

...

"The Czech poet and painter Josef Čapek, who was killed in Bergen-Belsen in 1945, described himself as a limping pilgrim “hobbling through the Gateway to Eternity.” Certeau—and Fern in Nomadland—could be described the same way. In his biography of Certeau, Françoise Dosse calls him “le marcheur blessé,” “the wounded walker.” 

Part of Certeau’s attraction to the Society of Jesus was that he wanted to be a missionary. He did travel widely, but his real wayfaring ended up being internal—an inner movement that could not be stilled or staunched. For Certeau, the transience of desire, including his own, cannot be pinned down but only attested to. We can only trace it in and through its various inscriptions and behaviors. The city may be mapped and its entrances and exits prescribed, but it can be walked in a million different ways. In his numerous and multifaceted investigations, Certeau traces the murmuring of a desire that no secularism can conceal or abrogate. This is the spiritual vision in his work that roamed and transgressed across anthropology, theology, history, sociology, psychoanalysis, ethnography, and what is now known as cultural studies.  

One can understand why Catholic theologians have paid him little attention. Though he wrote about the Church, the Eucharist, and even Christ, he had little interest in dogmatics, philosophical theology, moral theology, or ecclesiology. And his writing style can be forbidding, as we have seen. But beyond its eclecticism and difficulty, Certeau’s work may have been avoided by theologians because of a critical question it raises: To what extent are their theologies themselves “sociocultural productions” reacting to, rather than excavating, secularism? Certeau wants to ask of theology not whether its critique of secularism is right or wrong, but what fears and desires it is itself expressing.

Certeau invented interdisciplinary study before it was fashionable or even had a name. He recognized that the truly big questions—like what makes a belief believable or why one would believe anything—cannot be answered by any one intellectual discipline, including theology, with its siloed modes of inquiry and strictly policed faculty boundaries. And yet such questions tap into the very roots of any religious faith. Certeau was likely not surprised at theologians’ neglect of his work. He would have known from his reading of the mystics that the Church is always wary of lived experience and religious enthusiasm uncontainable by its boundaries."]]></description>
<dc:subject>micheldecerteau 2026 theology religion everyday society spirituality myticism françoisdosse jesuits jeanjosephsurin jacqueslacan pierrebourdieu michelfoucault foucault popefrancis catholicchurch catholicism philosophy juliakristeva claudelevi-strauss structuralism poststructuralism jean-paulsartre sartre lucegirard walking culture politics nicholasofcusa luceirigaray urbaingrandier knowledge resistances meanderings control meaning meaningmaking chloézhao nomadland poetics secularism interdisciplinary lacan josefčapek henridulubac jeandaniélou culturalstudies dilexitnos 2024 stignatius meditations divine 1968 edwardschillebeeckx materialism life living howwelive sociology linguistics hitory ideology psychology psychogeography discernment belief signs existentialism citizenship billboards ads advertising cityplanning urban urbanism cooking anthropology literature analysis everydaylife waysofbeing waysofoperating apathy resistance friction ordinary truth freedom evasions deployments transgressions de</dc:subject>
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<item rdf:about="https://peterjoseph.substack.com/p/understanding-late-stage-capitalism">
    <title>Understanding Late-Stage Capitalism</title>
    <dc:date>2026-06-06T00:20:34+00:00</dc:date>
    <link>https://peterjoseph.substack.com/p/understanding-late-stage-capitalism</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>peterjoseph latestagecapitalism capitalism 2026 economics wernersombart ernestmandel fredricjameson trevorjackson annielowrey destabilization markets davidgraeber money sociology anthropology nicholasgeorgescu-roegen josephtainter growth hermandaly libertarianism marketeconomies policy politics debt interest mathiasbinswanger gabrielwinant jacquesrancière self-regulation competition inefficiency efficiency erikolin consumption labor work incomes income timjackson prosperity allanschnaiberg consumerism culture society consumerculture stimulus degrowth donellameadows dennismeadows williambehrens jørgenranders gayaherrington gdp energy energydemand pollution externalities buckminsterfuller development</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=mc4s1qu8IP8">
    <title>Françoise Vergès: The world is made through struggle - YouTube</title>
    <dc:date>2026-05-31T00:36:05+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=mc4s1qu8IP8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode, I sit down with the incredible Françoise Vergès. We had a beautiful conversation about how the politics of Réunion has animated her life's work,  how she was brought up in the struggle alongside the revolutionaries in her family, about her time in Algeria and Paris, decolonial feminisms (of course!), and the centrality of psychic life to our ongoing fight against fascism and oppressive systems. We honestly talked about so so much more, so I am excited for you to hear it! It was such an honor to sit down with a sister-comrade who has shaped so much of my thinking and political orientation to scholarship.

Françoise Vergès is a political theorist, curator and writer. She writes on the racist fabrication of premature death, decolonial feminism, the impossible decolonization of the western museum, climate disaster and antiracist, anticapitalist politics of vital needs. She works with artists and curates, since 2015, public performances with artists and activists. She is currently working on a film about anti colonial struggles in Reunion Island through her parents’ personal archives and her own.

For more information and on and links to Françoise's powerful work, see her website: https://francoiseverges.com/

This is the passage I read from Françoise's landmark A Decolonial Feminism (Pluto, 2019):

"I used a familiar fruit, the banana, to shed light on a number of analogies and elective affinities: the banana's dispersion from New Guinea to the rest of the world, the banana and slavery, the banana and US imperialism (banana republics), the banana and agribusiness (pesticides, insecticides--the chlordecone scandal in the Antilles), the banana and working conditions (the plantation regimes, sexual violence, repression), the banana and the environment (monocultures, pilluted water and land), the banana and sexuality (Josephine Baker), the banana and branding (Banana Republic), the banana and racism (when did the association of bananas and Negrophobia begin?), the banana and science (researching the 'perfect' banana), the banana and consumption (bringing bananas into the home, suggesting recipes), the banana and rituals for ancestors, and the banana and contemporary art. The method is simple: starting from one element to uncover a political, economic, cultural, and social ecosystem in order to avoid segmentation that the Western social-sciece method has imposed." p. 21-22"

[via:

"Palestine, Playing Fields; Perfidy! The False Capitalist Narrative Running (Puns😎) Throughout!" (this is the part that references college football (plays a clip from here: https://www.youtube.com/watch?v=RHDhdavY-u8 ) and is part of full show: https://www.youtube.com/live/2rHMi1MXILs )
https://www.youtube.com/watch?v=PaUkUZ-X-_o

which points to

"🍌The Banana Method as Psychic Militancy!"
https://www.youtube.com/watch?v=kGNrqiLdKfQ

which points to

"Revolution Is Mental Health! ft Lara Sheehi"
https://www.youtube.com/live/PGnGalaE4Go ]
]]></description>
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<item rdf:about="https://pure.qub.ac.uk/en/publications/ghosts-in-the-head-and-ghost-towns-in-the-field-ethnography-and-t/">
    <title>‘Ghosts in the Head and Ghost Towns in the Field: Ethnography and the Experience of Presence and Absence’ by Jonathan Skinner (2008) - Queen's University Belfast</title>
    <dc:date>2026-05-07T20:33:31+00:00</dc:date>
    <link>https://pure.qub.ac.uk/en/publications/ghosts-in-the-head-and-ghost-towns-in-the-field-ethnography-and-t/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This article is about an anthropologist coming to terms with the field and fieldwork. In 1995, I left – was evacuated from – my fieldsite as a volcanic eruption started just as my period of fieldwork drew to a close. These eruptions dramatically and instantaneously altered life on the island of Montserrat, a British colony in the Caribbean. While Montserrat the land, and Montserratians the people, migrated and moved on with their lives, Montserrat and Montserratians were preserved in my mind and in my anthropological writings as from “back home.” Revisiting Montserrat several years into the volcano crisis, I drove through the villages and roads leading to the former capital of the island, where I had worked from. My route to this modern-day Pompeii threw up a stark contrast between absence and presence, the imagined past and the experienced present. This is understood, in part, by examining the literary work of two other travelers through Montserrat, Henry Coleridge and Pete McCarthy, both of whom have a very different experience of the place and the people."]]></description>
<dc:subject>jonathanskinner anthropology ethnography montserrat caribbean 2008 presence absence imagination past present experience henrycoleridge petemccarthy land migration 1995 volcaniceruptions volcanoes</dc:subject>
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<item rdf:about="https://www.cornellpress.cornell.edu/book/9781501784262/the-future-of-hiding/">
    <title>The Future of Hiding: Secrecy, Infrastructure, and Ecological Memory in Estonia's Siberia, by Francisco Martínez (2025) | Paperback | Cornell University Press</title>
    <dc:date>2026-05-06T05:55:03+00:00</dc:date>
    <link>https://www.cornellpress.cornell.edu/book/9781501784262/the-future-of-hiding/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Future of Hiding analyzes the territorial dimensions of secrecy and how concealment occurs in relation to energy infrastructure and identity politics in eastern Estonia. It shows that secrets and hiding places are intrinsic to human affairs, while reconsidering the possibilities of relating ethnographically to what appears to be the extraneous. Francisco Martínez highlights how basements, garages, bunkers, holes, and cottages favor alternative forms of sociality, allowing local residents to redesign the terms of their public selves. Shadow spaces in this liminal region, at the border with Russia, are created against the institutional demand to be knowable. People engage in ordinary forms of ambivalence and refusal to negotiate a sense of loss and the consequences of a century of extractive activities. The Future of Hiding invites cross-disciplinary dialogue on topics like mining, transparency, belonging and cultural landscapes, offering insights into infrastructure's reproduction and destruction, recolonizations, and the ecological memory of a sacrificed area."

...

"Francisco Martínez is an anthropologist dealing with contemporary issues of material culture through ethnographic research. His work is known for its critical insights and experimental style. He was awarded with the Early Career Prize of the European Association of Social Anthropologists and currently works as a Ramón y Cajal Senior Research Fellow at the University of Murcia, Spain."]]></description>
<dc:subject>franciscomartínez hiding estonia secrecy concealment energy infrastructure identitypolitics ethnography russia sociality self transparency memory ecology recolinization reproduction destruction via:javierarbona mining 2025 anthropology</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://psyche.co/ideas/have-online-worlds-become-the-last-free-places-for-children">
    <title>Have online worlds become the last free places for children? | Psyche Ideas</title>
    <dc:date>2026-05-05T14:22:52+00:00</dc:date>
    <link>https://psyche.co/ideas/have-online-worlds-become-the-last-free-places-for-children</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Children have lost the freedom to explore and play independently. They now seek out autonomy in digital landscapes"]]></description>
<dc:subject>elistark-elster children freedom internet web online landscape independence 2026 play margaretmead anthropology ionaopie peteropie carltheodorsørensen bronisławmalinowski minecraft exploration socialmedia roblox technology media petergray</dc:subject>
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<item rdf:about="https://aeon.co/essays/lessons-from-the-fairness-of-african-fractal-societies">
    <title>Lessons from the fairness of African fractal societies | Aeon Essays</title>
    <dc:date>2026-04-22T03:41:24+00:00</dc:date>
    <link>https://aeon.co/essays/lessons-from-the-fairness-of-african-fractal-societies</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Where centralised societies excel at extraction, African fractal systems allow for circulation, reciprocity and return"]]></description>
<dc:subject>likamkyanzaire 2026 africa decentralization centralization society fractals circulation reciprocity return roneglash cameroon architecture zambia cities urban urbanplanning place logone-birni geometry design. complexity economics economy europe governance government benoîtmandelbrot benoitmandelbrot recursion self-similarity scale scaling nathancohen china shenzhen gps yanguangchen xiomingman michaelediagbonya yemiebenezeraluko duyilewilliamabiodun nigeria religion art numeracy patterns fractalpatterns socialorder culture lineage mutualaid mutualsupport communities community bonaventurechigozieuzoh iheanyivalentineekechikwu nnamdiazikiwe form kinship flexibility linaeage egalitarianism class hierarchy hierarvhies simonroberts hpgulliver ethnography anthropology solidarity support globalsouth globalnorth value values hoarding extraction equality arusha igbo chokwe ubuntuai openai cooperatives deeplyrooted liberation design institutions concentration diffusion fairness equity</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:9d6b23b6237c/</dc:identifier>
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    <title>There’s No Homunculus In Our Brain Who Guides Us - Nautilus</title>
    <dc:date>2026-04-11T05:49:34+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why the cognitive-map theory is misguided."

...

"In the early 1980s, the psychologist Harry Heft put a 16 mm camera in the back of a sports car and made a movie. It consisted of a continuous shot of a residential neighborhood in Granville, Ohio, where Heft was a professor at Denison University. It didn’t have a plot or actors, but it did have a simple narrative: The car started moving at 5 miles per hour and made nine turns from one street to another and then came to a stop after traveling just under a mile. Heft then edited the film into two different movies. One showed just the vistas along the route, the expansive layout of environmental features, such as a group of houses or trees seen from a distance. The second film showed the transitions of the route, the parts between each vista where the view is occluded by, say, a turn in the road or the crest of a hill. He asked the study’s participants to watch either of the films and then brought them in person to the start of the route. Who would be able to find their way to the end? Were vistas or transitions more important to the process of what he called wayfinding, a form of navigation based on the perception of temporally structured visual information?1

At the time, the dominant theory in psychology for how people find their way was the cognitive map, which posits that humans and many animals create representations of the environment in the brain that they use to navigate the world. These representations are thought to be “allocentric,” meaning they are independent of an individual’s “egocentric” point of view and show the spatial relationship of objects and landmarks to one other, allowing people to create novel shortcuts. Heft wasn’t sure what the results would be but he was sure that however the study’s participants found their way, they weren’t using cognitive maps. “I don’t think there is such a thing as a cognitive map,” Heft told me in 2017. “Cognitive maps are products of what we know of the layout of the environment. But they are not the basis of our knowledge.”

The cognitive-map theory has inspired decades of experiments and become a ubiquitous and widely used concept. Edward Tolman, a professor at the University of California, Berkeley, introduced the concept in a famous 1948 paper “Cognitive Maps of Rats and Men.” Three decades later, the neuroscientist John O’Keefe tried to put an electrode in the amygdala of a rat but inserted it instead into the hippocampus, the bilateral brain region deep in the temporal lobe, critical to memory formation. O’Keefe’s instrument began recording the firing pattern of a single cell that strangely seemed to correspond to the rat’s physical location in space. For O’Keefe, these “place” cells were evidence that the hippocampus was the site of Tolman’s cognitive map.

But the cognitive map has also been called the theory that refuses to die. The idea that there is an innate geometric representation of the environment in our brains has dissenters in brain science, anthropology, and psychology. As the neuroscientist Richard Morris points out in The Hippocampus Book, maps are things that people look at to extract information. “Adopting this term for the neural activity of a region of the brain seems to carry with it the mental baggage that there must be some cryptic homunculus that is ‘looking at’ the map to do likewise,” he wrote.2 There is no mechanistic explanation of how humans extract information from this map but because the map is such an easily understood concept, it lives on as a “beguiling metaphor.”
WAYFARER: Anthropologist Tim Ingold dismisses the idea that our brains contain maps that orient us in the space around us. Rather, he attests, we are wayfarers whose knowledge of the world is “forged in movement.”Dmitry Molchanov / Shutterstock

Heft’s film experiment led to interesting results. People who only watched the film of the route’s vistas had the worst navigational accuracy. Those participants who viewed the film of transitions had the highest, greater than even those who viewed the movie of the entire route. Heft concluded that sequences of transitions are incredibly valuable for learning a route. But his subsequent experiments showed that time was also crucial for absorbing this information. If participants merely saw still images of the transitions, rather than watching the film moving through space, their ability to walk the route decreased. Heft began to see the process of wayfinding as a kind of reciprocal interaction between the perceiver and environmental structure, a continuous loop of perceiving and acting across time.

For Heft, the dominance of the cognitive-map theory has prevented a deeper understanding of human navigation. His own interest in the subject goes back to the 1970s when he read a book called The Senses Considered as Perceptual Systems. Written by the psychologist James Gibson, the book argued that humans could directly perceive the world through ecological information rather than assemble our sensory inputs into mental representations. The book was a revelation for Heft, who wrote to Gibson and asked if he could informally study under him at Cornell University. Gibson said yes. At the time, Gibson was working on a new book, The Ecological Approach to Visual Perception, in which he talked about wayfinding and how it consists of a sequence of transitions—the stretches of connected sequences over time—that connect vistas.

    Our ability to formulate cognitive maps arises from our constant exposure to actual maps, starting as kids.

The theory of wayfinding doesn’t negate the idea that most people can generate and use a mental map to get from A to B. Gibson believed that by following paths, the navigator can perceive the overall structure of the environment. But he thought that “it is not so much having a bird’s eye view of the terrain as it is being everywhere at once,” a somewhat mysterious concept that seems to indicate we can transport ourselves mentally to any starting point in the environment and create a novel route to where we want to go.3

But culture more than biology may explain how easily we can create map-like representations of space in our heads. Maps, Heft points out, are a cultural invention with a specific sociocultural history in Western traditions. He asks, “Is there something characteristic about Western cultural history that might have recently led to our taking Euclidean reasoning … as springing from our biological nature?” Heft points to the spread of coordinate mapping in the 14th century, inspired by the Greek mathematician Claudius Ptolemy’s Geographia, an atlas containing geographical coordinates for the Roman Empire and the world. This coincided with the invention of three-dimensional “Cartesian” space in the 17th century, the idea that space is not hierarchical (heaven, earth, hell) but can be divided into a stable, geometric planes. In the west, these two cultural developments led to an explosion in mapping, often in the service of exploration and colonization. And, it may also have conditioned people’s cognition in favor of allocentric representations of space.

“By merging these two lines of sociocultural history—map making and conceptions of space—our cultural tradition is provided with a very powerful way of thinking about environments for navigational purposes,” Heft wrote. “What results is an abstract framework that, among other things, makes it possible to adopt a point of view that is not normally attainable for a terrestrial organism, namely, a view of the earth’s surface as seen from ‘above,’ as if it were a cartographic map.”4

Today, our ability to formulate cognitive maps may have much to do with our constant exposure to actual maps starting as young children and throughout our daily lives. Just as maps are a navigational tool favored by our map-saturated culture, they have also become a conceptual model for understanding navigation and cognition, the reason why Tolman and so many others reached to the map metaphor for understanding how we find our way.

The cognitive-map theory prioritizes spatial knowledge whereas the idea of wayfinding emphasizes the temporal dimension of human experience. The anthropologist Tim Ingold, a professor of anthropology at the University of Aberdeen in Scotland, has said that there is no such thing as the cognitive map. Ingold’s and others’ explanation for how people navigate has been called the “practical-mastery theory,” which posits that navigation is a process of memorizing routes encoded in temporally organized sequences. For this reason, Ingold and others often emphasize the metaphor of listening to a piece of music, humming a tune, or a performance for navigating. Additionally, Ingold argues that what he calls “wayfaring,” the movement of terrestrial beings through the world along paths of travel, knowing as they go rather than before they go, is the more apt description of navigating. The term “space” itself, says Ingold, fails to accurately capture the realities of life and human experience. Instead, he writes, we are organisms inhabiting environments whose knowledge of the world is “forged in movement.” It’s us that bring places into being, rather than places existing in the abstract and empty notion of “space.”5

    The dominance of the cognitive-map theory has prevented a deeper understanding of human navigation.

Some skeptics of the cognitive-map theory came not from psychology or anthropology but from neuroscience. Howard Eichenbaum, a professor at Boston University until his untimely death in 2017, was a neuroscientist who studied the hippocampus and its function recording events for episodic memory, the remembrance of events from the past.6 He argued that the hippocampus functioned more in concert with time than space. He saw navigation as a memory task, involving the recording of sequences and events in time rather than computing relationships in Euclidean space. His experiments looking at the activity of hippocampal cells led him to think these cells “mapped” other dimensions of human experience. “Spatial cognition need not be Euclidean or linear,” he told me before he passed. “In children, it is very non-linear, they leave out stuff, expand spaces, do crazy stuff.” According to him, the evidence pointed to the idea that the hippocampus wasn’t a specialized spatial structure but had the ability to organize things in a temporal dimension and also “social space” or “musical space.” “It’s constructing spaces and navigating spaces that are not geographic space,” he said. “And that to me proves the generality of the hippocampus. The more I can show you, the less tenable the hippocampus as cognitive-map theory becomes.”

As our understanding of human cognition and particularly the hippocampus broadens, perhaps we’ll need to reach for new, unexpected metaphors to understand how we move through the world. The scholar Ruth Dalton and her co-authors recently wrote in Frontiers in Psychology that wayfinding draws upon many types of cognitive functions, but that it is also a social activity that involves collaboration between people, people-as-cues, symbolic artifacts, and communication.7 In Dalton’s analysis of all the ways that people influence one another’s wayfinding processes, she found that “these contributions are extensive and intricate in nature, and that their oversight thus far has distorted our understanding of wayfinding processes.”

Reaching beyond the cognitive map metaphor opens up new possibilities and ways of thinking about our direct experience. The next time you need to get somewhere, ignore the metaphor of a map in your head. Perhaps you’ll notice the ways that memory, perception, community, imagination, language, reasoning, decision-making, and emotion work together to get to your destination or back home. Maybe you’ll find that wayfinding leads to deep attachments between you and the environment you inhabit.

M.R. O’Connor is the author of Wayfinding: The Science and Mystery of How Humans Navigate the World, from which portions of this article are adapted. Her reporting has appeared in The New Yorker, The Washington Post, and UnDark, among others.

References

1. Heft, H. Way-finding as the perception of information over time. Population and Environment 6, 133–150 (1983); Heft, H. The role of environmental features in route-learning: Two exploratory studies of way-finding. Journal of Nonverbal Behavior 3, 172–185 (1979).

2. Andersen, P., Morris, R., Amaral, D., Bliss, T., & O’Keefe, J. (Eds.) The Hippocampus Book Oxford University Press (2007).

3. Heft H. The Ecological Approach to Navigation: A Gibsonian Perspective. In: Portugali J. (Ed.) The Construction of Cognitive Maps The GeoJournal Library, vol 32. Springer, Dordrecht (1996).

4. Heft, H. Environment, cognition, and culture: Reconsidering the cognitive map. Journal of Environmental Psychology 33, 14-25 (2013).

5. Ingold, T. Against space: place, movement, knowledge. In Kirby, P.W. (Ed.), Boundless Worlds: An Anthropological Approach to Movement Berghahn Books, Oxford, United Kingdom (2009).

6. Eichenbaum H. On the integration of space, time, and memory. Neuron 95, 1007–1018 (2017).

7. Dalton, R.C., Hölscher, C., & Montello, D.R. Wayfinding as a social activity. Frontiers in Psychology 10, 142 (2019).

8. Istomin, K.V. & Dwyer, M.J. Finding the way: A critical discussion of anthropological theories of human spatial orientation with reference to reindeer herders of Northeastern Europe and Western Siberia. Current Anthropology 50, 29-49 (2009)."]]></description>
<dc:subject>mro'connor 2020 brain maps mapping cognitivemaps harryheft psychology knowledge environment hippocampus anthropology science navigation jamesgibson perception claudiusptolemy ptolemy timingold neuroscience howardeichenbaum ruthdalton memory community imagination language reasoning decisionmaking emotion place</dc:subject>
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    <title>Wade Davis - The Wayfinders: Why Ancient Wisdom Matters in the Modern World - YouTube</title>
    <dc:date>2026-04-10T02:00:59+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=fa4VZk1tRLU</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Wade Davis is a writer and photographer whose work has taken him from the Amazon to Tibet, Africa to Australia, Polynesia to the Arctic. Having served as Explorer-in-Residence at the National Geographic Society from 2000 to 2013, he is currently Professor of Anthropology and the BC Leadership Chair in Cultures and Ecosystems at Risk at the University of British Columbia. The author of 23 books, including The Wayfinders, One River, and Into the Silence. Davis holds degrees in anthropology and biology and received his Ph.D. in ethnobotany, all from Harvard University. In 2016, he was made a Member of the Order of Canada. In 2018 he became an Honorary Citizen of Colombia. His latest book is Magdalena: River of Dreams (Knopf 2020). Named by the National Geographic Society as one of the Explorers for the Millennium, Dr. Davis has been described as “a rare combination of scientist, scholar, poet and passionate defender of all of life’s diversity.” 

More details at www.chautauqua.eku.edu "]]></description>
<dc:subject>wayfinding 2021 wadedavis tibet africa australia polynesia arctic modernity diversity life living anthropology erikliddell amandagreen javieralvarez</dc:subject>
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    <title>M.R. O'Connor - Wayfinding: The Science and Mystery of How Humans Navigate the World - YouTube</title>
    <dc:date>2026-04-09T23:39:07+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["M.R. O’Connor is a graduate of Columbia University’s Graduate School of Journalism who writes about the politics and ethics of science, technology and conservation. She is the author of two acclaimed books about the cutting edges of contemporary scientific research, with a third on the way. Her first book, Resurrection Science: Conservation, De-Extinction and the Precarious Future of Wild Things (St. Martin’s Press, 2015) and was one of Library Journal and Amazon’s Best Books of The Year. Her second book, Wayfinding: The Science and Mystery of How Humans Navigate the World (St. Martin’s Press, 2019) is an exploration of navigation traditions, neuroscience and the diversity of human relationships to space, time and memory. Its writing was supported by the Alfred P. Sloan’s Program for the Public Understanding of Science, Technology & Economics. About the book, Kirkus Reviews writes that “O'Connor talked to just the right people in just the right places, and her narrative is a marvel of storytelling”; Nature explains that “[O’Connor walks the labyrinth of the brain’s time-and-space-mapping hippocampus. And, on the road, she meets astrophysicists, anthropologists and traditional wayfinders — such as Bill Yidumduma Harney of Australia’s Wardaman culture, who steers by thousands of memorized stars”; and Science notes that “O’Connor’s coverage of the cognitive map theory… is deep and broad.” She is currently writing a book called Ignition (Bold Type Books) on fire ecology and prescribed burning, for which she became certified as a wildland firefighter.

Her work has appeared online in The Atavist, Slate, Foreign Policy, The New Yorker, Nautilus, UnDark and Harper’s. A pair of recent essays for The New Yorker include “A Day in the Life of a Tree” and “Dirt Road America,” a feature piece about Sam Correro, who has spent decades stitching together maps of continuous pathways of dirt roads across the United States. In 2008/2009, O’Connor served as a reporter for The Sunday Times, an English-language newspaper in Colombo, Sri Lanka. Her investigative reporting on topics like disappearances in Sri Lanka’s civil war, global agriculture trade in Haiti, and American development enterprises in Afghanistan have been funded by institutions such as the Pulitzer Center on Crisis Reporting, The Phillips Foundation and The Nation Institute’s Investigative Fund. For a long time, she made her bread and butter as a stringer covering crime, courts and breaking news in New York City for publications such as The Wall Street Journal and New York Post, and covered the criminal justice beat for the online investigative site The New York World. She is. She lives in Brooklyn, NY with her partner, the screenwriter Bryan Parker, and their two sons.

Sponsored by the College of Science, Technology, Engineering and Mathematics, the Department of Psychology, the School of Communication and the Honors Program."]]></description>
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    <title>How Lansana Keita reinvigorated African philosophy | Aeon Essays</title>
    <dc:date>2026-03-24T07:10:23+00:00</dc:date>
    <link>https://aeon.co/essays/how-lansana-keita-reinvigorated-african-philosophy</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Lansana Keita rejected Eurocentric ideas, tracing the philosophical tradition back to African Kemet or ancient Egypt"]]></description>
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    <dc:date>2026-03-02T16:36:22+00:00</dc:date>
    <link>https://aeon.co/essays/who-is-walter-mignolo-architect-of-decoloniality</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A prominent architect of decolonial theory, his diagnosis of European colonial ills is both penetrating and flawed"]]></description>
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    <title>We cooperate to survive. But, if no one’s looking, we compete | Aeon Essays</title>
    <dc:date>2026-02-16T00:14:08+00:00</dc:date>
    <link>https://aeon.co/essays/we-cooperate-to-survive-but-if-no-ones-looking-we-compete</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An age-old debate about human nature is being energised with new findings on the tightrope of cooperation and competition"

...

"This proclivity for developing new strategies to compete is part of the social brain hypothesis, originally formulated by the psychologist Nicholas Humphrey. In his seminal paper on the topic in 1976, Humphrey argued that the primary function of the human intellect is to navigate the social, rather than the physical, environment.

One implication of the social brain hypothesis is the assumption that every society hosts opportunistic people who may follow local norms for only as long as it is beneficial to do so. Elsewhere, I have called these people ‘invisible rivals’. For example, religious zealots and political adherents across the world may observe all the rules linked with their group – whether ritual or ideological – until they reach a position of power. Thereafter, they can exploit others and act selfishly as it suits them. This may help to explain why studies show that people with psychopathic tendencies are more likely to enter positions of power, for example in corporate or political systems. Following rules without believing in them is an effective strategy for gaining power.

Admittedly, these arguments make our world sound hopeless. It’s tempting to think that, if the story of human evolution isn’t the rosy picture of cooperation, fairmindedness and mutual aid championed by thinkers for more than a century, we can’t expect much from our future. There are just too many problems – from raging inequality and low public trust to a rapidly warming planet and the growing risk of technology like AI – to hope that a species with a dark and ignoble past can overcome itself and create a better future.

I think, however, that this pessimism is misplaced, and that facing ourselves honestly is the first and most important step we can collectively take. This requires adopting a realistic perspective about the kind of animal that Homo sapiens is. First, we are not inherently cooperative but have the capacity for cooperation – just as we have the capacity for exploitation and selfishness. What matters at the individual level is the way we choose to behave towards others.

Second, just as there is no such thing as a cooperator, there is no such thing as a free-rider. These are behaviours that we apply in models and experiments for convenience. How people behave – and critically, how we describe social behaviours – is a matter of circumstance. The same person who behaves ethically in one circumstance may not do so in another, as research into moral credentialing shows. Our behavioural plasticity, or ability to adapt the way we act to context, is one of our defining features. The evolved psychological processes driving our decisions cannot be captured by simplistic models or games. Anyone can be an invisible rival.

That is precisely why local social norms matter so much. If cooperation isn’t a fixed trait but a fragile, context-dependent outcome, then the real question is what kinds of environments make it easier to do the right thing – and harder to get away with quiet defection. The Nobel laureate Elinor Ostrom argued that local social norms are the bedrock of any serious effort to promote cooperation: look at how people behave in their immediate surroundings to understand their methods for restraining unbridled selfishness. Just as organisms evolve immune defences against selfish cells that quietly undermine the whole, societies need norms – and the institutions that uphold them – that can detect and restrain rivalries that flourish out of sight.

Fostering community-level interdependence – and the norms that evolved to help them function cooperatively – is therefore essential for combatting the exploitation that results from invisible rivalry. Never try to enforce cooperation from above. Instead, just as the economist Noreena Hertz argues we should replace ‘greed is good’ maxims in the capitalist framework with a community-oriented, cooperation-promoting mindset, appreciating that we are all better off when we work together is the critical insight needed for building a prosocial and equality-focused environment for the future.

Education is where this begins, not as moral uplift but as collective self-knowledge: it helps us see our own temptations clearly and translate that insight into practical scaffolding – laws, schools and civic rules that reward cooperation and raise the costs of exploitation. Cheating will never vanish, and some people will always look for an edge, but our distinctive intelligence lies as much in recognising exploitation and organising against it as in exploiting in the first place. Invest in that knowledge and in the local institutions that make fairness both appreciated and rewarded, and we will widen the space in which cooperation and equality can endure."]]></description>
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    <title>Laura Nader on Plunder - YouTube</title>
    <dc:date>2026-02-15T09:26:47+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=aIW1l_IucXE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When Barack Obama says that “we are a nation of laws,” asking that we accept the verdict freeing the killer of Trayvon Martin, much as he did when asking that we accept the verdict that freed the killers of Sean Bell, he is asking us to willingly submit to rules of law that are routinely part of larger hostile political projects. As explained in this 2008 talk by Laura Nader the rule of law is used to justify the theft of land and labor and “Law and Order” actually means legalized, protected theft and order based on forced obedience.

*When the Rule of Law is Illegal at the Public Anthropology Conference at American University (Nov. 2008)."

[PDF here:
https://www.loisellelab.org/wp-content/uploads/2015/08/Plunder-When-the-Rule-of-Law-is-Illegal.pdf
https://www.are.na/block/43623269 ]]]></description>
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    <title>Apocalypse no: how almost everything we thought we knew about the Maya is wrong | Indigenous peoples | The Guardian</title>
    <dc:date>2026-02-15T00:57:32+00:00</dc:date>
    <link>https://www.theguardian.com/news/2026/feb/12/apocalypse-no-how-almost-everything-we-thought-we-knew-about-the-maya-is-wrong</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For many years the prevailing debate about the Maya centred upon why their civilisation collapsed. Now, many scholars are asking: how did the Maya survive?"]]></description>
<dc:subject>maya marcusharaldsson anthropology farming collapse mexico centralamerica guatemala franciscoestrada-belli history survival archaeology marcellocanuto belize elsalvador honduras discrimination indigeneity indigenous liwygrazioso climatescience xinka garifuna kaminaljuyu rioazul tikal elguacamolón guatemalacity mayapán civilization hieroglyphs holmul chichenitza uxmal kennethselgson climate soniagutiérrez winaq rogobertamenchú poqomam colonization colonialism bolivia ecuador governance government data law legal almavásquez pixcayáriver efraínríosmontt ixil claudiapazypaz luispacheco héctorchaclán agims blancasubuyui sanjuansacatepéquez kaqchikel bernardoarévalo vikings mormonnephites caracol lidar corn agriculture mayabiospherereserve terminalclassic jareddiamond plurinationalism self-governance resistance 2026</dc:subject>
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<item rdf:about="https://humanumreview.com/articles/the-therapy-of-symbols">
    <title>The Therapy of Symbols | Joshua Hochschild | Humanum Review</title>
    <dc:date>2026-02-14T22:35:13+00:00</dc:date>
    <link>https://humanumreview.com/articles/the-therapy-of-symbols</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://www.frontporchrepublic.com/2026/02/poverty-progressives-and-publics/

"Josh Hochschild begins with Musk’s view of language and then draws on Walker Percy to pose a different understanding of language and its value for humans: “From Musk’s pristine Cartesian perspective, we aren’t essentially embodied creatures, but more like angels, capable of purely spiritual apprehension, once freed from the awkward and purely accidental constraints of beastly biology. Invoking Descartes highlights the fact that Musk envisions only a new technological path to an old dream of mind-body separation.”"]

"We are not surprised that an old-soul Aristotelian poet sees this easier than a scientistic neophile engineer. The poet is most conscious of knowing things in and through words. The word—“which is after all only a mouthy little sound,” Percy admits—is what “the poet salvages… from its utility context and holds” so that in it we see “the thing in the word in another mode of existing, in alio esse.”

Percy the philosopher helps us understand the perversity of imagining human life without language. The same insights may also help explain why his scholarly philosophy book didn’t find a publisher, and why podcasts are more popular than philosophy classes. Even if you could mainline meaning and argument, they are more natural, significant, and joyfully fulfilling shared by the storyteller or poet. Percy the poet knew that communion isn’t “sentimental”; it is our distinctive mode of being. The lecture-hall and library are more likely to become obsolete than the campfire.

I’m glad to have this book, and Percy needed to write it. Did he need to publish it? It seems reflecting on the mystery, scandal, and joy of naming sufficed for him to find his vocation:

<blockquote>What I perceive in all its intricate and iridescent reality is the thing itself as it has formed itself within the web of sound. No wonder the poet is seduced. Once he has savored this dangerous delight, it is enough to set him fondling words for life, turning them this way and that in the hope that one will catch this holy fire.</blockquote>"]]></description>
<dc:subject>walkerpercy 2026 joshuahochschild cspeirce ernstcassirer susannelanger heidegger thomism hacquesmaritain johnpoinsot semiotics symbols philosophy descartes elonmusk technology peteraugustinelawler phenomenology communion language anthropology human humans humanism reality neurolink transhumanism life living mediation experience humanexperience slow humancondition humanbeings humanity</dc:subject>
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    <title>The yearnings that take young Europeans into the far Right | Aeon Essays</title>
    <dc:date>2026-01-23T05:36:46+00:00</dc:date>
    <link>https://aeon.co/essays/the-yearnings-that-take-young-europeans-into-the-far-right</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Young Europeans join far-Right movements less out of grievance than out of a profound yearning to believe and belong"]]></description>
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<item rdf:about="https://tinhouse.com/podcast/crafting-with-ursula-lidia-yuknavitch-on-the-carrier-bag-theory-of-fiction/">
    <title>Crafting with Ursula : Lidia Yuknavitch on The Carrier Bag Theory of Fiction - Tin House</title>
    <dc:date>2026-01-22T06:30:45+00:00</dc:date>
    <link>https://tinhouse.com/podcast/crafting-with-ursula-lidia-yuknavitch-on-the-carrier-bag-theory-of-fiction/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Today’s conversation is about one of Ursula K. Le Guin’s most iconic and influential essays: The Carrier Bag Theory of Fiction, an essay that deserves an entire episode to itself. And who better to discuss it than Lidia Yuknavitch, whose latest novel Thrust follows a character who herself is a “carrier.” Because this essay has influenced not only an incredible number of  writers but anthropologists, visual artists, filmmakers, performance artists, scholars, and musicians as well, we weave in the voices of others, across disciplines, as we talk about and unpack this work of Le Guin’s. The Carrier Bag Theory of Fiction interrogates questions of labor and economy, and interrogates gender in relation to inherited story forms, and looks at the power of story, both to tell and to silence. Le Guin’s essay is her way to reimagine the shape of a story, to dethrone the hero to allow many less familiar and stranger stories to find their way. And she invites us all in to figure it out with her.

If you enjoy the Crafting with Ursula series consider transforming yourself from a listener to a listener-supporter. Every supporter gets a resource-rich email with each episode chock full of things referenced in the conversation and things discovered in preparing for it. But there are a ton of other goodies, from rare Le Guin collectibles to the book Ursula and I did together, Ursula K. Le Guin: Conversations on Writing, and much more."

[See also:

PDF of "The Carrier Bag Theory of Fiction" by Ursula K. Le Guin (1986)
https://www.are.na/block/42827218 ]]]></description>
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<item rdf:about="https://www.culanth.org/fieldsights/more-than-human-politics">
    <title>More-than-Human Politics | Society for Cultural Anthropology</title>
    <dc:date>2026-01-19T21:45:52+00:00</dc:date>
    <link>https://www.culanth.org/fieldsights/more-than-human-politics</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode of AnthroPod, guest producers Stine Krøijer and Astrid Oberborbeck Andersen take up a debate that is central to current environmental and political anthropology: namely, how ethnographers can identify and describe the political when earth beings, spirits, or nonhuman others become part of the ethnographic equation? How can we methodologically and theoretically engage with these beings as they become entwined in political processes? The episode is built around a recording of a workshop on “More than Human Politics,” which was held in the Department of Anthropology at the University of Copenhagen in April 2015.

Marisol de la Cadena’s 2015 book Earth Beings: Ecologies of Practice across Andean Worlds is the point of departure for the conversation, which also takes the listener to the ecovillage of Damanhur in Italy, where residents have devised a machine that translates between plant and human beings, and to the Danish island of Bornholm, where subterranean beings become involved in political debates over public research funding. In asking how the concept of politics can be rethought in odd encounters with nonhuman beings, the participants in this episode consider how concepts work as methods, if translation always entails a loss or can be considered productive, and the relationship between nonhuman affectors and political effects.

Marisol de la Cadena is Professor of Sociocultural Anthropology at the University of California, Davis. She is author of two major books: Indigenous Mestizos: The Politics of Race and Culture in Cuzco, Peru, 1910–1991 (2000) and Earth Beings: Ecologies of Practice across Andean Worlds (2015). Her research sits at the boundaries of science and technology studies, where she works through what she calls ontological openings (fellow travelers with, but different from what has been called the “ontological turn”). Her interests include the study of politics, multispecies (or multientity) ethnography, indigeneity, history and the ahistorical, world anthropologies, and the anthropologies of worlds. In all these areas her central concern is the relationship between concepts and methods, as well as interfaces as analytical sites.

Ester Fritsch holds degrees in anthropology from the University of Copenhagen and is currently enrolled as a doctoral student at the IT University of Copenhagen. Her research engages with energy, ethics, and technological development among dDamanhurians in Northern Italy, as well as European developers of Internet of Things (IoT) sensing technologies.

Lars Christian Kofoed Rømer is a doctoral fellow at the Danish Folklore Archives, the Royal Danish Library, and the Department of Anthropology at the University of Copenhagen. Within a Danish context he has worked at the intersection between folklore and anthropology around issues of dying and the experiences of the dead. In his current research project, he uses legends of a subterranean being to explore the concealed ways people engage with the local landscape on the Danish island of Bornholm.

Morten Axel Pedersen is Professor of Social Anthropology at the University of Copenhagen. He is author of Not Quite Shamans: Spirit Worlds and Political Lives in Northern Mongolia (2011) and The Ontological Turn: An Anthropological Exposition (with Martin Holbraad, 2017). He is also coeditor of Comparative Relativism (2011) and Times of Security: Ethnographies of Fear, Protest, and the Future (2013), as well as the book series Ethnography, Theory, Experiment, which is published by Berghahn Books.

Stine Krøijer is Associate Professor in the Department of Anthropology at the University of Copenhagen. Her key research area is political and environmental activism, in both Northern Europe and the Amazon Basin. When not sitting in or thinking like a tree, she is theoretically concerned with human-tree relationships, climate change, and the forms of politics emerging from human engagements with their environment. Krøijer is the author of Figurations of the Future: Forms and Temporalities of Left Radical Politics in Northern Europe (2015).

Astrid Oberborbeck Andersen is Assistant Professor of Techno-Anthropology at Aalborg University. She holds a PhD from the University of Copenhagen, and while producing this podcast she was employed there as a postdoc. Her research focuses on human–environment relations, with a special focus on the intersections of knowledge, expertise, and politics. Her doctoral research was on water and urban ecology in Arequipa, Peru, and her postdoctoral research examined human societies and living resources in northwest Greenland. Of late, she has contributed to The NOW Project, which examines living resources and human societies around the North Water in the Thule Area."]]></description>
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<item rdf:about="https://www.publicbooks.org/against-babel-or-how-to-talk-to-strangers/">
    <title>Against Babel: Or, How to Talk to Strangers - Public Books</title>
    <dc:date>2026-01-17T04:26:25+00:00</dc:date>
    <link>https://www.publicbooks.org/against-babel-or-how-to-talk-to-strangers/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What would such an antigenealogical, transcendent philology that I’ve called for here look like? One example might be found in Jennifer Scappettone’s Poetry After Barbarism: The Invention of Motherless Tongues and Resistance to Fascism. Explicitly and abundantly antistatist, Scappettone’s work engages with national language traditions without reinscribing dominant geopolitics. Instead, the book offers a course toward “alternative republics … in which poetry (and its undervalued kith, translation) might assume a central agency,” noting:

<blockquote>Needless to say, the language of a People conceived as monolith needs to disavow the ineluctably shared histories and futures of speech and writing, which deposit themselves in linguistic resources representing a treasury of exchange impossible to shut down: a perpetual transmutation taking place in the ungovernable work of ears, mouths, and hands absorbing and passing on difference.</blockquote>

Difference, not an anachronistic Eden of similarity, is the indubitable protagonist of Scappettone’s story. Approaching the poetic traditions and artistic practices of fugitives, waywards, and exiles, from Etel Adnan to LaTasha N. Nevada Diggs, Scappettone retells not the story of Babel but the story of the Pentecost: wherein Christ’s followers, inspired by the divine spirit—“inspired” in the literal sense of “breathed into”—are suddenly able to speak languages foreign to them.

The Pentecost does not repair Babel but redrafts it, placing an antidote for our separation and noncommunication back in the hands of those who believe and care enough to speak beyond sameness: poets. Guided by the potential of xenoglossy—the spontaneous knowledge of an unlearned language—Scappettone’s book gathers near-magical moments of people producing works intelligible to those othered to them. These achievements, Scappettone notes, are not because of a myth of shared descent, but because of the possibility of their shared occupation of a homeland, enacted not through the state but through experience, performance, and poetics.

Thus, Poetry After Barbarism might be an inaugural bid at a philology without Babel. Scappettone’s book embraces Ahmed’s impossible invitation for language study to not repair through shared heritage or reform through shared futurity, but instead to regenerate legibility, refuse the pure, reembrace the gift of the unknown. Our new guiding myth, I take it, must be the Pentecost. We must live not at the moment of our scattering but at the moment of our spontaneous, and earned, remembrance. Importantly, though, Scappettone makes clear her work is not originary but collectivizing: it brings under a shared light generations of language workers before her, including an impressive chapter on the Italian philologist that undrapes a disciplinary tradition of antifascist praxis.

In this, Scappettone offers the ultimate rejoinder to both Auerbach and Said. To her, it is not enough that our philological home is the earth. In fact, our language—our home—must also be planetary and cosmic, escaping the entrapments that make an internationalized earth just another vestige of the state.

We need not see ourselves as scattered halves looking to be made whole by a return to a unified state. Escaping Babel’s haunt, it’s possible to see—xenoglossically—our bodies, our histories, our languages as complete in themselves. The task remains, then, to extend care, humanity, solidarity, and life, to tongues—and people—outside of the trajectories inscribed by our protos; to raze the language tree that dictates our cultural debt and our naturalized nations; and to reinvest in living with, and living for, difference."]]></description>
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<item rdf:about="https://illwill.com/mourning-and-migrancy">
    <title>Mourning and Migrancy • Ill Will</title>
    <dc:date>2026-01-03T06:15:40+00:00</dc:date>
    <link>https://illwill.com/mourning-and-migrancy</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>olgarodríguez-ulloa 2025 mounrning migrants migration immigration monroedoctrine us border borders latinamerica israel apartheid palestine geopolitics indigeneity indigenous mourning southamerica perú gayatrispivak death grief dying imperialism empire coloniality colonialism colonization lenapenation history hospitals edwidgedanticat catholicism spirituality religion relationships families haiti kimberlytheidon anthropology sophielewis silviafederici uncertainty nietzsche jacquesderrida kafka</dc:subject>
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<item rdf:about="https://aeon.co/ideas/this-ancient-mnemonic-technique-builds-a-palace-of-memory">
    <title>This ancient mnemonic technique builds a palace of memory | Aeon Ideas</title>
    <dc:date>2025-12-28T20:30:00+00:00</dc:date>
    <link>https://aeon.co/ideas/this-ancient-mnemonic-technique-builds-a-palace-of-memory</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[previously saved here:
https://www.are.na/block/2291483 ]

"a lukasa memory board (Brooklyn Museum)"]]></description>
<dc:subject>memory lynnekelly 2017 language psychology anthropology augmentation memorypalaces</dc:subject>
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<item rdf:about="https://www.americananthropologist.org/geopolitical-lives/dua">
    <title>Geopolitical Times: Timeliness and Being out of Time, by Samar al-Bulushi (UC Irvine) and Kristin Peterson (UC Irvine) — American Anthropologist</title>
    <dc:date>2025-12-25T17:18:08+00:00</dc:date>
    <link>https://www.americananthropologist.org/geopolitical-lives/dua</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In hindsight, Yusuf probably ended up on the wrong boat. In 2015, when the airstrikes started in Yemen, Yusuf and his brother first contemplated leaving. Following the Arab Spring in 2011, an uprising in Yemen forced the country’s long-term president Ali Abdullah Saleh to cede power to his deputy, Abdrabbuh Mansur Hadi. However, Hadi’s government failed to bring stability to Yemen and was ineffective in dealing with numerous threats, ranging from the Houthi rebellion in northern Yemen to food insecurity and the continuing influence of Saleh in Yemeni politics. In 2014, Houthi rebels seized control of parts of northern Yemen, including the capital, Sanaa, and forced President Hadi into exile. In March 2015, a coalition of states, led by Saudi Arabia and backed by the United States, the United Kingdom, and France, carried out airstrikes against Houthi strongholds in the north. Saudi Arabia and its allies claimed that the Houthis were a proxy of Iran and part of Iran’s attempt to gain influence over Yemen. “When things started getting worse, we made our way down to Taiz and stayed with some family before so we could take a boat across the Red Sea. In those days, boats were leaving every day from Mocha and other places on the coast to Obock and Tajdoura [ports in Djibouti],” said Yusuf.

Geopolitics is a story about place, the “geo” a reminder that the realm of the political referenced here is one of claims over territory. In this story, certain places and people matter and others don’t. An important critique of geopolitics has emphasized this unequal and racialized distribution of concern, about whose lives are grievable and the geographies of indifference that shape the political (Butler 2009; Povinelli 2011; Wynter 2003). But the geopolitical is also about grievability as a temporally circumscribed notion. As mandates end, once embassies are evacuated, the temporality of geopolitics renders places and people out of time. The very language of geopolitics, with its emphasis on “crisis,” “flashpoints,” and “flare-ups,” is one that privileges this immediacy of attention. The geopolitical is a tale of timeliness, and as I reflect on here, being out of time. 

Prior to 2014, a steady traffic of boats had operated in the other direction. Young men (this was mostly, though not always, a journey undertaken by men) would walk for days, weeks, and months from places as far afield as the Ogaden region in Ethiopia to the desolate coastline of Djibouti and Somalia. From there, they would embark on tahrib, a journey across the Red Sea to port cities in Yemen and then to Saudi Arabia, Dubai, or Europe. These boats operated adjacent to fishing skiffs, dhows, cargo ships, and navy vessels. When the Yemen civil war started, families—first the Somali families that had fled to Yemen during the Somali civil war and then others—found themselves on boats leaving the coast of southern Yemen and heading to ports in Djibouti and Somalia. Yusuf and his brother had hoped to travel together to Djibouti and eventually end up in Dearborn, Michigan, where distant cousins had settled. “The man who was making arrangements told us that we couldn’t go on the same boat; so, I let my younger brother go first and would follow him a week later.” Soon after his brother left under the cover of a moonless, humid night, rumors circulated that the Saudis would be blockading the coast and restricting all sea traffic. “In the days after he left, it became clear that I wouldn’t be able to make it to Djibouti. From where I was staying I could see the road from Taiz making its way down the mountains to Hudaydah [on the coast]. Every night, I would see a steady stream of lights twinkling on the road as cars and trucks with families started arriving to try and leave in time.” Yusuf found himself out of time. A few days after his brother had fled Yemen, the Saudi-led coalition blockaded the coast of Yemen, ostensibly in retaliation for missile attacks by Houthi rebels on Riyadh. Navigating the Bab-el-Mandeb all of a sudden became even more treacherous. “The cost to travel almost doubled, so I decided to take whatever boat I could afford.” Yusuf ended up on a boat to Bosaso, the largest port in Puntland, an autonomous region in northern Somalia.

It was just after Eid al adha in 2019, and we were sitting at the restaurant where Yusuf worked in Bosaso. Over the past few years, a number of Yemeni restaurants had opened up throughout Puntland. The deliciously sharp smell of fenugreek from the freshly made hilbeh and sabayad (Yemeni bread) baking in the front drew me to his restaurant. We met regularly and chatted about Yemeni food and Dearborn. Like many Yemenis in Puntland, Yusuf was struggling to get the right paperwork to travel onward. “When we came, people welcomed us. They prayed for us and raised money for us at the mosque. We found work, some with importers and exporters, others worked at restaurants like I am doing. But the goal was to stay only for a little while, before finding a way to America.” He explained that his brother had landed in Obock and made his way down to Djibouti City and got papers to travel to Europe. When he tried at the refugee resettlement offices in Puntland, he was refused and told that too much time had passed. “The UN people are suspicious that we are Arab Salah [Yemeni-descended communities in Somalia] and just trying to leave Somalia by falsely claiming we came recently from Yemen.” 

Yusuf, like numerous others, found himself unable to successfully navigate the whims and vagaries of humanitarian bureaucracies. As many have eloquently written (Feldman 2007; Khosravi 2010; Ticktin 2011), these humanitarian orders ensnare, capture, and abandon those fleeing to safety. Yusuf also found himself constantly out of time. When he first arrived in Puntland, the civil war in Yemen was regularly on the news, and Yusuf described encountering a steady stream of well-wishers and those curious about the world he had fled. “In the mosque, at the mafrish, people talked about Yemen all the time, especially with the Saudi-led blockade and whether Somalia would have to choose sides between the Saudis and the Qataris.” Yet, this recognition did not extend to some of the humanitarian-assistance offices. With mandates aimed at assisting those leaving the Horn of Africa, Yusuf’s journey from Yemen to the Horn of Africa was not legible. He had applied too early, and by the time mandates had expanded to include Yemenis arriving in Somalia, his journey was seen as having occurred before the cutoff time for assistance. 

These temporal traps are central, if at times unrecognized, to the management of populations and various practices of state and supra-state recognition. It is often time, as opposed to intent, that is the distinction between the refugee and the migrant, between those who can escape to safety and those left behind. Jurisdiction and recognition (the very building blocks of geopolitics) are not merely territorial contests but also structured within particular temporalities.

There was another sense in which Yusuf was out of time. By 2019, the civil war in Yemen had very much receded into the background. Yusuf and others stuck in Somalia found themselves struggling to make themselves legible to various international actors, as their lives and world no longer retained urgency as “geopolitical flashpoints.” This was not simply a case of imperial indifference or compassion fatigue (those are certainly at play), but a sense that one’s time had passed. As one of my interlocutors in Puntland remarked, “When I see the Yemenis at mosque on Friday prayers, I find myself surprised that they are still here. Not wanting them to leave necessarily, but still surprised that they are still around.” The Yemenis would also speak of their surprise. As Yusuf said, “I never thought I would still be here, but here I am.” His brother, on the other hand, had arrived at the right place and, importantly, at the right time. This was something he constantly brought up.

This timeliness maps onto an understanding of temporality—for both imperial agents and critics—as one where geopolitical time unfolds in a linear progression. Geopolitical time is epochal; it is built on notions of stages and linear transitions. From kingdom to state, from sail to steam, from land to sea to air. To make claims about the geopolitical invites this form of linearity (reflect here on the frames available to think through the China-Africa question that all seem to replicate the “new imperialism” idea). Geopolitical time privileges the self-representation of empire and relegates all others to the “waiting room of history” (Chakrabarty 2000).

Geopolitics produces in its wake those rendered out of time. Engaging geopolitics then becomes a form of engaging in this politics of timeliness (and being out of time). But there are other scales at which the geopolitical becomes legible, especially as it morphs into a tale of geo-temporal socialities. Here it is not linear time that is at stake but a kind of geopolitical unfolding that is recursive. Time folds in on itself, things return and reappear, but they do so in ways that are not the same. This is what makes geopolitics simultaneously familiar, and we can see forms and patterns that appear and reappear—Saigon 1975 reappears as Kabul 2021—but each reappearance creates a new possibility. This is not contingency as a hopeful modality of change, but also contingency as evasion as a way for imperial systems to morph and strengthen. 

Yusuf recognized how the temporality of geopolitics had rendered him out of time. “I never thought I would still be here, but here I am” is a recognition that one still endures in a time that they were not meant to inhabit. For Yusuf, there is no resilience to be valorized in this statement, no reservoir of courage or strategy of mobility to be celebrated, but instead a tired yet persistent insistence on disrupting the temporalities of indifference that constitute geopolitical time."]]></description>
<dc:subject>jatindua time timeliness anthropology yemen houthis aliabdullahsaleh geopolitics via:javierarbona concern djibouti somalia ethiopia ogaden saudiarabia bureaucracy hornofafrica qatar samaralbulushi kristinpeterson ansarallah 2025 ansarullah</dc:subject>
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<item rdf:about="https://www.pnas.org/doi/10.1073/pnas.1404212111">
    <title>Embers of society: Firelight talk among the Ju/’hoansi Bushmen | PNAS</title>
    <dc:date>2025-11-17T19:11:49+00:00</dc:date>
    <link>https://www.pnas.org/doi/10.1073/pnas.1404212111</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Significance
Control of fire and the capacity for cooking led to major anatomical and residential changes for early humans, starting more than a million years ago. However, little is known about what transpired when the day was extended by firelight. Data from the Ju/’hoan hunter-gatherers of southern Africa show major differences between day and night talk. Day talk centered on practicalities and sanctioning gossip; firelit activities centered on conversations that evoked the imagination, helped people remember and understand others in their external networks, healed rifts of the day, and conveyed information about cultural institutions that generate regularity of behavior and corresponding trust. Appetites for firelit settings for intimate conversations and for evening stories remain with us today.

Abstract
Much attention has been focused on control of fire in human evolution and the impact of cooking on anatomy, social, and residential arrangements. However, little is known about what transpired when firelight extended the day, creating effective time for social activities that did not conflict with productive time for subsistence activities. Comparison of 174 day and nighttime conversations among the Ju/’hoan (!Kung) Bushmen of southern Africa, supplemented by 68 translated texts, suggests that day talk centers on economic matters and gossip to regulate social relations. Night activities steer away from tensions of the day to singing, dancing, religious ceremonies, and enthralling stories, often about known people. Such stories describe the workings of entire institutions in a small-scale society with little formal teaching. Night talk plays an important role in evoking higher orders of theory of mind via the imagination, conveying attributes of people in broad networks (virtual communities), and transmitting the “big picture” of cultural institutions that generate regularity of behavior, cooperation, and trust at the regional level. Findings from the Ju/’hoan are compared with other hunter-gatherer societies and related to the widespread human use of firelight for intimate conversation and our appetite for evening stories. The question is raised as to what happens when economically unproductive firelit time is turned to productive time by artificial lighting."

[via:
https://social.ayjay.org/2025/11/17/from-a-anthropological-study-by.html ]]]></description>
<dc:subject>anthropology light fire 2014 pollywiessner african firelight behavior humans sotrytelling imagination creativity evolution gossip culture trust anatomy social hunter-gatherers society</dc:subject>
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<item rdf:about="https://farsight.cifs.dk/the-future-is-mundane/">
    <title>The Future is Mundane - Farsight</title>
    <dc:date>2025-11-10T10:53:55+00:00</dc:date>
    <link>https://farsight.cifs.dk/the-future-is-mundane/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Renowned anthropologist Sarah Pink explains why the sensory and embodied experiences of everyday life should take a more prominent role in imagining possible scenarios."

...

"It was really a configuration of a few different things that came together over time. From around 2005, I did research on the Slow City movement [an international movement promoting peaceful, high-quality way of life, and ‘slow’ cities, ed.]. It made me interested in how the towns that joined the movement would be writing or performing themselves into a possible future.

Around 2010, I started to work on another project in collaboration with designers. Design is another future-oriented discipline, and the collaboration led me to become interested in concepts like uncertainty and possibility in relation to the future.

I became especially interested in the question of how to harness uncertainty to invite people to think about, perform, understand, and to sense possibility in new ways. When approached in this way, uncertainty shifts from being something to be mitigated, as we often see in relation to governments and organisations, to becoming a way to investigate possibility and futures in a more speculative way.

Through these projects, questions started to arise around how to design for people who may live in these possible futures. That line of questions continued in my later work looking at possible futures of self-driving cars, possible city futures, and possible mobility futures, bridging new technology with design, anthropology and the social science disciplines.

A new phase of my work in futures has emerged through the Digital Energy Futures project, which explores how everyday life – shaped by digital and emerging technologies – might transform future energy demand. I aim to continue developing new models of foresight that are attuned to the complexities of everyday life – and that foreground the social, cultural, sensory, and material realities that shape our energy futures."

...

"For me, it is a continual process of methodological experimentation. Currently, and based in my experience with visual ethnography for generating tacit and embodied knowledge, I’ve been redeveloping the video tour and video reenactment methods which I started out with around twenty-five years ago. The tours and reenactments focused on engaging with people’s actual everyday lives to seek to understand what is important to them, how they live, and what their routines are like.

Now I’m in the exciting process of translating those methods for futures research. I have developed what I am calling the pre-tour and the pre-enactment, where we ask people to take us on a tour of their home and enact their possible future routines in 2050.

We set up the experiment with some pre-defined parameters. These could include projections for how many days will be above 40 degrees Celsius in 2050, or what we think the air quality might be like. We then ask the participants to imagine those and other elements of future life in their homes as prompts.

A lot of things become super interesting in that context. How might people use windows differently? If you have a 40-degree window, might you use that to dry your laundry indoors? How might they reorganise their space or use the rooms of their home differently? Will underground garages become cool rooms? Would patios or gardens be covered over? We are experimenting with applying this method to understand possible future life in homes as well as in city neighbourhoods, with some super-interesting outcomes.

I believe that through methods innovations like these we can arrive at a more sensory and embodied way of anticipating possible futures. The point is not simply to ask what we think we’ll do in those futures – but also to ask what we want it to feel like, emotionally and sensorially, to live in our homes, to walk up the road in our city or neighbourhood, or to go to work.

And so why is that important? I if we can develop new methods to answer those questions, then we can create a whole new layer of knowledge about what futures people truly desire, be it in 2030 or 2050, and use that as a starting point for understanding how we might better plan ahead."

...

"Our research investigates how people will participate in shaping these transitions. There is a knowledge gap there, with regards to how people will live in possible futures and how everyday life will shape and influence the anticipated digital and net zero transitions.

We know very well that when new technologies and plans for net zero and sustainability transitions do land in everyday life, they won’t just shape society singlehandedly. The dominant narrative around technology tends to claim that it drives and shapes the future – but we know from many years of anthropological research that reality is more nuanced. When a technology emerges and comes into people’s lives, it’s very often reshaped by those who use it. And people use technologies – and any other product, of course – in ways that fit their own lives, ambitions, hopes, and aspirations."]]></description>
<dc:subject>sarahpink anthropology everyday slow 2025 tamirasnell senses sensory multisensory futurism climatechange climate globalwarming ethnography ai artificialintelligence robotics humanism slowcity slowcities design uncertainty possibility speculation speculative socialscience cities mobility energy foresight creativity trust care caring anxiety futures future embodiment bodies sustainability reality technology society diversity human humans</dc:subject>
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<item rdf:about="https://www.noemamag.com/the-ark-builders-saving-fragile-bits-of-our-world/">
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Scientists and archivists are expanding their approaches to preservation — from freezing endangered species’ cells to encoding ancient languages onto disks sent into space."]]></description>
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<item rdf:about="https://www.koozarch.com/essays/xigagueta-a-vessel-for-contemporary-art-writing-and-thinking">
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["An alternative subtitle for this piece is Diidxa’ rului’ ca neza — translated from the author’s mother tongue, this means ‘the word that shows the way’."]]></description>
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    <title>What Is Intelligence?</title>
    <dc:date>2025-10-24T04:42:13+00:00</dc:date>
    <link>https://nautil.us/what-is-intelligence-1242863/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["At a church in Italy, we sought to shed an old definition for one that could save us"]]></description>
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<item rdf:about="https://jasmi.news/p/statement-of-purpose">
    <title>🌻 statement of purpose - by Jasmine Sun - @jasmi.news</title>
    <dc:date>2025-09-26T05:30:06+00:00</dc:date>
    <link>https://jasmi.news/p/statement-of-purpose</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["And what better place to start than San Francisco? This is the happeningest place in the world, a city of fewer than one million people with cultural and economic impact a thousand times that amount. Computers and startups, of course, but also the history of hippies and gay rights and the Sierra Club and the UN. A real literary city, the kind that inspired Kerouac’s idealism and Didion’s critical eye; whose foggy coast starred in Vertigo and inspired Otis Redding to write “Sittin’ On The Dock of the Bay.” The hall which birthed a century of Democratic politics—its radical freedoms and brutal contradictions. The longer I stay, the more I find life and lore to dig into. I plan to live abroad in the back half of 2025, but for now, I’m more than happy to have a home base I love so much.

I keep returning to that William Gibson line: The future is already here, it’s just not evenly distributed. When I spent a summer in Taipei, what stood out most was how residents viewed climate change as a present reality to manage versus a far-off future threat. You couldn’t dispute your environment—extreme weather events were common; a supermonsoon shut down the city on my third day of work. The garbage trucks played Fur Elise as they rolled through the streets, and my neighbors were all exceptionally diligent recyclers. Edge cases are everywhere. The future is at my front door; it’s in Taipei, San Francisco, and Port Fourchon. We just have to go outside."]]></description>
<dc:subject>sanfrancisco jasminesun 2025 culture future writing howwewrite ai artificialintelligence samkhan kenliu anthropology disruption cities urban urbanism singapore esmeralda californiaforever surveillance claude sousveillance china donaldtrump elonmusk politics progress williamgibson cliffordgeertz behavior context meaning meaningmaking llms chatgpt tiktok ericadams economics zedes jackkerouc otisredding bayarea joandidion sieeraclub gayrights counterculture us hippies computers computing startups technology siliconvalley taipei portfourchon idealism criticism un zede</dc:subject>
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<item rdf:about="https://www.sup.org/books/anthropology/something-between-us">
    <title>Something Between Us | Stanford University Press</title>
    <dc:date>2025-09-20T20:29:12+00:00</dc:date>
    <link>https://www.sup.org/books/anthropology/something-between-us</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An anthropologist's quest to understand the deep social and political divides in American society, and the everyday strategies that can overcome them.

In 2016, Anand Pandian was alarmed by Donald Trump's harsh attacks on immigrants to the United States, the appeal of that politics of anger and fear. In the years that followed, he crisscrossed the country—from Fargo, North Dakota to Denton, Texas, from southern California to upstate New York—seeking out fellow Americans with markedly different social and political commitments, trying to understand the forces that have hardened our suspicions of others. The result is Something Between Us: The Everyday Walls of American Life, and How to Take Them Down, a groundbreaking and ultimately hopeful exploration of the ruptures in our social fabric, and courageous efforts to rebuild a collective life beyond them.

The stakes of disconnection have never been higher. From the plight of migrants and refugees to the climate crisis and the recent pandemic, so much turns on the care and concern we can muster for lives and circumstances beyond our own. But as Pandian discovers, such empathy is often thwarted by the infrastructure of everyday American life: fortified homes and neighborhoods, bulked-up cars and trucks, visions of the body as an armored fortress, and media that shut out contrary views. Home and road, body and mind: these interlocking walls sharpen the divide between insiders and outsiders, making it difficult to take unfamiliar people and perspectives seriously, to acknowledge the needs of others and relate to their struggles.

Through vivid encounters with Americans of many kinds—including salesmen, truck drivers, police officers, urban planners, and activists for women's rights and environmental justice—Pandian shares tools to think beyond the twists and turns of our bracing present. While our impasses draw from deep American histories of isolation and segregation, he reveals how strategies of mutual aid and communal caretaking can help to surface more radical visions for a life in common with others, ways of meeting strangers in this land as potential kin."

[See also:

https://events.berkeley.edu/geog/event/301902-the-everyday-walls-of-american-life-and-how-to-take-t 

"Anthropologist and UC Berkeley alum Anand Pandian (Sociocultural Anthropology, 2004) will speak from a new book about the United States called Something Between Us. The book is based on fieldwork in more than a dozen states, with everyone from homebuilders and truck drivers to activists for gender and environmental justice. The book seeks to show how our social and political impasses in the United States stem from the everyday walls that Americans have come to live with and take for granted: in their homes and on the road, for the body and the mind. It also tries to show how movements for mutual aid and solidarity can break through these barriers, making possible a different kind of collective life in the country.

Anand Pandian is Krieger-Eisenhower Professor of Anthropology at Johns Hopkins University. His previous books include A Possible Anthropology: Methods for Uneasy Times, and Ayya’s Accounts: A Ledger of Hope in Modern India. Anand serves as President of the Society for Cultural Anthropology, and as a curator of the Ecological Design Collective, a community for radical ecological imagination and collaboration. He lives with his family in Baltimore, where he is currently working on a new book project on decay, waste, and the crafting of ecological futures."]]]></description>
<dc:subject>anandpandian 2025 us anthropology society politics divide division donaldtrump 2016 anger fear collectivism disconnection care caring climatechange climatecrisis globalwarming climate migration immigration refugees infrastructure filterbubbles fortresses everyday perspective struggle infividualism insularity activism isolation mutualaid via:javierarbona caretaking kinship disagreement empathy socialfabric</dc:subject>
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<item rdf:about="https://mitpress.mit.edu/9780262561334/fire-and-memory/">
    <title>Fire and Memory: On Architecture and Memory, by Luis Fernández-Galiano (2000)</title>
    <dc:date>2025-09-20T20:25:10+00:00</dc:date>
    <link>https://mitpress.mit.edu/9780262561334/fire-and-memory/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Architecture and fire, construction and combustion, meet in this poetic treatise on energy in building.

In Fire and Memory, Luis Fernández-Galiano reconstructs the movement from cold to warm architecture, from building fire to building a building with and for fire, through what he calls a "metaphorical plundering" of disciplines as diverse as anthropology and economics, and in particular of ecology and thermodynamics. Beginning with the mythical fire in the origins of architecture and moving to its symbolic representation in the twentieth century, Galiano develops a theoretical dialogue between combustion and construction that ranges from Vitruvius to Le Corbusier, from the mechanical and organic to time and entropy. Galiano points out that energy, so important to the origin of architectural theory in Vitruvius's time, has been absent from architectural theory since the introduction of the "dictatorship of the eye" over that of the skin. With Fire and Memory, he reintroduces energy to the discussion of architecture and reminds us that the sense of touch is as necessary to an understanding of the environment as the sense of sight."]]></description>
<dc:subject>via:javierarbona architecture energy petroleum vitruvius fire lecorbusier anthropology economics time entropy contruction combustion buildings</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=-AET_NJJxCQ">
    <title>Non-State Societies and Deleuze and Guattari: A Discussion of 'Edges of the State' - YouTube</title>
    <dc:date>2025-09-20T14:18:16+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=-AET_NJJxCQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On this episode, Craig and Will are joined by John Protevi to discuss his latest book, Edges of the State. Protevi challenges dominant notions in anthropological research and other human sciences with anarchic perspective informed by theorists such as Pierre Clastres, Gilles Deleuze, James C. Scott, and others. Central to our discussion is the question of how our historical understanding of human sociality and the manifestation of the state could be altered if we decentered the concept of primordial hostility. What if we approached these discussions with a framework of prosocial behavior? However, there is something for everyone here. This discussion covers ground ranging from Deleuze and Guattari’s concept of ideology to contemporary discourses on neuroscience. So, relax, or grab a notebook, and join us!"

[See also:

Edges of the State
https://www.upress.umn.edu/9781517907969/edges-of-the-state/

"Using philosophical and scientific work to engage the perennial question of human nature
 
This book takes a look at the formation, and edges, of states: their breakdowns and attempts to repair them, and their encounters with non-state peoples. It draws upon anthropology, political philosophy, neuroscience, evolutionary biology, child developmental psychology, and other fields to look at states as projects of constructing “bodies politic,” where the civic and the somatic intersect. John Protevi asserts that humans are predisposed to “prosociality,” or being emotionally invested in social partners and patterns. With readings from Jean-Jacques Rousseau and James C. Scott; a critique of the assumption of widespread pre-state warfare as a selection pressure for the evolution of human prosociality and altruism; and an examination of the different “economies of violence” of state and non-state societies, Edges of the State sketches a notion of prosocial human nature and its attendant normative maxims."]]]></description>
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<item rdf:about="https://www.sapiens.org/culture/gold-mining-ethical-sourcing-inequalities-colombia-miners/">
    <title>The Myth of &quot;Risk-Free&quot; in the Global Gold Industry – SAPIENS</title>
    <dc:date>2025-09-16T19:23:20+00:00</dc:date>
    <link>https://www.sapiens.org/culture/gold-mining-ethical-sourcing-inequalities-colombia-miners/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An anthropologist unpacks how colonial histories and racial and class hierarchies shape who is allowed to desire and accumulate gold today."]]></description>
<dc:subject>gold mining minerals materials history colonialism colonization 2025 latinamerica congo gisellefigueroadelaossa race racism colombia class hierarchy hierarchies regulation marmato anthropology economics switzerland lbma eu us investment markets contamination risk governance indigeneity indigenous precolombian southamerica carllangebaek corruption accumulation capitalism traceability jamessmith ethnography morality moralauthority authority extraction extractivism jewelery cali medellín gdl uae globalnorth globalsouth policy policies inequality justice purification environment goldmarket</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:d82a916d778a/</dc:identifier>
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</item>
<item rdf:about="https://chrishedges.substack.com/p/the-death-of-holocaust-studies-w">
    <title>The Death of Holocaust Studies (with Raz Segal) | The Chris Hedges Report</title>
    <dc:date>2025-09-10T05:17:58+00:00</dc:date>
    <link>https://chrishedges.substack.com/p/the-death-of-holocaust-studies-w</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Raz Segal confronts the question of whether Holocaust studies ever been about the true history of the event. In reality, the field has manufactured the exceptionality of the Jewish people and Israel."

[Direct link to video:
https://www.youtube.com/watch?v=Y4rcAAAm1CQ ]

"Raz Segal, an Israeli historian and an associate professor of Holocaust and Genocide Studies at Stockton University, analyzes how the weaponization and distortion of the Holocaust, in the midst of the genocide in Gaza, has been used to serve the narrative of Zionists and the Israeli government. He tells host Chris Hedges on this episode of The Chris Hedges Report:

“We know that Holocaust education eventually was more focused on transmitting this feeling of exceptionality than actually teaching about Holocaust as history, as real history, as normal history, as a part, indeed, of the making of the modern and late modern world.”

Segal recounts his personal experience learning about the Holocaust in Israel, revealing a Zionist perspective that is both skewed and contradictory.

“Jews, because they were a unique people, always faced a unique hatred, anti-Semitism, which then culminated in a unique genocide, really the only genocide ever in human history, in this framework: the Holocaust,” he explains.

Though Segal outgrew this propagandized view, he explains that many in Israel and its international supporters still frame Jews and the Holocaust as exceptional. This belief in exceptionalism, Segal argues, blurs the history that led to the Holocaust and the events that have followed.

“We really can't understand the phenomena of modern genocide without understanding the nation-state system, the exclusionary nation system and colonialism, European expansion around the world, settler colonialism and colonial genocides that accompanied this expansion for hundreds of years,” Segal contends."

...

"The idea that the Holocaust is a unique event in human history serves the interests of Zionists who use it to paint Jews as eternal victims and justify the apartheid state of Israel and the genocide being carried out in Gaza. Unique suffering in their eyes confers unique entitlement. But it also serves the interests of colonial powers who carried out their own genocides, ones they seek to obscure and deny.

What was the annihilation of Native Americans by European settlers? The Armenians by Turks, the Indians and the Bengal famine by the British? Or the Soviet orchestrated famine in the Ukraine? What was the dropping of the atomic bombs on Hiroshima and Nagasaki? Is manifest destiny any different from the Nazis' concept of Lebensraum? These too were holocausts fueled by the same dehumanization and bloodlust for mass extermination.

Nearly all Holocaust scholars who see in any criticism of Israel a betrayal of the Holocaust have refused to condemn the genocide. Not one of the institutions dedicated to researching and commemorating the Holocaust have drawn the obvious historical parallels or decried the mass slaughter of Palestinians. These scholars and institutions are rendering the slogan “never again” meaningless.

They are misappropriating the Holocaust to perpetuate a false view of the world and human nature, a way not to explore the past but manipulate the present. This decision to render the Holocaust an isolated event in human history, some grotesque aberration of human depravity, robs it of its meaning and its universal importance.

This sacralization of the Holocaust allows Germany, which has been one of Israel's most important weapon suppliers since the state's inception, to absolve itself for its own past through its backing of the Israeli settler colonial state. Germany uses this alliance with Israel to separate Nazism from the rest of German history, including the genocide carried out by German colonists against the Nama and Herero in German Southwest Africa, now Namibia.

Such magic, the Israeli historian and genocide scholar Raz Segal writes, legitimizes racism against the Palestinians at the very moment that Israel perpetuates genocide against them. The idea of Holocaust uniqueness thus reproduces rather than challenges the exclusionary nationalism and settler colonialism that led to the Holocaust.

Joining me to discuss the uses and misuses of the Holocaust and what it means for Holocaust studies is Professor Raz Segal, an associate professor of Holocaust and Genocide Studies at Stockton University, where he also directs the Master of Arts in Holocaust and Genocide Studies program. Professor Segal, because of his condemnation of the genocide in Gaza, saw the offer to lead the Center for Holocaust and Genocide Studies at the University of Minnesota revoked.

Let's begin with the lessons of the Holocaust because for Zionists, and if you go to the Holocaust Museum in Washington, the lesson of the Holocaust is the creation of a well-armed Jewish state. That's not the lesson for other writers of the Holocaust such as Primo Levi, but maybe you can lay out what in your mind is the importance, and I think that, of course, both of us fear that the misuses of the Holocaust diminishes its importance for all of us who need to learn about the capacity for human evil."]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["TRN Podcast host Nick Estes in conversation with Justin Podur from The Anti Empire Project.  We look forward to your questions and comments! As always, patrons of Red Media will get priority."

[also here:
https://www.youtube.com/watch?v=nYA9sVvjyvw ]
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["An epic analysis of 5,000 years of civilisation argues that a global collapse is coming unless inequality is vanquished"]]></description>
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<item rdf:about="https://www.beyondthedial.com/post/e23-how-a-watchs-design-affects-our-perception-of-time/">
    <title>Podcast Insights E13 - How a Watch's Design Affects Our Perception of Time - BEYOND THE DIAL</title>
    <dc:date>2025-07-25T00:05:00+00:00</dc:date>
    <link>https://www.beyondthedial.com/post/e23-how-a-watchs-design-affects-our-perception-of-time/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Allen takes a deep dive into the phenomenological perspective and clarifies how it can actually operate as a way to examine watches by performing subjective reports on four watches, a Nomos Club, a vintage Seiko Weekdater, an Aquadive Bathescaphe, and a Moser Streamliner. By looking at how quantum gravitational theorists have shown that time doesn't exist, but is instead a subjective phenomenon - that is: a product of our minds - Allen then explores the fluid ways we perceive time, and how watches affect that perception."

[Also here:
https://podcasts.apple.com/us/podcast/insights-e13-how-a-watchs-design-affects-our/id1472733566?i=1000469511757
https://open.spotify.com/episode/5vVNknh11mqPi7TwIeb7Rj ]]]></description>
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<item rdf:about="https://www.beyondthedial.com/post/e1-perspectives-on-watches/">
    <title>Podcast Insights E1 - Academic Perspectives on Watches - BEYOND THE DIAL</title>
    <dc:date>2025-07-24T23:08:57+00:00</dc:date>
    <link>https://www.beyondthedial.com/post/e1-perspectives-on-watches/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This introductory episode is a discussion about the various conceptual frameworks that we can use when thinking, writing, and talking about watches. These include mechanical, cultural, social, historical, design, phenomenological perspectives. This overview provides a set of possible frameworks that the ensuing episodes will use interchangeably. Think of this as a Metasode.

SHOW NOTES

The Mechanical Perspective
Jens Koch's Article in Watch Time about the Rolex DEEPSEA
https://www.watchtime.com/featured/rolex-deepsea-d-blue-hands-on-review/

The Social & Cultural Perspectives
Allen's Article at Worn & Wound about the Bell & Ross Areonavale 41mm
https://wornandwound.com/review/review-bell-ross-br-v2-92-aeronavale/

The Historical Perspective
Jack Forster's Article on the Omega Moon Watch 50th Anniversary Edition at Hodinkee
https://www.hodinkee.com/articles/omega-speedmaster-apollo-11-50th-anniversary-limited-edition-in-depth

The Design Perspective
Zach Weiss Video Essay on the Christopher Ward C-60 Trident Pro V3 at Worn & Wound
https://www.youtube.com/watch?v=ADJMKnLzYD8 "

[Also here:
https://podcasts.apple.com/us/podcast/insights-e1-academic-perspectives-on-watches/id1472733566?i=1000444295274
https://open.spotify.com/episode/5MOjNrPhCN1ZjPHrKvoNc5 ]

]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Beyond science and policy, the key to protecting Earth’s most vulnerable ecosystems may lie in the human capacity to treat certain places as sacred."]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["An evolutionary anthropologist details seasonal changes among foraging communities—and distills how the fixed political structures of industrialized societies are an outlier in human history."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=qXA-xa5G1fg">
    <title>Robin DG Kelley, The Dusk of Everything - YouTube</title>
    <dc:date>2025-06-12T19:25:58+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=qXA-xa5G1fg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[also here:
https://mediathek.hkw.de/en/video/robin-d--g--kelley--the-dusk-of-everything- ]

[See also:

https://archiv.hkw.de/en/hkw/presse/pressemitteilungen/pressemitteilung_206835.php

"The conference takes the book The Dawn of Everything by David Graeber and David Wengrow as a starting point to radically question imperialist narratives of civilization. From May 27 to 29, activists and researchers from history, archaeology and anthropology will discuss new empirical findings and emancipatory practices.

Is there no alternative to the current social order? Or could it be that long outdated basic assumptions about the development of human society prevent us from implementing the changes that are now necessary for our survival? In their book The Dawn of Everything, David Graeber and David Wengrow outline a new human history that turns our conventional understanding of the past on its head. The authors draw on often revolutionary insights from archaeology, anthropology and the knowledge of resistance movements and connect them in novel ways. What’s at stake is nothing less than new answers to the question: What does it mean to be civilized?

Organized by Anselm Franke and Bernd Scherer together with David Wengrow and Erhard Schüttpelz.

With contributions by Christina von Braun, Mirjam Brusius, Claudine Cohen, Rana Dasgupta, Nika Dubrovsky, Forensic Architecture, Alfredo González-Ruibal, Karin Harrasser, Brian Holmes, Robin D.G. Kelley, Jamie Kelsey-Frey, Barbaro Martinez-Ruiz, Angela Melitopoulos, Dirk Moses, Johannes Müller, Robbie Richardson, Brigitte Röder, Elif Sarican, Savitri D, Alain Schnapp, Erhard Schüttpelz, Jacques Servin, Alpa Shah, Liv Nilsson Stutz, Margarita Tsomou, David Wengrow"]]]></description>
<dc:subject>robinkelley robindgkelley 2022 anthropology archeology civilization history knowledge resistance society davidwengrow</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=HihmjOe6QKE">
    <title>David Wengrow, The Dawn of Everything: The Civilization Question - YouTube</title>
    <dc:date>2025-06-10T21:20:17+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=HihmjOe6QKE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["David Wengrow FSA is a British archaeologist and Professor of Comparative Archaeology at the Institute of Archaeology, University College London. He co-authored the international bestseller The Dawn of Everything: A New History of Humanity which was a finalist for the Orwell Prize in 2022."

[See also:

https://archiv.hkw.de/en/hkw/presse/pressemitteilungen/pressemitteilung_206835.php

"The conference takes the book The Dawn of Everything by David Graeber and David Wengrow as a starting point to radically question imperialist narratives of civilization. From May 27 to 29, activists and researchers from history, archaeology and anthropology will discuss new empirical findings and emancipatory practices.

Is there no alternative to the current social order? Or could it be that long outdated basic assumptions about the development of human society prevent us from implementing the changes that are now necessary for our survival? In their book The Dawn of Everything, David Graeber and David Wengrow outline a new human history that turns our conventional understanding of the past on its head. The authors draw on often revolutionary insights from archaeology, anthropology and the knowledge of resistance movements and connect them in novel ways. What’s at stake is nothing less than new answers to the question: What does it mean to be civilized?

Organized by Anselm Franke and Bernd Scherer together with David Wengrow and Erhard Schüttpelz.

With contributions by Christina von Braun, Mirjam Brusius, Claudine Cohen, Rana Dasgupta, Nika Dubrovsky, Forensic Architecture, Alfredo González-Ruibal, Karin Harrasser, Brian Holmes, Robin D.G. Kelley, Jamie Kelsey-Frey, Barbaro Martinez-Ruiz, Angela Melitopoulos, Dirk Moses, Johannes Müller, Robbie Richardson, Brigitte Röder, Elif Sarican, Savitri D, Alain Schnapp, Erhard Schüttpelz, Jacques Servin, Alpa Shah, Liv Nilsson Stutz, Margarita Tsomou, David Wengrow"]]]></description>
<dc:subject>davidwengrow davidgraeber civilization anthropology history 2022</dc:subject>
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    <title>Calling Home and Caring Across Continents – SAPIENS</title>
    <dc:date>2025-06-10T20:49:50+00:00</dc:date>
    <link>https://www.sapiens.org/culture/mobile-phone-calling-care-india/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An anthropologist explores how a phone call home may seem simple but carries layers of meaning for migrating nurses and their families in India."]]></description>
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    <title>Remembering Alasdair MacIntyre | THR Web Features | Web Features | The Hedgehog Review</title>
    <dc:date>2025-05-24T00:44:46+00:00</dc:date>
    <link>https://hedgehogreview.com/web-features/thr/posts/remembering-alasdair-macintyre</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The philosopher, remembered here, was more than a herald of decline."

...

"The first time I met Alasdair MacIntyre I was twenty-one, and he threatened to kill one of my classmates. Then told us all that our attention to his work was “profoundly misbegotten.” It was the spring semester of 1991, my senior year at Georgetown University, and my capstone seminar was dedicated to reading everything the Scottish-born philosopher had written up to that point. (It was a lot.) At the end of the semester, he came for a full day of discussion. To call it “vigorous” and “frank” would suggest we were auditioning for the State Department.

As I recall, he mocked those who did not like the Red Sox (or possibly those who did?). At another point, he suggested that, if we were in Ireland, he would have been entitled to kill one of my classmates. Undoubtedly, though, the most memorable moment for me came at lunch, when one of us asked him a question that was really a barely disguised invitation for him to congratulate us on our class's dedication to his writings. He was having none of it. "Oh, I think your class is profoundly misbegotten," he said. "If you had understood anything of what I have written, you would have immediately stopped reading my work and turned to an intensive study of Aristotle and Aquinas."

Today these sorts of things would, shall we say, not go well as pedagogically acceptable methods of interacting with students. But we knew how to take it—that is, not personally—and so instead of being offended or feeling threatened, we learned.

Learning is what I have always done with MacIntyre, because he always had more to teach than I could at any moment handle. That’s because he was, I think, more than one person. There were always multiple “Alasdair MacIntyres” out there, and the one that people seem to know about most is, in my view, the least interesting. That MacIntyre is the theorist of moral decline, the polemicist who studied how we all live “after virtue,” as his most widely recognized book is titled. He is someone who seemed, at least to an extent, to carry water for the reactionary movement of certain cultural forces in the United States since the 1960s. This declinist MacIntyre has been all too readily weaponized by partisans of resentment.

But there are at least three other Alasdair MacIntyres from whom we can learn as well, and the lessons they have to teach are to some degree orthogonal to the first.  One is Alasdair MacIntyre the social theorist, a person deeply versed not just in Marx’s theory but in the larger question of the shape and order of society in general. As an anglophone philosopher, MacIntyre was unique in being profoundly learned in scholarship in sociology and anthropology. Other philosophers—even MacIntyre’s own students—tend not to be. Bernard Williams and Martha Nussbaum both come close, but the first was hampered by arrogance, the latter by earnestness. The only other anglophone philosopher since World War II who had anything like his catholicity of interest was Ernest Gellner, and Gellner differed from MacIntyre in eventually leaving philosophy behind. MacIntyre always understood himself to be a philosopher, despite his jeremiads against the field, but he remained profoundly interested in the Marxist analysis and critique of the modern social order as having at its center a deeply pathological relationship between status, meaning, and wealth. Many of the cultural conservatives currently heaping their obituarial praises of MacIntyre on social media are treating his multiple and vehemently anti-capitalist invectives with the kind of decorous silence that you normally reserve for Uncle Bob and his rants about Area 51 at family Thanksgiving get-togethers. But this MacIntyre is a conversation partner for a thinker like Jürgen Habermas.

Then there is the McIntyre the philosophical anthropologist. This thread in his work goes all the way back to his interest in psychoanalysis, but it also involves a positive picture of what a human might be that first appears in After Virtue. I still remember the surprise with which many people received MacIntyre’s 1999 “book on dolphins,” as some dubbed Dependent Rational Animals. “How,” one puzzled reader asked, “can the guy who was demanding we go back to Aquinas talk about Flipper?” But the surprise masked a deep confusion about his project, because he was always asking about the human good. Even as a Roman Catholic thinker, he was in some important ways a naturalist, though his was a capacious naturalism grounded in Aristotle, unafraid of discussing what it means to have a nature. The social theory was always anchored in an ongoing quest to figure out the best life for the human person, a project that drew him most deeply into conversation with thinkers such as Charles Taylor.

For me, though, as for a few others who think about religious pluralism and difference, the most creative, innovative, and profound MacIntyre was the one who thought about moral rationality, about how traditions change, and how precisely we can talk to each other across our deepest differences. This is a MacIntyre who emerged gradually, slowly extricating himself from an understanding of dialogue as centrally apologetic—that is, as essentially defending one position against another—an understanding that he first formulated in Difficulties in Christian Belief, the title of one of his earliest books. But then he came to see that the question was not merely about re-asserting one’s prior point of view but about how we might learn from one another, thereby coming to disagree in more precise and profound ways.  All of this was sparked by his recognition, coming largely from his learning in anthropology, that there is no single standard form of “reason,” that humans reason in many diverse ways, all of them in some sense tradition-based. 

This could easily have curdled into a kind of shrugging Rortyan relativism, but he had read his R.G. Collingwood—had really read it—and he knew that the forms of truth-seeking are broadly  universal: Everyone, more or less, tries to “track the truth,” but we do so in profoundly, though (perhaps not incommensurably) divergent modes of what he called “moral enquiry.” Reason is the word we use to describe how we narrate the world and ourselves to ourselves; we tell ourselves these stories as ways of understanding the world, and the resources we have to tell the stories are always drawn from distinct moral communities, ideally traditions of sufficient moral density and complexity to provide at least plausible narratives for how our lives have gone so far and what we should do next. 

This work was decisively shaped by his exploration of the idea of “epistemological crises,” in which people find themselves in situations of radical vexation, when their moral and spiritual resources offer them no determinate answer to how to go on. And yet they must.  These can be situations in which a tradition of moral enquiry simply fails you—some especially fraught encounter with the problem of evil, say—or situations in which your tradition encounters a rival mode of human life that it cannot easily incorporate in its own vision, in the way that MacIntyre thought Augustinian theology confronted Aristotelian naturalism in thirteenth-century Paris.  And yet, as Samuel Beckett would say, you must go on: but how? The elucidation of a form of rationality as narrative intelligibility, manifest in quite different ways among quite different groups of humans—and MacIntyre’s several attempts to articulate this intuition, and explore its implications for human life going forward—truly came to fruition in his masterpieces of the 1980s, Whose Justice? Which Rationality?, and my personal favorite, Three Rival Versions of Moral Enquiry.

This was a MacIntyre who was not only attempting to describe what it meant for the human to be a rational animal but also trying to imagine the kinds of political and institutional conditions that would be hospitable to hosting multiple such “versions of moral enquiry.” His voluble scorn for universities masked his deep love for what they could do, if only they tried. His vehemence in dealing with peers and students was also a camouflaged way to acknowledge the kinds of people whom MacIntyre aspired to be and live among—indeed, aspired to help create in his students. This was in many ways a frankly utopian project. 

And I believe it is where the utopian energies of MacIntyre’s early Marxism went. He was always a good hater. His animus against capitalism was evident early on, and it never left him. The word after in the title of most famous book, After Virtue, signals his opposition to the current situation. Even before that, his collection of essays from the 1960s was entitled Against the Self-Images of the Age, and his critique of Herbert Marcuse, who was in interesting ways a parallel thinker, was also a kind of auto-critique.  

Yet if much of his energy was vigorously polemical, we are mistaken, I believe, if we think of MacIntyre as only, or even mainly, a hater. He was, in ways he might have found embarrassing to admit, a lover as well, a person who hoped for something better, something that would be a fit site for human flourishing. It is in his elaboration of how traditions learn and grow and develop, and how thinkers in one tradition can come to encounter and understand another tradition, indeed how traditions themselves can be understood to be braided together, learning from one another, then differentiating from one another, this almost Darwinian picture of the descent of multiple filiations and entanglements of human modes of moral inquiry, now blending, now separating across time, that I think we find his most durable and deepest work.

It is easy to complain about the universe.  Many people on the left and the right mistake, being intelligent with having a well-developed ability to sneer. MacIntyre was never such a person.  To be sure, his standards were impossibly high. But if you want to know what it would be to take your life seriously and live in a way that makes you the richest possible person you can be, and with whom to talk about this effort, and how to talk with them: Well, then, MacIntyre will remain an invaluable guide."]]></description>
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<item rdf:about="https://www.atlasobscura.com/articles/kohala-field-system">
    <title>Unearthing the Mysteries of Hawai'i's Ancient Agriculture - Gastro Obscura</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["At the Kōhala Field System, researchers are rediscovering lost ancestral knowledge. "]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The radical anthropologist offered not only incisive studies of the state but also a vision of what life looked like beyond it."]]></description>
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<item rdf:about="https://www.newyorker.com/magazine/2025/04/14/in-praise-of-floods-james-c-scott-book-review">
    <title>James C. Scott’s “In Praise of Floods,” Reviewed | The New Yorker</title>
    <dc:date>2025-04-20T22:00:23+00:00</dc:date>
    <link>https://www.newyorker.com/magazine/2025/04/14/in-praise-of-floods-james-c-scott-book-review</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["James C. Scott and the Art of Resistance
The late political scientist enjoined readers to look for opposition to authoritarian states not in revolutionary vanguards but in acts of quiet disobedience."

...

"“Seeing Like a State” was published in 1998, after the collapse of the Soviet Union and the decline of socialism, and after the United States had lost its taste for New Deal-style economic planning. Perhaps as a result, the book appeared more conservative than Scott meant it to be. The political scientist Francis Fukuyama gave it an approving notice in Foreign Affairs, and, a year after it was published, the head of the libertarian Cato Institute invited Scott to address its annual convention, much to his dismay. Many on the left concurred with their libertarian colleagues that Scott had made, however inadvertently, a pro-market case against state power. In a review, the liberal economist Brad DeLong noted the striking similarities in argument between Scott’s brief against planning and the libertarian Austrian economist Friedrich Hayek’s praise of the “spontaneous order” of market economies. Scott, unlike Hayek, was an avowed skeptic of free markets; in “Seeing Like a State,” he had argued, albeit briefly, that “market-driven standardization” was susceptible to many of the flaws of modern social engineering. But his critics on the left weren’t wrong to compare his arguments to Hayek’s: so intently and thoroughly did Scott make his case against the modern state that, once you’ve read “Seeing Like a State,” it’s difficult to imagine the virtue of any state action, even of the incremental and meliorist variety. After such knowledge, what forgiveness?

Years later, it’s possible to look at Scott’s book less as an isolated broadside against the state and more as a way of seeing, through extreme examples, the extent to which planning ignores local knowledge at its peril. Still, even in those instances, Scott offers equivocal lessons. When it comes to contemporary debates on how best to solve our nationwide housing crisis, for instance, he can be read as an ally to movements attempting to protect neighborhoods against large-scale development. He asks planners to “prefer wherever possible to take a small step, stand back, observe, and then plan the next small move.” He makes special pleas for “context and particularity.” At the same time, he asks to make room for “human inventiveness” and “surprises,” which might suggest removing constraints to development—for example, restrictive zoning—that stifle initiative and drive. If you need room to build, better for the state to get out of the way. Both stances are conceivable within the capacious framework of the book, and that is perhaps why radicals and conservatives alike have found support for their arguments in its pages.

“Seeing Like a State” offers an even more complex (or blurry) lens through which to view the climate crisis. Scott’s study of how states reordered the natural world to generate maximum revenue may help to explain our own landscapes of fracking pads and pipelines. But it’s difficult to extract from the book a coherent strategy to fight climate change. To avoid the worst of the devastation from rising global temperatures will undoubtedly require not just state action but multistate coöperation on an unprecedented scale. Governments may need to override city and country alike to produce solar arrays and wind farms, shut down coal- and gas-fired power plants, unearth minerals for large-scale battery storage, and retrofit millions of houses, offices, and schools with electric cooling and heating systems. With Scott in mind, it’s possible to hope that states engaged in this collective project will overcome the blindness of the past. Still, if they—and we—are to succeed, Scott’s advice that planners pause before making their “next small move” will likely be discarded.

It’s an irony of Scott’s career that, though he pleaded for respecting local knowledge, his own writing began to take on imperial proportions in the later decades of his life. The last major works that he published before his death, “The Art of Not Being Governed” and “Against the Grain,” both cover centuries of history, confidently summing up many shelves’ worth of research and surveying wide tracts of geography. Scott examines how ancient states formed around sedentary agricultural practices—growing rice in medieval Southeast Asia, and wheat in ancient Mesopotamia—not because such farming had any intrinsic or inevitable value but because it was an important step in creating a “legible” and “manageable” state. Outside the rice “padi-state” and “grain states,” in Scott’s view, intrepid rebels engaged in more mobile, nomadic forms of agriculture, trying to escape taxation and forced labor.

Scott saw each step in the civilizing process, from farming cereals to working on an assembly line, as a loss of complexity, a diminishing of the “great diversity of natural rhythms” to which our ancestors were attuned. “It is no exaggeration to say,” he writes, before arguably risking just such an exaggeration, “that hunting and foraging are, in terms of complexity, as different from cereal-grain farming as cereal-grain farming is, in turn, removed from repetitive work on a modern assembly line. Each step represents a substantial narrowing of focus and a simplification of tasks.” From this perspective, a civilization’s collapse, rather than something to be lamented, might be experienced, at least by those at the edge of a state, as “an emancipation.” Scott acknowledged that so-called dark ages offer “fewer important digs for archaeologists, fewer records and texts for historians, and fewer trinkets—large and small—to fill museum exhibits.” But he argued that “such ‘vacant’ periods represented a bolt for freedom by many state subjects and an improvement in human welfare.” Anarchic social orders erect no monuments, and leave no ruins to be bleached over the centuries in the desert sand. Instead they offer alternative visions of how society might have developed had states not formed, concentrating manpower and crops, homogenizing landscapes, and taming rivers.

Some critics have called Scott a romantic, in part for seeming to indulge the lawlessness of non-state peoples. In “Against the Grain” and “The Art of Not Being Governed,” there is an ineluctable charisma to the frontier nomads, with their state-repelling egalitarianism and their sense of freedom. “In Praise of Floods” extends the forms of resistance Scott celebrates to nonhuman subjects. Laboring to evoke the sheer variety of what gets lost when rivers are subjugated by humans, he devotes a questionable chapter to ventriloquizing the voices of riverine animals—mollusks, river dolphins, snow carp, Asian hairy-nosed otters—speaking out against human intervention. But his work, even at its most tendentious, speaks uncannily to our current political mood of gnawing anxiety, fleeting optimism, and partial resignation over the future of the human project. To read Scott is to feel the fatalistic sense that civilization may have been botched from the beginning. But it is also to be hopeful—that what seems to be a runaway ecological crisis and a global drift toward authoritarianism contains within it the potential for political transformation, if you look closely enough.

At Scott’s memorial service, last October, organizers handed out tote bags with the slogan “Become Ungovernable.” Disobedience was, in certain respects, the watchword of all his work. In “Two Cheers for Anarchism,” a short book published in 2012, he testifies, like a latter-day Henry David Thoreau, to insubordination as an animating principle of all social change. He describes the desertion of Confederate soldiers during the Civil War as potentially a key factor in the overthrow of slavery, and even lauds the Vietnam War-era practice of “fragging,” in which infantrymen supposedly used live grenades to eliminate their commanding officers. Authoritarianism, in Scott’s view, dies this way: not through “revolutionary vanguards or rioting mobs” but through “the silent, dogged resistance, withdrawal, and truculence of millions of ordinary people.” Just as “millions of anthozoan polyps create, willy-nilly, a coral reef,” he writes, “so do thousands upon thousands of acts of insubordination and evasion create an economic or political barrier reef of their own.” "]]></description>
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<item rdf:about="https://blog.ayjay.org/on-humanism-the-big-picture/">
    <title>on humanism: the big picture – The Homebound Symphony</title>
    <dc:date>2025-04-18T07:00:36+00:00</dc:date>
    <link>https://blog.ayjay.org/on-humanism-the-big-picture/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The word “humanist” has several meanings, but they tend to fall within two broad camps. (There are other, more specialized, meanings, but we won’t deal with them here.)

The first holds that “man is the measure of all things,” and that there is no God, or at least no God to whom we owe worship and obedience. This is the sort of thing preachers denounce when they speak of “secular humanism.”

The second sees humanism as a project – moral, intellectual, artistic – to restore, improve, and perhaps even perfect the human species. To usher us into our true and noble inheritance.

The first camp is not compatible with Christianity, but I would argue that the second camp pursues a project of which Christianity is the proper fulfillment. Christianity is the true humanism because Jesus Christ as man is what humanity ought to be, and by his death and resurrection he makes it possible for that “ought” to become “is.” Augustine: “As God, he is the goal; as man, he is the way“ (City of God XI.2).

The decline of Christianity in the West and its replacement as a key motive agent of society by liberalism entailed the exchange of a thick description of the human for an exceptionally thin one. Under liberalism, the human becomes the one who chooses its own way, and the role of society, including the political realm, becomes the facilitation of each human’s choice. This account is thin because it’s so simple, but the simplicity has certain virtues: in the light of liberalism’s one principle it becomes obvious, to many anyway, that the racist and sexist structures of the traditional social order are unjust and must be abandoned or at least seriously reformed. And this has been done, albeit inconsistently and imperfectly.

But as the thinness of liberalism’s anthropology – what Charles Taylor called the “Is That All There Is?” problem (A Secular Age, Chapter 8) – became more evident, alternatives with a thicker (if often also a coarser) account of human life began to emerge. And most of these are antiliberal and therefore antihumanist – because, remember, liberalism is a humanism, if an inadequate one. The various illiberalisms, on the Right and on the Left alike, have no room for the concept of the human.

Pause for what I hope will be a useful analogy: Back when I was devoting a good bit of my energy to cultivating ecumenical endeavors among small-o orthodox Christians, I discovered that there are some Roman Catholics for whom “non-catholic Christian” is a functional concept and some for whom it definitely is not, for whom the distinction between Catholic and non-Catholic is the only one that matters. The former might be willing to pursue ecumenical endeavors; the latter would not see the point. If I had pressed any people in that second group, they probably would have acknowledged that there are non-catholic Christians, but the fact was not relevant to them. It did not function as a concept in their ordering of the world. It cut no ice.

Something similar may be said of the illiberalisms of the Left and Right: they would probably acknowledge the existence of the category of the human, but not its relevance. They order the world by three categories: Us, Allies, and Enemies – that last being populated largely by the Repugnant Cultural Other. Thus in the assaults on liberalism humanism is also eviscerated.

In addition to those of the Right and the Left, there is one other antihumanism at work in the modern era, and that is the antihumanism of Capital: the reduction of men and women to machine, parts, instruments of commerce, either as Tools or as Targets. The great critic of Capital is usually thought to be Marx, but Marx’s response to the rise of a thoroughly dehumanizing industrial capitalism with an equally antihumanist account of the world has divided — so he and Engels say in The Communist Manifesto — between the Oppressors and the Oppressed. There’s no room in this analysis for the human. No, the great humanist critic of Capital is John Ruskin, who in The Stones of Venice and elsewhere denounced Taylorism before Frederick Winslow Taylor was even a gleam in his father’s eye.

Whether the antihumanism of modern Capital is a covert repudiation of liberalism or its natural and inevitable culmination is a question I don’t feel obliged to answer here.

But in any case, as the various illiberalisms and antihumanisms have risen and risen in power, we’ve seen various attempts to restrain and subdue those forces. Three such attempts are:

1. The reassertion of the liberal version of humanism as a secular alternative to the various illiberalisms and Christianity alike, all of which are seen as “extremist” and “intolerant.” (See Karl Popper, and, quite recently, Alexandre Lefebvre.)

2. The assertion of the vague colorless construct of “Judeo-Christian values” as the protector and guarantor of liberalism – liberalism’s Daddy, as it were.

3. The assertion of a robustly Christian anthropology as the only viable alternative to all antihumanisms. (This movement, in the intellectual realm as opposed to the populist realm in which Billy Graham and the larger evangelical movement largely operated, is the subject of my book The Year of Our Lord 1943.)

As the “humanism” tag on this blog suggests, I have thought quite a lot about these matters, and the one Great Conundrum for me continues to be this: Is the renewal of humanism a prerequisite for the renewal of Christianity – or the other way around? That is, does an embrace of humanism make Christianity more plausible, or must one become a Christian – one who believes that all humans are (a) made in the image of God and (b) ”fallen into sin, and become subject to evil and death” (BCP) – before the concept of the human becomes a living and vibrant one?

Beats me.

What I do feel sure of, though, is this: While there are great predecessors to the rearticulation of the human, like Ruskin, vast cultural energies were devoted to resisting antihumanism only in the middle third of the 20th century – basically the period from Lang’s Metropolis to Kubrick’s 2001. (I use cinema to establish those boundaries because cinema is the essential art form of this period, and the one most consistently occupied, if often in a subterranean sort of way, with “the question of humanism.” Even Cat People concerns the human and the nonhuman Other. But you could tell a similar story via any of the other arts. I could describe this as the period between Brave New World and Philip K. Dick, or between early-career George Orwell and early-career Joan Didion, or between Shostakovich’s Fifth Symphony and Revolver.)

In the latter third of the 20th century, several forces combined to suppress the influence of humanism, and since then the antihumanists have been largely triumphant. But that is why I devote my attention to the artists and intellectuals of the mid–20th century: They were the last generations to really fight back. I’m speaking generally, of course: we have humanist artists today, though not so many that you’d notice. Today, most people in the West and in other parts of the world as well have won the victory over themselves: They love their antihuman Big Brothers. So on this blog and elsewhere I will keep turning to those figures of the middle of the previous century for lessons in resistance, lessons in courage, lessons in hope."]]></description>
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    <title>Babies Don’t Need to Be Built: Alex Bollen on the Danger of the “Good Mother” Myth ‹ Literary Hub</title>
    <dc:date>2025-03-25T19:07:31+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA[The Author of “Motherdom” Explores Brain Development, Play, and Why Restrictive Moralizing Hurts All Parents]]></description>
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    <title>&quot;Palestinians have the right to reject surveillance&quot; with Hadeel Assali - YouTube</title>
    <dc:date>2025-03-22T05:57:22+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=xmF2-I1rWNs</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The brothers welcome the Palestinian anthropologist (and former chemical engineer) Hadeel Assali. They discuss the kidnapping of Mahmoud Khalil, the history of tunnels and the ecology of Gaza, the ontological relationship of the Palestinians to their indigenous environment that the US-backed Zionist colonizers seek to destroy, the different forms of resistance to incessant colonial surveillance, the story of a secret Israeli population transfer scheme to move Palestinians from Gaza to Paraguay, and the possibilities of life and mutual aid amidst the ongoing genocide.

Date of recording: March 10, 2025."

[See also:

"Opacity in Gaza"
http://www.arabstudiesjournal.org/322-fall-2024.html

"Maintaining the Social Fabric: Mutual Aid in Gaza"
https://www.palestine-studies.org/en/node/1656919 ]

[also here:
https://directory.libsyn.com/episode/index/id/35818085
https://sites.libsyn.com/495388/palestinians-have-the-right-to-reject-surveillance-w-hadeel-assali ]]]></description>
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    <title>Welcome to the World of Patagonian Metal – SAPIENS</title>
    <dc:date>2025-03-19T18:27:27+00:00</dc:date>
    <link>https://www.sapiens.org/culture/patagonian-metal-argentina-indigenous-heritage/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An anthropologist plunges into the world of Patagonian heavy metal music in Argentina to explore how the genre relates to language and cultural revitalization."]]></description>
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<item rdf:about="https://theanarchistlibrary.org/library/david-graeber-anarchy-in-a-manner-of-speaking">
    <title>Anarchy — In a Manner of Speaking, by David Graeber (2020) | The Anarchist Library</title>
    <dc:date>2025-03-18T19:08:36+00:00</dc:date>
    <link>https://theanarchistlibrary.org/library/david-graeber-anarchy-in-a-manner-of-speaking</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Conversations with Mehdi Belhaj Kacem, Nika Dubrovsky, and Assia Turquier-Zauberman"

...

"[Contents]

Foreword: A dialogue that doesn’t cover up its traces
Introduction to anarchy—all the things it is not
Reins on the imagination—the illusion of impossibility
Revolutions in common sense
Feminist ethics in anarchy—working with incommensurable perspectives
The three characteristics of statehood and their independence (two for us, one for the cosmos)
America 1—not a democracy, never meant to be
America 2—the indigenous critique & freedom works fine but it’s a terrible idea & Lewis Henry Morgan invents anthropology because he’s nostalgic & Americans are legal fanatics because of their broken relationship to the land, which they stole
With great responsibility comes precarious tongue-tied intellectuals
Anthropology as art
Anthropology and economics
Freedom 1—which finite resources?
Freedom 2—property and Kant’s chiasmic structure of freedom
Freedom 3—friendship, play and quantification
Freedom 4—critical realism, emergent levels of freedom
Freedom 5—negotiating the rules of the game
Play fascism
Leave, disobey, reshuffle
Great man theory and historical necessity
Theories of desire
Graeber reads MBK and proposes a three-way dialectic that ends in care
Art and atrocity
Vampires, cults, hippies
Utopia
Rules of engagement
Dual sovereignty
Against the politics of opinion
The world upside down (and the mind always upward)
God as transgression and anarchy as God"]]></description>
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    <title>There Is No Death: A Sketch Towards Entrancement - Journal #152</title>
    <dc:date>2025-03-09T04:33:32+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The culturally modified trees of the Pacific Northwest and Alaska bring essential stories of the past into the present."

]]></description>
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<item rdf:about="https://www.rtve.es/noticias/20250215/martti-paerssinen-arqueologo-hemos-encontrado-antigua-civilizacion-amazonica-tuvo-millon-habitantes/16447393.shtml">
    <title>&quot;En el Amazonas vivió una civilización de un millón de habitantes&quot;</title>
    <dc:date>2025-02-19T20:36:28+00:00</dc:date>
    <link>https://www.rtve.es/noticias/20250215/martti-paerssinen-arqueologo-hemos-encontrado-antigua-civilizacion-amazonica-tuvo-millon-habitantes/16447393.shtml</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["- La deforestación ha dejado al descubierto cientos de geoglifos que habían permanecido ocultos durante siglos por los árboles

- Su descubrimiento ha revolucionado la percepción sobre la mayor selva del mundo, obligando a replantear muchos conceptos"]]></description>
<dc:subject>archaeology 2025 amazonia marttipärssinen precolumbian anthropology brasil brazil bolivia alceuranzi amazonas civilization ancientcivilization</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:a9d5e52e04da/</dc:identifier>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=zdy9K4UWplM">
    <title>Benjamin Bratton | A Philosophy of Planetary Computation: From Antikythera to Synthetic Intelligence - YouTube</title>
    <dc:date>2025-01-30T05:03:12+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=zdy9K4UWplM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Antikythera mechanism, sometimes called the “first computer,” was more than a calculator; it was also an astronomical device. Thus the birth of computation is in the orienting of intelligence to its planetary condition. From Climate Science to Synthetic Biology, this remains the case.

As computation becomes planetary infrastructure, its myriad hybrid intelligences pose new challenges to fundamental philosophical questions. How does computation become more than a mere technology, but also the medium through which we ask existential questions about who, what and how we are?

Perhaps the most decisive impact of planetary computation will not be  in what it does as a tool, but as an epistemological technology: what it discloses to sapient intelligence about how the world works. This in turn alters how intelligence remakes the world, including the ongoing artificialization of intelligence, life, sensation, and ecosystems.

This talk will explore these issues in relation to the work of the Antikythera think-tank and its research on cognitive infrastructures, recursive simulations, hemispherical stacks, planetary sapience, and more. 

There are moments in history when ideas of what may be possible are ahead of what is technically feasible, but there are other moments when technologies outpace our concepts available to orient them. What is the philosophical school of thought most appropriate to this reality? 

Benjamin Bratton is Professor of Philosophy of Technology and Speculative Design at University of California, San Diego. He is also Director of Antikythera, an cross-disciplinary think-tank researching the philosophy of computation supported by Berggruen Institute, and Visiting Faculty Researcher in Google's Paradigms of Intelligence group. He is the author of several books including "The Stack: On Software and Sovereignty" (MIT Press, 2015), "The Terraforming" (Strelka Press, 2019), and "The Revenge of the Real: Politics for a Post-Pandemic World" (Verso, 2020). His current book projects deal with the history of planetary technologies, the evolutionary paradox of intelligence, a formal theory of artificialization, and the paradigmatic conjunction of biology and technology."]]></description>
<dc:subject>benjaminbratton 2025 via:javierarbona computation planetarycomputation longnow longnowfoundation berggrueninstitute computers computing antikythera quantumcomputing syntheticbiology biology ai artificialintelligence technology infrastructure intelligence life philosophy sensation ecosystems society howwethink thinking sapience cognition consciousness patrickdowd stewartbrand rebeccalendl perspective abstraction science copernicus freud humanities stanisławlem stephenwolfram allocentrism anthroprocene climatescience agency subjectivity mathematics math cosmology culture heidegger governance power politics interoperability operability identity geopolitics multipolarization multipolar sovereignai complexity earth causality anthropology naturalselection autopoiesis plants animals growth anthropocentrism determinism biosphere ionosphere bognakonior information processing control consolidation humans decentralization centralization democratization neuroscience congnitivescience morethanhuman multispecies non-hu</dc:subject>
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<item rdf:about="https://www.sapiens.org/culture/uncontrollable-laughter-culture-meaning/">
    <title>What Is the Meaning of Laughter? – SAPIENS</title>
    <dc:date>2025-01-28T21:00:52+00:00</dc:date>
    <link>https://www.sapiens.org/culture/uncontrollable-laughter-culture-meaning/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An anthropologist explores laughter as a far more complex phenomenon than simple delight—reflecting on its surprising power to disturb and disrupt."]]></description>
<dc:subject>laughter kirstenbell anthropology 2025</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:101abbd3e2a2/</dc:identifier>
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<item rdf:about="https://emergencemagazine.org/essay/wild-clocks/">
    <title>Wild Clocks – David Farrier</title>
    <dc:date>2025-01-26T00:16:11+00:00</dc:date>
    <link>https://emergencemagazine.org/essay/wild-clocks/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Attentive to the loss of age-old ecological relationships as “wild clocks” fall out of synchronization with each other, David Farrier imagines an opportunity to renew the rhythms by which we live."

]]></description>
<dc:subject>time clocks nature davidfarrier 2025 barbarahelm timekeeping phenology bodytime circadianrhythms birds multispecies morethanhuman wildlife honeybees bees michellbastian waysofsensing senses margaretatwood karloveknausgaard oceanvuong tsitsidangarembga covid-19 coronavirus futurelibrary ecosystems finland norway plants soil reindeer seasons fungi pablopicasso art past present future jamesbradley osipmandelstam literature trees sami poetry samanthachisholmhatfield anthropology kylepowyswhyte human-animalrelations human-animalrelationships kinship whauden australia chronotypes observation katiepaterson hankang davidmitchell victoriacollsnes arctic greenland buddhism jamesbradly wildclocks bodies pandemic picasso saami karloveknausgård</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://allegralaboratory.net/the-transformative-potential-of-intimacy-turkish-coffee-talk-and-ethnographic-listening/">
    <title>The Transformative Potential of Intimacy: Turkish Coffee Talk and Ethnographic Listening - Allegra Lab</title>
    <dc:date>2025-01-05T06:35:47+00:00</dc:date>
    <link>https://allegralaboratory.net/the-transformative-potential-of-intimacy-turkish-coffee-talk-and-ethnographic-listening/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Abstract: In this article, I explore the significance and challenges of emotional engagement in ethnographic research, drawing from my fieldwork experiences in Turkey. I highlight the parallels between the intimacy fostered during Turkish coffee talk (Türk kahvesi muhabbeti) and the intimate relationships that develop between researchers and participants during ethnographic encounters. I argue that listening with care and cultivating intimacy are crucial for obtaining reliable, nuanced data and upholding research ethics. In doing so, I challenge the conventional emphasis on critical distance and objectivity in academia. However, I also acknowledge that this intimacy poses emotional and ethical dilemmas for researchers who may lack the methodological and psychological tools to navigate the complexities of these relationships. I discuss the concept of samimiyet (intimacy) in the Turkish context, its role in creating safe spaces for sharing personal experiences, and the transformative potential of ethnographic conversations that become muhabbet (intimate talk). I also highlight the emotional risks and vulnerabilities researchers face when engaging with sensitive topics and the need for institutional support and training to address these challenges. Ultimately, I call for a reexamination of the practice of listening in ethnography, emphasising the importance of care, empathy, and the well-being of researchers in the process of decolonising research methods."]]></description>
<dc:subject>hazalaydin 2024 coffee ethnography method process turkishcoffee ethics relationships objectivity anthropology listening decolonization research researchmethods methodology intimacy via:justinpickard</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=iIjuTqNioYc">
    <title>Orhan Pamuk Interview: Do Not Hope for Continuity | Louisiana Channel - YouTube</title>
    <dc:date>2024-12-24T20:29:44+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=iIjuTqNioYc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“I ran away, but I returned, and I will continue to tell its story. It’s natural that I write about it because this is the best place I know.” Watch Nobel Prize-winning novelist Orhan Pamuk in this interview about his relationship with Istanbul – now and then.

“We are living at the edge of Europe with aspirations to be modern and European.” Pamuk, who has spent his whole life in Istanbul, feels that it is a privilege to have witnessed how the city has grown in the span of a lifetime. However, he didn’t become conscious of being a so-called ‘Istanbul-writer’ before he was around 45 years old. Being born into a Westernized middle-class family, he initially wrote mainly about that class, but slowly more and more of the city and its inhabitants have found their way into his books. Nevertheless, Pamuk is clear that he does not embellish the city: “It’s like my body. It’s like our families. Our relationship. What’s given to us by God. My history. I don’t glamorize it.”

On the subject of the melancholy that seems to run through his books, Pamuk explains that he cares about decaying, colonial buildings as it reminds him of the Istanbul of his early days, and goes on to comment on the wisdom that he’s gained from the city: “What I’ve learned in 65 years is: Don’t hope for continuity, don’t naively hope that your memories will be preserved and people will be worshipping, caring or paying attention. Just learn that in the end everything will be washed away. If you learn not to aspire too much, resignation helps.”

Orhan Pamuk (b. 1952) is Turkey’s best selling novelist and the recipient of the 2006 Nobel Prize in Literature. Pamuk is the author of several novels including ‘The White Castle’ (1990), ‘The Black Book’ (1994), ‘My Name is Red’ (2001), ‘Snow’ (2004), ‘The Museum of Innocence’ (2009), ‘Strangeness in My Mind’ (2015) and ‘The Red-Haired Woman’ (2016). He is also the recipient of numerous other prestigious literary awards such as the 2002 Prix du Meilleur Livre Étranger and the 2003 International Dublin Literary Award. For more see: https://www.orhanpamuk.net/

Orhan Pamuk was interviewed by Marc-Christoph Wagner at the Louisiana Museum of Modern Art, Denmark in May 2017.

Camera: Jakob Solbakken and Rasmus Quistgaard
Edited by: Klaus Elmer
Produced by: Marc-Christoph Wagner
Copyright: Louisiana Channel, Louisiana Museum of Modern Art, 2017"]]></description>
<dc:subject>orhanpamuk continuity 2017 istanbul writing howwewrite storytelling cities time memory memories nostalgia place history melancholy care caring attention worship ottomanempire urban urbanism decay streetscapes interiors landscape change anthropology childhood culture books türkiye turkey</dc:subject>
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<item rdf:about="https://psyche.co/guides/how-to-critique-stories-about-the-nature-of-romantic-love">
    <title>How to think differently about love | Psyche Guides</title>
    <dc:date>2024-12-19T21:49:39+00:00</dc:date>
    <link>https://psyche.co/guides/how-to-critique-stories-about-the-nature-of-romantic-love</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Poets, philosophers and scientists all tell stories about the nature of romantic love. It can be liberating to critique them"

...

"Key points – How to think differently about love

1. Love is a complex idea with different origin stories. These carry implications for our understanding of love’s function and role in individuals’ lives. They do little or nothing, however, to shed light on some of the philosophical conundrums raised by love’s contradictions.

2. Neuroscience explains the brain mechanisms behind the excitement and longing of romantic love. But it leads us to ask more questions about the ways in which biology and culture interact to create the unique experience we call romantic love.

3. The dominant evolutionary story views romantic love as an adaptation. Its best-known hypotheses, however, are grounded in a parochial paradigm of 20th-century nuclear families with rigid gender roles assigned to just two sexes.

4. Recognising love as a social construct suggests that it’s not an immutable human experience. It frees you to deconstruct your own beliefs about love and think creatively about the kinds of romantic relationships that will allow you to thrive.

5. Our dominant love script reinforces gender roles and power inequality. The feminist critique encourages a rethinking of romantic love as potentially liberating rather than oppressive, when grounded in a mutual recognition of each other’s freedom."]]></description>
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<item rdf:about="https://www.sapiens.org/archaeology/prehistory-deep-history-southeast-asia/">
    <title>The Problem with the Term &quot;Prehistory&quot; – SAPIENS</title>
    <dc:date>2024-12-11T18:33:59+00:00</dc:date>
    <link>https://www.sapiens.org/archaeology/prehistory-deep-history-southeast-asia/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A team of archaeologists working in Southeast Asia is pushing toward a deeper understanding of history that amplifies Indigenous and local perspectives to challenge traditional archaeological timelines."]]></description>
<dc:subject>archaeology anthropology 2024 stephenacabado marlonmartin piphalheng eraljohnhernandez mylenelising southeastasia history prehistory indigenous indigeneity</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=ArCOe_1GtfQ">
    <title>Print Politics - YouTube</title>
    <dc:date>2024-11-24T23:51:23+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=ArCOe_1GtfQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["While multimodal anthropology tends to focus on digital, visual, and sonic registers, print is a site of dynamic and politically urgent work. How can attention to collaborative work in print expand conversations about the transformational potential of multimodal and public anthropologies? What alternative print traditions and practices can anthropologists draw on to rethink the scope, scale, and reach of their research? 

PRINT POLITICS is a recording of an online conversation hosted by the Collective for Multimodal Makers, Publishers, Collaborators, and Teachers (CoMMPCT), a new initiative of the Society for Visual Anthropology, for multimodal anthropologists about the power of print! 

Marc Fischer  (Temporary Services, Public Collectors, Half Letter Press) discusses meal-based artist residency programs and his approach to publishing as a way to spend time with others. Anne Pasek (Trent University) discusses DIY Methods, the “mostly screen-free, zine-full, remote-participation conference on experimental methods for research and research exchange” now in its second year. 
Stephanie Sadre-Orafai (University of Cincinnati) and Craig Campbell (University of Texas, Austin) draw on their own experiences blending anthropological inquiry with artistic print practices to guide the discussion. 

CoMMPCT is committed to creating spaces to discuss less visible elements of making, publishing, collaborating, and teaching visual and multimodal anthropologies and collecting shared wisdom and experiences in an online curated repository. 

Founded in 2023 by Nat Nesvaderani, Stephanie Sadre-Orafai, and Gabriela Zamorano Villarreal, CoMMPCT will coordinate tri-annual, thematic virtual events and publish accompanying curated resources. These events and collections will leverage other Society for Visual Anthropology initiatives, like the Visual Research Conference, Film and Media Festival, Visual Anthropology Review, and AAA Annual Meeting program, amplifying their reach. Planned themes for 2023–24 include Print Politics (November 2023), Soundscape as Feminist Homework (March 2024), and Reimagining Ethnography through Audio-Visual Archives (June 2024).

Links: 
https://www.societyforvisualanthropology.org/commpct
http://www.publiccollectors.org
https://halfletterpress.com
http://lowcarbonmethods.com
https://diymethods.net
https://bureauxethnography.dwrl.utexas.edu/
https://www.criticalvisions.org

Event Co-Sponsors: 
https://multisite.uc.edu/taft
https://www.artsci.uc.edu/departments/anthropology.html "]]></description>
<dc:subject>marcfischer commpct 2023 stephaniesadre-orafai craigcampbell natnesvaderani gabrielazamoranovillareal anthropology print publishing annepasek diymethods</dc:subject>
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<item rdf:about="https://www.theguardian.com/books/2024/nov/07/david-graeber-optimistic-anarchist-rebecca-solnit">
    <title>‘It does not have to be this way’: the radical optimism of David Graeber | Books | The Guardian</title>
    <dc:date>2024-11-13T18:28:56+00:00</dc:date>
    <link>https://www.theguardian.com/books/2024/nov/07/david-graeber-optimistic-anarchist-rebecca-solnit</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As a new collection of his writing is published, Rebecca Solnit remembers her friend, the late activist and anarchist who believed ordinary people had the power to change the world"

...

"David Graeber was a joyful, celebratory person. An enthusiast, voluble, on fire with the possibilities in the ideas and ideologies he wrestled with. Every time we met – from New Haven in the early 00s to London a few years before his death in 2020 – he was essentially the same: beaming, rumpled, with a restless energy that seemed to echo the constant motion of his mind, words tumbling out as though they were, in their unstoppable abundance, overflowing. But he was also much respected in activist circles for being a good listener, and his radical egalitarianism was borne out in how he related to the people around him.

He was always an anthropologist. After doing fieldwork among traditional peoples in Madagascar, he just never stopped, but he turned his focus to his own society. Essays such as Dead Zones of the Imagination: On Violence, Bureaucracy, and ‘Interpretive Labor’ and his book Bullshit Jobs came from using the equipment of an anthropologist on stuff usually regarded as boring, or not regarded at all – the function and impact of bureaucracy. His 2011 bestseller on debt reminded us that money and finance are among the social arrangements that could be rearranged for the better.

He insisted, again and again, that industrialised Euro-American civilisation was, like other societies past and present, only one way of doing things among countless options. He cited times when societies rejected agriculture or technology or social hierarchy, when social groups chose what has often been dismissed as primitive because it was more free. And he rejected all the linear narratives that present contemporary human beings as declining from primordial innocence or ascending from primitive barbarism. He offered, in place of a single narrative, many versions and variations; a vision of societies as ongoing experiments, and human beings as endlessly creative. That variety was a source of hope for him, a basis for his recurrent insistence that it doesn’t have to be this way.

As Marcus Rediker wrote in his review of David’s posthumous book Pirate Enlightenment, “Everything Graeber wrote was simultaneously a genealogy of the present and an account of what a just society might look like.” He was concerned about inequality of all kinds, including gender inequality in this society and others, and the violence that enforces inequality and unfreedom, as well as how they might be delegitimised and where and when societies might have escaped them. He focused, in short, on freedom and its impediments.

He was often credited with coining the Occupy Wall Street slogan “We are the 99%”, but he insisted on paring his credit down to having contributed the 99% part to a phrase so compelling that “the 1%” remains a widely used description of the uppermost elite. “The 99%” is a hopeful phrase, in opposition to the old layer-cake description of the working, middle, and upper classes. It’s an assertion that the great majority of us are working, and often financially struggling or precarious; that most of us have a lot in common – and a lot of reasons to oppose the super-rich.

David took joy in his work, and in how that work intersected with actualities on the ground – especially with the radical movements of the late 1990s and the new millennium, including the anti-corporate-globalisation movement that peaked with the shutdown of the World Trade Organization ministerial conference in Seattle in 1999, the Zapatista uprising in Mexico that began in 1994, and the many forms of radical egalitarianism manifesting as direct-democracy experiments and resistance to unjust institutions and governments, especially 2011’s Occupy Wall Street, in which he was deeply involved.

That joy: maybe this is how everyone should feel about ideas and the ways that they open up or close off possibilities. The way that, as he wrote, “The ultimate hidden truth of the world is that it is something we make and could just as easily make differently.” If you truly believe that, if you perceive a world that is constructed according to certain assumptions and values, then you see that it can be changed, not least by changing those assumptions and values.

We have to recognise that ideas are tools that we wield – and with them, some power. David wanted to put these tools in everyone’s hands, or remind them that they are already there. Which is part of why he worked hard at – and succeeded in – writing in a style that wasn’t always simple but was always as clear and accessible as possible, given the material. Egalitarianism is a prose style, too. Our mutual friend the writer, film-maker, and debt abolitionist Astra Taylor texted him: “Re-reading Debt. You are such a damn good writer. A rare skill among lefties.” He texted back that August, a month before his demise: “Why thanks! Well at least I take care to do so – I call it ‘being nice to the reader,’ which is an extension of the politics, in a sense.”

In order to believe that people can govern themselves in the absence of coercive institutions and hierarchies, anarchists must have great faith in ordinary people, and David did. A sentence Lyndsey Stonebridge wrote about Hannah Arendt could apply equally well to him: “To fixate on her exceptional mind is to miss something that is important about her lessons in thinking: thinking is ordinary, she teaches; that is its secret power.”

He had a strained academic career, despite his brilliance and originality – or because of them. In the first book of his that I read, Fragments of an Anarchist Anthropology, a tiny book bursting with big ideas, he wrote, “In the United States there are thousands of academic Marxists of one sort or another, but hardly a dozen scholars willing openly to call themselves anarchists … It does seem that Marxism has an affinity with the academy that anarchism never will. It was, after all, the only great social movement that was invented by a PhD, even if afterwards, it became a movement intending to rally the working class.” And then he argues that anarchism was not, by comparison, an idea created by a few intellectuals; instead, “the basic principles of anarchism – self-organisation, voluntary association, mutual aid” – have been around “as long as humanity.”

David’s recurrent rallying cry as both a scholar and an activist was: “It does not have to be this way.” Where academia can be cool and guarded, pulling away from direct engagement, he was warm and enthusiastic, wanting to see ideas lead to actions that could change the world. Taylor notes: “While he despised the tedium of academic bureaucracy, he loved activist meetings, savouring the ideological debates and revelling in various forms of planning, scheming, and mischief.” He was hopeful, not foolishly so, but due to the evidence he had amassed that human societies have taken myriad forms, that the people who are supposedly powerless can together wield quite a lot of power, and that ideas matter. One of my favourite scraps of information in Fragments of an Anarchist Anthropology is about Madagascar’s Sakalava people, who officially revere dead kings – but these kings make their wishes known “through spirit mediums who are usually elderly women of commoner descent.” That is, a system officially led by elite men is controlled by non-elite women.

Hope is a tricky business among intellectuals and activists. Cynicism, though it’s often inaccurate about both human nature and political possibilities, gives the appearance of sophistication; despair is often seen as sophisticated and worldly-wise while hopefulness is seen as naive, when the opposite is not infrequently true. Hope is risky; you can lose, and you often do, but the records show that if you try, sometimes you win.

His essay Despair Fatigue opens: “Is it possible to become bored with hopelessness?” David’s superpower was being an outsider. He did not proceed from widely shared assumptions but sought to dismantle them, urging us to see they’re arbitrary, confining and optional, and inviting everyone into the spaces this opens up (while saluting those already there). So much of his writing says, in essence, “What happens if we don’t accept this?” – if we dissect it to see its origins and impacts, or if we reject it, if we lift it off like some burden we don’t have to carry, some outfit we don’t have to wear? What happens is we get free."]]></description>
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<item rdf:about="https://www.upress.umn.edu/9781517917456/the-philosophy-of-movement/">
    <title>The Philosophy of Movement: The Philosophy of Movement: An Introduction, by Thomas Nail, foreword by Daniel W. Smith</title>
    <dc:date>2024-11-13T02:49:27+00:00</dc:date>
    <link>https://www.upress.umn.edu/9781517917456/the-philosophy-of-movement/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An influential thinker distills years of work on the philosophy of movement into one accessible account

Why are city dwellers worldwide walking on average ten percent faster than they were a decade ago? Why are newcomer immigrant groups so often maligned when migration has always constituted civilization? To analyze and understand the depth of the reasons, Thomas Nail suggests that it serves us well to turn to a philosophy of movement. Synthesizing and extending many years of his influential work, The Philosophy of Movement is a comprehensive argument for how motion is the primary force in human and natural history.

Nail critiques the bias toward stasis at the core of Western thought, asking: what would a philosophy that began with the primacy of movement look like? Interrogating the consequences of movement throughout history and in daily life in the twenty-first century, he draws connections and traces patterns between scales of reality, periods of history, and fields of knowledge. In our age of rapid movements shaped by accelerating climate change and ensuing mass global migration, as well as ubiquitous digital media, Nail provides a contemporary philosophy that helps us understand how we got here and how to grapple with these interlocking challenges.

With a foreword by philosopher Daniel W. Smith, The Philosophy of Movement: An Introduction is a must-read for scholars and students not only of philosophy but also history, anthropology, science and technology studies, mobility studies, and other fields across the humanities and social sciences.

AUTHOR

Thomas Nail is distinguished scholar and professor of philosophy at the University of Denver. He is author of many books, including Matter and Motion: A Brief History of Kinetic Materialism; Lucretius III: A History of Motion; Theory of the Object; and Being and Motion.

Daniel W. Smith is professor of philosophy at Purdue University. He has translated, from the French, books by Gilles Deleuze, Pierre Klossowski, Isabelle Stengers, and Michel Serres.

PRAISE

"Nail is one of those contemporary thinkers who is trying to chart a path for what the philosophy of the future might be, and he has a vision of philosophy that is as unabashedly systematic as Hegel or Leibniz." —Daniel W. Smith, from the Foreword

"The Philosophy of Movement brings an unrelenting focus on motion as fundamental. How might we think, what new concepts might we create, if motion is fundamental rather than relative to something stable? Here, Thomas Nail doesn’t disappoint as he invents a profusion of new concepts, retells human history as a history of motion, and proposes an ethics that takes motion seriously." —Brent Adkins, author of Deleuze and Guattari’s A Thousand Plateaus: A Critical Introduction and Guide"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=2-y7ToCAvYU">
    <title>'The Philosophy of Movement: An Introduction' with Thomas Nail - YouTube</title>
    <dc:date>2024-11-13T02:48:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=2-y7ToCAvYU</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Buy Thomas' book:
https://www.upress.umn.edu/9781517917456/the-philosophy-of-movement/

About 'The Philosophy of Movement: An Introduction': 

Why are city dwellers worldwide walking on average ten percent faster than they were a decade ago? Why are newcomer immigrant groups so often maligned when migration has always constituted civilization? To analyze and understand the depth of the reasons, Thomas Nail suggests that it serves us well to turn to a philosophy of movement. Synthesizing and extending many years of his influential work, The Philosophy of Movement is a comprehensive argument for how motion is the primary force in human and natural history.

Nail critiques the bias toward stasis at the core of Western thought, asking: what would a philosophy that began with the primacy of movement look like? Interrogating the consequences of movement throughout history and in daily life in the twenty-first century, he draws connections and traces patterns between scales of reality, periods of history, and fields of knowledge. In our age of rapid movements shaped by accelerating climate change and ensuing mass global migration, as well as ubiquitous digital media, Nail provides a contemporary philosophy that helps us understand how we got here and how to grapple with these interlocking challenges.

With a foreword by philosopher Daniel W. Smith, The Philosophy of Movement: An Introduction is a must-read for scholars and students not only of philosophy but also history, anthropology, science and technology studies, mobility studies, and other fields across the humanities and social sciences. "]]></description>
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