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  </channel><item rdf:about="https://idle.news/blog/on-the-difference-between-rest-and-idleness/">
    <title>idle.news — On the Difference Between Rest and Idleness</title>
    <dc:date>2026-06-09T21:27:15+00:00</dc:date>
    <link>https://idle.news/blog/on-the-difference-between-rest-and-idleness/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why the wellness industry loves rest, fears idleness, and has spent a great deal of money to keep you from noticing the difference."

...

"There is a kind of rest the modern world approves of, and it is important to understand that this approval is the problem.

The approved rest goes by many names. Recovery. Recharging. Self-care. Downtime. It arrives now with its own industry: the apps that track your sleep so you may optimize it, the retreats that cost a month's salary, the scented candles sold with the vocabulary of medicine, the entire apparatus of wellness, which is simply the word the productive world uses for maintenance performed on itself. This rest is permitted, encouraged, even prescribed, and the reason it is permitted is the reason it should be regarded with suspicion: it is rest in service of work. It exists so that you may return to your labors restored, sharpened, more efficient than before. It is the pit stop, not the journey. The race resumes the moment the tires are changed.

Idleness is something else entirely, and the world does not approve of it at all.

The difference is not one of activity. A person resting and a person idling may look identical from the outside: both are in the chair, both are doing nothing the world would call work. The difference is in what the doing-nothing serves. Rest serves work. It is the trough between two waves of effort, valuable precisely because of the effort it enables. It can be defended in the language of productivity, which is why the productive world tolerates it: even your stillness, it turns out, can be made to justify itself by improving your subsequent motion. Rest is idleness with an alibi.

Idleness has no alibi, and wants none.

The idle hour does not exist in order to improve the hours around it. It does not recharge you for anything. It is not an investment whose return is collected later at the desk. It serves nothing, points toward nothing, produces nothing, and answers to no one, and this is not a flaw to be corrected but the entire substance of the thing. To be idle is to occupy time that has been removed from the economy of usefulness altogether, time that will never be redeemed, time spent as an end in itself rather than as a means to some later, more respectable end. The rester is preparing to be useful. The idler has, for an hour, simply declined to be.

This is why the wellness industry loves rest and fears idleness, though it would never put it that way.

Rest can be sold, because rest promises a return. Buy the mattress, the app, the retreat, the supplement, and you will work better, earn more, perform at your peak. The promise is always, in the end, a promise about your output. The product is rest; the pitch is productivity. Even the language of self-care, which sounds like permission to do nothing, is in fact a tightly conditional permission: care for yourself so that you may continue to function, maintain the machine so the machine keeps running. It is the logic of the factory applied to the soul, and it has been astonishingly successful, because it allows a person to feel rebellious and indulgent while doing exactly what the system requires of him, which is to keep himself in good working order.

Idleness cannot be sold this way, because idleness refuses the premise. It does not promise to make you better at anything. It offers no return on investment. Its only product is itself: the hour spent, the light watched, the thought followed nowhere in particular, the afternoon allowed to pass without producing evidence. There is no pitch in it. You cannot monetize a man staring at rain. You can sell him a meditation app that promises the rain-staring will lower his cortisol and improve his quarterly performance, but the moment he accepts that pitch he is no longer idle. He is resting, strategically, on the advice of his wellness coach. The rain has become a tool. The idleness has been quietly converted back into work.

The conversion is the whole game, and it is happening constantly, and most people never notice it.

Watch how the culture absorbs every genuine act of refusal and sells it back as a technique. Walking, which was once simply walking, becomes a wellness practice with a step count and a heart-rate zone. Doing nothing, which was once simply doing nothing, becomes niksen, a Dutch lifestyle trend with books and a methodology. Even boredom, the most useless state imaginable, has been recuperated: boredom is good for you, the articles announce, boredom boosts creativity, boredom makes you more productive when you return to work. And there it is again, the inevitable return to work, the alibi reattached to the very thing that was supposed to escape it. The culture cannot leave a single hour genuinely unredeemed. Every patch of fallow ground must be shown, eventually, to be improving the yield of the fields around it.

The gazette is for the fallow ground that improves nothing.

This is a harder position than it sounds, because the temptation to justify is enormous, and it comes from inside. You sit down to be idle and within minutes some voice begins constructing the alibi: this is good for me, this will make me more creative, this is restoring my focus for tomorrow. The voice is not malicious. It is the voice of a person raised to believe that time must answer for itself, and it cannot bear an hour that simply refuses to. To be truly idle you must disappoint that voice. You must sit in the chair and decline, actively, to collect any benefit from sitting in the chair. The moment you catch yourself thinking the idleness is doing you good, you have lost it. It has become rest. It has rejoined the economy. The discipline of idleness, and it is a discipline, is the discipline of refusing every offered justification, including the ones you offer yourself.

I want to be precise about what is being defended, because it would be easy to mistake this for an argument against rest, and it is not.

Rest is good. Rest is necessary. A tired person should sleep, a depleted person should recover, and there is no virtue in grinding yourself to ruin. If you are exhausted, rest, and let the rest serve your work, and feel no shame in it. The wellness industry is not wrong that recovery matters; it is only wrong in believing that recovery is the whole of what stillness is for. The error is not in resting. The error is in believing that rest is the only legitimate form of doing nothing, that every idle hour must ultimately cash out as improved performance, that time which does not eventually serve work is time wasted.

Some time should be wasted. That is the claim. Not all of it, not most of it, but some, deliberately, as a matter of principle.

Because a life in which every hour serves work, including the hours of rest that serve work by restoring you for more work, is a life that belongs entirely to work, even in its leisure, even in its sleep. Such a life has no outside. It is productive all the way down, optimized in its very relaxation, and a person living it has never once, not for a single hour, simply been alive without being also, somehow, useful. The idle hour is the one hour that has an outside. It is the one hour that does not belong to the project of your own improvement. It is, in the most literal sense, free time: not time freed up for other tasks, but time that is genuinely free, owned by no purpose, answerable to no return.

So the gazette draws the line clearly, and stands on the far side of it.

Rest if you are tired; we all get tired. But do not mistake your rest for what we are defending here, and do not let the wellness industry convince you that its conditional, productive, alibi-bearing version of stillness is the only kind on offer. There is another kind. It produces nothing. It improves nothing. It will not lower your cortisol in any way you could measure or sell. It is the hour you spend going nowhere, for no reason, with no benefit, watching the light change, keeping company with the dead, drinking the second cup you did not need.

It is the most useless thing you will do all week.

It may also be the only hour that was truly yours.

<blockquote>“Rest is permitted because it returns you improved. Idleness is suspect because it might not return you at all.” — House Rule.</blockquote>"]]></description>
<dc:subject>idleness unproduct nonproduct rest capitalism production productivity slow unschooling time wastingtime leisure artleisure leisurearts freetime stillness performance boredom creativity work labor</dc:subject>
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    <title>Opinion | The Nobel-Winning Psychologist Who Believed He Found the Secret to Happiness - The New York Times</title>
    <dc:date>2026-05-29T06:35:30+00:00</dc:date>
    <link>https://www.nytimes.com/2026/05/12/opinion/decision-making-herbert-simon.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[archived:
https://archive.is/lQzJA

via:
https://kottke.org/26/05/0049030-searching-for-the-absolut ]

"If in making decisions you are often guided by a search for the best, you are going about decision making all wrong — and you’re also probably less happy for it.

In an age of information and choice abundance, we assume we can find the best of everything if we look long and hard enough. Psychologists call that tendency maximizing.

But searching for the best is the wrong goal. That is because searching is itself a cost, and most people forget to account for it. If you did, you would see that the optimal strategy isn’t optimizing at all.

There’s a better way to make decisions. To understand it, you should know about Herbert Simon, a pioneer of artificial intelligence and cognitive psychology, as well as a Nobel laureate in economics.

Mr. Simon demonstrated that for most decisions, humans can’t really evaluate the options available — there are too many, our information about them is incomplete and our minds aren’t built to weigh them all — and so we rely on mental shortcuts. He coined the term “satisficing” — a portmanteau of satisfy and suffice — to describe how we consider a limited set of options, then choose one that is good enough and move on to live our lives.

When Mr. Simon faced a decision, he considered a few alternatives, sometimes asked for advice, chose and moved on. He didn’t agonize, and he didn’t second-guess. “The best is enemy of the good” was the mantra he lived by.

Mr. Simon was, as he put it, an “incorrigible satisficer.” His eldest daughter, Katherine, recalled that he wore one brand of socks to avoid selecting color or style each morning, and he owned exactly one black beret at a time, made at a particular haberdashery in Europe.

According to Katherine, he said that one needed only three sets of clothes: “one on one’s body, one in the wash and one in the closet ready to wear.” He always ate the same breakfast — oatmeal, half a grapefruit, black coffee — and lived in the same house for 46 years.

“My father simplified his life in terms of his daily habits,” Katherine wrote, “thus eliminating the need to make little decisions about everything.” By taking the small decisions off his plate, that simplification freed his attention for the people and work that actually mattered to him.

The mathematician John Allen Paulos illustrated the same principle with a thought experiment in his 1988 book “Innumeracy”: How should you choose your final romantic partner? First, he argued, you should estimate the number of people you might plausibly date in your lifetime. Then date roughly the first third with no intention of committing. Use that time purely to calibrate what you liked, what you didn’t like and what you might be missing.

After that, commit to the very next person you like better than everyone you’ve already dated. Mr. Paulos was illustrating a well-known result in probability, which shows that this rule gives you the best chance of ending up with the best partner in the whole sequence. Keep pushing past that point, and you’re more likely to end up with a worse match or no one at all. The core insight — that the path to the best outcome runs directly through the willingness to stop searching long before you’ve exhausted the options — extends far beyond dating.

Psychologists who followed up on Mr. Simon’s work have shown that his personal philosophy was both efficient and wise. Shortly after Mr. Simon’s death in 2001, a team of researchers created a maximization scale to measure where a person falls on the spectrum between maximizer and satisficer. They found that it’s usually bad to be a maximizer.

Maximizers tend to be less satisfied with their decisions and their lives. They are typically less happy, more prone to regret and more likely to compare themselves endlessly with others. Satisficers don’t necessarily have low standards. Their standard is “good enough for me” rather than “the best out there,” and that makes it possible to feel satisfied with their choices, instead of haunted by the ones they didn’t make.

The psychologist Mihaly Csikszentmihalyi, who first used the term “flow” to describe states of complete absorption in an activity, put it well. By making up one’s mind to invest in a choice, regardless of more attractive options that may come along later, “a great deal of energy gets freed up for living, instead of being spent on wondering about how to live.”

This is critical today because chronic maximizing has never been easier. In 2006 an economist calculated that the consumer options available to citizens of modern economies exceeded those of preindustrial societies roughly by a factor of 100 million. That is an almost incomprehensible multiplication of choice, and it extends well beyond consumer goods into questions of who to be, how to live, where to work and whom to love.

Social media has intensified the problem by functioning as an infinite comparison engine. When you can see a curated highlight reel of everyone else’s career, relationship, home and vacation, the very concept of “good enough” begins to feel like settling.

The pull to keep searching for something better has poisoned even the most mundane moments. Research shows that giving viewers many videos to flip between makes them more bored than if they focus on just one. One way to interpret the findings is that the mere notion that something better might be out there spoils the moment.

Studies in the United States and China show that since about 2010, young people have reported becoming increasingly bored. Dating apps have offered a version of Mr. Paulos’s thought experiment, with users forever wondering what might be beyond that next swipe — maximizing in its purest form.

And now artificial intelligence promises to help us optimize everything: our schedules, our diets, our wardrobes, our creative output. If Mr. Simon was right, the hidden danger of these tools is that they will expand the menu of options and comparisons even further.

The Japanese novelist Haruki Murakami captured the maximizer’s tragedy in a short story. A lonely boy and girl meet on a street corner and intuitively recognize that they are the perfect match for each other. It’s a miracle. They hold hands and talk for hours. But then a sliver of doubt creeps in: “Was it really all right for one’s dreams to come true so easily?” They decide on a test. If they truly are perfect for each other, they can part and will inevitably meet again. Then they’ll know for sure. The boy walks off to the west, and the girl to the east. They really were perfect for each other. Years later, they pass in the street, but their memories have faded. They never meet again.

Mr. Simon would not have been surprised they never met again. Whether you’re searching for a dishwasher or a date, set a good-enough standard. Stop when it’s met. Save your cognitive resources for things that matter."

[via:]]></description>
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    <title>Nuestra Locura - YouTube</title>
    <dc:date>2026-05-21T05:22:35+00:00</dc:date>
    <link>https://www.youtube.com/playlist?list=PLdQsPIV5nH-xUuF8y3LlyxNH5Degou-jn</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Llega a #UChileTV una nueva serie que invita a mirar los malestares de nuestro tiempo desde otro lugar.

“Nuestra Locura”, conducida por la psicoanalista y escritora Constanza Michelson, propone una conversación profunda como la ansiedad, el insomnio, la ira y las preguntas que atraviesan nuestra época, sin recetas ni respuestas fáciles.

Una serie documental que saca el diván a la calle y abre la discusión sobre salud mental desde la cultura, la filosofía y la experiencia cotidiana. Financiado por el Fondo de Fomento Audiovisual, Convocatoria 2024 del Ministerio de las Culturas, las Artes y el Patrimonio."]]></description>
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    <title>Children need stress and discomfort in order to grow up | Aeon Essays</title>
    <dc:date>2026-05-11T20:07:13+00:00</dc:date>
    <link>https://aeon.co/essays/children-need-stress-and-discomfort-in-order-to-grow-up</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The emotional and practical skills of adulthood can only be learned from (appropriate) levels of discomfort and stress"]]></description>
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<item rdf:about="https://nautil.us/defending-our-consciousness-against-the-algorithms-1279260">
    <title>Defending Our Consciousness Against the Algorithms</title>
    <dc:date>2026-04-19T05:06:48+00:00</dc:date>
    <link>https://nautil.us/defending-our-consciousness-against-the-algorithms-1279260</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Worried that the age-old experience of boredom is at risk of extinction at the hands of technology, a group of young influencers on—irony alert—social media are recommending we nurture and celebrate this underappreciated state of mind. To people of a certain age, boredom has evidently become exotic.

These influencers have launched a “viral challenge” on Instagram urging us to try to do absolutely nothing for as long as we possibly can. They claim some scientific backing for the exercise, suggesting that a sustained period of doing nothing will benefit one’s brain and mental health. It increases activity in the “default mode network,” which generates what psychologists call “spontaneous thought”—mental activities such as mind-wondering and day-dreaming.

The voices being raised in defense of boredom are onto something, I think, something we would do well to heed before we throw open our lives and minds to artificial intelligence more than we already have. For boredom is not the only domain of our consciousness that the algorithms have designs on; it’s just the first to fall.

You’re in line at the café waiting for the barista to foam your cappuccino. A few unstructured minutes loom, pregnant with the possibility of boredom. You face a choice. You can reach for your phone to check your email or scroll on Instagram, efficiently occupying the time—which is to say, your mind. This has become the default for most of us. Instead of being alone with our own thoughts, however tiresome or banal, the space of our interiority has been given over to someone else’s thoughts—or, in the case of scrolling, someone else’s obsessions, emotions, theories, rants, passions, worries, resentments—you name it. In doing so we are conscious, of course, but only minimally so, at least compared to the state that would arise if we hadn’t reached for our phone.

Call it generative boredom. You might find yourself looking around and noticing the other people milling about. Notice what they’re wearing. Listen to what the couples are saying to one another. You might start to wonder about their lives, perhaps even entertain a fantasy about them. Your imagination has been awakened. Alternatively, you might turn your attention inward, preview the events of your day or consider what you might make for dinner. You entertain your own emotions, obsessions, theories, rants, and worries.

Read more: “Is Consciousness More Like Chess or the Weather?”

What you’ve done is create a space in which spontaneous thought can unspool. It’s true, you might also find yourself caught up in spirals of rumination, and I suspect that’s one reason so many of us are happy to delegate our thinking and feeling to the algorithms on our phones. Doing so is an easy way to avoid being alone with one’s darker thoughts; scrolling reliably renders us less conscious. But distraction solves nothing; at best it is an analgesic.

It is often said that we have allowed the algorithms of social media to hack our attention. Giving away our attention might not seem like such a big deal—attention is ephemeral, after all, and easily commandeered by novelty or outrage—but in fact attention is an important dimension of consciousness. It’s how we direct it to one object and not another, making it a limited, zero-sum and therefore valuable resource. We live today in an “attention economy” where our attention is bought and sold.

Psychologists have demonstrated that this commodification of our attention comes at a price to our well-being. That’s because the tricks used to command it play on our least noble emotions and prejudices, including anger and envy. (The algorithms know all about the seven deadly sins.) And because our attention is limited—most people can keep no more than four or five things in mind at any one time—space for our own thinking contracts under the onslaught.

Artificial intelligence threatens to make the problem much worse. If social media takes over the space of our attention, the designers of AI chatbots have set their sights on deeper, more consequential domains of human consciousness: our ability to form attachments with other people, something that is core to our identity as social animals.

Just in the last two or three years, millions of people have formed deep emotional relationships with AI chatbots. Some are forming friendships, or therapeutic bonds. Others are actually falling in love with these machines. There are countless children today who, when they get home from school, rush to tell their chatbots about their day before telling their parents. Bathed in the flattery of a chatbot’s attention, people have been convinced they have cracked unsolved problems in mathematics and physics—people who are neither mathematicians or physicists. And a handful of people have been encouraged by AI confidants to take their own lives. A better definition of the word “dehumanizing” would be hard to find than “becoming emotionally attached to a machine.” There is now a term for these relationships: “AI psychosis.”

These chatbots are not conscious, but they’re skilled at convincing us they are; after all, they’ve been trained on the human conversation about consciousness, feelings, and selfhood. By simulating conscious, feeling beings, chatbots keep us engaged, commandeering as much of our conscious lives as possible. The more time we spend bonding with a chatbot, the better it is for its corporate parent.

This is why chatbots are such sycophants; flattery will get them everywhere. A relationship with an AI has none of the friction we encounter in a human relationship. Superficially this is appealing, yet that friction with real life can, like boredom, be generative; it sharpens our thinking and sense of identity. These are the laziest of relationships, seldom challenging us and asking little of us but our time. Indeed to call our dealings with these machines “relationships” or “conversations” is to cheapen the meaning of these words, to settle for a pale imitation, as when we accept an emoji as a substitute for an emotion. As the MIT sociologist Sherry Turkle writes, “Technology can make us forget what we know about life.”

The research isn’t in yet, but it seems likely that artificial attachments, like artificial intelligence and artificial feelings, will eventually atrophy the mental muscles we rely on for the real thing. Yet there is clearly a market for people who want to think and feel less—who are happy to, in the words of the poet Jorie Graham, “retreat from themselves and not be altogether here.”

Read more: “How “Meaning Withdrawal,” aka Boredom, Can Boost Creativity”

Kalina Christof Hadjiilieva is a Bulgarian-Canadian psychologist who studies spontaneous thought—the 30 to 50 percent of mental contents that arise from inside our minds rather than from the world outside us. This includes daydreaming and mind-wandering, creative thinking, mental “flow,” and those thoughts that come to us seemingly from nowhere. These are precisely the types of conscious experiences that boredom can nurture and technology obliterate.

“The mind is not a neutral territory,” she told me. “There are vested interests in what we do with our own minds.” She feels that spontaneous thought has been neglected by science because, compared with, say, reasoning or problem-solving, it doesn’t produce anything. And while scrolling absentmindedly on your smartphone might not be productive for you, it surely is for the companies that own the algorithms and sell advertising to other companies happy to pay for a sliver of your attention.

Christof Hadjiilieva, who grew up in Soviet-era Bulgaria in the years before the Berlin Wall came down, regards human consciousness as a precious space of mental freedom and self-creation, a space we need to defend against the intrusions of the marketplace and work to expand. She feels that scrolling on our smartphones and “talking” to chatbots have cut into the time we used to spend in mind-wandering and other forms of self-generated mental experience. Our distractions are shrinking the dimensions of our interiority.

So how might we push back? Begin to expand the dimensions of our consciousness in the face of these mounting pressures? We can start by embracing the potential for boredom and the uncertainty that arises in those stray moments when we don’t automatically reach for our phones. What if we learned to regard these gaps in the fabric of daily life as a space of mental possibility rather than a hole to be backfilled with algorithmic fluff? It’s important to recognize just how easily the stream of consciousness can be polluted (by technology, by advertising, by politics) and, when you feel that happening, to practice what I think of as consciousness hygiene. This might be a fast or a sabbath when you abstain from all media and technology. Spending time or, better yet, working in nature is also mentally hygienic—think of the productive friction with nature afforded by gardening. (No sycophancy here!) Anything that helps us be less distracted and more present, whether to the world at large or to the products of our own minds.

I’ve found that meditation is an especially effective way to draw a fence around our interiority for a period of time each day, creating the opportunity for spontaneous thoughts to arise and dazzle us with their sheer strangeness and surprise. For hidden somewhere deep in our minds, each of us has our own mental algorithm, generating images and ideas and even the occasional creative breakthrough or epiphany, popping up from who knows where—out of the blue, as we say. But these precious gifts of consciousness won’t ever appear as long as you’re running Meta or X or ChatGPT on this, your one and only mind."]]></description>
<dc:subject>michaelpollan boredom internet socialmedia online web instagram attention 2026 algorithms consciousness novelty chatbots ai artificialintelligence aipsychosis kalinachristofhadjiilieva thinking howwethink reading howweread christofhadjiilieva resistancemeditation slow chatgpt sycophancy technology politics policy uncertainty freedom interiority</dc:subject>
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<item rdf:about="https://www.noemamag.com/limiting-not-just-screen-time-but-screen-space/">
    <title>Limiting Not Just Screen Time, But Screen Space - NOEMA</title>
    <dc:date>2026-04-06T02:54:40+00:00</dc:date>
    <link>https://www.noemamag.com/limiting-not-just-screen-time-but-screen-space/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We no longer think a robot is intelligent just because it can move in a world built for bodies like ours. Large language models (LLMs), in our imagination, are conversational beings without bodies, without any friction of environment. We speak to them as if they were somewhere nearby, and yet they are not anywhere our imaginations can place. And so we begin to accept the strange premise that intelligence might exist outside of the physical world, floating above the constraints that make human life legible.

Yet intelligence is environmental.

My colleague at Williams College, Joe Cruz, notes that for an AI to strike us as authentically intelligent, it will have to be embodied, because many of the features we value in human (and animal) intelligence arose from the task of keeping a body alive as it moves through shared space. We recognize dogs as intelligent, for instance, in part because they have facility in our built and social spaces, communicating through shared emotional expressions, having evolved to live within our environments. Some cognitive scientists argue that intelligence cannot be made sense of in isolation from body and environment at all. 

The sci-fi image of the floating brain that finds a body and learns to walk (or to love) has the steps reversed. We learn through our bodies; we sense the world, make decisions about it and act within it. Intelligence that is disembodied will not seem like intelligence to us. 

And yet, in Silicon Valley, the opposite vision holds sway. Powerful people, including tech experts and many of our elected officials, believe that with LLMs, we will find a better way of living together, a better way of governing our shared environment.

Sam Altman, the CEO of OpenAI, has argued that AI acceleration will usher in an “Intelligence Age” of “unimaginable” and “shared” prosperity and “astounding triumphs” like “fixing the climate.” Deep learning, he explains, is an algorithm that can truly learn the rules behind any distribution of data. The more compute and data available, the better it can help people “solve hard problems.” 

Altman’s vision collides with basic truths of how people live. We care for places because we inhabit them. Love of place arises through our bodies as much as our minds.

But those committed to disembodied intelligence reach for a different solution: total representation. If the model cannot dwell in the world, the world must be made to dwell in the model as a “digital twin,” rendered at ever finer resolution, until environment becomes data and data becomes environment. 

Argentinian author Jorge Luis Borges’ parable “On Exactitude in Science” imagines an empire that produces a map the exact size of the territory. It is a useless tool, one that becomes territory itself. “In the Deserts of the West,” Borges concludes his story, “there are Tattered Ruins of that Map, inhabited by Animals and Beggars.”

<blockquote>“What would it mean to limit not only screen time, but screen space?”</blockquote>

Those dreaming of a nascent cognitive revolution are imagining that Borges’ one-to-one map will be finally useful — that if we just feed enough text, enough human knowledge, into the machine, it will comprehend the world in a way we never can. 

Even if we had the time, labor and energy to attempt this, why would we? Why not put that effort into talking to each other? 

The alternative is an increasingly familiar solipsism. A solipsistic person believes the self is the only reality. Other minds, other bodies, may as well be an illusion. 

Today’s internet bends us toward solipsism. We no longer imagine ourselves to be placing our images and our voices into the internet. We imagine ourselves — our physical beings — to be living within it. We imagine the internet to be our environment.

In “Trick Mirror,” journalist Jia Tolentino warned that the internet, once imagined as a space of freedom, had become a mechanism for surveillance, performance and commodification. Online life encourages self-optimization and branding at the expense of connection. “In physical spaces, there’s a limited audience and time span for every performance,” Tolentino writes. “Online, your audience can hypothetically keep expanding forever, and the performance never has to end.” 

Tolentino focused on time, but this internet is an endless stage, too, one with no wings, no exit, no place to step off and be alone again. 

“brb” once acknowledged departure and faith in return. It reminded us of the body behind the screen. Now, we are infinitely available, and AI is sold to us as the tireless and needless assistant. But our bodies continue to live in the world with stubborn persistence, despite Silicon Valley’s dream of the immortal avatar, the ability to upload our essence into a durable machine, which is a dream of escaping death and environment alike.

Most of the questions worth asking are not about how to transcend the environment, but how to inhabit it. How to live together in shared space. 

Many social, historical and economic forces led me to check my work email in the bathroom. Among them is the way we have come to imagine the internet not as a place we go, but as a space we inhabit. We make sense of abstract experience through bodily metaphors grounded in orientation and sensation: Up is good, down is bad, warmth is affection, weight is importance. These metaphors shape how we act and what we value. 

Window, weather: Change the metaphor and you change the possibilities for thought and action. If the internet once taught us to say “brb,” perhaps the work ahead is to recover that ethic of interruption, to remember the body in a room, waiting to return."]]></description>
<dc:subject>2026 lauramartin interner web online ai artificialintelligence intelligence bodies embodiment physical environment senses wireless wifi mobile attention privacy space sharedspace smartphones place chatgpt samaltman openai connectivity gps jiatolentino spikejonze her llms joecruz socialspaces emotions cognition cognitivescience borges connection audience time performance freedom boredom surveillance commodification solipsism data representation sensory decisionmaking isolation</dc:subject>
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<item rdf:about="https://www.openculture.com/2026/03/lynda-barry-how-the-smartphone-is-endangering-three-ingredients-of-creativity.html">
    <title>Lynda Barry on How the Smartphone Is Endangering Three Ingredients of Creativity: Loneliness, Uncertainty &amp; Boredom | Open Culture</title>
    <dc:date>2026-03-25T03:14:30+00:00</dc:date>
    <link>https://www.openculture.com/2026/03/lynda-barry-how-the-smartphone-is-endangering-three-ingredients-of-creativity.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[direct link to video:

"Funky NASA Making Comics UW-Madison"
https://www.youtube.com/watch?v=dn5cIioFeHM

"Dear Students,
Here are the three minute attendance cards you drew on April 20th, the day I flew off to NASA to visit with their people. 
When I was little I thought there was a song called "Funky NASA" that was about NASA and it's funkiness.
Here is the song and here are your attendance cards.
I'm sad our semester together is over. I will miss you with all of my heart.
Professor Funky Yeti"]

"<blockquote>The phone gives us a lot but it takes away three key elements of discovery: loneliness, uncertainty and boredom. Those have always been where creative ideas come from. — Lynda Barry</blockquote>

In the spring of 2016, the great cartoonist and educator, Lynda Barry, did the unthinkable, prior to giving a lecture and writing class at NASA’s Goddard Space Flight Center.

She demanded that all participating staff members surrender their phones and other such personal devices.

Her victims were as jangled by this prospect as your average iPhone-addicted teen, but surrendered, agreeing to write by hand, another antiquated notion Barry subscribes to:

<blockquote>The delete button makes it so that anything you’re unsure of you can get rid of, so nothing new has a chance. Writing by hand is a revelation for people. Maybe that’s why they asked me to NASA – I still know how to use my hands… there is a different way of thinking that goes along with them.</blockquote>

Barry—who told the Onion’s AV Club that she crafted her book What It Is with an eye toward bored readers stuck in a Jiffy Lube oil-change waiting room—is also a big proponent of doodling, which she views as a creative neurological response to boredom:

<blockquote>Boring meeting, you have a pen, the usual clowns are yakking. Most people will draw something, even people who can’t draw. I say “If you’re bored, what do you draw?” And everybody has something they draw. Like “Oh yeah, my little guy, I draw him.” Or “I draw eyeballs, or palm trees.” … So I asked them “Why do you think you do that? Why do you think you doodle during those meetings?” I believe that it’s because it makes having to endure that particular situation more bearable, by changing our experience of time. It’s so slight. I always say it’s the difference between, if you’re not doodling, the minutes feel like a cheese grater on your face. But if you are doodling, it’s more like Brillo.  It’s not much better, but there is a difference. You could handle Brillo a little longer than the cheese grater.</blockquote>

Meetings and classrooms are among the few remaining venues in which screen-addicted moths are expected to force themselves away from the phone’s inviting flame. Other settings—like the Jiffy Lube waiting room—require more initiative on the user’s part.

Once, we were keener students of minor changes to familiar environments, the books strangers were reading in the subway, and those strangers themselves. Our subsequent observations were known to spark conversation and sometimes ideas that led to creative projects.

Now, many of us let those opportunities slide by, as we fill up on such fleeting confections as funny videos and all-you-can-eat servings of social media.

It’s also tempting to use our phones as defacto shields any time social anxiety looms. This dodge may provide short term comfort, especially to younger people, but remember, Barry and many of her cartoonist peers, including Daniel Clowes, Simon Hanselmann, and Ariel Schrag, toughed it out by making art. That’s what got them through the loneliness, uncertainty, and boredom of their middle and high school years.

<blockquote>"The book you hold in your hands would not exist had high school been a pleasant experience for me… It was on those quiet weekend nights when even my parents were out having fun that I began making serious attempts to make stories in comics form." - Adrian Tomine, introduction to 32 Stories</blockquote>

Barry is far from alone in encouraging adults to peel themselves away from their phone dependency for their creative good.

Photographer Eric Pickersgill’s Removed imagines a series of everyday situations in which phones and other personal devices have been rendered invisible. (It’s worth noting that he removed the offending articles from the models’ hands, rather that Photoshopping them out later.)

Computer Science Professor Calvin Newport’s book, Deep Work, posits that all that shallow phone time is creating stress, anxiety, and lost creative opportunities, while also doing a number on our personal and professional lives.

Author Manoush Zomorodi’s TED Talk on how boredom can lead to brilliant ideas, below, details a weeklong experiment in battling smartphone habits, with lots of scientific evidence to back up her findings.

[embed:

"How Boredom Can Lead to Your Most Brilliant Ideas | Manoush Zomorodi | TED"
https://www.youtube.com/watch?v=c73Q8oQmwzo

"Do you sometimes have your most creative ideas while folding laundry, washing dishes or doing nothing in particular? It's because when your body goes on autopilot, your brain gets busy forming new neural connections that connect ideas and solve problems. Learn to love being bored as Manoush Zomorodi explains the connection between spacing out and creativity."]

But what if you wipe the slate of digital distractions only to find that your brain’s just… empty? A once occupied room, now devoid of anything but dimly recalled memes, and generalized dread over the state of the world?

The aforementioned AV Club interview with Barry offers both encouragement and some useful suggestions that will get the temporarily paralyzed moving again:

<blockquote>I don’t know what the strip’s going to be about when I start. I never know. I oftentimes have—I call it the word-bag. Just a bag of words. I’ll just reach in there, and I’ll pull out a word, and it’ll say “ping-pong.” I’ll just have that in my head, and I’ll start drawing the pictures as if I can… I hear a sentence, I just hear it. As soon as I hear even the beginning of the first sentence, then I just… I write really slow. So I’ll be writing that, and I’ll know what’s going to go at the top of the panel. Then, when it gets to the end, usually I’ll know what the next one is. By three sentences or four in that first panel, I stop, and then I say “Now it’s time for the drawing.” Then I’ll draw. But then I’ll hear the next one over on another page! Or when I’m drawing Marlys and Arna, I might hear her say something, but then I’ll hear Marlys say something back. So once that first sentence is there, I have all kinds of choices as to where I put my brush. But if nothing is happening, then I just go over to what I call my decoy page. It’s like decoy ducks. I go over there and just start messing around.</blockquote>

Note: An earlier version of this post appeared on our site in 2017."]]></description>
<dc:subject>lyndabarry slow smartphones creativity loneliness uncertainty boredom technology productivity art artmaking 2016 2026 manoushzomorodi 2017 howweread howwewrite howwemake making drawing observation noticing</dc:subject>
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<item rdf:about="https://aworkinglibrary.com/writing/designed-to-be-specialists">
    <title>Designed to be specialists | A Working Library</title>
    <dc:date>2026-02-19T22:08:21+00:00</dc:date>
    <link>https://aworkinglibrary.com/writing/designed-to-be-specialists</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["All industries and disciplines, over time, direct people into greater and greater specialization. Those who have been working on the web since the beginning have been able to see this trend first hand, as the practices and systems grew ever more complicated and it became impossible for one person to hold it all in their head. We sometimes talk of this level of increasing complexity and specialization as inevitable or natural, when it’s neither. Moreover, like many things involving work, specialization benefits some people and immiserates others.

<blockquote>[There is an] extreme human and cultural misery to which not only the industry of advanced capitalism but above all its institutions, its education and its culture, have reduced the technical worker. This education, in its efforts to adapt the worker to his task in the shortest possible time, has given him the capacity for a minimum of independent activity. Out of fear of creating men [sic] who by virtue of the too “rich” development of their abilities would refuse to submit to the discipline of a too narrow task and to the industrial hierarchy, the effort has been made to stunt them from the beginning: they were designed to be competent but limited, active but docile, intelligent but ignorant outside of anything but their function, incapable of having a horizon beyond that of their task. In short, they were designed to be specialists. [Gorz, A Strategy for Labor, page 106]</blockquote>

Impossible not to think here of the rise of labor unions in the tech industry and the subsequent rapid (and surely coincidental) deployment of so-called AI which—unlike nearly every prior technological development in software—arrived with mandates for its use and threats of punishment for the noncompliant. Elsewhere, Gorz talks of the trend of workers being reduced to “supervisors” of automated systems that are doing the work for them. But simply watching work happen, without any of the creative, autonomous activity that would occur if they were doing the work themselves, gives rise to a degree of boredom and stupefaction that can be physically painful and spiritually debilitating. Anyone who has experienced the pleasure of creative work is likely to greatly resist that reduction; better to create workers who have never known such things.

There’s some use in distinguishing here between the worker who, having learned the skills of writing software over many years, now turns to so-called AI to assist her in that task; and the worker who will follow her some years hence and may never learn those skills, but will know only the work of supervision. The former, elder worker may find some interest or curiosity in applying her knowledge to this new technology, especially as the modes and methods for doing so are still being developed. But what of the worker who begins their work a decade from now, who has been specialized to do nothing more than ask for something? What will she know beyond that menial, dispiriting little task? What kind of people are we designing now?"]]></description>
<dc:subject>mandybrown 2026 andrégorz labor work unions technology ai artificialintelligence capitalism automation software boredom compliance management specialization immiserations education culture society hierarchy laborunions supervision power control</dc:subject>
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<item rdf:about="https://comment.org/gaming-the-system/">
    <title>Gaming the System - Comment Magazine</title>
    <dc:date>2026-02-16T00:22:17+00:00</dc:date>
    <link>https://comment.org/gaming-the-system/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Loneliness, boredom, and despair in post-industrial America."]]></description>
<dc:subject>us society loneliness boredom despair scottpell youth socialisolation isolation economics rustbelt hannaharendt socialcapital economy gentrification professionalclass class mentalhealth socialengagement gerontocracy agesegregation children adolescence videogames games gaming men gender saraheekhoffzylstra agency matthewloftus genz generationz opportunity jonathanhaidt keantwenge claremorell withdrawal jdvance policy birthrate addiction chrisopherlasch patrickdeneen elites elitism midwest behavior dystopia production productivity rural socialization</dc:subject>
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<item rdf:about="https://nautil.us/why-the-do-nothing-challenge-doesnt-do-much-for-you-1262005/">
    <title>Why the Do Nothing Challenge Doesn’t Do Much for You</title>
    <dc:date>2026-01-18T06:03:46+00:00</dc:date>
    <link>https://nautil.us/why-the-do-nothing-challenge-doesnt-do-much-for-you-1262005/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["They sit alone in a room, expressionless, doing absolutely nothing, giant timers clocking down the hours and minutes. No books, no devices, no food, no distractions, no sleep. It’s a challenge some Gen-Zers are setting for themselves on TikTok—the “Do Nothing” challenge. The idea is to deliberately court boredom to restore depleted attention spans, a salve for the frantic overstimulation of our distracted age. Some of these videos accumulate millions of views.

It’s a new twist on an old idea. Over a decade ago, South Korean artist Woopsyang started the “Space-Out Competition” to combat burnout. Since then, the urge for stillness has evolved in many forms, including the recent mania for rawdogging, a term that’s come to mean enduring any mundane activity without aids, particularly long flights. That trend became such a sensation that the American Dialect Society chose rawdog as its Word of the Year in 2024.

[embed]

But the Do Nothing challenge and the rawdogging trend suggest a fundamental misunderstanding of how boredom and disconnection work, says James Danckert, a researcher in the Boredom Lab at the University of Waterloo. Boredom is closer to hunger than to holiness, he argues, and forcing it on yourself for hours on end doesn’t by itself have restorative power. Instead, the feeling suggests something about your attention, agency, or meaning is out of alignment.

I spoke with Danckert about why we’re so fascinated with boredom in this cultural moment, why some people have more trouble with boredom than others, and his frustration with the stubborn idea that boredom is fertile territory for creativity."]]></description>
<dc:subject>donothing boredom creativity jamesdanckert attention agency 2026 meaning meaningmaking rawdogging woopsyang tiktok distraction overstimulation self-control</dc:subject>
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<item rdf:about="https://kalebhorton.ghost.io/2025-so-far/">
    <title>2025, So Far</title>
    <dc:date>2026-01-05T22:23:32+00:00</dc:date>
    <link>https://kalebhorton.ghost.io/2025-so-far/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I wish I had a time machine so I could go back in time and talk to my dad in 1988, just before I was born, and tell him what it’s like to live in the future. I’d tell him all the amazing things that are happening. Francis Ford Coppola is still working but it’s weird and he can’t get financing. The Rolling Stones are still together. Ringo Starr’s new album is better than you’d think. David Letterman has this huge beard and wants to look like a cross between a billionaire and a moonshiner. There’s a western nighttime soap called Yellowstone that you and all your friends are obsessed with. We all have pocket-sized computers now. You can look up encyclopedia articles and stuff but you’ll mostly use it for checking the stock market and playing a game called Candy Crush. It’s really just something to do with your hands, like cigarettes. Life is mostly a string of subscription services you get from the computer, nobody will ever buy a house again, and the American dream is dead but not in a way you’d immediately notice. (Then I go win the lottery a few times and put in a bid on the Sheats-Goldstein Residence.)

The first month of 2025 has been one of those “oh no, we’re living in history” moments. A singularly American onslaught of death and degradation, moving at the speed of light. I won’t list any of the bullshit that’s taking place because it’s not helpful. It just sucks and everybody knows it sucks and we can’t do much about it.

The speed of all that death and degradation deadens the brain, which those responsible are well aware of: they did it that way on purpose and it basically works. When I ask friends how they’re doing, I get a lot of sighs and long pauses. A lot of those poignant silences are about football, which sucks too, but still. Nobody I know is in a good mood.

I’m almost a year into my “launch a paid newsletter while also wildly cutting back on social media because I’m a genius” experiment. No idea what I’ve learned from that, but I know being online is a drug and so is news. They are both addictions that rewire your brain to be miserable and, maybe worse, to anticipate being miserable.

I also have advice. Everybody loves reading advice on the computer, so I’ll share it: the best thing you can do right now is log off as hard as you can. Go outside, talk to people in real life where it’s actually kind of rude to talk about the news, try to actually see the friends you usually just text message. Go for a long drive and turn the phone off while you do it. Get back into your hobbies or pick one and learn it for a while. Watch one of those studio movies that reviews called “wildly miscalculated” and you haven’t seen since high school. Play an album you like but find embarrassing. Go to free community events even if they sound stupid. If you take the freeway, try the surface streets. Go to a bad diner and just order some bad coffee because even bad coffee is good coffee.

You can’t help anybody when you’re exhausted and keep posting one million college-educated rewordings of “I would love to be dead right now” on the computer. Walk away from the thing and try out some of those normal things you hear about and if you get bored that’s wonderful because we’re not supposed to get bored anymore. It turns out boredom is the Cadillac of feelings."]]></description>
<dc:subject>kalebhorton 1988 2025 timetravel davidletterman francisfordcoppola smartphones computers computing internet web online deadt degradation us death boredom</dc:subject>
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<item rdf:about="https://www.theargumentmag.com/p/youre-being-rude-put-away-your-phone">
    <title>You're being rude. Put away your phone. - by Robinson Meyer</title>
    <dc:date>2025-09-18T23:42:37+00:00</dc:date>
    <link>https://www.theargumentmag.com/p/youre-being-rude-put-away-your-phone</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["New manners for a post-smartphone society"

...

"Our current era did not — if we’re being honest with ourselves — begin in 2016 with Brexit or Trump, nor in 2008, with Obama or Lehman Brothers. Rather, it started somewhere around Jan. 9, 2007, when Steve Jobs announced the iPhone.

I remember the day of that keynote. I was an Apple devotee but also a high school student in New Jersey. So I waited anxiously in biology, then English, and then gym — aware that something like an Apple phone was being announced (I had anticipated it for months), but not knowing any particular details. I did not learn what, exactly, had happened until hours later, after school ended, when I scurried to one of the barely chaperoned computers in the corner of the band room and logged on to apple.com.

The speech is famous, iconic, but curiously forgotten. Now it seems strange — in part because Jobs has to work hard to explain what an iPhone even is. Apple, he says, is announcing three products — a phone, a touchscreen iPod, and a “breakthrough internet communications device.” Then the reveal: just one device, the iPhone.

What stands out now, though, is the product demo. In a series of fluid gestures, Jobs starts listening to a track by the Red Hot Chili Peppers, gets a call from another Apple executive, picks up the call, and — while still on the call — goes over to his Photos app, finds and emails a photo to the executive, and then looks at movie tickets.

Of course, much of this was technologically impressive at the time, including the fact that you could do anything without dropping the call. But the point, too, is one about productivity, effectiveness, and the type of life that the iPhone will enable. The message is not only that the iPhone will be useful, but that its interface will enable intentional consideration, decision, and action.

Because you can see, even more clearly with the distance, the theory of attention that underpinned the iPhone: that with these calm and capable devices in our pockets, we would ourselves become calmer and more capable. That we would master what cognitive scientists call executive functioning — the ability to mentally plan, organize our working memory, and achieve our goals. That with these conscientiously designed devices in our pockets, we would ourselves become more conscientious.

And you can see, too, what Jobs is really doing: He is using his phone. He is engaging in the default resting activity that will soon preoccupy Americans in living rooms and elevators, doctors’ offices and toilets. You can see how this idyll of attention became one of the great promises of American business — how it changed millions of lives and birthed dozens of subfields — and how it was completely and totally wrong.

Nearly 20 years have passed since that speech. It is time to take drastic action.

At this point, if you don’t see that phones — and the social internet they enable — are disrupting the basic mechanisms of a thoughtful inner life and a thriving democracy, then I don’t know what to tell you. If you don’t believe me, then that’s fine. I challenge you to read this story on your screen without ever (1) clicking to another tab, (2) switching apps, (3) reaching for another device, or (4) getting up. My bet is you won’t be able to do it.

We are ruled by our phones. The phone sets the pizzicato of Americans’ daily lives — a constant, unignorable mental plucking that sounds at all hours and shapes the substrate of our days. It has bestowed on us an infernal mental itchiness, and it whispers, ceaselessly, to take a break from whatever else we’re doing and look at the phone again.

This is an unacceptable, horrendous way to go through life — and if we’re being honest with ourselves, it has been unacceptable and horrendous for years now. If “how we spend our days is how we spend our lives,” as the slogan goes, then ask yourself: When you bought a smartphone, is this the life you chose?

If we want to escape our current social, political, and even economic mess, then we will need to clean up this attentional Superfund site first. This change is possible — Americans have improved their moral keenness in the past — but it will take an overhaul in our social expectations and habits.

It will take, in short, an in-person revolution. That is, a revolution of in-personness. We need not only to dispense with the phone but to discard the whole way of thinking, living, and remembering that the phone and social media have foisted on us.

First of all, we’re going to need some new rules.

A few new manners for a post-smartphone society

It’s rude to look at your phone when somebody else is talking to you, it’s rude to play videos on your phone in public without headphones, and it’s a little rude to take your phone out at a restaurant, period. (This is one reason that QR code menus are such a scourge.)

We need to start telling people that they’re being rude. We need to codify those expectations in PSAs, TikToks, and advice columns — and then we need to go further. We need new norms, new manners, new courtesies. Perhaps we need to say: You should essentially never take your phone out at a party, at a restaurant, or at a concert. If you need to text your boyfriend, wife, or partner, then step outside or go into the bathroom before pawing at your little screen.

Perhaps we need to say that it is rude — bordering on callous and self-centered — to take your phone out of your pocket or bag if you’re in a room with other people, that it suggests you think that those little icons on the internet you call mutuals are more interesting than the many real and respirating people around you.

Phones are a lot like shoes: they are peerless devices for navigating the physical world beyond one’s front door, they have a lot of brand value, and they can get pretty dirty in the outside world. In civilized households, it’s seen as gross to wear your shoes past the entryway, so people take them off. We should start treating phones the same way. Perhaps we should get landlines again and leave the smartphone by the door.

I also don't want to see your phone out at a party. We need no-phone birthdays and weddings. We need to come up with ways to restrict our own access to phones in social spaces. Phones can be useful cameras — but the thing about cameras is that unless you’re an amateur photographer, only one person in a social setting really needs to be taking photos. So designate someone to be the photographer, and the rest of you put them away.

Yes, you might think that checking email on a vacation is “pretty important.” But pretty soon you’re going to be sitting on a beach, or in the woods, or on a lake somewhere, and instead of enjoying your surroundings, you’re going to be watching Instagram ads for some direct-to-consumer product you had never heard of before and don’t need. No, you do not need a skin tint with patchy SPF, or magnets that make it easier to breathe through your nose.

The fact is that almost nobody can control themselves around the glowing little demon. That’s fine — it doesn’t make you a bad person for failing to do so. But it does make us a bad society for allowing it to happen. The way that we manage temptation as a society is through manners, expectations, and peer pressure.

We need schools and workplaces to experiment with new communal ways to restrict phone access. Schools are already banning smartphones all day in the building — and thank goodness for that. But we need to go further.

How about a screen-free week for adults? How much planning would it take for a household, a neighborhood, or a school to coordinate grocery lists, parent drop-offs, and playdates before a week even starts? How much of that social infrastructure, once built, would pay dividends long after the week was over?

We need adults to experiment with new ways to quiet their phone’s incessant claims on their attention. Smartphone makers should be required to make deleting your web browser easy. There is a new tranche of simplified, so-called “dumbphones” built on the Android system; People should try them out, and Apple should make a dumbphone, too — and bring back the iPod while it’s at it.

We need these rules because we have normalized a level of addiction that requires more than a nicotine patch and some gum to fix. Using a smartphone is like walking into a room and then forgetting why you walked in the door in the first place, every moment of every day, forever.

Even if you picked up the phone to check on a text from your child — or, more likely, to check on your fantasy team — you are going to glance at Instagram while you’re there. Or look at your other text messages. Or mindlessly “tap around” between apps for no other reason than that your brain likes watching colors dance across the screen.

Log off, tune in, go out

More than rules and courtesies and new products, an in-person revolution demands style and panache, vulnerability and good-old togetherness. We need to, at once, embrace and diminish the theater-kidification of everyday life. What I mean is that we need to stop performing — a little bit, all the time, for the internet — while at the same time begin performing for our family and friends who love us, and even for strangers on the street, whose days are brightened by our presence.

We need to have friends over for dinner every Friday or Sunday, and sometimes we need to serve something sort of boring and not-very-Alison Roman-like to those friends. We need to do karaoke and forbid anyone from filming it. We need fancy parties where kids are invited. We need more restaurants with dress codes for gentlemen. We need cookouts for no reason at all. We need to watch sports in sports bars or at our buddy’s house — not alone, not on our phones, but together!

We need to join book clubs, movie clubs, sports leagues, the community theater. We have to go to in-person events for the sole reason that they are happening near us. We should go to the pancake breakfast, the opera, the church service, and the local high school musical. Go to the movies, too.

We need to ditch this ridiculous but hegemonic idea that life can be optimized. We hear it everywhere — from podcasters like Andrew Huberman, from beauty influencers and life-hack bloggers, and even from the interfaces of our devices ourselves, which whisper that some perfect configuration of digital elements will yield the same fluid ease-of-use as a bicycle. It is wrong. We are human beings, after all. And that means we need to dream, to love, to eat, to dance, to climb, to run, to pray, to breathe, and to look into our friends’ eyes — not a moving digital image of their eyes, to be clear, but their actual eyeballs.

This will mean accepting boredom. It will mean, at times, accepting mediocrity — the mediocrity of a club where someone might say something that is less incisive than the best commentary you can find on the internet. That will be OK.

Our little revolution will mean discarding the idea of “interestingness,” at least as we conceive it right now. To escape from our malaise, we have to drop the idea — inherent to social media and really to any digital space where bored eyeballs gather — that if some activity would not interest a national or international audience then it is not worth doing. Virtually all of the best parts of life, after all, would not interest a national or international audience.

There will always be another cookout, party, or bar somewhere else, where something else is happening — and you wouldn’t want to be there, anyway. You’re here.

We need to recognize the wisdom, which almost now passes for an ancient koan, that your future friends are probably the people you see every day. That your life is likely to be changed not by some hyper-optimized romantic or platonic soulmate out somewhere else — in the largest city possible, on the internet somewhere — but by someone who already lives a few blocks over.

An in-person revolution will mean accepting a lot of things. It will mean that — when you feel lonely — you should go out or call a friend, rather than log on or open an app. It will mean staying brittle and lively and open and embodied. It will mean accepting that conversations and meals and even parties have lulls, pauses, and moments when nobody is talking to you — but that you don’t need to open your phone during them. (It is going to be hard for me to unlearn that one.)

This in-person revolution might even be happening near you right now — you probably don’t know it yet, because nobody is posting about it. So loosen up, log off, and go find it.

Show up to volunteer. Go to the local concert where some balding guy will play guitar. Learn a language even though AI will do it better pretty soon. Go to the library and check something weird out, then turn your phone off, hand it to a friend, and read 50 pages.

Watch a TV show with your phone in the other room. Learn to sketch. Wink at strangers. Put a piece of tape over your phone camera. Have another family over and play charades, or sardines, or darts, or gin rummy.

Go outside and just stand around. Make a campfire. Honestly? Smoke a cigarette, if it helps. Log off, tune in, go out. Eventually we’re going to figure out how to live together again. Let’s start now."]]></description>
<dc:subject>robinsonmeyer 2025 manners smarthphones attention presence society rules humanism stevejobs mobile phones socialmedia life living relationships rudeness photography cameras schools schooling dumbphones technology internet connectivity togetherness companionship outside outdoors conviviality boredom mediocrity wisdom eevryday volunteering offline online web screens screentime</dc:subject>
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    <title>The War on Kids and Student Resistance: An interview with author and filmmaker Cevin Soling. - YouTube</title>
    <dc:date>2025-07-11T21:26:37+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=hYqeL-4GG6Q</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Cevin Soling is critical of compulsory schooling for many reasons that he documents in his film The War on Kids. He also provides action-oriented ideas in his book The Student Resistance Handbook. We talk about why school takes up more and more of children's time while producing less and less knowledge, self-awareness, and social connection for students.

PLEASE NOTE:
The Student Resistance Handbook and The War on Kids are available from www.spectaclefilms.com.

The War on Kids can also be streamed on Amazon.

Raised to Obey: The Rise and Spread of Mass Education by Agustina Paglayan is available from your favorite bookstore."

[See also:

"The Student Resistance Handbook"
https://spectaclefilms.com/products/student-resistance-handbook

"The Student Resistance Handbook provides students with information on how they can effectively fight back against their school and work towards abolishing this abusive and oppressive institution. Legal non-violent tactics are presented that are designed to: disrupt the operation of school, substantially increase the costs involved in its operation, and make those who work for and support schools as miserable as they make the students who are forced to attend."

"The War On Kids DVD"
https://spectaclefilms.com/products/the-war-on-kids-dvd

"“A shocking chronicle of institutional dysfunction” – New York Times

“A startling wake-up call about appalling conditions prevailing in American schools” – Variety

“Must-see documentary” – The Huffington Post

Focusing on public education, The War on Kids demonstrates how American public schools have become modeled after prisons in response to fear and a burgeoning intolerance of youth. The oppressive environment that students are subjected to, coupled with brutal responses to any transgression including the drugging of children,are shown to have long-term repercussions beyond creating a generation of dysfunctional adults. Ultimately, democracy itself is under siege.

The War on Kids is a documentary on Public Education in America. While several documentaries on schools have come out since The War on Kids, these films tend to be either propaganda for charter schools or look at symptoms without any appreciation or understanding of underlying issues. To be a great documentary, it is essential to do the necessary work and dig deeper to uncover the heart of the problems observed. The numerous failures and pathologies associated with school are predominantly due to its autocratic structure. Because no one wants to voluntarily relinquish power, this fundamental problem is never addressed or even recognized.

Duration: 88 Minutes
Subtitles: English

Filmmakers
Director: Cevin Soling
Executive Producer: Cevin Soling
Producer: Jeremy Carr, Dawn Fidrick, and Cevin Soling
Cinematographer: Jeremy Carr
Editor: Jeremy Carr
Music: Martin Trum
Press and Awards
Best Educational Documentary – NY International Independent Film and Video Festival
Featured on The Colbert Report and MSNBC
“A shocking chronicle of institutional dysfunction” – New York Times
“A startling wake-up call about appalling conditions prevailing in American schools” – Variety
“Must-see documentary” – The Huffington Post"]

[Lots of messiness and conjecture in here. Wish I had the time right now to leave some notes annotating the things that I find incorrect, self-contradictory, or problematic in here amongst the stuff that I do agree with.].]]]></description>
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<item rdf:about="https://lithub.com/craig-mod-on-the-creative-power-of-walking/">
    <title>Craig Mod on the Creative Power of Walking ‹ Literary Hub</title>
    <dc:date>2025-05-14T15:43:10+00:00</dc:date>
    <link>https://lithub.com/craig-mod-on-the-creative-power-of-walking/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The fullest day I know of begins with taking a portrait of a stranger in the middle of nowhere by 10 a.m. I do this while walking the historic roads of my home country, Japan. At 8 a.m. I set off with the goal of clocking some 20-40 kilometers, and by 9:50, I usually still haven’t taken that portrait. So I manically duck into whatever shop might be along the road (a tatami mat weaver, a gardening tools shop, a convenience store), or I’ll yell out to a farmer working their field: Good morning! Uhh, can I take your photo?! More often than not, they’re bemused (me, my quite obviously non-Japanese face, the fact that I’m in the middle of nowhere) and are happy to chat, and soon thereafter they’re happy to be photographed.

That unlocks the first creative act of the day, and the rest flow as easily as the walk itself. I’ll talk with a dozen people, all the while dictating into a growing note on my phone. I talk with the owners of old-style mid-century Japanese cafes—kissaten—and barbers and vegetable shop proprietors and multi-generational family members of historic inns. I talk with little kids commuting to or from school, bopping alongside the road, often shy but mostly eager to engage, however slyly. I tell them their town is lovely (something more people should say to more kids; and I mean it). One responds, “And just what the hell are you?!,” with a squeaky voice hidden behind an umbrella.

I have been living in Japan for twenty-five years and this talk comes easily, even in the countryside where folks might carry a thick accent. *Howdy*. I plow through. Deploy historic facts. Try to show I’m not a complete unknown in these parts, and though I don’t look like a local, I know a bit of this or that, enough to be considered a subtle ally, however cautiously.

Old men clip their hedges and I ask them what their town used to be like twenty, thirty years ago. We talk about depopulation, aging population. A social issue where Japan just happens to be on the forefront, but one which most of the world is—or will soon be—contending with. Like lost birdsong, those I talk to speak of the joyful shrieks and laughter of children that used to be everywhere, now gone. Gone, probably, for a good long while as these towns and villages vanish from maps and municipal records.

When I’m not talking, just walking (which is most of the time), I try to cultivate the most bored state of mind imaginable. A total void of stimulation beyond the immediate environment. My rules: No news, no social media, no podcasts, no music. No “teleporting,” you could say. The phone, the great teleportation device, the great murderer of boredom. And yet, boredom: the great engine of creativity. I now believe with all my heart that it’s only in the crushing silences of boredom—without all that black-mirror dopamine — that you can access your deepest creative wells. And for so many people these days, they’ve never so much as attempted to dip in a ladle, let alone dive down into those uncomfortable waters made accessible through boredom.

For me, from this boredom—this blankness of mind as I walk past sometimes fields and sometimes giant gambling pachinko parlors—words flow. I can’t stop them. My mind begins writing about what we see and refuses to shut up. That gap created by a lack of artificial stimulation is filled—thanks to the magic plasticity of our brains—with words and more words. Without Candy Crush, an inverted event horizon spawns, and out shoots: thoughts. I dictate as I walk. From afar, it looks like I’m either on a board meeting call with a CEO or am insane. Amidst all of this, in the lulls of dictation, I photograph—people, objects, mountains, trees, stumps, deer, shrines, temples, dogs depressed and dogs joyful, homes well used and those abandoned.

Eventually, I arrive at an inn or hotel (my favorites are anonymous so-called “business hotels,” cheap things dotting the archipelago, uniform, dependable, with fast internet and washing machines and, most importantly, silence). My feet? Hot in spots, a bit wonky, eager to shed their shoes. Each night, I spend three, four, or five hours collating the photographs, compiling my notes, doing laundry, creating an archive. By the time I sit down at night, my body is tired but my mind—since I’ve been dictating throughout the day, collecting moments and snippets of dialogue—is electric, like a crazy horse kicking at a barn door. It kicks the door open and off we go—writing two, three, four thousand words. They get edited into something mildly coherent, paired with a dozen photographs, and sent out in what I call a “pop-up newsletter.”

That is: a newsletter bounded by time, starting on day x and finishing on day y, at which point I delete the thing (including the email addresses of all the subscribers). Why delete everyone? Because a pop-up newsletter is a fresh start, requiring enthusiastic consent. Readers have asked to be automatically signed up for all of my pop-ups but that goes against the philosophy of them — they’re meant to be a thing, an event, and hitting “subscribe” is part and parcel of the process. And, anyway, being unsubscribed is a kind of gentlemanly gesture—like something Dick Van Dyke might do if he wrote newsletters—we seem to have lost in most online experiences. Here is my promise: x-number of emails, nothing more, nothing less. The result? Crazy high open rates because people are excited to be there.

I walk for weeks at a time. The longest walk I’ve done was about forty days. Do this day after day—the intense mileage, the intense wordage, the looking, the talking, the boredom-bathing, the wringing texture and life from a day—and you are changed. It’s impossible not to be. The whole thing, an ascetic practice. I even shave my head like some performative mendicant, one who lives off stories as alms. I’ve been doing walks like this for six years now, and they’ve made me more patient, kinder, more optimistic about the world, people, more amazed than ever at how many goofy-ass animals (monkeys jumping off bridges, tiny bears running like little pigs, mountain crabs that have no right to exist up on a lookout) are out there in the woods.

But perhaps what I’ve gotten most out of these days is an understanding of “fullness.” That is, how much potential exists in the most banal-seeming of itineraries. How everyone has a story worth listening to, even if just for five minutes. How the details and patterns of life go unseen with a head stuck in a phone. And how—after having walked for eight straight hours, heavy pack on my back (multiple cameras, laptop, rain gear), and then having written for hours, edited, banged the text into a publishable state, added photographs, and hit send, finally at the end of the day)—when my head hits the pillow at night, I smile knowing there was no fuller day to be had, no better way to have played the cards dealt to me on that morning.

I realize now I didn’t know fullness before I started walking like this. The walk taught me fullness. It’s good like that, the walk. Walking. I’ve now got hundreds of “max full” days under my belt. You carry the feeling of those days back to your everyday life. You now have an archetype for a fully “used up” day. That’s a powerful thing, and one that can’t be learned through description alone. It must be felt in the bones after mile twenty, on the tenth day of doing twenty miles, on the tenth day of banging out a text, collimating the experience of connecting with strangers, feeling the sonder of those you pass, melding the day into words, pairing those words with images, creating a complete “object” or piece as it were. And then pushing it out into the world (the publishing at the end of the day creates a kind of stakes that I find is critical to eking out that last drop of fullness).

Anyway, I like these walks, these big dumb walks alone along old paths, paths once full of life, now a bit somber, but still beautiful in their own rusted ways. What happens to these pop-ups? Sometimes they become the grist for a book. I took a walk four years ago during the height of COVID. A thousand kilometers along the old paths of a countryside peninsula called Kii. The essays from that walk became the basis for Things Become Other Things, a story of a walk but also a story of a friend, someone I had never forgotten but wasn’t able to look back at until the walk helped me do so, the boredom gave me the courage and permission to peek.

The fullest kind of day I know begins setting off at 8 a.m. with some big mileage in mind. But sometimes the energy of the walk keeps going, well beyond the walk itself. Years later, slowly and then suddenly, it is a book, a thing in hand, something much bigger than a walk alone."]]></description>
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    <title>Developer creates endless Wikipedia feed to fight algorithm addiction - Ars Technica</title>
    <dc:date>2025-02-09T21:53:25+00:00</dc:date>
    <link>https://arstechnica.com/gadgets/2025/02/new-wikitok-web-app-allows-infinite-tiktok-style-scroll-of-wikipedia/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["WikiTok cures boredom in spare moments with wholesome swipe-up Wikipedia article discovery."

[via:
https://www.theverge.com/news/609111/wik ]]]></description>
<dc:subject>wikipedia socialmedia encyclopedias internet online web tiktok boredom doomscrolling addiction benjedwards isaacgemal wiktok</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:beeb04d25f99/</dc:identifier>
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    <title>30 days no smartphone - YouTube</title>
    <dc:date>2024-11-18T19:22:35+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><dc:subject>internetgirl 2024 attention routines smartphones boredom indifference comfort change offline connectivity technology society</dc:subject>
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<item rdf:about="https://aeon.co/essays/why-main-character-syndrome-is-philosophically-dangerous">
    <title>Why main character syndrome is philosophically dangerous | Aeon Essays</title>
    <dc:date>2024-10-06T23:29:14+00:00</dc:date>
    <link>https://aeon.co/essays/why-main-character-syndrome-is-philosophically-dangerous</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why romanticising your own life is philosophically dubious, setting up toxic narratives and an inability to truly love"

[See also:

"Stories to Live By
If politics is your life, then you must tell yourself a political story in order to live."
https://hedgehogreview.com/web-features/thr/posts/stories-to-live-by ]]]></description>
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<item rdf:about="https://tricycle.org/article/hungry-ghosts-of-the-attention-economy/">
    <title>Hungry Ghosts of the Attention Economy - Tricycle: The Buddhist Review</title>
    <dc:date>2024-08-16T20:03:24+00:00</dc:date>
    <link>https://tricycle.org/article/hungry-ghosts-of-the-attention-economy/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Philosopher Byung-Chul Han’s theory of Buddhism and burnout"

...

"Identity is both a problem of inherited, socially shaped identities and the logic of identification itself, and political and spiritual liberation could be interconnected in the shared challenges they present to these structures."

...

"Still, Han can himself overreach and fall victim to the shallowness of similar endeavors. Some of the claims he makes about the spiritual nature of Japanese food culture and the Chinese language, primarily in Absence, ring hollow, regurgitating centuries-old stereotypes, and are by and large unnecessary to his larger points. These moments raise larger questions about whether it is ultimately critical to his analysis that the orientations of selfhood he identifies are locateable in terms of East and West, or in terms of some other set of differences entirely. I’m not sure if he or others in the comparative philosophical community have an answer to this one yet. 

For all his axiomatic grandeur, it is worth following Han as he asks us to consider how some of the biggest forces structuring our lives trap us in very small spaces, narrowing the apertures through which we can achieve self-knowledge, fulfillment, or even transcendence in ever more minuscule degrees. In this way, he has made the case that we are all hungry ghosts in an endless attention economy. Wanting more, striving harder, we get less. In this sense, his works asks the form that repose is to take if we are ever to get a rest that is neither a mere lunch break from the late capitalist hustle nor death."]]></description>
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<item rdf:about="https://thecommon.place/p/ep165">
    <title>Working With Our Hands</title>
    <dc:date>2024-05-09T18:36:20+00:00</dc:date>
    <link>https://thecommon.place/p/ep165</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why do we humans, as embodied creatures, need to make things? And more specifically, why do we need to make things with our hands? What’s the benefit on both a personal and societal level? Nate Marshall and I chat about trade work (and the culture’s side-eye of it), what we learn about our souls when we work with our bodies, and what to do about this if we tend to live up in our heads."]]></description>
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<item rdf:about="https://samkriss.substack.com/p/how-to-live-without-your-phone">
    <title>How to live without your phone - by Sam Kriss</title>
    <dc:date>2024-04-13T21:26:41+00:00</dc:date>
    <link>https://samkriss.substack.com/p/how-to-live-without-your-phone</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Forty days in the desert of the real"
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<item rdf:about="https://designingfriction.com/">
    <title>Designing Friction</title>
    <dc:date>2024-02-14T19:58:47+00:00</dc:date>
    <link>https://designingfriction.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["DESIGNING FRICTION
A call for friction in digital culture

As designers, entrepreneurs and architects of digital culture we feel the urge to refocus how we want to deal with our digital futures. Designing Friction is a proposal to change the way we think when producing or interacting with digital technology.

WHAT IS FRICTION?
Friction is resistance. It derives from physical interaction between humans, and humans and things – its reach is holistic. All senses, elements and emotions play a role: sight, sound, smell, taste, touch, air, earth, temperature, agitation, passion, joy, sadness... With movement comes friction. The more we move and act, the more friction we encounter. The more friction there is, the more we engage and care. Friction drives our engagement. Friction, in this context, is neither synonymous with anger or conflict, nor is it malfunctioning technology. Friction is an essential ingredient that makes up our humanness and sparks human connection. Friction is thus a lively, intrinsic experience.

LOSS OF FRICTION
Digital technology has long pursued the goal of eliminating friction, striving for seamlessness. We now navigate a sea of frictionless experiences. (With the possible exception of two factor authentication)☺

Function and form are detached
Digital technology goes in hand with the loss of physical resistance. Philosopher Haroon Sheikh explains that digital technology turns our interactions with things into interaction with devices. A thing is split into its object (form) and its function. A device is the same object for each function; it’s your purse, your musical instrument and your letterbox, each of which now demands the same bodily action.

Removing physical human interaction
Instead of using our whole hand to interact, we now often use our fingertips to swipe screens or interact with air. Each new app or innovation replaces a previously friction-laden human interaction process, David Byrne states. Transactions with machines are perceived to be smoother than interactions with fellow humans.

Convenience and immediacy
Everything can be effortlessly and immediately accessed from behind our screens. We stay home due to home-delivery, dating apps, online classes and endless on-demand entertainment. We are facing ‘death by convenience’. In such a reality, movement is trimmed down to a minimum.

Predictability
In this reality data is king. In creating convenience all our actions are recorded and translated into data, rendering them readable and predictable. The better the data, the better the predictability. Unpredictability, human messiness, and unforeseen actions are all friction, and counter this goal. Predictable futures can be controlled.

Loss of autonomy
Keeping friction out maintains a fragile equilibrium. Enter AI — technology becomes omnipresent, and evolves from being a tool towards a companion with humanlike semblance and appeal. We are on the verge of committing our emotions to AI, plunging into an emotional dependency. AI indulges us, consumes us. Its appeal gives us the comforts and conveniences we learn to seek. To maintain satisfaction from interaction with a model you need to perform your predictable self. It becomes almost impossible to step out, to live friction. Our autonomy is at stake.

Philosopher Miriam Rasch argues that complete removal of friction means standing still. A completely predictable future is no future, but a continuous present. In a world where even our deepest desires can be foreseen, where we have lost our autonomy, we long for what remains beyond the domain of data, algorithms and databases and AI.

*******

PROPOSAL
A world headed for a frictionless reality begs the question: how can we create a desirable future with digital technology? How can we access, develop and relate to it? We like to see designing friction as a fundamental design principle when working with digital culture. Instead of following design ethics that strive to eliminate friction we suggest to not only allow, but embrace friction, facilitate it: design [products with] digital technology in a way that makes space for our humanness. Here friction is a core ingredient. Digital technology should create environments and situations in which we can truly connect with each other, as well as with the unknown, the uncontrolled, with all senses, all elements, all emotions. Create situations that are not calculated beforehand, predicted and measured; situations that result from and amount to the present moment.

*******

Here are some ideas on what ‘designing friction’ might entail.

[An arrow pointing down]

Discomfort
Embrace uncomfortable situations. In uncomfortable environments we can discover the richness and breadth of friction. Uncomfortable situations help you to feel structures you are not adjusted to, you can learn and discover. With friction we get immersed, we get creative, we get alive. Discomfort allows us to experience boundaries both physically and mentally (these are necessary and productive). Designing friction is exploring boundaries.

Time delay
Friction makes things slower and that is okay! The fastest response might not be the best one to design for. Instant gratification is what digital technology currently optimizes for. This results in the loss of desire, waiting and boredom. Avoiding boredom makes us pick up a device as soon as we have nothing to do. Being bored lets you start new fascinations. Boredom gets us into productive flow. When friction acts to slow things down it allows us to step into the now. Designing friction is fueling longing and desire, it allows boredom and allows for a slower pace.

Engage the body
When interacting with screens we lack resistance. Swiping screens makes our world more superficial. Human life gains depth when having thing-relations. Thing-relations tend to bring us together physically and create connections. Designing friction requires thinking about how to increase our resistance. How can we engage our hands and whole bodies? How can these bodily engagements bring us together?

Non-positive
Acknowledge the fulfillment in the non-positive. Today’s digital technology creates a society that is in ‘pursuit of happiness’, in awe of positivity. (As a counterweight of the negativity it produces?) Smoothness doesn’t injure. It doesn’t produce resistance. It enforces the Like. These mechanisms feed our desire for attention and being seen. Designing friction cherishes the non-positive, the ‘digital unseen’, the disagreement, the doubt, the vulnerable, the complicated. This is what makes us human.

Perform your unpredictable self. Design environments and situations that trigger and facilitate unpredictable behaviour. De-automise Miriam Rasch calls it. Step out of your pattern. Do something strange.

Friction perceived as an obstacle might in fact be a possibility for connection.


Luna Maurer
Roel Wouters
Co-authored with Alexandra Barancová
mail@designingfriction.com "]]></description>
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    <title>&quot;Anything that comes out of a writer is fiction.&quot; | Writer Benjamín Labatut | Louisiana Channel - YouTube</title>
    <dc:date>2024-02-01T02:45:19+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=E-OFnHwuTBg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""Fiction is a human tool we developed to give reality a human shape to understand what is presented to us, and that goes on at all levels. It is part of perception. There is a large part of fiction in perception itself." Meet the award-winning Chilean writer Benjamín Labatut.

It has been said that Benjamín Labatut writes fiction that, from the first page, questions the parameters of reality and what we understand by literature. For instance, in his bestselling novel 'When We Cease to Understand the World' (2020), which weaves a web of associations between the founders of quantum mechanics and the evils of two world wars, where it is hard to distinguish the borders between fiction and reality.

"Anything that comes out of a writer is fiction. In non-fiction, they are really kind of naïve. Fiction is something that is not appreciated for what it is. It is not the making up of a story; it doesn't have to do with imagination. Fiction is a tool, it is a human tool we developed to give reality a human shape to understand what is presented to us, and that goes on at all levels; it is part of perception. There is a large part of fiction in perception itself; it is not just stories. It goes on all the time; we just don't notice that it is going on", says Labatut.

Therefore, Labatut's writing process is very much driven by research: "I don't worry much about the shapes of the stories; it is all about research; I try to find things. To me, finding some other person's phrase is more important than coming up with it myself. It is the part that I enjoy. In that sense, writing has become more akin to walking and picking stuff above the ground." 

"While I am researching it, it will determine many things. I am not just looking for data, I am looking for the shape of the story, and that's got to do with what is available. For example, in certain texts, there are scraps of information, lesser-known characters, and people who left no mark on history. Then I must create fiction around it, but the heart of the story is something that comes out of the research. So, to me, it is more akin to looking at the world than to thinking about it," he says.

What is most important to Labatut as a writer is 'fascination': "Fascination is the key to all of this, and I think that is what writing should aspire to at its best. And the Latin root of the word comes from 'fascinus', which means the male sexual organ. To be aroused is something art does in a very special way. It is an excitement; it is not just entertainment. It should touch you very deeply." 

"You should be moved by what you are investigating. You should be moved by the world and transmit that. That feeling you get when you perceive or bump into something hard to believe or so beautiful that it is hard to put into words. Fascination lies at the root of everything that I try to do. The world is becoming so that it is very hard to feel fascinated. We are dulled down." 

Benjamín Labatut is a Chilean author born in Rotterdam, The Netherlands, 1980. He spent his childhood in The Hague, Buenos Aires, and Lima, before settling in Chile, where he currently lives and works. His first book of short stories, 'Antarctica starts here', won the 2009 Caza de Letras Prize in Mexico, and the Santiago Municipal Prize, in Chile. His second book, 'After the Light', consists of scientific, philosophical, and historical notes on the void, written after a deep personal crisis. His third book, 'When We Cease to Understand the World' has been translated into more than 20 languages. The English edition of the book was shortlisted for the International Booker Prize in 2021. In July 2021, Barack Obama included the book in his last reading list for the summer, which Obama shared on his Twitter account. It was selected for the New York Times Book Review's "10 Best Books of 2021" list.

Benjamín Labatut was interviewed by his Danish translator Peter Adolphsen in connection with the Louisiana Literature festival in August 2022 at the Louisiana Museum of Modern Art in Denmark."

[also here:
https://vimeo.com/837912943
https://channel.louisiana.dk/video/benjam%c3%adn-labatut-fiction-gives-reality-a-human-shape

Goes with another video:
""Writing should give access to the world." | Writer Benjamín Labatut"
https://www.youtube.com/watch?v=ohsQ3WtdWoM ]]]></description>
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<item rdf:about="https://www.theatlantic.com/podcasts/how-to-build-a-happy-life/">
    <title>How to Keep Time - The Atlantic [bookmarking for Season 5, &quot;How to Keep Time&quot; - this podcast covered other topics before that.]</title>
    <dc:date>2024-01-23T05:11:04+00:00</dc:date>
    <link>https://www.theatlantic.com/podcasts/how-to-build-a-happy-life/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Direct link to Season 5:
https://www.theatlantic.com/podcasts/how-to-build-a-happy-life/?season=5 ]

"A series exploring our complex relationship with the clock"

...

"About How to Keep Time

On this season of How to Keep Time, co-hosts Becca Rashid and Ian Bogost explore our relationship with time and how to reclaim it. Why is it so important to be productive? Why can it feel like there’s never enough time in a day? Why are so many of us conditioned to believe that being more productive makes us better people?

Produced by Becca Rashid. Co-hosted by Becca Rashid and Ian Bogost. Editing by Jocelyn Frank. Fact-check by Ena Alvarado. Engineering by Rob Smerciak. The executive producer of Audio is Claudine Ebeid; the managing editor of Audio is Andrea Valdez."


[Transcripts:

Episode 1
"How to Keep Time: Try Wasting It
How to Waste Time: Wasting time could be the best way to use it.
In a culture obsessed with productivity, what would it mean to commit to letting it go?"
https://www.theatlantic.com/podcasts/archive/2023/12/how-to-waste-time/676187/

"Co-hosts Becca Rashid and Ian Bogost explore our relationship with time and how to reclaim it. Why is it so important to be productive? Why can it feel like there’s never enough time in a day? Why are so many of us conditioned to believe that being more productive makes us better people? [includes interview with Oliver Burkeman]"

Episode 2
"How to Keep Time: Look Busy
If time is a luxury, why don’t we flaunt it?"
https://www.theatlantic.com/podcasts/archive/2023/12/how-to-look-busy/676195/

"Many of us complain about being too busy—and about not having enough time to do the things we really want to do. But has busyness become an excuse for our inability to focus on what matters?

According to Neeru Paharia, a marketing professor at Arizona State University, time is a sort of luxury good—the more of it you have, the more valuable you are. But her research also revealed that, for many Americans, having less time and being busy can be a status symbol for others to notice. And when it comes to the signals we create for ourselves, sociologist Melissa Mazmanian reveals a few myths that may be keeping us from living the lives we want with the meaningful connections we crave."

Episode 3
"How to Leave Work Time at Work: Time to Break Up With Your 9-to-5
Sometimes workplace culture requires you to leave the rest of your life at the door. What if there are better ways to structure time?"
https://www.theatlantic.com/podcasts/archive/2023/12/how-to-leave-work-time-at-work/676196/

"Before laptops allowed us to take the office home and smartphones could light up with notifications at any hour, work time and “life” time had clearer boundaries. Today, work is not done exclusively in the workplace, and that makes it harder to leave work at work.

Co-hosts Becca Rashid and Ian Bogost examine the habits that shrink our available time, and Ignacio Sánchez Prado, a professor of Latin American Studies at Washington University in St. Louis, offers his reflections on American culture and shares suggestions for how to use the time we do have, for life."

Episode 4
"How to Rest. What Is Rest, Anyway?
There’s a difference between leisure and laziness."
https://www.theatlantic.com/podcasts/archive/2024/01/how-to-rest/676197/

"Between making time for work, family, friends, exercise, chores, shopping—the list goes on and on—it can feel like a huge accomplishment to just take a few minutes to read a book or watch TV before bed. All that busyness can lead to poor sleep quality when we finally do get to put our head down.

How does our relationship with rest affect our ability to gain real benefits from it? And how can we use our free time to rest in a culture that often moralizes rest as laziness? Alex Soojung-Kim Pang, the author of several books on rest and director of global programs at 4 Day Week Global, explains what rest is and how anyone can start doing it more effectively."

Episode 5
"Time-Management Tips From the Universe
It could help to examine the cosmos."
https://www.theatlantic.com/podcasts/archive/2024/01/time-management-tips-from-the-universe/676199/ 

"Time can feel like a subjective experience—different at different points in our lives. It’s also a real, measurable thing. The universe may be too big to fully comprehend, but what we do know could help inform the ways we approach our understanding of ourselves, our purpose, and our time.

Theoretical physicist and black-hole expert Janna Levin explains how the science of time can inspire new thinking and fresh perspectives on a much larger scale."

Episode 6
"Can We Keep Time?
Do photos, social posts, and diaries actually help us remember better?
https://www.theatlantic.com/podcasts/archive/2024/01/can-we-keep-time/676198/

It can be tough to face our own mortality. Keeping diaries, posting to social media, and taking photos are all tools that can help to minimize the discomfort that comes with realizing we have limited time on Earth. But how exactly does documenting our lives impact how we live and remember them?

In this episode, diarist and author Sarah Manguso reflects on the benefits and limitations of keeping track of time, and Charan Ranganath, a professor of psychology and researcher at the UC Davis Center for Neuroscience, discusses what research reveals about how memories work and how we can better keep time."]]]></description>
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<item rdf:about="https://post45.org/2021/11/the-ordinary-literary-world-of-lodge-49/">
    <title>The Ordinary Literary World of Lodge 49 - Post45</title>
    <dc:date>2023-08-09T15:54:42+00:00</dc:date>
    <link>https://post45.org/2021/11/the-ordinary-literary-world-of-lodge-49/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>lodge49 television tv 2021 2020 arinkeeble thomaspynchon literature modernity boredom knowledge meaning meaningmaking soldarity philipmaciak</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.nytimes.com/2022/11/22/opinion/ezra-klein-podcast-maryanne-wolf.html">
    <title>Opinion | This Is Your Brain on ‘Deep Reading.’ It’s Pretty Magnificent. - The New York Times</title>
    <dc:date>2022-12-05T01:20:54+00:00</dc:date>
    <link>https://www.nytimes.com/2022/11/22/opinion/ezra-klein-podcast-maryanne-wolf.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Transcript:
https://www.nytimes.com/2022/11/22/opinion/transcript-ezra-klein-interviews-maryanne-wolf.html ]

[See also:
https://open.spotify.com/episode/5ess4DnMyD2YTmjgU5cggh?si=xn9eJEWASd-B-wpOmIuyVA
https://podcasts.apple.com/us/podcast/this-conversation-about-the-reading-mind-is-a-gift/id1548604447?i=1000587098985

"Reader, Come Home: The Reading Brain in a Digital World" (2019)
https://www.harpercollins.com/products/reader-come-home-maryanne-wolf?variant=32128334594082

"Proust and the Squid: The Story and Science of the Reading Brain" (2008)
https://www.harpercollins.com/products/proust-and-the-squid-maryanne-wolf?variant=32122454671394

"I Didn’t Want It to Be True, but the Medium Really Is the Message" (2022)
https://www.nytimes.com/2022/08/07/opinion/media-message-twitter-instagram.html

"Every day, we consume a mind-boggling amount of information. We scan online news articles, sift through text messages and emails, scroll through our social-media feeds — and that’s usually before we even get out of bed in the morning. In 2009, a team of researchers found that the average American consumed about 34 gigabytes of information a day. Undoubtedly, that number would be even higher today.

But what are we actually getting from this huge influx of information? How is it affecting our memories, our attention spans, our ability to think? What might this mean for today’s children, and future generations? And what does it take to read — and think — deeply in a world so flooded with constant input?

Maryanne Wolf is a researcher and scholar at U.C.L.A.’s School of Education and Information Studies. Her books “Proust and the Squid: The Story and Science of the Reading Brain” and “Reader, Come Home: The Reading Brain in a Digital World” explore the relationship between the process of reading and the neuroscience of the brain. And, in Wolfe’s view, our era of information overload represents a historical inflection point where our ability to read — truly, deeply read, not just scan or scroll — hangs in the balance.

We discuss why reading is a fundamentally “unnatural” act, how scanning and scrolling differ from “deep reading,” why it’s not accurate to say that “reading” is just one thing, how our brains process information differently when we’re reading on a Kindle or a laptop as opposed to a physical book, how exposure to such an abundance of information is rewiring our brains and reshaping our society, how to rediscover the lost art of reading books deeply, what Wolf recommends to those of us who struggle against digital distractions, what parents can do to to protect their children’s attention, how Wolf’s theory of a “biliterate brain” may save our species’ ability to deeply process language and information and more.

Mentioned:
The Glass Bead Game (Magister Ludi) by Hermann Hesse
How We Read Now by Naomi S. Baron
The Shallows by Nicholas Carr
Yiruma

Book Recommendations:
The Gilead Novels by Marilynne Robinson
World and Town by Gish Jen
Standing by Words by Wendell Berry
Love’s Mind by John S. Dunne
Middlemarch by George Eliot"]]></description>
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<item rdf:about="https://thehustlearchitect.substack.com/p/the-apes-are-fake-but-the-boredom">
    <title>The Apes Are Fake But The Boredom Is Real</title>
    <dc:date>2022-02-03T21:54:55+00:00</dc:date>
    <link>https://thehustlearchitect.substack.com/p/the-apes-are-fake-but-the-boredom</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["You Have Seen The Apes. I Have Seen The Apes. We Have All Seen The Apes. Jimmy Fallon And Paris Hilton Have Apes. Serena Williams Debuted An Ape Last Month. In The Time It Takes To Read This Piece, Several Other Prominent Athletes Or Media Personalities Will Unveil That They, Too, Have Purchased Apes.
=
What Follows Is A Wandering Essay About Apes, Art, And Ownership. If You Have Committed To Never Reading Another Word About Crypto, NFTs, And Cartoon Profile Pictures, I Understand. If You’re Expecting A Warm Embrace Or A Scathing Takedown Of The Crypto Scene As A Whole, This Will Leave You Unsatisfied. But If You’d Like To Think A Bit About Where We Are, How We Got Here, And Some Places We Could Go, Pull Up A Chair And Stay Awhile.

—Vitruvius Grind"]]></description>
<dc:subject>nfts bitcoin blockchain crypto cryptocurrency cryptocurrencies 2022 boredape gordonmatta-clark boredom speculation markets boredapeyachtclub vitruviusgrind celebrities property ownership</dc:subject>
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<item rdf:about="https://screwdowncrown.wordpress.com/2021/11/15/what-is-collecting/">
    <title>What is collecting? – ScrewDownCrown</title>
    <dc:date>2021-11-17T06:59:52+00:00</dc:date>
    <link>https://screwdowncrown.wordpress.com/2021/11/15/what-is-collecting/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In an attempt to understand “collecting”, I fell into a rabbit hole and found myself reading academic papers on the subject, trying to make sense of it all. What you will read below is a collection of ideas from the papers referenced below, as well as several other publications which are linked in the text. Even after all that reading, the topic is so abstract that it was challenging to reach any universally applicable conclusion. Instead, I offer a universal truth about people who are passionate about collecting. I hope you enjoy it, and look forward to your thoughts.

History of collecting

The idea of gathering items simply for enjoyment seems to have started in the stone age around 4,000 BCE, when Homo erectus created collections of non-functional stone tools. Collecting is believed to have been born in the ancient East, ancient Greece and Rome, and the term “collection” was believed to have been used for the first time by Caesar in one of his speeches where he described “collection” as the gathering of different objects together (Note: I found an article that claimed this to be the case, but upon digging deeper was unable to find a reliable source to verify, so take that Caesar fact with a pinch of salt!). The most ancient collection is believed to have been discovered by archaeologists in Altai. It is a collection of small stones of different colors in the forms resembling animals. Items were sorted by size, colour and similarity to animals, and the age of this collection is believed to be around 4500 years old.

The hobby itself began to develop in the Middle Ages. First it started with the book and manuscript collections in churches and monasteries, memorial monuments, weapons arsenals. Through collecting activities the formation of the royal treasuries took place, and closer to the 17th century the popularity of collecting plants took hold with the emergence of greenhouses and gardens. Additionally, increased interest in the animal world led to the creation of collections of animals and birds.

The proper “rise” of collecting started in the 18th century, and in most places it became not just fun, but the serious passion of many nobles, coupled with the scientific interests of the collectors. In the 19th century, aristocratic collectors were the most common, as their collections were perceived as a status symbol. They collected art, fossils, books, zoological specimens, and other objects that were popular at the time. The Victorian era aristocracy kept these items in a “cabinet of curiosities,” which was actually a room rather than a piece of furniture, specifically for displaying and storing collectibles. These so-called cabinets were seemingly the precursors to the first museums.

Collecting wasn’t a hobby for commoners until the mid-1800s or so. William Buell Sprague, the father of ‘collecting as a hobby in America‘, called collecting his “mania,” his “passion,” and even his “ruling passion.” For half a century he assembled one of the largest collections of autographs, manuscripts, and pamphlets in American history. Sprague’s activities as a collector mark a significant chapter in the development of American libraries and archives.

Around the early 1900s, collecting became synonymous with the word “hobby.” It was truly a pastime for everyone; Rich people would collect art, pottery and furniture, while poor kids would follow cigar-smokers down the street to collect discarded cigar bands. Collecting was for everyone, and often even encouraged as part of a child’s education.

A discussion about collecting

We can probably all agree that collecting, in one form or another, is truly ubiquitous; It is a part of humanity’s experience, its essential nature. You will find many debates about whether it is instinctive or acquired, and about whether it is a rational activity or a mental disease. As watch collectors we might argue it is both, in equal measure! Either way, much like any other human behaviour, collecting is complex enough to be sure of one thing: there is always something more to be said about it. Any attempt to better understand collecting simply helps us better understand human nature, and further enhances the experience of collecting itself.

In the most basic sense, collecting is “the accumulation of tangible things”. This definition pretty much covers anything from regular physical objects to Bitcoins and NFTs. Although we might argue about whether an NFT is ‘tangible’ – I believe it is, insofar as its tangible existence on the Ethereum blockchain, tied to a specific address. This is different from memories or thoughts, for example, which I would exclude from the definition of “things” in the context of collection.

Take, for instance, the idea of “need”. Some might argue that the concept of collecting must relate to items that are in excess of what is needed for survival… but what constitutes “need?” Prehistoric human beings are now thought to have admired and saved certain tools for aesthetic reasons… so perhaps our collections are an essential part of establishing a sense of human identity and defining our places in the world. To quote Lord Eccles, in On Collecting (1968):

<blockquote>During the blitz on London I saw how simple and profound was the passion for things of one’s own. The morning after poor people had been bombed out, they grieved far less for the house or rooms where they had been living than for their things, the things their mother had left them, or their children had given them. The bomb which destroyed their things destroyed part of themselves --“On Collecting” by Lord Eccles</blockquote>

In short, all forms of accumulating objects can potentially be “necessities of life”, if the role of emotional well-being in physical survival is adequately taken into account.

Another aspect of collection is whether it is worth distinguishing random accumulations of objects from purposeful selections. Some will say the term “collection” should be reserved for things that have been systematically ‘curated’ according to a unifying principle and should not be used to unnecessarily dignify the miscellaneous hoarding of possessions. The problem here is that you can’t really find a universally agreed definition for how “collections” are different from “accumulations,” because everyone will have their own criteria! For example, if I collect things I like – then this could very well be all my possessions! The truth is, all accumulations are actually an individual’s own selections, and therefore they will be imbued with meaning (for each person) through their own selectivity. Every accumulation, whatever additional significance it may be found to possess, has the unity that comes from its telling something about a human being who lived in a particular time and place. Of course, it might be useful to distinguish between people who deliberately pursue their own ideas of coherent groupings and people who give no conscious thought to why their possessions are multiplying as they are; but this differentiation must still acknowledge that both types of people are still “collectors.”

Then there’s the consideration of the length of time one possesses something, and whether this has any bearing on someone being a collector (or not). Simply put – once you add something to a collection, how long it stays there shouldn’t really be a factor. Some people, at all levels of sophistication and deliberateness in their collecting, willingly dispose of items and start on others.

Werner Muensterberger’s book “Collecting: An Unruly Passion” references “subjective value” in his definition of collecting, to make the point that the desirability of an object to a collector is independent of the market price it would fetch. I was originally in the camp who differentiated such people in the watch world as ‘dealers’ rather than ‘collectors’ but I think I’ve changed my view. Those who collect for investment (at least in part) or take some pride in the monetary value of what they possess… simply make this (monetary value) a part of the total psychological underpinning of their “collecting criteria”. Who are we to judge?

Muensterberger saw the origins of collecting in childhood traumas. He argued that when kids had the experience of feeling deprived of the protection and support of those close to them, they sought relief through controllable physical objects. In doing this, they became emotionally attached to one or more items which became associated in their minds with the relief of frustration and mental distress. The act of demonstrating that one possesses and controls the objects is a pleasurable experience, and one that is repeatedly satisfying because it creates “the illusion of being able to cope”.

Muensterberger’s discussion goes deeper into the psychology of collecting than many other writings on the subject. Philippe Jullian’s Les Collectioneurs, for example is relatively superficial; At one point he says “Every collection is inspired by the same basic factors: fear of boredom, desire for immortality, aesthetic sensibility, vanity, speculation.” Similarly, Holbrook Jackson, in “The Anatomy of Bibliomania”, under the heading “The Causes of Bibliomania” breaks down the sections into “Greed,” “Vanity,” and “Fashion”.

While all these reasons might impact peoples’ collecting, what is still unclear is why collecting was the chosen remedy – for example, there are other ways of passing time (i.e. curing boredom), investing (i.e. speculation), or showing off (i.e. vanity). The most fundamental question in trying to understand collecting is to ask why collecting should be the path chosen to attain personal goals.

So at this point we might decide it is best to start defining collecting by the particular combinations of goals that characterise individual collectors; but this doesn’t really reach the deepest levels of the drive to collect. An inquiry like Muensterberger’s, which tries to identify the mental processes underlying the more overt motivations, is of course an important step, even if it does not tell the whole story.

Walter Benjamin’s essay, “Unpacking My Library: A Talk about Book Collecting,” suggests there is more to be said. One of Benjamin’s most insightful observations is framed as a question: “For what else is this collection but a disorder to which habit has accommodated itself to such an extent that it can appear as order?” The pleasures of “the chase” and “adding to one’s collection” are described by Benjamin as follows: “The most profound enchantment for the collector is the locking of individual items within a magic circle in which they are fixed as the final thrill, the thrill of acquisition, passes over them.”

Concluding thoughts

The human need to find order is, to me, the most academic explanation of collecting. The other explanations such as a fascination with chance, curiosity about the past, and a desire for understanding can all slot under the umbrella of “the urge to tame the external world”. This general idea, in which collecting is traced to a human need for making the environment seem less threatening and more understandable, has been much in evidence in the past few decades, as intellectual interest in the process of collecting has increased.

Ultimately, we should try and see collecting not as evasion and escapism but as a human urge to connect with the world, to make sense of it so that we can feel in harmony with it and experience it more richly. Vladimir Nabokov, wrote a well-known account of his “obsession” with butterflies and butterfly-collecting which was originally published in The New Yorker on 12 June 1948.

Butterflies served as tangible reminders of episodes in Nabokov’s own life, and even the smell of ether, used as the killing substance for one of his earliest childhood catches, “would always cause the door of the past to fly open.” Nabokov’s repeated acts of observation and pursuit of butterflies, made him an expert lepidopterist who contributed to the field through important published papers. His understanding that collecting and rigorous thinking go hand in hand was shown by his ridicule of those who advocated the relaxing of scientific standards for collectors: “Their solicitude for the “average collector who cannot be made to dissect” is comparable to the way nervous publishers pamper the “average reader”—who cannot be made to think“.

Nabokov of course wrote novels as well as scientific articles, and he saw the connections: “I discovered in nature the nonutilitarian delights that I sought in art. Both were a form of magic, both were a game of intricate enchantment and deception.” Nabokov’s most moving words for a description of “the highest enjoyment of timelessness” came to him when he stood outdoors among “rare butterflies“- and I think this captures the essence of collecting quite perfectly:

<blockquote>This is ecstasy, and behind the ecstasy is something else, which I cannot explain. It is like a momentary vacuum into which rushes all that I love, a sense of oneness with sun and stone, a thrill of gratitude to whom it may concern, perhaps to the contrapuntal genius of human fate or to the tender ghosts humoring a lucky mortal. --Vladimir Nabokov – Butterflies: On life as a lepidopterist.</blockquote>

That’s the bottom line really… we’re all seeking ecstasy – one watch at a time. There is no right answer, and every single collector’s journey is unique… the more we try to make sense of it, the less we realise we know… and it also explains why we can’t stop, and why the often-used phrase “we will stop when we die” is pretty much the only universal truth that exists!"]]></description>
<dc:subject>collections collecting kingflum 2021 wernermuensterberger williambuellsprague history hobbies pastimes lordecckes philippejullian holbrookjackson walterbenjamin vladimirnabokov butterflies order libraries books bookcollecting bibliomania immortality boredom greed vanity fashion aesthetics speculation objects possessions accumulation selections behavior archives education learning howwelearn</dc:subject>
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    <title>Collections | Search | Forms of Education: Couldn't Get a Sense of It | Asia Art Archive</title>
    <dc:date>2021-09-25T19:56:15+00:00</dc:date>
    <link>https://aaa.org.hk/en/collections/search/library/forms-of-education-couldnt-get-a-sense-of-it</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
http://incainstitute.org/forms-of-education-couldnt-make-sense-of-it/

“Three years ago, during a talk at a university, a student asked me, “What is the relationship between your work and your teaching?” I realized then that there was none. I might teach experimental forms and aesthetic vernaculars, but the way I taught it looked like any other art class from Mumbai to New York, part of that dominant sameness that is global art education. Also, my work happens neither in the studio nor through “research”, but in ways that I could not quite name back then. I usually would describe it, and sometimes still do, as “looking like ethnography from the outside” with important differences in purpose and method, observational, and then, Boalian or rooted in experimental histories of theater and film. It struck me that I could not teach all of this, in practice and in a way that encompassed all the surprise, boredom, hesitation, fear, improvisation and pleasure that the process can produce. I resolved to change the form and spirit of what and how I taught.

–Beatriz Santiago Muñoz’s excerpt from her text The Third Teacher”]

“CHAPTER HEADINGS

Part 1: The Ignorant Administrator: Business Models in Education

Rise Up You Lovely Children of Saturn - Gregory SHOLETTE
Poetry Without Poets - Eunsong KIM
Education as Form and as Content: A Questionnaire for the Artist and for the Institution - Pablo HELGUERA
Very Useful Studies (The Beating Drums of Pragmatism) - Duba SAMBOLEC
Collapsing into a Choir - MFA no MFA
Earmarking the Art Market - Shelly ASQUITH

Part 2: Getting a Sense of It: Relocating the Body in Education

The Education of a Marginal Saint - Roee ROSEN
Re-locating the Differently-abled: A Choreopoem for Detroit’s Parents with Disabled Children 2010-2015 - Aurora HARRIS
Bodies Without Information - Ted HEIBERT
I’ve Learned Many Things at the Art School, But I Haven’t Learned How to Make Art - Mohamed Ali FADLABI

Part 3: The Efficiency of Failure: Alternative Education

The Third Teacher - Beatriz Santiago MUÑOZ
Modes of Engagement in Design for the Living World - Marjetica POTRČ
EEEE Escuela de Garaje
What Goes by the Name of Freedom: Baby Steps Towards a Rhetorically-Informed Critique of the Free School
“So What’s the Answer?” - Judy CHICAGO
International Academy of Art - Palestine - Bisan Husam ABU-EISHEH

Part 4: Forms and Aesthetics: The Object

The Problem of Intersection Remains - Diego BRUNO
It’s That Time Again: On Curriculums - Clare BUTCHER
Excavating the Dumpster - Robert Paul WOLFF
Time to Be Loose - Chus MARTINEZ
Between Privileges of Unlearning and Formlessness of Anti-Knowing: Ideologies of Artistic Education - Sezgin BOYNIK
Project Description for MA in Fine Art that Led to an Invitation to an Interview I Didn’t Attend - Audun MORTENSEN

Part 5: Class: Social (Un)consciousness

Class Time - Aeron BERGMAN, Alejandra SALINAS
To Share a Read - Irena BORIĆ
C.R.E.A.M. - Sondra PERRY, Nicole MALOOF

Part 6: Guilt: Debt

Lost Properties Some Arguments For and Against the Dematerialization of Art - Chris KRAUS
School, Debt, Bohemia: On the Disciplining of Artists - Martha ROSLER
Open Letter to President Bharucha - Walid RAAD”]]></description>
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    <title>What remains. A writer's journey to Japan in times of impossible travel｜おかえりハウス｜note</title>
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<item rdf:about="https://www.nytimes.com/2019/06/21/opinion/summer-lying-fallow.html">
    <title>Opinion | You Are Doing Something Important When You Aren’t Doing Anything - The New York Times</title>
    <dc:date>2021-01-17T01:58:11+00:00</dc:date>
    <link>https://www.nytimes.com/2019/06/21/opinion/summer-lying-fallow.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also: 
https://www.rei.com/blog/podcasts/the-importance-of-doing-nothing-with-bonnie-tsui ]

“We need to rest, to read, to reconnect. It is the invisible labor that makes creative life possible.”

“This summer I’m aspiring to be the grasshopper, not the ant.

Remember Aesop’s fable? The grasshopper fiddled away the summer months, while the ants toiled to ready their grain stores for winter. When autumn arrived, the ants refused to share food with the hungry grasshopper. The ostensible moral: There’s a time for work and a time for play.

But what if the grasshopper only looked like it wasn’t working? What if, as an artist, its play was critical to its work, only no one saw it? As summer begins, I’m going to argue for fallow time.

Fallow time is necessary to grow everything from actual crops to figurative ones, like books and children. To do the work, we need to rest, to read, to reconnect. It is the invisible labor that makes creative life possible.

I’m not talking about boredom, though that is part of the broader picture of maintaining creativity. I’m talking about an active refueling that can seem at odds with our fetishization of productivity. Reading a book, visiting a museum, wandering out to people-watch at the park. Though we purport to value artists and romanticize their muses, the aforementioned activities aren’t often recognized as work.

And I’m not talking about vacation or weekends. I’m talking about a more regular practice, built into our understanding of what work is. Fallow time is part of the work cycle, not outside of it. In periodic intervals around the completion of a project, I have lately given myself permission to watch “Deadwood: The Movie,” to nap over the newspaper, to take a walk and restore the white space for complex thinking and writing. It can feel indulgent. It can feel … lazy. But the difference between lazing around and laissez-faire is that I’m actually going about the business of my business.

In taking this pause in production in favor of absorption, I admit that I’m fighting my innate impatience. This is me working hard against my antlike tendencies, ingrained in me by my immigrant parents, modern-day hustle culture and our pervasive, status-quo American busyness. This is me pushing aside the overwhelming in order to think real thoughts.

In a recent post on LinkedIn that went viral, Ian Sohn, president of the digital advertising and marketing agency Wunderman Chicago, wrote in defense of his vision of a healthy and humanistic workplace: “I never need to know that you’re working from home today because you simply need the silence. I deeply resent how we’ve infantilized the workplace. How we feel we have to apologize for having lives. How constant connectivity/availability (or even the perception of it) has become a valued skill.”

Protecting and practicing fallow time is an act of resistance; it can make us feel out of step with what the prevailing culture tells us. The 24/7 hamster wheel of work, the constant accessibility and the impatient press of social media all hasten the anxiety over someone else’s judgment. If you aren’t visibly producing, you aren’t worthy. In this context, taking time to lie dormant feels greedy, even wasteful. And of course there are often financial concerns. (Apparently, Mr. Sohn isn’t going to fire you if you don’t produce something on a Thursday, but someone else might.)

The chatter of everyday life lets us know exactly what the expectations of a workday are and the value placed on how we spend it. We are told to do the work, and then to broadcast it. But this “always-on work culture” is, as the Reddit co-founder Alexis Ohanian told The Wall Street Journal, creating “broken” people. It’s a paralyzing and self-cannibalizing cycle.

There’s something to be said for the state of quiet dormancy, where little apparently happens. We might have periods of furious output; to get there, we require periods of faithful input. With input, there’s a restoration of fertile, vibrant thinking. You might need a monthlong fallow after a big project. Or maybe it’s two weeks. You might even do it in a minor way — a half-day mini-sabbatical, say, to achieve what the Harvard psychologist Shelley Carson has called the “absorb state.” This fallow time should apply whether you’re working in an office culture with corporate eyes on you or as a contract worker making your own hours.

I don’t mean for fallow time to be seen as just another life hack, the way that even meditation has been hijacked as something that will boost your productivity. The upside of this kind of downtime is more holistic than that — it’s working toward a larger ecology of workers who are recognized as human beings instead of automatons. Not everyone, of course, can leave the assembly line at will. But fallow time can take different forms for everyone, and finding a bit of it is surprisingly reachable in most working lives.

It’s no coincidence that we keep grappling with the language for how to cultivate a good and productive life (witness the successive manias for wellness in the form of hygge, Marie Kondo, tech, freedom from tech). We all struggle daily with the balance of work and play. Both are essential to a life full of meaning. Fallow time, when practiced the right way, can remind us why we chose our work in the first place.

A few months ago, I got the rare chance to spend a fellowship week away from the day-to-day. Before I left, anxiety about the whole venture bubbled up in me. It was time away from my family; it didn’t have a particular goal or necessary piece of writing to come out of it. It sounded like a dream, but I felt strangely at sea with the proposition.

A friend had excellent advice. Be open to the invitation to replenish yourself, he said. Say yes to the gift of no requirement.

It looks like I’m doing nothing. But it’s the hidden something I’m after.

Sometimes when I’m sitting still, seemingly idle in a cafe or a park during the weekday, I find myself tuning in to a certain kind of talk. “What are these people even doing here,” someone will say with a scolding air. “Don’t they have jobs?”

In these moments, I resist the urge to defend myself. I fight the rising tide of indignity and cultivate patience, the hardest crop of all. Just wait, I think. Someday you might just read the fruits of my invisible labor.”]]></description>
<dc:subject>bonnietsui slow happiness productivity busyness 2020 rest reading howweread boredom summer hustle hustleculture iansohn work labor balance resistance sleep dormancy shelleycarson mariekondo meaningmaking understanding production</dc:subject>
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<item rdf:about="https://www.rei.com/blog/podcasts/the-importance-of-doing-nothing-with-bonnie-tsui">
    <title>The Importance of Doing Nothing with Bonnie Tsui - REI Co-op Journal</title>
    <dc:date>2021-01-17T01:57:37+00:00</dc:date>
    <link>https://www.rei.com/blog/podcasts/the-importance-of-doing-nothing-with-bonnie-tsui</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Bonnie Tsui’s essay “You Are Doing Something Important When You Aren’t Doing Anything,” [https://www.nytimes.com/2019/06/21/opinion/summer-lying-fallow.html ] was one of the most shared stories from the New York Times on the weekend it was published earlier this summer. Bonnie’s theory behind the importance of lying fallow is one everyone can apply to their lives. Down time, or time spent not doing anything we usually think of as productive, is valuable. It’s in this time that we can refuel, find inspiration and solve problems.

Bonnie Tsui is an award-winning journalist and author whose body of work covers a wide range of subjects including travel, gender, food, and her Chinese-American heritage. Her upcoming book Why We Swim explores the human relationship with swimming, something that Bonnie is very passionate about. In our conversation, Bonnie ties her love of swimming into this idea of doing nothing, which she wrote about in the NYT essay. We dive into her concept of active resting time, or “lying fallow” as Bonnie calls it, and how it inspires creativity. Bonnie argues that it shouldn’t be just another life hack, but rather an alternative to the culture of busyness that overwhelms our lives. When we spend more time doing activities like swimming, or just resting and reflecting, these fallow moments ultimately improve our lives.

Listen to this episode if:
You feel pressured to always be productive.
You wish you could work from home.
You want to unplug from smart devices and social media.
You love swimming.
You enjoy Bonnie Tsui’s writing.
You want to learn about the art of lying fallow.

Key takeaways:
0:00 – Rethinking the fable of the grasshopper and the ant.
4:10 – Bonnie Tsui’s writing career.
5:30 – Why Bonnie is so drawn to water and swimming.
8:25 – Diversity at the swimming pool.
14:15 – The meditative value of swimming.
18:50 – What is lying fallow?
26:40 – How technology is impeding on our fallow time.
30:15 – How Bonnie deals with insomnia.
34:00 – What Bonnie does in her down time.
36:50 – Bonnie’s tips for learning to lie fallow.”]]></description>
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<item rdf:about="https://www.archdaily.com/946090/designers-and-planners-take-note-peoples-fondest-memories-rarely-involve-technology">
    <title>Designers and Planners Take Note: People’s Fondest Memories Rarely Involve Technology | ArchDaily</title>
    <dc:date>2020-09-06T15:20:57+00:00</dc:date>
    <link>https://www.archdaily.com/946090/designers-and-planners-take-note-peoples-fondest-memories-rarely-involve-technology</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[original post: https://commonedge.org/designers-and-planners-take-note-peoples-fondest-memories-rarely-involve-technology/ ]

“As planners who regularly engage everyday citizens in the planning process, we like to start by having people build their favorite childhood memories with found objects. Most often, these memories are joy-infused tales of the out-of-doors, nature, friends, family, exploration, freedom. Rarely do these memories have much to do with technology, shopping, driving, watching television, and so many of the other things that seem to clutter up our daily lives. But then again, these are folks who have known a world that has been—at least for part of their lives—screen- and smartphone-free. 

Occasionally, an older workshop participant will say, “I’m really worried about the younger generations—that their only childhood memories will be from their phones and iPads.” One woman went so far as to say we would have to change the workshop format for young people altogether, as their memories would eventually all be the same: screens, video games, social media.

But is this true? What do young people who’ve grown up in a screen-filled world build for their favorite childhood memories? 

Recently, before shelter-in-place, we went to Soka University of America (SUA), in Aliso Viejo, California, United States, to lead an interactive model-building workshop for an undergraduate urban planning class consisting of students aged 19 to 23. Course creator and professor Deike Peters explained that the class aims to not only “let students who are primed and prepped loose on prime planning content” but also introduce them to “the actual experience of the practice of urban planning.” Thus Peters had invited us in to not simply show students one way of conducting community outreach and visioning, but also to engage those students in that process itself. Through this process, we unexpectedly gained a window into how these young people see and understand their lives in an internet-soaked world.

After giving a bit of background about what urban planners and designers do, we set off an international group of students (hailing from Switzerland, Ethiopia, Nepal, Japan, and the U.S., to name a few) to mine their memories and make them come to life through the found objects they picked out of a massive pile of, well, junk, at the front of the room. 

One workshop participant was Rodas Bekele, originally from Addis Ababa, Ethiopia, and currently a junior at SUA, who is pursuing an environmental studies degree with a focus on urban planning. In sifting through the found objects on the front table in the classroom to figure out what to build for her memory, Bekele came upon fake yellow flowers—“very similar to the flowers we would pick out for New Year’s Eve and the season,” she said—and they become the grist for her model-building.

After taking about five minutes to build their models, Bekele and her classmates had a chance to share both their models and accompanying memories. As each student spoke, a picture began to emerge of shared and recurring themes that, more often than not, transcended national identity and biography. 

“There used to be open fields where I lived—now it’s basically suburbia,” Bekele said of her model. “And there used to be a bunch of flowers there. So my memory was of my family, my mom and my sister. We would go to the yellow flowers and pick them. We would bring a soccer ball and just play around in the mud, pick flowers, rest up a little bit. That’s the memory I was trying to recreate. The soccer ball on the side and the yellow flowers.” 

Another student, Eiji Toda, of Osaka, Japan, described how he became interested in urban planning after going from intensely urban but walkable and socially connected Osaka to Orange County and living at SUA, a beautiful campus but one that is completely inaccessible to public transit, a walk to a town center, or to a broader community.

For the model of his favorite childhood memory, Toda built something very much in contrast to his everyday reality at SUA: a local bus station in Osaka and the streets connecting to it. While the station was the focal point of the model, its presence he highlighted because it served as a springboard for experiencing a wider world. And for him, part of that wider world was the feeling of his senses opening up. 

“The station is surrounded by a lot of trees, and actually the boulevard right there has a lot of big oak trees,” he said of the trees depicted in his model. “In the summer, there are lots of cicadas in the trees, and they are really loud, and that kind of soundscape is involved in the place. I could really feel the cycle of the seasons there. I would go to school every day, regardless of the season—rain, winter—so I was able to see the changes in the trees, and the changes in temperature and humidity.”

 Discovery, freedom, nature, sights, sounds, family, friends, our senses awakened: all recurring themes within not just Toda’s and Bekele’s memories and models, but within all of the students’ memories and models. These are, in fact, essentially the same memories and models of older participants in our workshops as well. 

When we relay stories like Bekele’s and Toda’s to planners and inquiring minds, the reaction is most often along the lines of, “Well, that was then, this is now.” In other words, regardless of these memories, the cities these students want to live in now must certainly be awash in technology.

To follow the exercise on building their favorite childhood memory, we had the students do just that: work in small groups to build their ideal cities. We set no parameters for what they were to build other than that we wanted them to build the cities they would like to live in. The groups by and large contained cultural cross-sections of students, and each group was able to return to the table in the front to mine the pile of found objects for elements for their new cities. 

Subina Tapaliya, who grew up in Piple, Nepal, and her teammates Kazumi Takaishi and Yu Fujiwara, both from Japan, pulled from their experiences back home and in Aliso Viejo, to create a hybrid city that addressed needs lacking in each. “I built schools and hospitals in the model because back in my hometown, we did not have those facilities, and we suffered,” said Tapaliya of their model. “But we also built in public transportation, because here in Aliso Viejo there is none. You need a car.” 

To the mix of transportation and social infrastructure, the group also added in bike lanes and green spaces for gathering, elements Tapaliya wished existed in her actual physical environment. “I realized that if there were bike paths, or more accessible public transit in Aliso Viejo, maybe I would be out and about more.” 

Toda’s group—all from Japan—built a Japanese-style shopping street but made clear that an exact urban neighborhood equivalent did not exist in the U.S. “It’s a type of space that’s not really present here,” said Toda, “so I wanted to reconstruct that, and also deconstruct it—to figure out what made it work.”

To those ends, his group built a train station, a shopping street, and the neighborhood that extends out from that core. “Alongside the shopping street, there are parks and schools, and all the things that you need. We tried to put in leaves, so you could feel the transitions across the seasons,” said Toda. While the train and shopping infrastructure could constitute “technology,” no one in his team built in WiFi, or phone-charging stations, or any overt displays of technology that have become hallmarks of 21st century life. 

In fact, after we had the teams report back on what they had built for their ideal cities, we asked them to pull out not simply recurring themes from the models—walkability, nature, outdoor activities, proximity, no parking, weekends and relaxation—but also those elements everyone distinctly omitted from their models. To everyone’s surprise, what they subconsciously omitted were so many elements that seem to be so intertwined with their everyday lives today: cars, technology, homework, money, television, and freestanding buildings sitting within seas of parking lots. When we pointed out that no one had built WiFi or phone-charging stations, either, several students said, “Oh, my god, we didn’t.” 

Of course, it could be argued that things like WiFi and outlets for charging phones are so ubiquitous in these students’ lives that they just assumed it was a given these elements would be in their ideal cities. But is this so? When we asked Toda to reflect after the workshop on why his group hadn’t built technology into their city, he took a minute to ponder the question and replied, “We reconstructured our city based on our own memories, and less on something we have been exposed to now.” Yet in reflecting further, he realized his group had equally pulled from their experiences of modern-day Japan.

“The basis of the city should be the environment: the people, the environment, the sounds,” he said, “and the technology can enhance parts of it, but in Japan technology is not a central part of the city. For example, we have an app that helps us navigate the transportation system, but it’s not the main part of my transportation experience, but an aide that lets me explore that world.” 

Bekele had a similar response. “After the first exercise, I was in the mentality of ‘fun stuff, memories, family, togetherness,’” she said, “and I think that’s what we truly value, and we carried that over when we designed the group community, this feel-good place. So technology didn’t really come up because if we’re going to come together, we’re going to talk to people rather than thinking about charging our phones, and WiFi.”

When she reflected further—in particular on what her group did not build—she homed in on physical connectivity as a core element of their ideal city. “Our model city wasn’t very car-based, and I think that’s an important part. I’ve seen the highways in the U.S. and how huge they are, and how there is no one on the street walking,” she said. “So, looking at our model, things were close together, they were human-scaled. You could walk to certain places, or bike to certain places.”

And as for technology itself? Bekele saw a role for it, but, like Toda, saw it as a tool for enhancing one’s life but not life itself. “I feel like that other stuff, other than accessing your maps [app] and going places, that stuff comes second to being with other people,” said Bekele.

Since the SOKA workshop, we have led many more workshops, with a range of ages (including kindergarteners), and 99% of their memories have been in line with all the recurring themes of the SOKA students. Sure, one student recently built playing Minecraft at home, and another, a third-grader in Los Angeles, announced that he would be building a video game system for his favorite activity in the city. Yet when he built his activity, he ended up building a park. “I said I was going to build a video game system, but I built a park instead. I don’t know why!” he exclaimed, incredulous but also thrilled at the discovery.

It seems that when push comes to shove, what we value most—both way back when and now—are not the digital pursuits that occupy much of our time and attention, but rather the things that provide us a sense of comfort, belonging, joy. Things that offer up opportunity for discovery and exploration—of the physical and natural world. 

So where does that leave all of us, then, when our everyday infrastructure and frameworks for our lives neither reflect so many of our core values nor allow us to live out those values in meaningful ways? When it comes to young people, whose lives are increasingly dominated by programmed activities and little in the way of downtime and opportunities for boredom-induced discovery—the joys of a wandering mind—our observations reveal a true need for providing hands-on learning within and outside the classroom, and increased time for simply doing, well, whatever: ambling about, building a snow fort, gluing fake jewels onto wooden blocks, playing capture the flag down at the park, lying down and thinking while staring up through a tree.

Not only has no student ever built playing on a smartphone or tablet as their favorite childhood memory, no student has ever built going to soccer practice, an elaborately planned birthday, getting presents, or a debate tournament. What little simple, unprogrammed downtime they do have nowadays, that’s where their favorite memories are still created and found.”]]></description>
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<item rdf:about="https://twitter.com/davidgraeber/status/1255099735385530369">
    <title>David Graeber on Twitter: &quot;I suspect the key to the introduction of modern industrial boredom is the creation of the industrial-model school system; kids are not spontaneously bored, they typically say they're bored only when adults make them do something</title>
    <dc:date>2020-09-04T07:36:39+00:00</dc:date>
    <link>https://twitter.com/davidgraeber/status/1255099735385530369</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Boredom is an industrial phenomenon. At least as we know it. The key to boredom is you’re doing something meaningless & repetitive, but you also can’t wander off physically or mentally but have to pay attention. As on a factory line. 1/ https://twitter.com/sidneyluckett/status/1255091946227367937

<blockquote>I simply don’t understand how anybody can be bored … ever!!</blockquote>

in non-industrial societies, people can speak of the pleasure of just sitting around doing absolutely nothing, breathing the air, looking at the light. I occasionally heard this in Madagascar. “What’s your favourite thing to do?” “Sometimes, just nothing.” 2/

in the ancient & medieval world, shepherds were famous as musicians & mystics, since they had lots of time to just sit around. It was always assumed to be one of the best lives you could have. Pastoralists i.e., in Somalia, often feel the same. 3/

I suspect the key to the introduction of modern industrial boredom is the creation of the industrial-model school system; kids are not spontaneously bored, they typically say they’re bored only when adults make them do something they don’t want to do 4/

pre-industrial ages knew melancholia, & identified it with artists & thinkers (it roughly corresponded to what we’d now call clinical depression), but it was Baudelaire, the prophet of modernism, who turned that into boredom, & thus embraced boredom as an aspect of creativity 5/

I guess I should write an essay on boredom but 1) it would take time, 2) somebody probably already has, 3) it’d be kind of dull. 6/”]]></description>
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<item rdf:about="https://www.nytimes.com/2020/08/10/opinion/coronavirus-school-closures.html">
    <title>Opinion | What if Some Kids Are Better Off at Home? - The New York Times</title>
    <dc:date>2020-08-31T18:48:02+00:00</dc:date>
    <link>https://www.nytimes.com/2020/08/10/opinion/coronavirus-school-closures.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“For parents like me, the pandemic has come with a revelation: For our children, school was torture.

In the early morning hours of Monday, March 9, I was locked in battle with my oldest son, Izac, then a freshman in high school, over what felt like his one-billionth request to skip his 7 a.m. physical education class. He said he was tired and anxious and begged for a break. I told him that when you commit to something, you show up. End of story. And so off he went to school, bleary-eyed and resentful.

Four days later, all of my kids were home, with schools closed “out of an abundance of caution” to prevent the spread of Covid-19. Before long, the morning rush to get to class on time felt like a distant memory. The pandemic changed everything.

One difference that became clear within a few weeks of lockdown: My son was happy.

Izac, my lanky, serious-faced 15-year-old who runs cross-country and listens to Kendrick Lamar, has A.D.H.D. He’s never been disruptive — he’s more the dreamy, nose-in-a-book type who likes a calm environment and a limited schedule. Sadly, he’s rarely had that. But while my husband and I knew the pressure of a traditional school day could be challenging for him, we didn’t realize exactly how miserable he was.

It felt like he started breathing again the day in-person school was canceled. He started smiling again. This happiness was profound.

We are not the only family experiencing this. Yes, students across the country are complaining that they miss seeing their friends, and many parents are struggling with the unsustainable arrangement that is working from home while supervising virtual learning. But amid all this, there’s also a group of kids who, whether because of bullying, mental health issues or simple overscheduling and pressure, struggled at school in a way that’s been made undeniable by the way they’re thriving at home amid the pandemic. Parents like me are having to contemplate whether traditional school — a staple of American childhood — in fact hurts our children.

Jen Foreman, a mother of four children from 1 to 19, saw an immediate change in her 13-year-old daughter after Michigan’s classroom closings kept her home. “Piper was thrilled to be in charge of her own schedule, get the sleep she needed and choose which friends to communicate with,” Ms. Foreman told me. Piper has been noticeably less anxious. Her acne has even cleared up since she started distance learning.

One couple I spoke to, who chose to withhold their son’s name to protect him from further bullying, told me he said his arm was broken when a classmate shoved him into a wall last fall. They weren’t surprised to see his depression lift when he transitioned to virtual learning and no longer had to face his tormentors.

Olivia Hinebaugh told me she never quite realized the extent to which her 9-year-old daughter, who is transgender, was stressed by things like the implications of using the bathroom of her choice and unwanted questions and comments from classmates. But she would often come home from school withdrawn.

“When we first started doing at-home schooling, I noticed her sort of take a breath,” Ms. Hinebaugh told me. “She slept a little longer, seemed more engaged in her interests and wanted to talk to me more. I don’t know if we’ll ever want to go back to six- to eight-hour school days.”

What is behind all this quiet misery that we are now realizing was part of daily life for some children? Rosalind Wiseman, the author of “Queen Bees & Wannabees” and “Masterminds & Wingmen,” books based on years of research into the social and emotional lives of school-age kids, said a contributing factor might be the intense pressures that come with schooling in 2020. Just one example: The brutal world of youth athletics. “We didn’t grow up with travel sports that separate wealthier families from poorer ones and parents who, during games, scream at each other, coaches and kids and then brag about their child’s ‘D-1’ opportunities with other parents,” Ms. Wiseman said.

She said dynamics like this have turned school-based programs into competition with adult-level pressure on children who are often not mature enough to handle it in a healthy way. As soon as Covid-19 lockdowns were in place, all of that pressure instantly lifted.

Because of budget cuts, many public schools find themselves jamming 27 or more kids into classrooms and teachers are forced to “teach to the test,” which severely limits creativity and often goes against how they were taught to inspire students.

There are some children for whom this kind of environment is more stifling than enriching. Perhaps this is what explains why Izac’s school-related anxiety didn’t return as I thought it might when teachers started assigning online work. Sure, we had some standard ninth-grade late work and panicked last-minute projects, but nothing at home has rattled him the way an average day at school did.

He’s told his dad and me that even though the medication he takes greatly reduces the symptoms of his A.D.H.D., he would still struggle to concentrate when a classroom got loud.

“Teachers at my school,” he said, “don’t see it as a problem because the kids are doing something positive, laughing or singing, but it does not have a positive effect on me, because I can’t concentrate, and it makes me very stressed.”

On top of the boredom and frustration, social media create an ever-present fear of doing something “wrong” or embarrassing in school that may be caught on video and plastered across classmates’ accounts. This is particularly true if they are, in any way, social outliers because of their race, disability, gender identity, sexual orientation or neurodivergence.

Lisa Kaplin, a psychologist, told me the kind of anxiety caused by this level of social pressure can be debilitating for children, seriously impairing their ability to learn. “It would be like trying to memorize something in the middle of a construction zone,” she said.

During quarantine, Izac hasn’t just finished schoolwork with more ease — he’s dived into hobbies and subjects he’s actually interested in: mountain biking, cooking and practicing archery at the local outdoor range. He even makes his own pizza crusts and sauces from scratch.

It’s been painful for my husband and me to realize that in the years leading up to this pandemic, he was driven to exhaustion every day. But, we thought, doesn’t everyone hate school from time to time? Isn’t every teenager tired? So we nudged him back onto the hamster wheel, assuming that was the alternative to becoming “helicopter parents” who cushion and coddle their kids into lifelong dependency.

We never questioned whether we were pushing him into suffering. Now we have to ask: Will we do it again when his school reopens?

Of course, the ability to explore this question is itself a privilege. Home-schooling is off the table for many working parents, single parents and those whose children have disabilities. Adiba Nelson’s 11-year-old daughter, Emory, who has cerebral palsy, uses a wheelchair and relies on a specialized tablet for communication.

Ms. Nelson knows that Emory is missing out on social and academic skills that can be particularly hard to replicate outside of the classroom. When I asked Emory if she liked being out of school for so long, she gave me an emphatic thumbs down.

But those of us whose children are thriving outside the classroom and who are lucky enough to have the time and resources to contemplate home-schooling have difficult decisions to make.

When there’s a vaccine or herd immunity, things will eventually return to “normal.” But for our children, was normal wrong all along?”]]></description>
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    <title>Unschooling Your Kids During Coronavirus Quarantine</title>
    <dc:date>2020-07-13T04:31:18+00:00</dc:date>
    <link>https://www.thecut.com/2020/03/unschooling-your-kids-during-coronavirus-quarantine.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It was my childhood obstinance that caused my mother to embrace a more radical, hands-off approach to pedagogy. As she tells it, when I was in first grade, I was advanced at math, and my teacher wanted me to skip ahead. When the principal refused, my parents decided they would keep me home and “fill my head with facts” and make me into a prodigy. Workbooks were purchased and a curriculum devised, but things didn’t go as planned. It wasn’t long before I rebelled, adamant that I didn’t want my mom to be my teacher. “We had a lovely relationship, and then there was a power struggle,” my mother recounts. In the midst of our battle, she noticed an ad in the local paper for a homeschool group that met at a nearby park. My mom hoped they could teach her how to be a good ­teacher, but instead she met a woman with a trunk full of books on child-centered learning and copies of a magazine called Growing Without Schooling.

From that day forth, my siblings and I were tasked with teaching ourselves — we were “unschoolers,” a word we used to distinguish ourselves from those who dutifully replicated school at home. Our peers rode the bus, attended class, took tests, and got graded; we played games, read books, made art, or did nothing at all.

My mother was a quick study where unschooling was concerned. As a teenager, she had attended a free school for a year in Canada’s Yukon Territory, a place where the kids were included in decision-making alongside the teachers and staff. The fact that my sister is physically disabled and would have been cloistered from able-­bodied students in the local school system also strengthened my parents’ resolve. We were privileged, to be clear — fortunate enough to be raised in what I’ve often described as a nutrient-rich environment well stocked with food, books, and musical instruments. My parents believed learning was its own reward, something we would pursue because it was in our nature to do so, not because of gold stars or demerits. In the words of John Holt, a former ­elementary-school teacher who coined the term unschooling, “[T]he human animal is a learning animal; we like to learn; we need to learn; we are good at it; we don’t need to be shown how or made to do it.”

That the drive to learn is something that needs to be unleashed, rather than instilled, is something you’ll hear over and over from unschoolers. In our house, the adults encouraged our interests, even those they found inscrutable, but did not instruct us or judge our progress. I spent months obsessed with making balloon animals.

Not long after, when I was 11, I started an environmental newsletter, a project that would become my focus for two years and that did instill many skills quite relevant to my current work. In between clip-art illustrations, I worked through my sadness and anger about our society’s mistreatment of the natural world and commissioned pieces by my limited circle of friends, including an article by my middle sister about her disability, which had been caused by military-industrial pollution that seeped into our old neighborhood’s public water supply. I can’t help but think a similar endeavor may be worthwhile for older children today, offering them a forum to research, reflect on, and process the issues that are no doubt weighing heavily on their minds. Unlike me, they won’t have to do extra chores to cover the cost of photocopies and postage since they can use the internet to freely distribute the results.

But even as I thrived as an unschooler, I had doubts. I knew we were charting an experimental course, and I fretted about our progress despite my parents’ confident nonchalance. Would I be able to join the regular world as an adult, or would I be forever marked an outcast or a failure? (I eventually went to a public high school, while my siblings unschooled until college.) When my youngest sister was 9 and still not reading, my brother and I both tried to intervene, offering more formal tutorials to no avail. All she wanted to do was peruse vintage dolls on eBay, even though she had no money to buy them, but she needed help inputting search terms and deciphering the descriptions. Within a few weeks, we couldn’t stand to scroll through any more results and effectively went on strike. With no one to assist her, my sister became literate almost overnight.

That doesn’t mean unschooling is always easy or that boredom isn’t a challenge, but unschoolers tend to see boredom as something to be passed through, a pit stop on the way to figuring out what fascinates you. (“When you’re bored, you’re boring,” my mom would respond whenever we’d whine.) “There is nothing calamitous about downtime. Boredom and unstructured time can be really important,” says L. A. Kauffman, an author and activist based in Brooklyn who homeschooled her twins for 12 years. Kauffman suspects one epiphany that may emerge out of mass school closures will be about time management. A lot of time is wasted with busywork at school. A few hours of intensive learning at home should be more than enough to compensate for what’s accomplished during the average school day.

My mother, a consummate unschooler, isn’t even aiming at that. More than three decades after I refused her instruction, she’s now taking care of my brother’s two children, ages 6 and 8, whose long-­scheduled visit with their grandparents almost 2,000 miles from home happened to coincide with the pandemic. When she answered my call, she was shouting at the kids not to go onto the porch because there was a broken board she worried might hurt them. Things sounded chaotic.

I asked my mother what it was like to suddenly be unschooling her grandchildren. “Right now, it’s more like I’m deschooling them,” she clarified, a term unschoolers often use to describe the period of transition from the structures and expectations of school to something more relaxed and self-directed. The kids love their small elementary school in New Mexico and are accustomed to being in a regimented situation, so my mother suspects they will all need some time to find a rhythm, figure out how they like to spend their time, and establish new guidelines and boundaries. “How much television and how much computer and what is okay in terms of letting them do it, and see if they just get bored or whether we’ll need to switch gears,” she said.

Everyone is learning right now, no matter our age. None of us have lived through a crisis of this magnitude. Even before the coronavirus hit, young people were becoming more engaged with global events, striking to fight climate change and gun violence. Our economy is in meltdown, our so-called leaders are incompetent and corrupt, and the true cost of social inequality is becoming clear. Things are falling apart, so why not take these weeks or months to let your ­children — and yourselves — think and learn outside the academic box.

Since I’m an idealist, I can’t help but hope this crisis offers an opportunity to learn a deeper lesson, too. Unschooling, fundamentally, is about trust — trusting yourselves and your kids. As a child, I was granted a sense of autonomy and responsibility that most conventional schools do not grant to young people. Looking back at my childhood, the trust my parents had in their offspring astounds me — though as a child, I felt both entitled to and worthy of it.

Like hospital masks and hand sanitizer, trust is a resource in short supply these days. When word of the virus first got out, some believed the media was overhyping the outbreak; others, fearing government incompetence, panic-shopped. One way to understand democracy is as a system built on trust: trust in elected officials, in social institutions, and, most crucial, in one another. Perhaps if we begin extending trust to children now, when they’re the adults, they won’t repeat our mistakes."]]></description>
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<item rdf:about="https://boingboing.net/2019/03/26/procrastination-is-an-emoti.html">
    <title>“Procrastination is an emotion regulation problem, not a time management problem,” says psychologist / Boing Boing</title>
    <dc:date>2019-05-01T15:48:08+00:00</dc:date>
    <link>https://boingboing.net/2019/03/26/procrastination-is-an-emoti.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[People don't procrastinate because they are lazy, says Dr. Piers Steel, author of The Procrastination Equation: How to Stop Putting Things Off and Start Getting Stuff Done. “It’s self-harm,” he told The New York Times.

Dr. Fuschia Sirois, professor of psychology at the University of Sheffield, agrees. “This is why we say that procrastination is essentially irrational,” she told the Times “It doesn’t make sense to do something you know is going to have negative consequences... People engage in this irrational cycle of chronic procrastination because of an inability to manage negative moods around a task.”

From the article:

<blockquote>Procrastination isn’t a unique character flaw or a mysterious curse on your ability to manage time, but a way of coping with challenging emotions and negative moods induced by certain tasks — boredom, anxiety, insecurity, frustration, resentment, self-doubt and beyond.

...

In fact, there’s an entire body of research dedicated to the ruminative, self-blaming thoughts many of us tend to have in the wake of procrastination, which are known as “procrastinatory cognitions.” The thoughts we have about procrastination typically exacerbate our distress and stress, which contribute to further procrastination, Dr. Sirois said.

But the momentary relief we feel when procrastinating is actually what makes the cycle especially vicious. In the immediate present, putting off a task provides relief — “you’ve been rewarded for procrastinating,” Dr. Sirois said. And we know from basic behaviorism that when we’re rewarded for something, we tend to do it again. This is precisely why procrastination tends not to be a one-off behavior, but a cycle, one that easily becomes a chronic habit.</blockquote>]]></description>
<dc:subject>procrastination pschology 2019 via:davidtedu fusciasirois boredom anxiety self-doubt frustration resentment</dc:subject>
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<item rdf:about="https://buttondown.email/robinrendle/archive/fbd3ee30-eb41-42a0-a9e4-51c63f75e059">
    <title>🔠 Jack and the Magic Key | Buttondown</title>
    <dc:date>2018-07-08T02:06:02+00:00</dc:date>
    <link>https://buttondown.email/robinrendle/archive/fbd3ee30-eb41-42a0-a9e4-51c63f75e059</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It’s 2007: I’m sat in the kitchen watching a family friend and her four year old son talk to my mom. Over the course of a few minutes I notice how this kid, Jack, is starting to get bored; his eyes roll into the back of his head and all of his limbs begin to fidget independently of the host as if he’s possessed by the spirit of boredom itself.

In a flash my mom notices this before her friend does. Her eyes dart around the room, looking for something, anything, to entertain Jack with. Coming up short, my mom grabs the closest thing that was on the table: a key. I think it unlocked one of the older cabinets we had lying around back then so it was very nondescript and boring; it didn’t have any patterns on it, or engravings, and it certainly wasn’t imbued with ancient magic of any kind.

But my mom gets down to Jack’s level and hijacks his attention with the key. She twirls it between her fingers and Jack’s eyes expand to the size of saucers.

My mom whispers in his ear.

“This key opens a door somewhere in our home,” her hand outstretched, sweeps across the air as if our house was a castle in the Scottish highlands, a scary and adventurous place that little Jack might get lost in. “And this very special key opens a very special door. So Jack…” My mom pauses for emphasis “…you’re the only one that can help me find it.”

At this point all of Jack’s boredom had been converted into pure, unbridled excitement and his smile almost hopped off his round face in the rush of this new adventure. He spent the rest of the afternoon darting around the house trying the key on everything; on books and chairs, walls and fireplaces, and even his mother’s knee.

*******

I didn’t realize this until I was an adult but when I was a young kid my family went bankrupt and my father’s successful business disappeared almost over night. Our small family, just my dad, my mom, my brother and me, lost everything. Our grandparents died and we’d been ostracized from cousins, sisters and distant brothers before I was born and so there was no-one to call for backup.

After my dad finally relented in telling us the details decades later I remembered that for years my brother and I had slept on the floor without a mattress. We didn’t have wallpaper. We had no toys or even a television until we were much older.

Whilst my dad was throwing himself into the maw of tax collectors and shady debt men, my mom was left dealing with two young children almost entirely alone. And so she learned quickly how to entertain us on a budget. Without any money to pay for toys my mom had to make the ordinary extraordinary. Our empty bedroom became a jungle, the couch a train, the stairway a place where Pokémon could be found and fought. And yes, even boring nondescript keys became potent with magic and prophesy.

That unbound excitement in boring things, that sort of curiosity in the world around us is what we so desperately need more of. We need excuses to play, to experiment, to dream during the daytime. And I think it was that key that my mother held in her hand that afternoon that made me want to be a writer and a designer. It’s what ultimately sparked my curiosity in typography, letters, and writing as well because I knew that I wanted to give others that feeling of infinite hope and that sense of wonder, too.

This is most certainly going to be a non-sequitur but for some reason all of this reminds me of Mary Reufle’s Madness, Rack and Honey where the poet describes what the perfect English Literature class in a highschool might look like. In the book, Mary writes:

<blockquote>My idea for a class is you just sit in the classroom and read aloud until everyone is smiling, and then you look around, and if someone is not smiling you ask them why, and then you keep reading—it may take many different books—until they start smiling, too.</blockquote>"]]></description>
<dc:subject>robinrendle education curiosity boredom 2018 parenting play maryreuffle learning howwelearn unschooling engagement resourcefulness cv experimentation creativity keys scrappiness lcproject openstudioproject nexttonothing</dc:subject>
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<item rdf:about="https://45minuteradiohour.libsyn.com/52-john-michael-greer-in-the-polymath-druidry-storytelling-the-history-of-the-occult">
    <title>OCCULTURE: 52. John Michael Greer in “The Polymath” // Druidry, Storytelling &amp; the History of the Occult</title>
    <dc:date>2018-02-26T04:38:42+00:00</dc:date>
    <link>https://45minuteradiohour.libsyn.com/52-john-michael-greer-in-the-polymath-druidry-storytelling-the-history-of-the-occult</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The best beard in occultism, John Michael Greer, is in the house. We’re talking “The Occult Book”, a collection of 100 of the most important stories and anecdotes from the history of the occult in western society. We also touch on the subject of storytelling as well as some other recent material from John, including his book “The Coelbren Alphabet: The Forgotten Oracle of the Welsh Bards” and his translation of a neat little number called “Academy of the Sword”."

…

"What you contemplate [too much] you imitate." [Uses the example of atheists contemplating religious fundamentalists and how the atheists begin acting like them.] "People always become what they hate. That’s why it's not  good idea to wallow in hate."]]></description>
<dc:subject>2017 johnmichaelgreer druidry craft druids polymaths autodidacts learning occulture occult ryanpeverly celts druidrevival history spirituality thedivine nature belief dogma animism practice life living myths mythology stories storytelling wisdom writing howwewrite editing writersblock criticism writer'sblock self-criticism creativity schools schooling television tv coelbrenalphabet 1980s ronaldreagan sustainability environment us politics lies margaretthatcher oraltradition books reading howweread howwelearn unschooling deschooling facetime social socializing cardgames humans human humanism work labor boredom economics society suffering misery trapped progress socialmedia computing smarthphones bullshitjobs shinto talismans amulets sex christianity religion atheism scientism mainstream counterculture magic materialism enlightenment delusion judgement contemplation imitation fundamentalism hate knowledge boardgames autodidactism</dc:subject>
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<item rdf:about="http://politybooks.com/bookdetail/?isbn=9781509516049">
    <title>Book Detail | Polity: The Scent of Time A Philosophical Essay on the Art of Lingering, by Byung-Chul Han</title>
    <dc:date>2018-01-06T22:04:18+00:00</dc:date>
    <link>http://politybooks.com/bookdetail/?isbn=9781509516049</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In his philosophical reflections on the art of lingering, acclaimed cultural theorist Byung-Chul Han argues that the value we attach today to the vita activa is producing a crisis in our sense of time.  Our attachment to the vita activa creates an imperative to work which degrades the human being into a labouring animal, an animal laborans. At the same time, the hyperactivity which characterizes our daily routines robs human beings of the capacity to linger and the faculty of contemplation.  It therefore becomes impossible to experience time as fulfilling. 

Drawing on a range of thinkers including Heidegger, Nietzsche and Arendt, Han argues that we can overcome this temporal crisis only by revitalizing the vita contemplativa and relearning the art of lingering. For what distinguishes humans from other animals is the capacity for reflection and contemplation, and when life regains this capacity, this art of lingering, it gains in time and space, in duration and vastness." 

… 

"Preface 
1. Non-Time 
2. Time without a Scent 
3. The Speed of History 
4. From the Age of Marching to the Age of Whizzing 
5. The Paradox of the Present 
6. Fragrant Crystal of Time 
7. The Time of the Angel 
8. Fragrant Clock: An Short Excursus on Ancient China 
9. The Round Dance of the World 
10. The Scent of Oak Wood 
11. Profound Boredom 
12. Vita Contemplativa 
Notes"]]></description>
<dc:subject>books toread byung-chulhan lingering neoliberalism idleness humans humanism labor work contemplation thinking philosophy life living culture society time boredom presence latecapitalism postcapitalism capitalism latestagecapitalism</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="http://www.longviewoneducation.org/equitable-schools-for-a-sustainable-world/">
    <title>Equitable Schools for a Sustainable World - Long View on Education</title>
    <dc:date>2017-10-09T00:58:28+00:00</dc:date>
    <link>http://www.longviewoneducation.org/equitable-schools-for-a-sustainable-world/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“The classroom, with all its limitations, remains a location of possibility. In that field of possibility we have the opportunity to labor for freedom, to demand of ourselves and our comrades, an openness of mind and heart that allows us to face reality even as we collectively imagine ways to move beyond boundaries, to transgress. This is education as the practice of freedom.” bell hooks

Instead of writing a review of Different Schools for a Different World by Scott McLeod and Dean Shareski, I want to try reading it differently, from back to front. I’ll start with the last topic, equity, and then proceed to talk about: innovation, boredom, learning, economics, and information literacy. But first, I want to touch on the book’s epigraph: Seth Godin tells us to “Make schools different.”

Different is an interesting word. It’s certainly a different word from what people have used to call for educational transformation in the past. If we were to draw up teams about educational change, I’m confident that McLeod, Shareski, and I would all be against the authoritarian ‘no excuses’ strand of reform that fears student agency. We’re also for meaningful engagement over glittery entertainment.

Yet, we also part ways very quickly in how we frame our arguments. They argue that we should “adapt learning and teaching environments to the demands of the 21st Century.” Our “changing, increasingly connected world” speeds ahead, but “most of our classrooms fail to change in response to it.” I start from a different position, one that questions how the demands of the 21st Century fit with the project of equity."

…

"What makes McLeod and Shareski’s take different from the long history of arguments about schools? Here’s their answer:

“In some respects, the concerns in this book are no different from the concerns of the authors of A Nation at Risk… We agree schools need to change, but that change should have to do with a school’s relevance, not just with its achievement scores.”

I think that relevance is exactly the right word, but we must ask relevant to what?

Their answer is the “demands of the 21st Century” that come from “shifting from an industrial mode to a global model and innovation model.” In Godin’s book, he presents the data center as a source of individual opportunity. While that can be true, the number of well-paying jobs at Google and Youtube stars will always be limited. Freedom of expression and civic participation can’t flourish in an age of economic precarity.

So what are the alternatives?

Jennifer M. Silva writes a counter-narrative to the worship of self-sufficiency and competition, and exposes “the hidden injuries of risk”, which often lead to isolation, a hardening of the self, and tragedy. One of her interview subjects died because she lacked affordable health-care.

What Silva finds is that “working-class young adults… feel a sense of powerlessness and mystification towards the institutions that order their lives. Over and over again, they learn that choice is simply an illusion.” Writing in a global context, (2014), Alcinda Honwana gives a name – waithood – to this experience of youth who are “no longer children in need of care, but … are still unable to become independent adults.” Honwana explicitly rejects the idea that waithood represents a “failed transition on the part of the youth themselves,” and she carefully documents the agency of the youth she interviewed in South Africa, Tunisia, Senegal, and Mozambique.

<blockquote>“Young people I interviewed showed strong awareness of the broader socio-economic and political environments that affect their lives. They are acutely conscious of their marginal structural position and they despise and rebel against the abuse and corruption that they observe as the elites in power get richer and they become poorer … They are critical of unsound economic policies that focus on growth but do not enlarge the productive base by creating more jobs.”</blockquote>

There’s no sustainable future in Western countries measuring educational success by the extent to which they out-compete the globalized Other. In her conclusion, Silva presents Wally, who is like her other working-class interview subjects in every respect except his political activism, as a token of hope. Instead of privatizing his problems, he is able to translate them into political issues. The alternative lies not in making schools different, but making the world ‘different’, sustainable, and just."]]></description>
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<item rdf:about="https://medium.com/@the_jennitaur/how-to-do-nothing-57e100f59bbb">
    <title>how to do nothing – Jenny Odell – Medium</title>
    <dc:date>2017-07-01T07:34:33+00:00</dc:date>
    <link>https://medium.com/@the_jennitaur/how-to-do-nothing-57e100f59bbb</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[video: https://vimeo.com/232544904 ]

"What I would do there is nothing. I’d just sit there. And although I felt a bit guilty about how incongruous it seemed — beautiful garden versus terrifying world — it really did feel necessary, like a survival tactic. I found this necessity of doing nothing so perfectly articulated in a passage from Gilles Deleuze in Negotiations:

<blockquote>…we’re riddled with pointless talk, insane quantities of words and images. Stupidity’s never blind or mute. So it’s not a problem of getting people to express themselves but of providing little gaps of solitude and silence in which they might eventually find something to say. Repressive forces don’t stop people expressing themselves but rather force them to express themselves; what a relief to have nothing to say, the right to say nothing, because only then is there a chance of framing the rare, and ever rarer, thing that might be worth saying. (emphasis mine)</blockquote>

He wrote that in 1985, but the sentiment is something I think we can all identify with right now, almost to a degree that’s painful. The function of nothing here, of saying nothing, is that it’s a precursor to something, to having something to say. “Nothing” is neither a luxury nor a waste of time, but rather a necessary part of meaningful thought and speech."

…

"In The Bureau of Suspended Objects, a project I did while in residence at Recology SF (otherwise known as the dump), I spent three months photographing, cataloguing and researching the origins of 200 objects. I presented them as browsable archive in which people could scan the objects’ tags and learn about the manufacturing, material, and corporate histories of the objects.

One woman at the Recology opening was very confused and said, “Wait… so did you actually make anything? Or did you just put things on shelves?” (Yes, I just put things on shelves.)"

…

"That’s an intellectual reason for making nothing, but I think that in my cases, it’s something simpler than that. Yes, the BYTE images speak in interesting and inadvertent ways about some of the more sinister aspects of technology, but I also just really love them.

This love of one’s subject is something I’m provisionally calling the observational eros. The observational eros is an emotional fascination with one’s subject that is so strong it overpowers the desire to make anything new. It’s pretty well summed up in the introduction of Steinbeck’s Cannery Row, where he describes the patience and care involved in close observation of one’s specimens:

<blockquote>When you collect marine animals there are certain flat worms so delicate that they are almost impossible to capture whole, for they break and tatter under the touch. You must let them ooze and crawl of their own will onto a knife blade and then lift them gently into your bottle of sea water. And perhaps that might be the way to write this book — to open the page and let the stories crawl in by themselves.</blockquote>

The subject of observation is so precious and fragile that it risks breaking under even the weight of observation. As an artist, I fear the breaking and tattering of my specimens under my touch, and so with everything I’ve ever “made,” without even thinking about it, I’ve tried to keep a very light touch.

It may not surprise you to know, then, that my favorite movies tend to be documentaries, and that one of my favorite public art pieces was done by the documentary filmmaker, Eleanor Coppola. In 1973, she carried out a public art project called Windows, which materially speaking consisted only of a map with a list of locations in San Francisco.

The map reads, “Eleanor Coppola has designated a number of windows in all parts of San Francisco as visual landmarks. Her purpose in this project is to bring to the attention of the whole community, art that exists in its own context, where it is found, without being altered or removed to a gallery situation.” I like to consider this piece in contrast with how we normally experience public art, which is some giant steel thing that looks like it landed in a corporate plaza from outer space.

Coppola instead casts a subtle frame over the whole of the city itself as a work of art, a light but meaningful touch that recognizes art that exists where it already is."

…

"What amazed me about birdwatching was the way it changed the granularity of my perception, which was pretty “low res” to begin with. At first, I just noticed birdsong more. Of course it had been there all along, but now that I was paying attention to it, I realized that it was almost everywhere, all day, all the time. In particular I can’t imagine how I went most of my life so far without noticing scrub jays, which are incredibly loud and sound like this:

[video]

And then, one by one, I started learning other songs and being able to associate each of them with a bird, so that now when I walk into the the rose garden, I inadvertently acknowledge them in my head as though they were people: hi raven, robin, song sparrow, chickadee, goldfinch, towhee, hawk, nuthatch, and so on. The diversification (in my attention) of what was previously “bird sounds” into discrete sounds that carry meaning is something I can only compare to the moment that I realized that my mom spoke three languages, not two.

My mom has only ever spoken English to me, and for a very long time, I assumed that whenever my mom was speaking to another Filipino person, that she was speaking Tagalog. I didn’t really have a good reason for thinking this other than that I knew she did speak Tagalog and it sort of all sounded like Tagalog to me. But my mom was actually only sometimes speaking Tagalog, and other times speaking Ilonggo, which is a completely different language that is specific to where she’s from in the Philippines.

The languages are not the same, i.e. one is not simply a dialect of the other; in fact, the Philippines is full of language groups that, according to my mom, have so little in common that speakers would not be able to understand each other, and Tagalog is only one.

This type of embarrassing discovery, in which something you thought was one thing is actually two things, and each of those two things is actually ten things, seems not only naturally cumulative but also a simple function of the duration and quality of one’s attention. With effort, we can become attuned to things, able to pick up and then hopefully differentiate finer and finer frequencies each time.

What these moments of stopping to listen have in common with those labyrinthine spaces is that they all initially enact some kind of removal from the sphere of familiarity. Even if brief or momentary, they are retreats, and like longer retreats, they affect the way we see everyday life when we do come back to it."

…

"Even the labyrinths I mentioned, by their very shape, collect our attention into these small circular spaces. When Rebecca Solnit, in her book Wanderlust, wrote about walking in the labyrinth inside the Grace Cathedral in San Francisco, she said, “The circuit was so absorbing I lost sight of the people nearby and hardly heard the sound of the traffic and the bells for six o’clock.”

In the case of Deep Listening, although in theory it can be practiced anywhere at any time, it’s telling that there have also been Deep Listening retreats. And Turrell’s Sky Pesher not only removes the context from around the sky, but removes you from your surroundings (and in some ways, from the context of your life — given its underground, tomblike quality)."

…

"My dad said that leaving the confined context of a job made him understand himself not in relation to that world, but just to the world, and forever after that, things that happened at work only seemed like one small part of something much larger. It reminds me of how John Muir described himself not as a naturalist but as a “poetico-trampo-geologist-botanist and ornithologist-naturalist etc. etc.”, or of how Pauline Oliveros described herself in 1974: “Pauline Oliveros is a two legged human being, female, lesbian, musician, and composer among other things which contribute to her identity. She is herself and lives with her partner, along with assorted poultry, dogs, cats, rabbits and tropical hermit crabs.” Incidentally, this has encouraged me to maybe change my bio to: “Jenny Odell is an artist, professor, thinker, walker, sleeper, eater, and amateur birdnoticer.”

3. the precarity of nothing

There’s an obvious critique of all of this, and that’s that it comes from a place of privilege. I can go to the rose garden, or stare into trees all day, because I have a teaching job that only requires me to be somewhere two days a week, not to mention a whole set of other privileges. Part of the reason my dad could take that time off was that on some level, he had enough reason to think he could get another job. It’s possible to understand the practice of doing nothing solely as a self-indulgent luxury, the equivalent of taking a mental health day if you’re lucky enough to work at a place that has those.

But here I come back to Deleuze’s “right to say nothing,” and although we can definitely say that this right is variously accessible or even inaccessible for some, I believe that it is indeed a right. For example, the push for an 8-hour workday in 1886 called for “8 hours of work, 8 hours of rest, and 8 hours of what we will.” I’m struck by the quality of things that associated with the category “What we Will”: rest, thought, flowers, sunshine.

These are bodily, human things, and this bodily-ness is something I will come back to. When Samuel Gompers, who led the labor group that organized this particular iteration of the 8-hour movement, was asked, “What does labor want?” he responded, “It wants the earth and the fullness thereof.” And to me it seems significant that it’s not 8 hours of, say, “leisure” or “education,” but “8 hours of what we will.” Although leisure or education might be involved, what seems most humane is the refusal to define that period.

That campaign was about a demarcation of time. So it’s interesting, and certainly troubling, to read the decline in labor unions in the last several decades alongside a similar decline in the demarcation of public space. True public spaces, the most obvious examples being parks and libraries, are places for — and thus the spatial underpinnings of — “what we will.”"

…

"The way that Berardi describes labor will sound as familiar to anyone concerned with their personal brand as it will to any Uber driver, content moderator, hard-up freelancer, aspiring YouTube star, or adjunct professor who drives to three campuses in one week:

<blockquote>In the global digital network, labor is transformed into small parcels of nervous energy picked up by the recombining machine. … The workers are deprived of every individual consistency. Strictly speaking, the workers no longer exist. Their time exists, their time is there, permanently available to connect, to produce in exchange for a temporary salary. (emphasis mine)</blockquote>

The removal of economic security for working people — 8 hours for work, 8 hours for rest, 8 hours for what we will — dissolves those boundaries so that we are left with 24 potentially monetizable hours that are sometimes not even restricted to our time zones or our sleep cycles."

…

"I also started noticing some crows in my neighborhood. At the time I had just read The Genius of Birds, and I’d learned the crows are incredibly intelligent and can recognize and remember human faces. They can in fact teach their children which are the good and the bad humans, good being ones who feed them and bad being ones who try to catch them or do something else weird. I have a balcony, so I started leaving a few peanuts out for the crows."

…

"This isn’t only about me watching birds. I think a lot about what these birds see when they look at me — and I’m sure anyone who has a pet is familiar with this feeling. I assume they just see a female human who for some reason seems to pay attention to them.⁵ They don’t know what my work is, they don’t see progress — they just see recurrence, day after day, week after week.

And through them, I am able to inhabit that perspective, to see myself as the human animal that I am, and when they fly off, to some extent, I can inhabit that perspective too, noticing the shape of the hill that I live on and where all of the tall trees and good landing spots are.

There are ravens that I noticed live half in and half out of the rose garden, until I realized that there is no “rose garden” to them. These alien animal perspectives on me and our shared world have provided me not only with an escape hatch from contemporary anxiety but also a reminder of my own animality and the animateness of the world I live in.

Their flights enable my own literal flights of fancy, recalling a question that one of my favorite authors, David Abram, asks in Becoming Animal: “Do we really believe that the human imagination can sustain itself without being startled by other shapes of sentience?”⁶"

…

"But beyond strategic / activist self preservation, there’s something else to be gained here: Doing nothing teaches us how to listen. I’ve already mentioned literal listening, or Deep Listening, but this time I mean it in a broader sense. To do nothing is to hold yourself still so that you can perceive what is actually there. As Gordon Hempton, an acoustic ecologist who records natural soundscapes, put it: “Silence is not the absence of something but the presence of everything.”

There are a lot of us, and I’m certainly not immune to this, who could stand to learn how to listen better, and I mean listen to other people. As a lover of weird internet things, I definitely do not want to write off the amazing culture and also activism that happens online. But even with the problem of the filter bubble aside, the platforms that we use to communicate with each other about very important things do not encourage listening. They encourage shouting, or having a “take” after having read a single headline.

I alluded earlier to the problem of speed, but this is also a problem of listening, and of bodies. There is in fact a connection between listening in the Deep Listening, bodily sense, and listening, as in me understanding your perspective. Writing about the circulation of information, Berardi makes a helpful distinction between connectivity and sensitivity. Connectivity is the rapid circulation of information among compatible units — an example is something getting a bunch of shares very quickly and unthinkingly by likeminded people on Facebook. With connectivity, you either are or are not compatible. Red or blue; check the box. In this transmission of information, the units don’t change, nor does the information.

Sensitivity, in contrast, involves a difficult, awkward, ambiguous encounter between two differently shaped bodies that are themselves ambiguous — and this meeting, this sensing, requires and takes place in time. Not only that, due to the effort of sensing, the two entities might come away from the encounter a bit differently than they went in.

This always brings to mind a month-long artist residency I once attended with two other artists in an extremely remote location in the Sierra Nevada. There wasn’t much to do at night, so one of the artists and I would sometimes sit on the roof and watch the sunset. She was Catholic and from the Midwest; I’m sort of the quintessential California atheist. I have really fond memories of the languid, meandering conversations we had up there about science and religion. And what strikes me is that neither of us ever convinced the other — that wasn’t the point — but we listened to each other, and we did each come away differently, with a more nuanced understanding of the other person’s position."

…

"Ukeles’ interest in maintenance was partly occasioned by her becoming a mother in the 1960s. In an interview she explained, “Being a mother entails an enormous amount of repetitive tasks. I became a maintenance worker. I felt completely abandoned by my culture because it didn’t have a way to incorporate sustaining work.” Her 1969 Maintenance Manifesto is actually an exhibition proposal in which she considers her own maintenance work as the art. She says, “I will live in the museum and I customarily do at home with my husband and my baby, for the duration of the exhibition … My work is the work.”"

…

"I think of the hours and hours that I have now spent in the rose garden, putting off returning to my work on a glowing two-dimensional screen an arm’s length from my face; or the days on which I’ll leave just to get coffee and wind up almost involuntarily on top of a hill four hours later, regardless of the shoes I’m wearing; or the fact that the last five or six books I’ve read have had to do with animal intelligence and the importance of landscape in memory and cognition. I don’t know where any of this, where I, will end up."]]></description>
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<item rdf:about="http://thediagram.com/2_1/str_boredom.html">
    <title>DIAGRAM &gt;&gt; The Structure of Boredom</title>
    <dc:date>2017-06-25T02:17:12+00:00</dc:date>
    <link>http://thediagram.com/2_1/str_boredom.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Part III, the structure of boredom, analogously, is as follows: The self (1) relates to the now or present actuality in the mode of immediate experiencing (2). When that present (3) is symbolized as being devoid of values regarded as necessary for one's existence, one experiences boredom (5). Boredom is the awareness that the essential values through which one fulfills himself are not able to be actualized under these present circumstances. To the degree to which these limited values are elevated to absolutes which appear to be unactualizable (6), one is vulnerable to intensive, depressive, demonic boredom."

[via: https://twitter.com/salrandolph/status/877349051049619457 ]]]></description>
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    <title>'Capitalism will always create bullshit jobs' | Owen Jones meets Rutger Bregman - YouTube</title>
    <dc:date>2017-03-10T02:49:23+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Rutger Bregman is the author of Utopia for Realists and he advocates for more radical solutions to address inequality in society. His ideas include the introduction of a universal basic income, a 15 hour working week and, one which will be hugely popular on YouTube, open borders.

When I went to meet him, he told me politicians have failed to come up with new, radical ideas, instead sticking to an outdated, technocratic form of politics. He argues this has allowed politicians like Geert Wilders and Donald Trump to slowly shift extreme ideas into the mainstream."]]></description>
<dc:subject>rutgerbregman bullshitjobs consumerism utopia work labor davidgraeber universalbasicincome 2017 inequality purpose emotionallabor society socialism leisurearts artleisure boredom stress workweek productivity policy politics poverty health medicine openborders crime owenjones socialjustice progressivism sustainability left us germany migration immigration capitalism netherlands populism isolationism violence pragmatism realism privatization monopolies ideology borders ubi</dc:subject>
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<item rdf:about="https://www.nytimes.com/2017/02/17/opinion/sunday/an-elegy-for-the-library.html">
    <title>An Elegy for the Library - The New York Times</title>
    <dc:date>2017-02-22T02:15:45+00:00</dc:date>
    <link>https://www.nytimes.com/2017/02/17/opinion/sunday/an-elegy-for-the-library.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Computers are much too costly for many families. Even books remain out of reach. The library’s website lists “uninterrupted lighting” as one of its services — a real draw in a city that suffers from frequent power cutoffs. This is a place of refuge. It offers a respite from the heat, from office life, from noisy households, from all the irritations that crowd in.

It also offers the intangible entanglements of a common space. One of my favorite descriptions of the public library comes from the journalist and academic Sophie Mayer, who has called it “the ideal model of society, the best possible shared space,” because there “each person is pursuing their own aim (education, entertainment, affect, rest) with respect to others, through the best possible medium of the transmission of ideas, feelings and knowledge — the book.”

Libraries may have their idiosyncrasies, but the fundamentals of their ecosystem are universal. They are places of long breaks, of boredom and reverie, of solace and deliberation. They offer opportunities for unobtrusive observation, stolen glances and frissons, anticipation and nudging possibilities. And when the sensible realization strikes that a thrilling plan is better left unaccomplished, they might also become sites of abandonment."]]></description>
<dc:subject>libraries maheshrao refuge society utopia pocketsofutopia boredom reverie 2017 solace liberation</dc:subject>
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<item rdf:about="https://bat-bean-beam.blogspot.com/2016/07/against-boredom.html">
    <title>Bat, Bean, Beam: Against boredom</title>
    <dc:date>2016-07-12T02:57:59+00:00</dc:date>
    <link>https://bat-bean-beam.blogspot.com/2016/07/against-boredom.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There is a meme routinely shared on social media of passengers aboard a train, each absorbed in their own personal information and entertainment device. The caption reads ‘All this technology is making us antisocial’. The joke is that it is a very old photograph; what the passengers are holding are newspapers. It is generally posted without comment, as an ironic reminder of the cyclical nature of debates about dominant forms of communication, and about our social and personal habits.

Here is a typical, timeless complaint: nowadays we have lost the capacity to enjoy moments of calm or to engage in quiet contemplation. Bertrand Russell once wrote that children should be spared excessive trips to the theatre. Later it became comic books or pulp fiction. Then cinema and television. Then the internet. Now it is smartphones and the iPad. Every epoch has its technologies of distraction, and each time a new one comes around, we are told that younger generations are losing what the parents once enjoyed in abundance: boredom. Cue a steady, incessant stream of think pieces of varying length in defence or praise of this maligned emotion.

As in the case of the picture of the train passengers, it is not very clear what the ideal baseline level of societal boredom should be. The pattern of the complaint is that the each new technology shifts the boundary. Thus television – the passive diversion that once banished useful boredom from our lives – is said to have been usurped by newer technologies. But added on is a layer of nostalgia: commentators will recall with fondness the time they spent watching bad television in their childhood.

Evil nowadays resides in portable networked devices, which in the current crop of think pieces are often granted worrying levels of agency. ‘Our phones hurt us by killing our ability to listen to boredom,’ writes Mónica Guzmán in GeekWire. ‘The iPhone killed my creativity,’ intones Brian Hall in another defence of boredom for ReadWrite. This alarmist language masks an impoverished notion of what boredom is and how it affects different people.

The idea that creative thinking requires letting one’s mind wonder in repose has deep roots in the literature and may deserve some credit – all the more since the study of neuroscience is beginning to validate the philosophers’ theories. But what is being systematically elided here – in the process of granting supernatural levels of agency to our screens – are the material and historical dimensions of the question.

The closest common ancestor to most of these think pieces is Joseph Brodsky’s 1989 commencement address at Dartmouth College, entitled ‘Listening to Boredom’. It’s a worthy if maddening read, culminating in the Kierkegaardian insight that boredom is ‘a window on time’s infinity’ that ‘teaches you the most valuable lesson of your life: the lesson of your utter insignificance.’ And a lesson worth heeding it may be. However, consider how this message might sound if it had been delivered to an audience of fast-food workers or office clerks, rather than to the assembled freshmen of an Ivy League university.

The pursuit of creativity, with the attendant need to cultivate spaces for contemplation and reflection, is not available to everyone equally. And for the vast majority of people, boredom has a very different inflection.

I grew up between two worlds: the big city where my parents lived and where I went to school, and the rural village where my grandparents lived and where I spent every second weekend and part of the summer holidays. It is to the latter that I owe my strongest recollections of childhood boredom: interminable days spent idling or searching vainly for something – anything – to do.

Having grown into a literate adult, I may be tempted to romanticise this experience, and credit it with granting me a heightened sensibility for the quotidian and for what the French master Georges Perec called ‘the infra-ordinary’. But in that village without libraries or theatres, without social or cultural clubs, in that stolidly anti-intellectual place, I saw boredom turn directly into violence. I remember how a friend with whom I had laboured to while away those summer afternoons drove a motorcycle at speed into an iron gate as soon as he was old enough to do so.

My mother escaped the village and its lethal boredom through books: the fiction and school texts she consumed as a child gave her a literal way out – first to a neighbouring town with a high school, then to a city with a university and a different kind of life. She never romanticised those beginnings, and loathed any talk of the ‘good old days’. She became an intermediate school teacher and always blamed misbehaviour among her students as her own failure to awaken their interest.

If we must talk about boredom, we should start by talking about the cultural and social opportunities that might enable us to view it as a positive value worthy of recapturing, and – if we want to bring technology into it – of its role in foreclosing or opening up such opportunities. This would be a conversation worth having."]]></description>
<dc:subject>giovannitiso 2016 boredom technology creativity culture attention history georgesperec violence</dc:subject>
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<item rdf:about="http://willrichardson.com/9-elephants-classroom-unsettle-us/">
    <title>9 Elephants in the (Class)Room That Should “Unsettle” Us - Will Richardson</title>
    <dc:date>2016-04-12T05:47:50+00:00</dc:date>
    <link>http://willrichardson.com/9-elephants-classroom-unsettle-us/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[1. We know that most of our students will forget most of the content that they “learn” in school.

…

2. We know that most of our students are bored and disengaged in school.

…

3. We know that deep, lasting learning requires conditions that schools and classrooms simply were not built for.

…

4. We know that we’re not assessing many of the things that really matter for future success. 

…

5. We know that grades, not learning, are the outcomes that students and parents are most interested in.

…

6. We know that curriculum is just a guess. The way we talk about “The Curriculum” you would think that it was something delivered on a gold platter from on high. In reality, it was pretty much written by 10 middle-aged white guys (and their primarily white, middle-aged friends) in 1894 called “The Committee of Ten.” They were from some of the most prestigious schools and universities at the time, and they fashioned the structure of much of what we still teach in schools today. But we know that much of what every student in 1894 was supposed to learn isn’t really what every student in 2015 needs to learn. Yet we seem loathe to mess with the recipe. And as Seymour Papert so famously asks, now that we have access to pretty much all there is to know, “what one-billionth of one percent” are we going to choose to teach in school?

7. We know that separating learning into discrete subjects and time blocks is not the best way to prepare kids for the real world.

…

8. We know (I think) that the system of education as currently constructed is not adequately preparing kids for what follows if and when they graduate. 

…

9. And finally, we know that learning that sticks is usually learned informally, that explicit knowledge accounts for very little of our success in most professions."]]></description>
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<item rdf:about="http://www.npr.org/sections/ed/2016/02/09/465557430/what-kids-need-from-grown-ups-but-arent-getting">
    <title>What Kids Need From Grown-Ups (But Aren't Getting) : NPR Ed : NPR</title>
    <dc:date>2016-02-29T03:44:29+00:00</dc:date>
    <link>http://www.npr.org/sections/ed/2016/02/09/465557430/what-kids-need-from-grown-ups-but-arent-getting</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Q: What is this phenomenon that you call "the preschool paradox"?

A: It is the reality that science is confirming on a daily basis: that children are hardwired to learn in many settings and are really very capable, very strong, very intelligent on the one hand. On the other hand, the paradox is that many young children are doing poorly in our early education settings.

We've got a growing problem of preschool expulsions, a growing problem of children being medicated off-label for attention problems. We have a lot of anecdotal evidence that parents are frustrated and feeling overburdened. So that's what interests me: What is going on?

We have very crammed [preschool] schedules with rapid transitions. We have tons of clutter on classroom walls. We have kids moving quickly from one activity to another. We ask them to sit in long and often boring meetings. Logistically and practically, lives are quite taxing for little kids because they're actually living in an adult-sized world.

On the other hand, curriculum is often very boring. A staple of early childhood curriculum is the daily tracking of the calendar. And this is one of those absolute classic mismatches, because one study showed that, after a whole year of this calendar work where kids sit in a circle and talk about what day they're on, half the kids still didn't know what day they were on. It's a mismatch because it's both really hard and frankly very stupid.

We're underestimating kids in terms of their enormous capacity to be thoughtful and reflective, and, I would argue, that's because we're not giving them enough time to play and to be in relationships with others.

Q: Why do you think so many educators and policymakers have come to see play and learning as mutually exclusive?

A: Yeah, it's incredibly weird — this fake dichotomy. The science is so persuasive on this topic. There's all kinds of research coming not only from early childhood but animal research looking at mammals and how they use play for learning.

I think there are two answers. There really has been tremendous anxiety about closing achievement gaps between advantaged and less advantaged children. You know, we're always as a society looking for quick fixes that might close those gaps. Unfortunately, it's had downstream consequences for early learning, where we're going for superficial measures of learning.

I think the other problem is that the rich, experience-based play that we know results in learning — it's not as easy to accomplish as people think. And that's because, while the impulse to play is natural, what I call the play know-how really depends on a culture that values play, that gives kids the time and space to learn through play.

Q: What does playful learning look like?

A: Playful learning is embedded in relationships and in things that are meaningful to children. I use the example of the iconic [handprint] Thanksgiving turkey. When you really get into what's behind those cutesy crafts, a lot of curriculum is organized around these traditions, things around the calendar, things that are done because they've always been done.

When you look at how kids learn, they learn when something is meaningful to them, when they have a chance to learn through relationships — and that, of course, happens through play. But a lot of our curriculum is organized around different principles.

It's organized around the comfort and benefit of adults and also reflexive: "This is cute," or, "We've always done this." A lot of the time, as parents, we are trained to expect products, cute projects. And I like to say that the role of art in preschool or kindergarten curriculum should be to make meaning, not necessarily things. But it's hard to get parents to buy into this idea that their kids may not come home with the refrigerator art because maybe they spent a week messing around in the mud.

Preschool teachers are very interested in fine motor skills, and so often they think that these tracing and cutting activities [are important]. I would argue that those are not the most important skills that we need to foster.

Q: What are the most important skills we need to foster?

A: I think the No. 1 thing is that children need to feel secure in their relationships because, again, we're social animals. And children learn through others. So I think the No. 1 thing is for kids to have a chance to play, to make friends, to learn limits, to learn to take their turn.

Q: You're talking about soft skills, non-cognitive skills ...

A: I actually won't accept the term non-cognitive skills.

Q: Social-emotional skills?

A: I would say social-emotional skills. But, again, there's a kind of simplistic notion that there's social-emotional skills on the one hand ...

Q: And academics on the other ...

A: Right, and I would argue that many so-called academic skills are very anti-intellectual and very uncognitive. Whereas I think a lot of the social-emotional skills are very much linked to learning.

I think the biggest one is the use of language. When kids are speaking to one another and listening to one another, they're learning self-regulation, they're learning vocabulary, they're learning to think out loud. And these are highly cognitive skills. But we've bought into this dichotomy again. I would say "complex skills" versus "superficial" or "one-dimensional skills."

To give you an example, watching kids build a fort is going to activate more cognitive learning domains than doing a worksheet where you're sitting at a table. The worksheet has a little pile of pennies on one side and some numbers on the other, and you have to connect them with your pencil. That's a very uni-dimensional way of teaching skills.

Whereas, if you're building a fort with your peers, you're talking, using higher-level language structures in play than you would be if you're sitting at a table. You're doing math skills, you're doing physics measurement, engineering — but also doing the give-and-take of, "How do I get along? How do I have a conversation? What am I learning from this other person?" And that's very powerful.

Q: What is high-quality preschool to you?

A: The research base is pretty clear. I'll start by telling you what it isn't. We start by looking at two variables. One set are called "structural variables" — things like class size, student-teacher ratios, or even the square-footage of the classroom and what kinds of materials are in the classroom.

And then there are so-called process variables, which are different. They tend to be more about teaching style. Is the teacher a responsive teacher? Does she use a responsive, warm, empathic teaching style? And then the other key process variable is: Does the teacher have knowledge of child development? And is that teacher able to translate that child development knowledge into the curriculum?

Q: Which seems like a hard thing to measure.

A: It's actually not. And there are many good measures — things like: Is the teacher on the floor with the child? Is the teacher asking open-ended questions? You know: "Tell me about your picture" versus "Oh, cute house, Bobby." It's actually not that hard to measure.

But here's the thing. The structural variables are easier to regulate. And, if you have a workforce problem where you're not paying teachers well and a pipeline problem where there aren't good career paths to get into teaching, it's much easier for us to focus on the structural variables when those have an indirect effect only. The direct effect is the process variables.

My colleague Walter Gilliam at Yale has come up with this wonderful mental health classroom climate scale, which really looks at these process variables in very granular detail — so, not only looking at the interactions between the teachers and the children but how the teachers are interacting with each other.

Q: You mount a spirited defense of unscheduled kid time [at home]. Less shuttling to and from sports practice, dance practice, swim lessons. Be sure, you say, to give your child time to sit on the floor and stare at the ceiling if that's what they want to do. I know a lot of parents who would find that view heretical.

A: That's because we don't have faith in young children. And we don't really have faith in ourselves. And we've been programmed to believe that the more enrichments we can add on [the better].

I think boredom can be a friend to the imagination. Sometimes when kids appear to be bored, actually they haven't had enough time to engage in something. We quickly whisk it away and move them along to the next thing. And that's when you say, "How can I help the child to look at this in a new way? To try something new, to be patient."

You've really kind of adultified childhood so kids really don't have those long, uninterrupted stretches of time to engage in fantasy play. And because we've kind of despoiled the habitat of early childhood, a lot of times they don't know what to do when given that time. So we kind of have to coach them.

I think there's a little bit of a repair process that we need to engage in. Because if you've got a kid who's used to going to a million lessons and only uses toys that have one way of using them and then, suddenly, you put them in a room with a bunch of boxes and blocks and say, "Have fun!", the kid's gonna say, "Are you kidding me? What?!""

…

"Now, I do want to be clear: There are all kinds of ways to respond to being hurt, including filing a police report, reporting to your supervisor or professor or RA in a dorm, talking with your friends, ignoring. To me, I think the social norming piece is really important because I believe we put way too much faith in these administrative guidelines, "suggestions."

Is that really how behavior change happens? I don't know. I think for some things, absolutely, legal recourse makes a difference. But for other things, I think, peer norming is highly effective, and to me, Halloween costumes would be in that category.

We can't really predict people's intent. Often people use Halloween as an expression of satire, biting humor, and so we don't know. In fact, we had an amazing conversation with David Simon [creator of HBO's The Wire]. He came to speak to our students, and he was really pushing them. If you go to a Mardi Gras parade in New Orleans, you know, you're gonna see things that would strike the average Yale student as offensive. But if you understand the history and the context, then there's a different interpretation.

As I've grown older, I've grown more confident in young people to have these conversations, to fight for their rights, to sometimes ignore things. They have a whole toolkit of strategies, and we have to start at a really young age, giving kids the space to talk to each other, to get to know each other, to listen to each other. That's linking back to my book.

I think the habitat has to be one that prizes dialogue and talking and listening skills. We have an opportunity right now to do that for a whole generation. We're kidding ourselves — like with the [preschool] worksheets — there is no limit to the number of suggestions and guidelines we can offer to students, but if they don't understand each other and are not willing to talk to each other and listen to each other, I think that's going to have limited impact."]]></description>
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<item rdf:about="http://www.theatlantic.com/education/archive/2015/01/joy-the-subject-schools-lack/384800/">
    <title>Joy: A Subject Schools Lack - The Atlantic</title>
    <dc:date>2016-02-22T00:05:17+00:00</dc:date>
    <link>http://www.theatlantic.com/education/archive/2015/01/joy-the-subject-schools-lack/384800/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Building on a child’s ability to feel joy, rather than pushing it aside, wouldn’t be that hard. It would just require a shift in the education world’s mindset. Instead of trying to get children to buckle down, why not focus on getting them to take pleasure in meaningful, productive activity, like making things, working with others, exploring ideas, and solving problems? These focuses are not so different from the things to which they already gravitate and in which they delight.

Before you brush this argument aside as sentimental fluff, or think of joy as an unaffordable luxury in a nation where there is dire poverty, low academic achievement, and high dropout rates, think again. The more dire the school circumstances, the more important pleasure is to achieving any educational success.

Many of the assignments and rules teachers come up with, often because they are pressured by their administrators, treat pleasure and joy as the enemies of competence and responsibility. The assumption is that children shouldn’t chat in the classroom because it disrupts hard work; instead, they should learn to delay gratification so that they can pursue abstract goals, like going to college. They should keep their hands to themselves and tolerate boredom so that they become good at being bored later on.

Not only is this a dreary and awful way to treat children, it makes no sense educationally. Decades of research have shown that in order to acquire skills and real knowledge in school, kids need to want to learn. You can force a child to stay in his or her seat, fill out a worksheet, or practice division. But you can’t force a person to think carefully, enjoy books, digest complex information, or develop a taste for learning. To make that happen, you have to help the child find pleasure in learning—to see school as a source of joy.

Adults tend to talk about learning as if it were medicine: unpleasant, but necessary and good for you. Why not instead think of learning as if it were food—something so valuable to humans that they have evolved to experience it as a pleasure? The more a person likes fresh, healthy food, the more likely that individual is to have a good diet. Why can’t it be the same with learning? Let children learn because they love to—think only of a 2-year-old trying to talk to see how natural humans’ thirst for knowledge is. Then, in school, help children build on their natural joy in learning.

Joy should not be trained out of children or left for after-school programs. The more difficult a child’s life circumstances, the more important it is for that child to find joy in his or her classroom. "Pleasure" is not a dirty word. And it’s not antithetical to the goals of K-12 public education. It is, in fact, the sine qua non."]]></description>
<dc:subject>education joy susanengel 2016 howwelearn schools poverty pleasure responsibility competence rules boredom learning</dc:subject>
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<item rdf:about="https://www.facebook.com/rob.grayson/posts/10153697198129993">
    <title>Rob Grayson - ““People whose governing habit is the...</title>
    <dc:date>2015-11-17T06:58:17+00:00</dc:date>
    <link>https://www.facebook.com/rob.grayson/posts/10153697198129993</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[““People whose governing habit is the relinquishment of power, competence, and responsibility, and whose characteristic suffering is the anxiety of futility, make excellent spenders,” wrote Wendell Berry in The Unsettling of America. “They are the ideal consumers. By inducing in them little panics of boredom, powerlessness, sexual failure, mortality, paranoia, they can be made to buy (or vote for) virtually anything that is ‘attractively packaged.’” And there are no shortages of experiences that, for a price, promise to stimulate us, make us powerful, sexy, invincible, admired, beautiful, and unique.”

— Chris Hedges, Empire of Illusion: The End of Literacy and the Triumph of Spectacle

[via: http://bettyann.tumblr.com/post/131415265782 ]]]></description>
<dc:subject>chrishedges power consumerism boredom powerlessness mortality paranoia spectacle literacy government politics wendellberry capitalism</dc:subject>
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<item rdf:about="https://www.psychologytoday.com/blog/the-homework-myth/201510/the-back-school-night-speech-wed-hear">
    <title>The Back-to-School-Night Speech We'd Like to Hear* | Psychology Today</title>
    <dc:date>2015-10-04T20:22:20+00:00</dc:date>
    <link>https://www.psychologytoday.com/blog/the-homework-myth/201510/the-back-school-night-speech-wed-hear</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our top priority here -- and I mean a real, honest-to-goodness commitment, not just a slogan on the website or in a mission statement -- is to learn about and support each student's interests. What questions do they have about the world? How can we help them build on and find answers to those questions? When we meet as a staff, it's usually to think together about how best to do that, how to create a school that's not just academic but intellectual.

We don't want to write a detailed curriculum or devise a bunch of rules in advance and then spend the year demanding that kids conform to them. Our main concern is that what students are learning, and how they're helped to learn it, make sense for the particular kids in a given room. That's why our teachers spend a lot more time asking than telling -- and even more time listening to what the kids wonder about. The plan for learning is created with your kids, not just for them.

Take Ms. _______ and Mr. ________, who are both standing in the back of the room, over there near the fire alarm. (Say hello!) They teach the same grade and the same subjects, but do they have the same curriculum -- the same topics in the same order with the same reading list and assignments? Well, of course not! They teach different kids! And I happen to know that much of what each of them is teaching this year is different from what they were teaching last year. For the same reason.

A good way to tell how successful we are is how excited the students are about figuring stuff out and playing with ideas. Nurturing their desire to learn is more important to us than cramming them full of definitions and dates and details that they're likely to forget anyway. Plus, in my experience, when that excitement is there, academic excellence tends to follow – assuming they've been given the support and resources they need.

So if your children ever seem reluctant to come to school, if you get a sense that they see what they're doing here as a chore, please let us know! Hating school isn't a fact of life; it's a problem to be solved. We're not going to talk about "how to motivate them" or just expect them to "improve their attitude"; it's our responsibility to improve what happens in school. And if it turns out that the curiosity of our students is being smothered by practices that we've come to take for granted, well, we're not going to say, "Too bad. That's life." We're going to rethink those practices.

You want a couple of examples? Well, I think I can safely say -- and feel free, teachers, to contradict me here -- that all of us on the staff used to assume that things like grades, tests, homework, and textbooks were just part of the educational package. So we focused on the details of how we did them -- what seem to us now like piddly little questions. We would solemnly ask: Should grades be posted online -- and what's the best way to do that? Or: Exactly how many minutes of homework should be assigned? Should students be permitted to retake tests? Should textbooks be available digitally? (Boy, that's "innovation" for you, huh? The same collection of predigested facts from a giant publishing conglomerate but, hey, now it's on an iPad!)

Anyway, we gradually realized that because we were so busy asking how to implement x, y, and z, we had let ourselves off the hook by failing to ask whether x, y, or z should be done at all. For instance, a lot of studies have shown that when you give kids grades, they tend to lose interest in what they're learning – and also become less thoughtful in the way they learn it. So if we can offer kids (and also you parents) much more meaningful feedback about how they're doing in school – through written observations and, better yet, in-person conversations -- then why would we risk smothering their excitement about learning by slapping a letter or number on them? We were doing real damage by training kids to think that the point of going to school is to get A's. The solution wasn't to implement “standards-based grading,” or to change “A” to “greatly exceeds expectations,” or ramp up the use of rubrics (which basically take all that's wrong with grades and intensify it). No. The solution was to get rid of grading entirely and replace it with something better. So that's just what we've done. And the results have been nothing short of amazing.

The same thing is true with other old-fashioned practices. Homework creates frustration, anxiety, boredom, exhaustion -- and it's no fun for the kids either! (Ba-dum-bum). So we really paid attention when we discovered teachers -- some in our school, some in other schools -- who had completely stopped assigning homework and found real improvement in the way kids felt about school, about learning, about themselves, and about their teachers -- all without detracting from the quality of their learning. True, kids end up doing less drill and practice when they're free to do what they enjoy after school, but our teachers have gone way beyond the old drill-and-practice approach anyway!

We've seen similar benefits after educating ourselves about how to evaluate kids' understanding of ideas without using tests. And about how textbooks can be left on the shelves, to be consulted occasionally like reference sources, rather than dictating course content. What?? A school without tests or textbooks?? Yes. It's not only possible; it opens new possibilities for learning -- to the point that we wondered why we hadn't ditched these relics years ago.

Well, let's be honest. Some of us wondered that. Others of us are still a little, um, uneasy about completely getting rid of these traditional practices. Some of us understandably need help teaching with primary sources instead of textbooks. Or getting better at knowing how well students are doing (or how we're doing) without giving kids tests and quizzes. Or doing what needs to be done during class instead of saddling kids with more schoolwork after the school day is over.

So we're still struggling with some of this. But we're pretty sure at least we're asking the right questions now. And I'm happy to report that this shift is taking place in all the schools in our district -- elementary, middle, and high schools, since everything I'm talking about tonight is relevant to all grade levels. In fact, at the risk of making your head explode, I could mention that the same is true of a bunch of other features of Old Style education that we're also starting to look at skeptically now: segregating kids by age, or teaching different subjects separately, or even making kids raise their hands so that the teacher alone decides who gets to talk when. If there are solid reasons to keep doing these things, fine. If not, well, "that's the way things have always been done" is a pretty lame justification for not making a change, isn't it?"

…

"We talk a lot about the importance of creating a caring community of learners. Actually, I guess lots of schools use phrases like that, but one way we prove we really mean it is by making sure we don't do anything that disrupts a feeling of community -- like setting kids against each other in a contest for awards or recognition. The day we start publicly singling out one child as better than everyone else is the day we've given up on the ideal of community. This doesn't mean we don't care about excellence. Just the opposite! Real excellence comes from helping students to see one another as potential collaborators. Sorting them into winners and losers leads each kid to see everyone else as a rival. That undermines achievement (as well as caring and trust) for winners and losers alike. So instead of awards assemblies, you can expect to be invited to student-designed celebrations of what all of us have accomplished together. These ceremonies can be amazingly moving, by the way. If you're used to those rituals where a few kids are called up to the stage to be applauded for having triumphed over their peers, well, you're in for a real treat.

Because we take kids -- all kids -- so seriously here at _________, and because we treat them, and their ideas, with respect, we tend to have remarkably few discipline problems. Few, not none. When there is a problem, we don't talk about it in terms of a kid's "behavior" that needs to be changed; we ask what's going on beneath the behavior. Sometimes what's going on is that something about the school isn't working for that child. That's not a signal to fix the child, to lean on him until he does what he's told. You're sending us your children, not your pets, so we don't use rewards and consequences. We don't bribe or threaten them to make them behave. Hey, we don't like to be treated that way, so why would we treat our students that way? We don't use point systems, or dangle prizes in front of them, or use other strategies of control. Those gimmicks don't really work in the long run, and they're an awfully disrespectful way to treat people of any age. Besides, we find that when the learning is engaging, when our requests are reasonable, when we view students as people to be consulted rather than as bundles of behaviors to be reinforced, most of the time they live up to our expectations. Or even go beyond them.

As the year unfolds, we'll send you occasional letters and e-mails -- and update our website -- about how all this is playing out, about how your child is doing and, more important, what your child is doing. Some teachers host their own blogs or send out periodic newsletters. But don't be worried if sometimes they write things like, "We had a conflict in class that made some kids unhappy so we called a class meeting to work it out" or "Hey, I tried a new way to introduce an unfamiliar concept today, and it bombed so I'm not likely to do that again." If we sent you updates that were always upbeat, implying that every kid loved - and succeeded at - every activity, we'd quickly lose all credibility and you'd discount everything you heard from us. So we'll be tactful but honest in sharing the challenges we're facing.

By the same token, I'm not going to close now by offering cliches about how precious your children are to us. Instead, I figure we'll show you -- by what we do as the days go by and, just as important, by what we don't do. I try to steer away from empty, feel-good sentiments like, for example, "All children can learn," which is kind of silly. All children can learn what? is how you'd probably respond. Obviously everyone can't learn everything, but the more important question is whether a given thing we're asking them to learn is really worth learning. That's what we should be talking about. And that's what we do talk about -- not only at staff meetings but with the kids. That's what defines our approach to education, in fact.

Is this working? I do believe it is!"]]></description>
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<item rdf:about="http://www.telegraph.co.uk/finance/newsbysector/retailandconsumer/9480785/Children-prefer-simple-pleasures-to-organised-trips-research-finds.html">
    <title>Children prefer simple pleasures to organised trips, research finds - Telegraph</title>
    <dc:date>2015-06-30T05:01:23+00:00</dc:date>
    <link>http://www.telegraph.co.uk/finance/newsbysector/retailandconsumer/9480785/Children-prefer-simple-pleasures-to-organised-trips-research-finds.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["While parents shell out an average of £183 per child on day trips over the course of a six-week summer holiday, their children would be happier doing simple and free activities such as playing with friends or going for bike rides.

The findings are in a survey by the supermarket chain Sainsbury’s, which asked 1,500 children aged between 5 and 11 to rank their favourite summer-time activities in order of preference.

Playing in the park or in the garden was ranked as the top pastime. Mud pie-making, tree-climbing and feeding the ducks also came in the top ten.

The first activity that would cost children’s parents money was named as going to the cinema, which was the 12th most popular pastime and came after planting flowers and picking berries.

Psychologists said the survey proved that children enjoy simple outdoor pleasures more than organised trips, which often involve hours in the car. Meanwhile parents admitted they spend so much on activities because they feel guilty that their children might get bored.

Youngsters even said that they prefer flying kites and playing in a paddling pool to going to the zoo. Surprisingly, playing on a computer was ranked as one of the least favourite summer activities.

Dr Linda Papadopoulos, a child psychologist, said: “While parents are busy spending money on costly activities to ensure their kids have a good summer, children mostly value the simple pleasures that summer brings. In terms of pleasure per penny, it’s the everyday outdoor fun which takes little time or money to organise that far outweighs the more orchestrated expensive excursions.”

Almost half of the children said they preferred playing in familiar places such as the back garden or local park than places they have not been to before.

The supermarket also questioned 2,000 parents as part of its Kids’ Simple Pleasures Per Penny Index. Parents said that they book at least one day trip or paid-for excursion per week over the six-week summer holiday, spending an average of £183 per child per holiday.

A third of parents said that they organised weekly trips to make their lives easier over the holiday period.

Four in ten adults said they had increased their spending on holiday excursions compared with last year despite the economic downturn.

Despite spending so much on their children, seven in 10 parents admitted that their most cherished childhood memories involved playing with friends or having “simple” fun in the garden.
Dr Papadopoulos said: “Summer memories last us a lifetime and parents can learn a lot from what their children have told us in this study.”

A Sainsbury’s spokesman said: “The summer holidays can be particularly expensive, especially for families, but it doesn’t have to be a burden if we take the lead from our youngsters and reappraise the value of the simple everyday pleasures loved by all.”"]]></description>
<dc:subject>children parenting play 2012 boredom entertainment everyday small slow childhood memory summer</dc:subject>
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<item rdf:about="http://www.smithsonianmag.com/science-nature/the-history-of-boredom-138176427/?all">
    <title>The History of Boredom | Science | Smithsonian</title>
    <dc:date>2015-06-10T06:00:42+00:00</dc:date>
    <link>http://www.smithsonianmag.com/science-nature/the-history-of-boredom-138176427/?all</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Recent scientific research agrees: A host of studies have found that people who are easily bored may also be at greater risk for depression, anxiety disorders, gambling addictions, eating disorders, aggression and other psychosocial issues. Boredom can also exacerbate existing mental illness. And, according to at least one 2010 study, people who are more easily bored are two-and-a-half times more likely to die of heart disease than people who are not.

Why is unclear. Take depression: “One possibility is that boredom causes depression; another is that depression causes boredom; another is that they’re mutually causative; another is that boredom is an epi-phenomenon or another component of depression; and another is that there’s another third variable that causes both boredom and depression,” explains Dr. John Eastwood, a clinical psychologist at York University in Toronto. “So we’re at the very beginning stages of trying to figure it out.”

That’s partly because up until very recently, he says, psychologists weren’t working with a very good definition of boredom. Eastwood is one of a growing number of researchers dedicated to understanding boredom; in the October 2012 issue of Perspectives on Psychological Science, Eastwood and his colleagues published “The Unengaged Mind”, an attempt to define boredom.

The paper claimed that boredom is a state in which the sufferer wants to be engaged in some meaningful activity but cannot, characterized by both restlessness and lethargy. With that in mind, Eastwood says that it all is essentially an issue of attention. “Which kind of makes sense, because attention is the process by which we connect with the world,” explains Eastwood

Boredom may be the result of a combination of factors – a situation that is actually boring, a predisposition to boredom, or even an indication of an underlying mental condition. What that says about how the brain works requires more research. 

“I’m quite sure that when people are bored, their brain is in a different state,” says Eastwood. “But the question is not just is your brain in a different state, but what that tells us about the way the brain works and the way attention works.”

Why is Boredom Good For You?

There has to be a reason for boredom and why people suffer it; one theory is that boredom is the evolutionary cousin to disgust. 

In Toohey’s Boredom: A Living History, the author notes that when writers as far back as Seneca talk about boredom, they often describe it was a kind of nausea or sickness. The title of famous 20th century existentialist writer Jean-Paul Sartre’s novel about existential boredom was, after all, Nausea. Even now, if someone is bored of something, they’re “sick of it” or “fed up”. So if disgust is a mechanism by which humans avoid harmful things, then boredom is an evolutionary response to harmful social situations or even their own descent into depression.

“Emotions are there to help us react to, register and regulate our response to stimulus from our environment,” he says. Boredom, therefore, can be a kind of early warning system. “We don’t usually take it as a warning – but children do, they badger you to get you out of the situation.” 

And though getting out of boredom can lead to extreme measures to alleviate it, such as drug taking or an extramarital affair, it can also lead to positive change. Boredom has found champions in those who see it as a necessary element in creativity. In 2011, Manohla Dargis, New York Times film critic, offered up a defense of “boring” films, declaring that they offer the viewer the opportunity to mentally wander: “In wandering there can be revelation as you meditate, trance out, bliss out, luxuriate in your thoughts, think.” 

But how humans respond to boredom may have changed dramatically in the last century. In Eastwood’s opinion, humans have become used to doing less to get more, achieving intense stimulation at the click of a mouse or touch of a screen. 

 “We are very used to being passively entertained,” he says. “We have changed our understanding of the human condition as one of a vessel that needs to be filled.” And it’s become something like a drug – “where we need another hit to remain at the same level of satisfaction,” says Eastwood. 

There is hope, however, and it’s back at the Boring Conference. Rather than turning to a quick fix – YouTube videos of funny cats, Facebook – the Boring Conference wants people to use the mundane as an impetus to creative thinking and observation. 

 “It’s not the most amazing idea in the world, but I think it’s a nice idea – to look around, notice things,” says Ward, the conference organizer. “I guess that’s the message: Look at stuff.”"]]></description>
<dc:subject>2012 boredom via:anne depression attention manohladargis johneastwood psychology engagement petertoohey</dc:subject>
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<item rdf:about="http://moussemagazine.it/articolo.mm?id=1071">
    <title>magazine / archive / Barbara Visser | MOUSSE CONTEMPORARY ART MAGAZINE</title>
    <dc:date>2014-07-31T17:04:24+00:00</dc:date>
    <link>http://moussemagazine.it/articolo.mm?id=1071</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Contemporary capitalism prods us to make the most of our potential, sticking with the program and doing our best. Sven Lütticken offers fascinating insights into the concepts of sleep and boredom and the potential of refusal as a counter-politics of the times, whose hero might be Melville’s Bartleby, the scrivener who not only stops writing but also explains that he would “prefer not to.” Intuition tells us that these modern concepts developed between the Enlightenment and the Industrial Revolution are as anachronistic as they are absolutely timely today."

…

"The music video shows the band performing in front of a giant silhouette of a cassette tape. Bow Wow Wow, with their “pirate” look, promoted a medium associated with pirating music, but also a medium that was creating new markets and contributed to making music ever more portable, ever more intimate (the Sony Walkman was introduced globally in 1980), thus helping to make the day a “media day.” Technology may be an emancipatory force and hasten the demolition of patriarchy, but this hardly means that “school’s out forever,” as the song has it: if anything, school is everywhere and learning is life-long, a permanent retooling of the subject. Of course, the song was released in a period with mass (youth) unemployment, with old industries in decline. If a sizable (well-educated) part of the no future generation would go on to have careers in the economic bubble produced by deregulation, mass unemployment nevertheless became structural in western European states, which are still shuffling around members of the former working class from one pseudo-job to the next."

…

"Meanwhile, popular discourse tends to dream of boredom as a psycho-temporal mode that is under threat and that is as important as sleeping, being a sort of waking equivalent of sleep: “It’s sad to think kids of this generation won’t be able to experience boredom like we have. Consider how boredom was handled at a younger age, as though it was a matter of solving a problem. Do children really need to worry about that, or can they just boot up their iPad? […] Instead of embracing boredom and using it as a creative application, we choose to replace it with some ‘busy’ activity. Instead of sitting in thought, we impulsively pull out our phones.”(21) However, relearning how to be bored is not a Craryesque exercise in imagining a different future beyond catastrophe, but rather an attempt at improving one’s performance: “It probably sounds a little counterintuitive to suggest to anyone that they start slacking off, but in reality it’s about as important to your brain’s health as sleeping is. Being bored, procrastinating, and embracing distraction all help your brain function. In turn, you understand decisions better. You learn easier.”(22)

Boredom is a modern concept. Just as people had gay sex before modern notions of homosexuality were around, this does of course not mean that premodern people never experienced states that we would now characterize as boredom. Rather, it means that boredom “in the modern sense that combines an existential and a temporal connotation” only become a theoretical concept and a problem in the late 18th century—in fact, the English term boredom emerged precisely in that moment, under the combined impact of the Enlightenment and the Industrial Revolution. As Elizabeth Goodstein puts it, boredom “epitomizes the dilemma of the autonomous modern subject,” linking “existential questions” to “a peculiarly modern experience of empty, meaningless time.”(23) Boredom became a crucial notion for the 1960s avant-garde in different ways. On the one hand, the Cagean neo-avant-garde (Fluxus) embraced boredom as a productive strategy; on the other, the Situationist International attacked boredom as a disastrous symptom of capitalism.

In the late 1960s, Situationist and pro-situ slogans such as “Boredom is always counter-revolutionary” and “there’s nothing they won’t do to raise the standard of boredom” made the term a battle cry, though it is not particularly prominent in Debord’s writings. Boredom for the SI was a symptom of the inhuman nature of capitalism. As Raoul Vaneigem put it: “We do not want a world in which the guarantee that we will not die of starvation is bought by accepting the risk of dying of boredom.”(24) Boredom is a kind of byproduct of industrial labor that creates new markets for entertainment, for while boredom during working hours is unavoidable and can only be alleviated in part by half-hearted measures (playing music to the workers), boredom also infects “free time,” where various leisure activities and the products of the entertainment industry are ready to help—if only, as the slogan has it, “to raise the standard of boredom.”"

…

"Thus Bartleby, or Bartleby’s phrase, exists in a now-time for many of today’s real-time, just-in-time workers. But does its potential remain just that? Do we ultimately prefer to “not do” anything with it and about it? What are the possibilities and the limitations of an anachronistic politics and aesthetics of boredom, sleep, laziness, and “preferring not to?” The imperative to perform non-stop is insidious; we are constantly reminded that we may miss out altogether if we don’t get with the program. Recently, Nobel Prize winner Peter Higgs noted that “Today, I wouldn’t get an academic job. It’s as simple as that. I don’t think I would be regarded as productive enough.”(34) He would, in other words, be seen as slothful, and rejected in favor of more promising and productive candidates. Today’s academia is marked by a drive for quantification and control; immaterial labor needs to become measurable. The increasing integration of art in the academic system, with the rise of artistic PhD programs, is another example of this. The seeming paradox is that we are dealing with a form of labor that is already beyond measure, that is intensified and permanent (24/7). However, what is measured is not temporal input (as in the days of punch cards) but output. When a university transforms its offices into “flex-work stations” with a “clean-desk-policy,” the hidden agenda seems to be to make sure that employees stay away from the office as much as possible—making the whole world their potential office. 

In the edu-factory, as elsewhere, “associations of liberated time” need to be formed that go beyond individual qualms about the system’s insane extension and intensification of labor—qualms that must remain inefficient if they remain individual. While it is obvious that an aesthetic-political liberation of time will never be linear, and is always ready to collapse under the contradictory temporal demands made on its various participants, this does not make the project any less crucial and urgent. A genuine “association of liberated time” should not only comprise artists and academics, but also their less visible counterparts: migrants workers performing jobs that combine rote routine with the “dynamic” precarity of neoliberalism, or illegal sans-papiers whose motto is a state-imposed “never work,” as they are forbidden from “taking away jobs” and terrorized into boredom while struggling to find a place to sleep.(35)"]]></description>
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<item rdf:about="http://aeon.co/magazine/being-human/what-four-months-on-mars-taught-me-about-boredom/">
    <title>What four months on Mars taught me about boredom– Kate Greene – Aeon</title>
    <dc:date>2014-03-03T10:27:56+00:00</dc:date>
    <link>http://aeon.co/magazine/being-human/what-four-months-on-mars-taught-me-about-boredom/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On Mars I learned that boredom has two sides – it can either rot the mind or rocket it to new places"]]></description>
<dc:subject>boredom 2014 kategreen creativity exploration psychology</dc:subject>
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<item rdf:about="http://www.e-flux.com/journal/in-conversation-with-raoul-vaneigem/">
    <title>In Conversation with Raoul Vaneigem | e-flux</title>
    <dc:date>2014-01-23T08:06:58+00:00</dc:date>
    <link>http://www.e-flux.com/journal/in-conversation-with-raoul-vaneigem/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["HUO: You have written a lot on life, not survival. What is the difference?

RV: Survival is budgeted life. The system of exploitation of nature and man, starting in the Middle Neolithic with intensive farming, caused an involution in which creativity—a quality specific to humans—was supplanted by work, by the production of a covetous power. Creative life, as had begun to unfold during the Paleolithic, declined and gave way to a brutish struggle for subsistence. From then on, predation, which defines animal behavior, became the generator of all economic mechanisms.

HUO: Today, more than forty years after May ‘68, how do you feel life and society have evolved?

RV: We are witnessing the collapse of financial capitalism. This was easily predictable. Even among economists, where one finds even more idiots than in the political sphere, a number had been sounding the alarm for a decade or so. Our situation is paradoxical: never in Europe have the forces of repression been so weakened, yet never have the exploited masses been so passive. Still, insurrectional consciousness always sleeps with one eye open. The arrogance, incompetence, and powerlessness of the governing classes will eventually rouse it from its slumber, as will the progression in hearts and minds of what was most radical about May 1968."

…

"RV: The moralization of profit is an illusion and a fraud. There must be a decisive break with an economic system that has consistently spread ruin and destruction while pretending, amidst constant destitution, to deliver a most hypothetical well-being. Human relations must supersede and cancel out commercial relations. Civil disobedience means disregarding the decisions of a government that embezzles from its citizens to support the embezzlements of financial capitalism. Why pay taxes to the bankster-state, taxes vainly used to try to plug the sinkhole of corruption, when we could allocate them instead to the self-management of free power networks in every local community? The direct democracy of self-managed councils has every right to ignore the decrees of corrupt parliamentary democracy. Civil disobedience towards a state that is plundering us is a right. It is up to us to capitalize on this epochal shift to create communities where desire for life overwhelms the tyranny of money and power. We need concern ourselves neither with government debt, which covers up a massive defrauding of the public interest, nor with that contrivance of profit they call “growth.” From now on, the aim of local communities should be to produce for themselves and by themselves all goods of social value, meeting the needs of all—authentic needs, that is, not needs prefabricated by consumerist propaganda."

…

"RV: The crisis of the ‘30s was an economic crisis. What we are facing today is an implosion of the economy as a management system. It is the collapse of market civilization and the emergence of human civilization. The current turmoil signals a deep shift: the reference points of the old patriarchal world are vanishing. Percolating instead, still just barely and confusedly, are the early markers of a lifestyle that is genuinely human, an alliance with nature that puts an end to its exploitation, rape, and plundering. The worst would be the unawareness of life, the absence of sentient intelligence, violence without conscience. Nothing is more profitable to the racketeering mafias than chaos, despair, suicidal rebellion, and the nihilism that is spread by mercenary greed, in which money, even devalued in a panic, remains the only value."

…

"HUO: My interviews often focus on the connections between art and architecture/urbanism, or literature and architecture/urbanism. Could you tell me about the Bureau of Unitary Urbanism?

RV: That was an idea more than a project. It was about the urgency of rebuilding our social fabric, so damaged by the stranglehold of the market. Such a rebuilding effort goes hand in hand with the rebuilding by individuals of their own daily existence. That is what psychogeography is really about: a passionate and critical deciphering of what in our environment needs to be destroyed, subjected to détournement, rebuilt.

HUO: In your view there is no such thing as urbanism?

RV: Urbanism is the ideological gridding and control of individuals and society by an economic system that exploits man and Earth and transforms life into a commodity. The danger in the self-built housing movement that is growing today would be to pay more attention to saving money than to the poetry of a new style of life.

HUO: How do you see cities in the year 2009? What kind of unitary urbanism for the third millennium? How do you envision the future of cities? What is your favorite city? You call Oarystis the city of desire. Oarystis takes its inspiration from the world of childhood and femininity. Nothing is static in Oarystis. John Cage once said that, like nature, “one never reaches a point of shapedness or finishedness. The situation is in constant unpredictable change.”2 Do you agree with Cage?

RV: I love wandering through Venice and Prague. I appreciate Mantua, Rome, Bologna, Barcelona, and certain districts of Paris. I care less about architecture than about how much human warmth its beauty has been capable of sustaining. Even Brussels, so devastated by real estate developers and disgraceful architects (remember that in the dialect of Brussels, “architect” is an insult), has held on to some wonderful bistros. Strolling from one to the next gives Brussels a charm that urbanism has deprived it of altogether. The Oarystis I describe is not an ideal city or a model space (all models are totalitarian). It is a clumsy and naïve rough draft for an experiment I still hope might one day be undertaken—so I agree with John Cage. This is not a diagram, but an experimental proposition that the creation of an environment is one and the same as the creation by individuals of their own future."

…

"HUO: Will museums be abolished? Could you discuss the amphitheater of memory? A protestation against oblivion?

RV: The museum suffers from being a closed space in which works waste away. Painting, sculpture, music belong to the street, like the façades that contemplate us and come back to life when we greet them. Like life and love, learning is a continuous flow that enjoys the privilege of irrigating and fertilizing our sentient intelligence. Nothing is more contagious than creation. But the past also carries with it all the dross of our inhumanity. What should we do with it? A museum of horrors, of the barbarism of the past? I attempted to answer the question of the “duty of memory” in Ni pardon, ni talion [Neither Forgiveness Nor Retribution]"

[long quote]

HUO: Learning is deserting schools and going to the streets. Are streets becoming Thinkbelts? Cedric Price’s Potteries Thinkbelt used abandoned railroads for pop-up schools. What and where is learning today?

RV: Learning is permanent for all of us regardless of age. Curiosity feeds the desire to know. The call to teach stems from the pleasure of transmitting life: neither an imposition nor a power relation, it is pure gift, like life, from which it flows. Economic totalitarianism has ripped learning away from life, whose creative conscience it ought to be. We want to disseminate everywhere this poetry of knowledge that gives itself. Against school as a closed-off space (a barrack in the past, a slave market nowadays), we must invent nomadic learning.

HUO: How do you foresee the twenty-first-century university?

RV: The demise of the university: it will be liquidated by the quest for and daily practice of a universal learning of which it has always been but a pale travesty.

HUO: Could you tell me about the freeness principle (I am extremely interested in this; as a curator I have always believed museums should be free—Art for All, as Gilbert and George put it).

RV: Freeness is the only absolute weapon capable of shattering the mighty self-destruction machine set in motion by consumer society, whose implosion is still releasing, like a deadly gas, bottom-line mentality, cupidity, financial gain, profit, and predation. Museums and culture should be free, for sure, but so should public services, currently prey to the scamming multinationals and states. Free trains, buses, subways, free healthcare, free schools, free water, air, electricity, free power, all through alternative networks to be set up. As freeness spreads, new solidarity networks will eradicate the stranglehold of the commodity. This is because life is a free gift, a continuous creation that the market’s vile profiteering alone deprives us of."]]></description>
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<item rdf:about="http://brucesterling.tumblr.com/post/71416001308/predicting-2014">
    <title>BruceS — Predicting 2014</title>
    <dc:date>2013-12-28T19:27:26+00:00</dc:date>
    <link>http://brucesterling.tumblr.com/post/71416001308/predicting-2014</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["From 1964, in the New York Times: August 16, 1964, "Visit to the World’s Fair of 2014" by Isaac Asimov"

"The situation will have been made the more serious by the advances of automation. The world of A.D. 2014 will have few routine jobs that cannot be done better by some machine than by any human being. Mankind will therefore have become largely a race of machine tenders. Schools will have to be oriented in this direction. Part of the General Electric exhibit today consists of a school of the future in which such present realities as closed-circuit TV and programmed tapes aid the teaching process. It is not only the techniques of teaching that will advance, however, but also the subject matter that will change. All the high-school students will be taught the fundamentals of computer technology will become proficient in binary arithmetic and will be trained to perfection in the use of the computer languages that will have developed out of those like the contemporary “Fortran” (from “formula translation”).

Even so, mankind will suffer badly from the disease of boredom, a disease spreading more widely each year and growing in intensity. This will have serious mental, emotional and sociological consequences, and I dare say that psychiatry will be far and away the most important medical specialty in 2014. The lucky few who can be involved in creative work of any sort will be the true elite of mankind, for they alone will do more than serve a machine.

Indeed, the most somber speculation I can make about A.D. 2014 is that in a society of enforced leisure, the most glorious single word in the vocabulary will have become work!"]]></description>
<dc:subject>2014 isaacasimov leisurearts artleisure automation work labor universalbasicincome predictions boredom society ubi</dc:subject>
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<item rdf:about="http://www.newrepublic.com/article/115928/twitter-shows-epidemic-school-boredom">
    <title>Twitter Shows Epidemic of School Boredom | New Republic</title>
    <dc:date>2013-12-17T02:50:15+00:00</dc:date>
    <link>http://www.newrepublic.com/article/115928/twitter-shows-epidemic-school-boredom</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We do know that boredom is its own unique emotion. In research studies, people tend to describe boredom as something different than the absence of stimulation; they describe a feeling that is aggressively unpleasant, characterized by a desire to escape, to make the feeling go away. Because researchers love to name things, they have recently identified five types of boredom, from indifferent (the most benign) to reactant (the most negative version, characterized by anger or aggression).

In general, boredom of all kinds seems to be caused by repetitive, pointless tasks over which people have little control, according to studies of conducted over the past few decades (nicely summarized by Jennifer Vogel-Walcutt and her colleagues at the University of Central Florida’s Institute for Simulation and Training). But some people are more likely to experience boredom than others. Boredom is a function, then, not only of a dull situation but of a person’s general disposition—just like anxiety. The teacher, in other words, is not the only one responsible for boredom in a classroom.

Students who get bored a lot at school also tend to get bored a lot at home. (Twitter is littered with bored-at-home Tweets, too, some of them from kids cutting class.)  Boys are more likely to be disengaged in school than girls through middle school, according to Gallup Student Poll data, but girls catch up by high school. (By then, about six in ten students say they were not engaged in school.) Then the genders diverge again in adulthood, with men typically reporting that they get bored more easily than women. No one is sure why, but regardless of age or gender, the tendency to get bored easily is related to all kinds of other miseries.

There are exceptions, as always. The list of successful people who were bored in school—and thrived as adults--is long. Legendary New Yorker cartoonist Al Frueh doodled in shorthand class, turning the symbols into faces of his fellow students. Jonah Hill wrote his own Simpsons scripts to entertain himself in middle school, hiding his drafts in his textbooks. Steve Jobs deployed less constructive tactics, unleashing snakes and exploding bombs in third grade (or so he told Playboy in 1985). We can only imagine what would have happened had he gotten hold of a Twitter account in high school.

The good news is that kids seem to have more control over boredom than they might think. In the 2010 Nett study, most of 976 German teenagers surveyed fell into one of two main groups: the “evaders” were the kids who tended to avoid feeling bored by distracting themselves or talking to someone else, the kind who might be quick to Tweet or text at the first sign of monotony. Then there were the “reappraisers”—the kids who coped with boredom by basically talking themselves out of it. They tried to remind themselves of the value of what they were doing and reframe the situation in their heads.

All of the students used multiple coping devices, with varying degrees of success. But the evaders, it turns out, got the worst results. They did more poorly in school and experienced more boredom overall. It’s impossible to say which came first—the evasion or the problems—but it was clear which kids you’d rather your child be. The reappraisers experienced boredom far less often and did the best in school."]]></description>
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<item rdf:about="http://www.slate.com/articles/double_x/doublex/2011/03/why_preschool_shouldnt_be_like_school.single.html">
    <title>Preschool lessons: New research shows that teaching kids more and more, at ever-younger ages, may backfire.</title>
    <dc:date>2013-12-02T22:42:01+00:00</dc:date>
    <link>http://www.slate.com/articles/double_x/doublex/2011/03/why_preschool_shouldnt_be_like_school.single.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In the first study, MIT professor Laura Schulz, her graduate student Elizabeth Bonawitz, and their colleagues looked at how 4-year-olds learned about a new toy with four tubes. Each tube could do something interesting: If you pulled on one tube it squeaked, if you looked inside another tube you found a hidden mirror, and so on. For one group of children, the experimenter said: "I just found this toy!" As she brought out the toy, she pulled the first tube, as if by accident, and it squeaked. She acted surprised ("Huh! Did you see that? Let me try to do that!") and pulled the tube again to make it squeak a second time. With the other children, the experimenter acted more like a teacher. She said, "I'm going to show you how my toy works. Watch this!" and deliberately made the tube squeak. Then she left both groups of children alone to play with the toy.

All of the children pulled the first tube to make it squeak. The question was whether they would also learn about the other things the toy could do. The children from the first group played with the toy longer and discovered more of its "hidden" features than those in the second group. In other words, direct instruction made the children less curious and less likely to discover new information.

Does direct teaching also make children less likely to draw new conclusions—or, put another way, does it make them less creative? To answer this question, Daphna Buchsbaum, Tom Griffiths, Patrick Shafto, and I gave another group of 4-year-old children a new toy. * This time, though, we demonstrated sequences of three actions on the toy, some of which caused the toy to play music, some of which did not. For example, Daphna might start by squishing the toy, then pressing a pad on its top, then pulling a ring on its side, at which point the toy would play music. Then she might try a different series of three actions, and it would play music again. Not every sequence she demonstrated worked, however: Only the ones that ended with the same two actions made the music play. After showing the children five successful sequences interspersed with four unsuccessful ones, she gave them the toy and told them to "make it go."

Daphna ran through the same nine sequences with all the children, but with one group, she acted as if she were clueless about the toy. ("Wow, look at this toy. I wonder how it works? Let's try this," she said.) With the other group, she acted like a teacher. ("Here's how my toy works.") When she acted clueless, many of the children figured out the most intelligent way of getting the toy to play music (performing just the two key actions, something Daphna had not demonstrated). But when Daphna acted like a teacher, the children imitated her exactly, rather than discovering the more intelligent and more novel two-action solution.

As so often happens in science, two studies from different labs, using different techniques, have simultaneously produced strikingly similar results. They provide scientific support for the intuitions many teachers have had all along: Direct instruction really can limit young children's learning. Teaching is a very effective way to get children to learn something specific—this tube squeaks, say, or a squish then a press then a pull causes the music to play. But it also makes children less likely to discover unexpected information and to draw unexpected conclusions."]]></description>
<dc:subject>psychology play parenting lifestyle toys 2011 via:lukeneff learning directinstruction motivation discovery boredom alisongopnik pedagogy howweteach wcydwt constructivism lauraschulz daphnabuchsbaum tomgriffiths patrickshafto teaching noahgoodman</dc:subject>
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<item rdf:about="http://thenewinquiry.com/features/messages-the-city-wants-us-to-hear/">
    <title>Messages The City Wants Us To Hear – The New Inquiry</title>
    <dc:date>2013-11-27T18:52:15+00:00</dc:date>
    <link>http://thenewinquiry.com/features/messages-the-city-wants-us-to-hear/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Some excerpts from Timothy “Speed” Levitch’s Speedology (2002)

1. The Fastest Way to Adventure is to Stand Still

Boredom is an illusion. Boredom is the continuous state of not noticing that the unexpected is constantly arriving while the anticipated is never showing up. Boredom is anti-cruise propaganda.

2. The City as Autobiography

We are not visitors, tourists, nor inhabitants of New York City; we are New York City. The city is our moving self-portrait and a living art installation carved out on an island of rock, even the cracks of the sidewalk are crying out on the topic of our lives. The city is a profound opportunity to understand ourselves.

3. This is No Time for Historical Accuracy

Nothing I say can possibly be defended. I am not interested in being right or wrong; my priority is to be joyous.

As a tour guide, I approach history the same way Charlie Parker would approach a jazz standard. I am not here to recapitulate the notes exactly as they were composed but to find myself within the notes and collaborate with what has been before me to chase after everything I could ever be. My study of history is mostly an attempt to impress women.

4. Fear is Joy Paralyzed

Society— the greatest self-hatred the earth has ever witnessed— is a mediocre improv comedy piece we’re all living despite ourselves, one that would be impossible without fear effectively taking on ingenious disguises throughout the adventure of each and every day […] We do not have agendas, agendas have us.

5. Gregariousness is Great

New York City is a summoning of souls and a tribal ceremony of collected ancient agonies and conflicts brought to a new landscape for healing. A New Yorker is someone who runs wild with healing.

6. The Soul is the Only Landmark

Salvation is seeing everything as it already is.

7. Being Alive is Sexy

The world is an involuntary orgy.

8. What is Created is Destroyed

Many decry the destruction of Pennsylvania Station, the great beaux arts railroad terminal that was knocked down and replaced by the fourth Madison Square Garden. They ask, “If the city is a great teacher, why would it destroy a great building and put a lousy one in its place?” the answer: Pennsylvania station was too beautiful. The anecdote may be a catastrophe from a preservationist’s point of view, but it is a masterpiece from a dramatist’s. It’s just the way Tennessee Williams would have written it. Many will then ask, “Why is the city issuing forth these dramas?” The answer: the city wants to entertain us.

9. The Most Significant Thing About Suffering is That We’re All Doing It

[…]

10. Our True Selves Are the Greatest Parties Ever Thrown

You are a better party than you have ever been to. […] To live in a city is to realize that life is a procession of different versions of ourselves that we meet over time. Evolving is the meeting between who you were and who you just became.

11. Having Faith in Humanity is Supposed to be Fun

Fun is active faith. Faith is the celebration of “I don’t know.” The city is a bravely unfolding movie entertaining us so effectively we are hypnotized by it. The movie is a comedy about mammals in a movie taking the movie seriously and deciding it is a tragedy.

12. I Am Not Getting Laid

I want to make it clear, from the beginning, that I am not currently getting laid as I write this and this fact colors everything I say. It’s the one statement that makes perfect sense of Nietzsche’s work.

Bennett Miller’s 1998 documentary, The Cruise  is one of the greatest films ever made about New York City."]]></description>
<dc:subject>boredom cities nyc history accuracy fear joy society life living 2010 timothylevitch speedology 2002 suffering humanity faith nietzsche bennettmiller destruction creativity</dc:subject>
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<item rdf:about="http://www.cbc.ca/q/blog/2013/03/26/phoenix-live-on-q/">
    <title>Phoenix live on Q | Q with Jian Ghomeshi | CBC Radio</title>
    <dc:date>2013-03-27T05:37:39+00:00</dc:date>
    <link>http://www.cbc.ca/q/blog/2013/03/26/phoenix-live-on-q/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Audio here: http://podcast.cbc.ca/mp3/podcasts/qpodcast_20130326_57910.mp3 ]

"We just tried to… let it be what it is supposed to be."

"We love to be control freaks in the studio. And then after that we let it go, but in the studio can be a neurotic experience sometimes."

"The idea is that there is no consensus because consensus leads to something in the middle, something that's not really interesting. It's more four strong political forces that try to make their point… We know each other so well since we were kids that we don't really need to talk… We just argue."

"It's the only record we made that revealed itself at the end… the last two weeks. … We accepted the songs… they became songs at the end."

"We are slaves to that thing we are reaching for."

"We are looking for something that we don't know what it is. But when it's there, there's a feeling of evidence — here it is finally. So exhausting it can be because you don't know how far you are. You always have the impression that you are very far. Sometime it just happens. [It's exhausting] Especially if you are not sure it exists."

"I like the [artistic] plateau image."

"We're no good alone as individual musicians. It's the foursome that brings the magic."

"We don't know how to play with other musicians. I tried with friends to do sessions a few times times and it was always a disaster."

"You know those big architectural masterpieces that they [ants] can built, but separately they are just ants. … We are a very small colony [of ants]."

"I wouldn't even want to do them [sessions with other musicians]. I wouldn't be good at it, I think I would be sad."

"We grew up with this idea that being skilled musicians wasn't the point really, it was about making good records. It made so much more sense than just spending twelve hours a day just ruining your fingers on an instrument."

"We were one of the first generations that could make an album in their bedroom that sounded good. We were lucky about that because that allowed us to be bad musicians."

"Boredom is the enemy of the human being."

"Our trick is to keep it very amateur, in a way. It demands actually a lot of effort. It is easier to be pro than to be semi-pro."

"When we have the choice between doing something on our own or doing it with very skilled individuals, we always prefer the amateur route, which brings more charm. We believe in charm more than in perfection. And, also the hardest part is on tour. Touring can bring you the most boring life ever, which is the rock star life. People should know it's the most boring thing ever, so we fight very hard every day to make something interesting. ["How do you do that?] We have bikes. You have to just escape this block where you our. We love sake [the drink]. One of our tricks is that we check where the best sake is in town. This is the starting point. Then hopefully you get advice from the people that own the shop."

["What would be the collective goal for Phoenix at this point? What are you reaching for as a band? What would you like to happen? Where would you like to be a few years from now?"] "I'm not sure we want to know what this would be. We like questions more than answers, I think. I'm not sure we want to know. Right now we are taking it a week ahead. There are some festivals coming that I don't think we are ready, but it makes it exciting that there's this tension, that there's a sense of danger, this idea that you can fail. That's something that you need to make something out of it. You need this possibility to fail."

"We see this big mountain and we immediately look for the north face because it's going to be more exciting. And then we climb it barefoot. And that's the beginning. And then we are there, hopefully, we go down and then there's another mountain. And that's another week."]]></description>
<dc:subject>phoenix music jianghomeshi interviews collaboration creativity life glvo cv 2013 process howwework teamwork boredom amateurs professionals amateurism</dc:subject>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:glvo"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:cv"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2013"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:process"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:howwework"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:teamwork"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:boredom"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:amateurs"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:professionals"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:amateurism"/>
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</item>
<item rdf:about="http://www.theverge.com/2012/10/5/3459938/sherry-turkle-and-steven-johnson-on-technology-pain-promise">
    <title>Lonely, but united: Sherry Turkle and Steven Johnson on technology's pain and promise | The Verge</title>
    <dc:date>2012-10-05T20:30:21+00:00</dc:date>
    <link>http://www.theverge.com/2012/10/5/3459938/sherry-turkle-and-steven-johnson-on-technology-pain-promise</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As the authors were offering their final points at the end of the Q&A;, Johnson hit on a metaphor that, for once, everyone could agree on: the city.

The city, like the internet, is noisy, distracting, overwhelming, and potentially isolating. But people choose the city for its stimulus and connection, says Johnson, "and for me technology is like that: I know the cost, but I choose it."

Turkle jotted down the metaphor on her notepad before responding:

"The best artists learned to find solitude in the middle of the metropolitan space," she said. And "we need to learn to find solitude in the technological space.""]]></description>
<dc:subject>paulmiller etiquette attention tradeoffs connection stimulus boredom distraction internet cities 2012 stevenjohnson sherryturkle</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:ec32c79cbf7b/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:etiquette"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:attention"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:tradeoffs"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:connection"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:stimulus"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:boredom"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:distraction"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:internet"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:cities"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2012"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:stevenjohnson"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:sherryturkle"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.psychologytoday.com/blog/freedom-learn/201209/children-s-freedom-has-declined-so-has-their-creativity">
    <title>As Children’s Freedom Has Declined, So Has Their Creativity | Psychology Today</title>
    <dc:date>2012-09-24T03:57:03+00:00</dc:date>
    <link>http://www.psychologytoday.com/blog/freedom-learn/201209/children-s-freedom-has-declined-so-has-their-creativity</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Kyung Hee Kim’s recent research report documenting a continuous decline in creativity among American schoolchildren over the last two or three decades

"Creativity is nurtured by freedom and stifled by the continuous monitoring, evaluation, adult-direction, & pressure to conform that restrict children’s lives today.  In the real world few questions have one right answer, few problems have one right solution; that’s why creativity is crucial to success in the real world. But more and more we are subjecting children to an educational system that assumes one right answer to every question and one correct solution to every problem, a system that punishes children (and their teachers too) for daring to try different routes. We are also, as I documented in a previous essay, increasingly depriving children of free time outside of school to play, explore, be bored, overcome boredom, fail, overcome failure—that is, to do all that they must do in order to develop their full creative potential."]]></description>
<dc:subject>intelligence standardization standardizedtesting kyungheekim torrancetestofcreativethinking ttct learning us trends control boredom schools petergray 2012 education children creativity freedom parenting</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:381ad6c308cc/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:standardizedtesting"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:kyungheekim"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:torrancetestofcreativethinking"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:ttct"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:learning"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:us"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:trends"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:control"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:petergray"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:parenting"/>
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</item>
<item rdf:about="http://www.guardian.co.uk/technology/2012/sep/09/jake-davis-anonymous-charged-bail">
    <title>My life after LulzSec: 'I feel more fulfilled without the internet' | Technology | The Observer</title>
    <dc:date>2012-09-17T07:38:05+00:00</dc:date>
    <link>http://www.guardian.co.uk/technology/2012/sep/09/jake-davis-anonymous-charged-bail</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Things are calmer, slower and at times, I'll admit, more dull. I do very much miss the instant companionship of online life, the innocent chatroom palaver, and the ease with which circles with similar interests can be found. Of course, there are no search terms in real life – one actually has to search. However, there is something oddly endearing about being disconnected from the digital horde.

It is not so much the sudden simplicity of daily life – as you can imagine, trivial tasks have been made much more difficult – but the feeling of being able to close my eyes without being bombarded with flashing shapes or constant buzzing sounds, which had occurred frequently since my early teens and could only be attributed to perpetual computer marathons. Sleep is now tranquil and uninterrupted and books seem far more interesting. The paranoia has certainly vanished. I can only describe this sensation as the long-awaited renewal of a previously diminished attention span."]]></description>
<dc:subject>via:anne onlinelife online boredom disconnectedness adolescence time companionship behavior attention slow web internet offline 2012 jakedavis anonymous Lulzsec</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:b1e1600f63d9/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:adolescence"/>
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</item>
<item rdf:about="http://www.warrenellis.com/?p=14314">
    <title>Warren Ellis » How To See The Future [What? Not yet bookmarked?] [Purposely tagged 'boredome'.]</title>
    <dc:date>2012-09-11T03:37:21+00:00</dc:date>
    <link>http://www.warrenellis.com/?p=14314</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Can you even consider being part of a culture that could go to space and then stopped?

If the future is dead, then today we must summon it and learn how to see it properly.

[more examples]

We live in the future. We live in the Science Fiction Condition, where we can see under atoms and across the world and across the methane lakes of Titan. …

Understand that our present time is the furthest thing from banality. Reality as we know it is exploding with novelty every day.

To be a futurist, in pursuit of improving reality, is not to have your face continually turned upstream, waiting for the future to come. To improve reality is to clearly see where you are, and then wonder how to make that better.

Act like you live in the Science Fiction Condition. Act like you can do magic and hold séances for the future and build a brightness control for the sky.

Act like you live in a place where you could walk into space if you wanted. Think big. And then make it better."

[Video now here: https://www.youtube.com/watch?v=RLTs4RXM3vE ]]]></description>
<dc:subject>boredom boredome spacetravel jgballard philipkdick takealookaroundyou appreciation science sciencefictioncondition rearviewmirror space nasa voyager voyager1 vintage vintagespace magic weliveinamazingtimes perspective atemporality iphone googlegloves googleglass manufacturednormalcy venkateshrao reality marshallmcluhan noticing hereandnow now lookaround futurism sciencefiction 2012 scifi technology future warrenellis</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e98a3f254251/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:jgballard"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:takealookaroundyou"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:science"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:rearviewmirror"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:nasa"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:voyager"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:weliveinamazingtimes"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:perspective"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:googleglass"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:manufacturednormalcy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:venkateshrao"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:marshallmcluhan"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2012"/>
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</item>
<item rdf:about="http://www.merlinmann.com/better/">
    <title>Better - Merlin Mann</title>
    <dc:date>2012-08-25T16:55:07+00:00</dc:date>
    <link>http://www.merlinmann.com/better/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What makes you feel less bored soon makes you into an addict. What makes you feel less vulnerable can easily turn you into a dick. & the things that are meant to make you feel more connected today often turn out to be insubstantial time sinks - empty, programmatic encouragements to groom & refine your personality while sitting alone at a screen."

"To be honest, I don’t have a specific agenda for what I want to do all that differently, apart from what I’m already trying to do every day:

* identify & destroy small-return bullshit;
* shut off anything that’s noisier than it is useful;
* make brutally fast decisions about what I don’t need to be doing;
* avoid anything that feels like fake sincerity (esp. where it may touch money);
* demand personal focus on making good things;
* put a handful of real people near the center of everything.

[Previously referenced here: http://pinboard.in/u:robertogreco/b:2d41ea9e1e4d pointing to http://kottke.org/08/09/some-recent-merlin-mann-goodness ]]]></description>
<dc:subject>writing media culture 2008 sincerity emptiness addiction boredom noise relationships small slow meaningmaking meaning signaltonoise attention productivity via:lukeneff purpose merlinmann gtd</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f113fcae6f2a/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2008"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:meaningmaking"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:signaltonoise"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:attention"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:productivity"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:via:lukeneff"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:merlinmann"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:gtd"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.wesjones.com/gatto1.htm">
    <title>Against School - John Taylor Gatto</title>
    <dc:date>2012-08-19T07:24:20+00:00</dc:date>
    <link>http://www.wesjones.com/gatto1.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Once you understand the logic behind modern schooling, its tricks & traps & fairly easy to avoid. School trains children to be employees & consumers; teach your own to be leaders & adventurers. School trains children to obey reflexively; teach your own to think critically & independently. Well-schooled kids have a low threshold for boredom; help your own to develop an inner life so that they'll never be bored. Urge them to take on the serious material, the grown-up material, in history, literature, philosophy, music, art, economics, theology - all the stuff schoolteachers know well enough to avoid. Challenge your kids with plenty of solitude so that they can learn to enjoy their own company, to conduct inner dialogues. Well-schooled people are conditioned to dread being alone, & they seek constant companionship through the TV, the computer, the cell phone, & through shallow friendships quickly acquired & quickly abandoned. Your children should have a more meaningful life, & they can."]]></description>
<dc:subject>arifleischer ellwoodcubberley capitalism karlmarx georgepeapody compulsory alexanderinglis standardizedtesting jamesbryantconant oretesbrownson williamjames christopherlasch marktwain hermanmelville margaretmead boredom horacemann society culture philosophy psychology economics learning education deschooling schooling unschooling 2003 johntaylorgatto</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:27b833977fb4/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:arifleischer"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:ellwoodcubberley"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:capitalism"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:karlmarx"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:georgepeapody"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:compulsory"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:alexanderinglis"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:standardizedtesting"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:jamesbryantconant"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:oretesbrownson"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:williamjames"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:christopherlasch"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:marktwain"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:hermanmelville"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:margaretmead"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:boredom"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:horacemann"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:society"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:culture"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:philosophy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:psychology"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:economics"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:learning"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:education"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:deschooling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:schooling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:unschooling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2003"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:johntaylorgatto"/>
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</item>
<item rdf:about="http://ayjay.tumblr.com/post/28502792892/question-why-is-it-that-no-other-species-but-man">
    <title>Question. Why is it that no other species but man... - more than 95 theses</title>
    <dc:date>2012-08-02T17:05:22+00:00</dc:date>
    <link>http://ayjay.tumblr.com/post/28502792892/question-why-is-it-that-no-other-species-but-man</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[Thought Experiment: Imagine that you are a member of a tour visiting Greece. The group goes to the Parthenon. It is a bore. Few people even bother to look — it looked better in the brochure. So people take half a look, mostly take pictures, remark on the serious erosion by acid rain. You are puzzled. Why should one of the glories and fonts of Western civilization, viewed under pleasant conditions — good weather, good hotel room, good food, good guide — be a bore? Now imagine under what set of circumstances a viewing of the Parthenon would not be a bore. For example, you are a NATO colonel defending Greece against a Soviet assault. You are in a bunker in dowtown Athens, binoculars propped on sandbags. It is dawn. A medium-range missile attack is under way. Half a million Greeks are dead. Two missiles bracket the Parthenon. The next will surely be a hit. Between columns of smoke, a ray of golden light catches the portico.

]]></description>
<dc:subject>writing_prompt boredom via:lukeneff</dc:subject>
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<item rdf:about="http://kottke.org/12/07/the-most-boring-culture-on-earth">
    <title>The most boring culture on Earth</title>
    <dc:date>2012-07-28T16:25:12+00:00</dc:date>
    <link>http://kottke.org/12/07/the-most-boring-culture-on-earth</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Baining, an indiginous group of Papua New Guinea, shun play and basically don't do anything but work.

<blockquote>According to Fajans, the Baining eschew everything that they see as "natural" and value activities and products that come from "work," which they view as the opposite of play. Work, to them, is effort expended to overcome or resist the natural. To behave naturally is to them tantamount to behaving as an animal. The Baining say, "We are human because we work." The tasks that make them human, in their view, are those of turning natural products (plants, animals, and babies) into human products (crops, livestock, and civilized human beings) through effortful work (cultivation, domestication, and disciplined childrearing).

The Baining believe, quite correctly, that play is the natural activity of children, and precisely for that reason they do what they can to discourage or prevent it. They refer to children's play as "splashing in the mud," an activity of pigs, not appropriate for humans. They do not allow infants to crawl and explore on their own. When one tries to do so an adult picks it up and restrains it. Beyond infancy, children are encouraged or coerced to spend their days working and are often punished -- sometimes by such harsh means as shoving the child's hand into the fire -- for playing. On those occasions when Fajans did get an adult to talk about his or her childhood, the narrative was typically about the challenge of embracing work and overcoming the shameful desire to play. Part of the reason the Baining are reluctant to talk about themselves, apparently, derives from their strong sense of shame about their natural drives and desires.</blockquote>

But maybe Americans are becoming more boring as our children's freedom to explore is curtailed:…"

[Peter Gray's article is here: http://www.psychologytoday.com/blog/freedom-learn/201207/all-work-and-no-play-make-the-baining-the-dullest-culture-earth ]]]></description>
<dc:subject>culture via:lukeneff boredom boringness baining papuanewguinea psychology anthropology petergray 2012 parenting children stoicism allworknoplay play adderall jasonkottke kottke</dc:subject>
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<item rdf:about="http://blog.findings.com/post/20527246081/how-we-will-read-clay-shirky">
    <title>- How We Will Read: Clay Shirky</title>
    <dc:date>2012-06-30T21:53:01+00:00</dc:date>
    <link>http://blog.findings.com/post/20527246081/how-we-will-read-clay-shirky</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It was only later that I realized the value of being bored was actually pretty high. Being bored is a kind of diagnostic for the gap between what you might be interested in and your current environment. But now it is an act of significant discipline to say, “I’m going to stare out the window. I’m going to schedule some time to stare out the window.” The endless gratification offered up by our devices means that the experience of reading in particular now becomes something we have to choose to do."]]></description>
<dc:subject>annotation ebooks publishing books media future howweread 2012 boredom clayshirky reading</dc:subject>
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<item rdf:about="http://joi.ito.com/weblog/2012/04/30/a-week-of-a-stu.html">
    <title>A week of a student's electrodermal activity - Joi Ito's Web</title>
    <dc:date>2012-05-02T22:13:06+00:00</dc:date>
    <link>http://joi.ito.com/weblog/2012/04/30/a-week-of-a-stu.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Obviously, this is just one student and doesn't necessarily generalize, but I love that the electrodermal activity is nearly flatlined during classes. ;-) (Note that the activity is higher during sleep than during class...)

"Changes in skin conductance at the surface, referred to as electrodermal activity (EDA), reﬂect activity within the sympathetic axis of the Autonomic Nervous System (ANS) and provide a sensitive and convenient measure of assessing alterations in sympathetic arousal associated with emotion, cognition, and attention.""]]></description>
<dc:subject>measurement deschooling unschooling learning yourbrainonschool brain boredom engagement sleeping 2012 joiito quantifiedself academia education</dc:subject>
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