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    <title>Literary Hub » On Joan Didion and the Art of Looking Back</title>
    <dc:date>2026-07-04T12:33:13+00:00</dc:date>
    <link>https://lithub.com/on-joan-didion-and-the-art-of-looking-back/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Maggie McKinley Rereads One of America’s Great Nostalgists"

...

"In Thomas Wolfe’s posthumously published novel You Can’t Go Home Again (1940), protagonist George Webber finds himself in Germany amid the rise of Nazism in the 1930s and “face to face with something old and genuinely evil in the spirit of man.” Upon his return to America, Webber acknowledges that the darkness he has witnessed is not confined to Germany but is everywhere around him, a realization that “shook his inner world to its foundations.” Disillusioned, Webber reflects on the inability to return to a previous worldview, a previous self, or a previous innocence, though his realization remains tinged with longing:

<blockquote>You can’t go back home to your family, back home to your childhood, back home to romantic love, back home to a young man’s dreams of glory and fame, back home to exile, to escape to Europe and some foreign land, back home to lyricism, to singing just for singing’s sake, back home to aestheticism, to one’s youthful idea of “the artist” and the all-sufficiency of “art” and “beauty” and “love” . . . away from all the strife and conflict of the world . . . back home to someone who can help you, save you, ease you, ease the burden for you, back home to the old forms and systems of things which once seemed everlasting but which are changing all the time—back home to the escapes of Time and Memory.</blockquote>

Webber’s unsettling revelations do not end in defeatism, however; rather, he is inspired toward “a definite sense of new direction.” While he possesses a keen awareness of the corruption that surrounds him, he also exhibits a distinct optimism for the future, particularly the future of America, which he believes still has the capacity to conquer evil, and in the end he insists that “this glorious assurance is not only our living hope, but our dream to be accomplished.” Webber’s conception of the future is thus one that simultaneously encompasses and rejects a nostalgic view of the past, as his forward-looking vision is shaped by a longing for the return of a past moment that collides with the realization of its impossibility.

Of course, Wolfe is not the only American writer to contend with a nostalgic impulse that is deeply connected to experiences of chaos and change. As social, industrial, and technological shifts continued to inform art, politics, and commerce over the course of the twentieth century, writers ranging from F. Scott Fitzgerald to Toni Morrison also examined the allure of looking back, of yearning for a purportedly more stable past. Yet I would argue that there are few contemporary American writers who examine the complexity of nostalgia with more depth, breadth, curiosity, and prescience than Joan Didion. Like Wolfe before her, Didion acknowledges the multitude of ways we might define “home,” and recognizes the inevitable pull of nostalgia for a particular time, place, aesthetic, hope, ideology, or feeling even as she, too, harbors an increasing mistrust of past narratives that “once seemed everlasting.”

Yet Didion takes these ideas much further than Wolfe—and further than most writers, for that matter. Her engagement with nostalgia is not confined to a single character, publication, or era, but defines her fiction and nonfiction across decades, informing her discussions of politics, gender, rhetoric, media, and much more. Her nostalgia also becomes increasingly future-oriented, in a way that is more cautious than that of a character like George Webber, but which nevertheless undermines assessments of her worldview as nihilistic or fatalistic, and complicates common understandings of nostalgia as a purely conservative impulse."

...

"Indeed, nostalgia is at the center of nearly everything she wrote, and I argue that by investigating the various ways she engages with and defines the concept in both fiction and nonfiction, we can better understand the contradictory terms that have come to define Didion’s writing and literary persona: fatalistic and hopeful, fragile and strong, detached and connected, feminist icon and antifeminist, humble and haughty, conservative and liberal. Reading Didion’s work through the lens of nostalgia theory allows us to better understand the source of these tensions, and to reevaluate her views on American history, regional identity, hubris and imperialism, gender, political theater, the counterculture, national rhetoric, grief and loss, and more."

...

"While Didion’s cultural observations are often filtered through a personal experience of nostalgia, more often the latter functions as a critical lens that she discerningly turns onto twentieth-century American culture. At the same time, nostalgia theory becomes a tool we might turn back onto Didion’s work, useful in probing not only her own enigmatic ideas but also the ways modern American history has been narrativized, and how that impacts our cultural and political discussions in the present moment.

An interrogation of nostalgia is also, I would argue, part of her own truth-seeking project as a New Journalist, and her exploration of the allure and menace of nostalgia takes on new dimensions as she directs her gaze outward. Indeed, the nature of New Journalism as a genre allows Didion to demonstrate an acute awareness of her own narrative construction; she draws attention to the fact that her cultural criticism might be tinged with nostalgia and then proceeds to critique this tendency in herself."

...

"In both fiction and nonfiction, she documents the ways that America has used nostalgia to “pernicious” effect on a political and imperial level, a factor that continues to shape our national mythos (Where I Was From). As a nearly ubiquitous presence, nostalgia becomes a recurring theme, a character trait, a narrative perspective, a subject of her criticism, and a critical device in her work. Didion’s work emphasizes that while nostalgia can be paralyzing and foster stagnation when wielded at the institutional level and as an unquestioned worldview, political tactic, or marketing technique, it is also a natural inclination, one that allows us to make sense of our place in the world at any given moment, and can be a tool for uncovering personal truths and identifying cultural and national myths."]]></description>
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    <title>Descolonización del patrimonio en Puerto Rico con Rafael Capó García y Javier Arbona-Homar • Sur-Urbano</title>
    <dc:date>2026-07-03T22:56:24+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Puerto Rico: Un archipiélago que, cada año, recibe a millones de turistas. Muchos de estos visitantes llegan a un lugar que, por décadas, se ha posicionado en una ruta de consumo caribeño – un lugar famoso por fantasías tropicales de ron, cigarros, café y, más recientemente, reggaetón. Si queremos ser más específicos, el Viejo San Juan, el sector colonial de la capital de Puerto Rico, está organizado en torno a satisfacer al visitante con sus restaurantes de comida criolla, coctelerías, tiendas y una proliferación de alquileres a corto plazo. Pero este modelo termina volviéndose insostenible para quienes la habitan. Detrás de las campañas publicitarias cuidadosamente diseñadas para atraer a turistas a un destino familiar y convenientemente situado “dentro” de los Estados Unidos, se oculta una historia incómoda de guerra, racismo y represión violenta.

Hay muchas personas en Puerto Rico cuestionando el espacio público y excavando las historias que existen debajo de cada monumento, de cada estatua, de cada ciudad y su infraestructura. Una de esas personas es Rafael Capó García, el fundador de Memoria (De)Colonial – un proyecto en Puerto Rico que ofrece recorridos históricos en San Juan. Los guías interrogan los legados coloniales de la herencia y el patrimonio puertorriqueño. Esto lo hacen a través de un lente decolonial y antirracista, y el proyecto tiene como misión promover perspectivas críticas en el momento de acercarnos a un monumento histórico. Pueden conocer más de su proyecto aquí:

https://memoriadecolonial.com/

Para pensar más en este acercamiento hacia los monumentos, nos sentamos también con Javier Arbona-Homar, un profesor puertorriqueño en UC Davis quien se enfoca en el diseño y en los estudios explosivos, es decir, cómo las explosiones transformaron la política espacial de los paisajes. Pueden encontrar su libro más reciente, “Explosivity Following What Remains”, aquí:

https://www.upress.umn.edu/9781517918842/explosivity/ "]]></description>
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<item rdf:about="https://www.mediapolisjournal.com/2025/11/come-out-and-play/">
    <title>Come Out and Play: A Historical Exploration of Street Play and Urbanization in the Etiler Neighborhood in Istanbul – Mediapolis</title>
    <dc:date>2026-03-30T20:06:18+00:00</dc:date>
    <link>https://www.mediapolisjournal.com/2025/11/come-out-and-play/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Focusing on Istanbul’s Etiler neighborhood, Aylin Kartal follows different waves of urban transformation from the 1950s onwards, connecting street play, urban planning and collective memory."]]></description>
<dc:subject>istanbul 2025 aylinkartal streetplay play streets collectivememory memory childhood children cities urban urbanism playgrounds</dc:subject>
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<item rdf:about="https://ibraaz.org/ibraaz-publishing/read/consensus-aesthetics-the-political-economy-of-agreement-in-contemporary-art">
    <title>Consensus Aesthetics: The Political Economy of Agreement in Contemporary Art | Ibraaz</title>
    <dc:date>2026-01-21T07:36:58+00:00</dc:date>
    <link>https://ibraaz.org/ibraaz-publishing/read/consensus-aesthetics-the-political-economy-of-agreement-in-contemporary-art</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Cem A. diagnoses the current institutional climate of soft moral alignment, where art gestures toward politics without the difficulty of being political, and proposes strategic empathy as a potential path out."]]></description>
<dc:subject>cema politicaleconomy 2026 institutions morality politics empathy worldorder ecology economics genocide art artworld radicalism benignradicalism internationalism liberals liberalism precarity care solidarity decolonization crisis superficiality resistance rosannamclaughlin eddyfrankel trauma criticism criticalengagement moralism rahelaima vaporwave curation curating gaza biennials ambiguity politieness quietness civility agreeability performance smoothness stuarthall collectivememory collectiveamnesia stability legibility continuity consensus aesthetics environment neutrality design elitecapture olúfẹ́mitáíwò complicity contradiction alixrule davidlevine walterrobinson toddrose damiancarrington edwardherman noamchomsky manufacturingconsent tension manufacturedconsent</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=zXrjlOE9e50">
    <title>'Somebody needs to do it' - YouTube</title>
    <dc:date>2025-05-31T06:07:27+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=zXrjlOE9e50</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Thousands of posts on TikTok, X, and Instagram pleading “someone needs to do it” are racking up millions of likes. The subject is never named and the action is never spelled out, but it's a loaded call to action that somehow everyone understands. 

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

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

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

See also:
"How Covid Radicalized American Politics with Taylor Lorenz | MR Live | Majority Report - YouTube"
https://www.youtube.com/watch?v=UYXdhQyqx1M ]]]></description>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=oskpkUQvQ5U">
    <title>Editor's Choice Ep. 6: Generation Exile with Rodrigo Dorfman - YouTube</title>
    <dc:date>2024-03-08T05:44:26+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=oskpkUQvQ5U</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Filmmaker and author Rodrigo Dorfman joins the podcast to discuss his 2023 memoir Generation Exile: The Lives I Leave Behind. 

Spanning four continents and a hundred years of personal history, Generation Exile Provides an insightful meditation on one man's experience as a political exile and migrant and his life-long quest to establish family, roots, and a sense of belonging by bearing witness to what he calls the “Nuevo South.” 

Rodrigo Dorfman is a Chilean-born Latino writer, visual storyteller, performance artist, and the son of famed Chilean writer Ariel Dorfman. His Docu-Memoir, Generation Exile was recently published by Arte Publico Press and is available for purchase online:  https://artepublicopress.com/product/generation-exile-the-lives-i-leave-behind/

Additional reading from LAP on Chile and political exile:

https://journals.sagepub.com/doi/abs/10.1177/0094582X07302902

https://journals.sagepub.com/doi/abs/10.1177/0094582X16683374 "]]></description>
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<item rdf:about="https://www.thenewatlantis.com/publications/the-analog-city-and-the-digital-city">
    <title>The Analog City and the Digital City — The New Atlantis</title>
    <dc:date>2020-11-08T23:13:43+00:00</dc:date>
    <link>https://www.thenewatlantis.com/publications/the-analog-city-and-the-digital-city</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One way to understand our moment is to recognize that digital technology is reconfiguring the nature of the self that enters into the political arena, even as it restructures the arena itself. The contrast between those who mainly inhabit the Digital City and those who still primarily inhabit the Analog City becomes increasingly stark. Simple appeals to conventions and solutions grounded in the Analog City now ring hollow. The old virtues and ideals, as well as the institutions they sustained, have lost their purchase on the imagination. They have lost their “self-evident” character. Like the early moderns, our reigning world picture has shattered and we are casting about for new ways of building consensus, new ways of coping with the challenges of pluralism, new ways of ordering society toward the common good. At the moment, however, it appears that digital media tends toward political and epistemic fragmentation, not consensus, and toward the implausibility of any substantive account of the common good. In other words, it may be that things will get worse before they get better.

In a 1982 talk on the cultural and political consequences of computation, Ivan Illich issued a warning that is even more urgent today:

<blockquote>The machine-like behavior of people chained to electronics constitutes a degradation of their well-being and of their dignity which, for most people in the long run, becomes intolerable. Observations of the sickening effect of programmed environments show that people in them become indolent, impotent, narcissistic and apolitical. The political process breaks down, because people cease to be able to govern themselves; they demand to be managed.</blockquote>

We have focused on how digital media transforms the subjective experience of individuals. The political corollary is that it enables and empowers regimes of algorithmic governance, predictive analytics, and social credit. The profound erosion of trust in the Digital City leaves a vacuum, and we look to our tools to fill it. We seem set upon interlocking trajectories: of ever greater swaths of the human experience being computationally managed, and of intractable human subjects increasingly breaking down or revolting against these conditions.

From another vantage point, however, we might see this as a hopeful moment, full of promise and opportunity. Another path also seems possible. Freed from certain unsustainable illusions about the nature of the self and the world, we may now be called back to reckon with reality in a new, more chastened and more responsible manner. It is possible that the Promethean aspirations that characterized the modern self and modern society may now yield to a more sober assessment of the limits within which genuine human flourishing might occur. It is possible, too, that we may learn once again the necessity of virtues, public and private — that we will no longer, as T. S. Eliot put it, be “dreaming of systems so perfect that no one will need to be good.”"]]></description>
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<item rdf:about="http://www.theguardian.com/books/2013/jul/23/eduardo-galeano-children-days-interview">
    <title>Eduardo Galeano: 'My great fear is that we are all suffering from amnesia' | Books | The Guardian</title>
    <dc:date>2015-04-13T19:33:33+00:00</dc:date>
    <link>http://www.theguardian.com/books/2013/jul/23/eduardo-galeano-children-days-interview</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Most mornings it's the same. At the breakfast table Uruguayan-born author, Eduardo Galeano, 72, and his wife, Helena Villagra, discuss their dreams from the night before. "Mine are always stupid," says Galeano. "Usually I don't remember them and when I do, they are about silly things like missing planes and bureaucratic troubles. But my wife has these beautiful dreams."

One night she dreamt they were at an airport where all the passengers were carrying the pillows they had slept on the night before. Before they could board officials would run their pillows into a machine that would extract the dreams from the night before and make sure there was nothing subversive in them. When she told him he was embarrassed about the banality of his own. "It's shaming, really."

There is not much magical about Galeano's realism. But there is nothing shaming in it either. This septuagenarian journalist turned author has become the poet laureate of the anti-globalisation movement by adding a laconic, poetic voice to non-fiction. When the late Hugo Chávez pressed a copy of Galeano's 1971 book Open Veins of Latin America: Five Centuries of the Pillage of a Continent into the hands of Barack Obama before the world's press in 2009, it leapt from 54,295th on Amazon's rankings to second in just a day. When Galeano's impending journey to Chicago was announced at a reading in March by Arundhati Roy, the crowd cheered. When Galeano came in May it was sold out, as was most of his tour.

"There is a tradition that sees journalism as the dark side of literature, with book writing at its zenith," he told the Spanish newspaper El Pais recently. "I don't agree. I think that all written work constitutes literature, even graffiti. I have been writing books for many years now, but I trained as a journalist, and the stamp is still on me. I am grateful to journalism for waking me up to the realities of the world."

Those realities appear bleak. "This world is not democratic at all," he says. "The most powerful institutions, the IMF [International Monetary Fund] and the World Bank, belong to three or four countries. The others are watching. The world is organised by the war economy and the war culture."

And yet there is nothing in either Galeano's work or his demeanour that smacks of despair or even melancholy. While in Spain during the youth uprisings of the indignados two years ago, he met some young protesters at Madrid's Puerta del Sol. Galeano took heart from the demonstrations. "These were young people who believed in what they were doing," he said. "It's not easy to find that in political fields. I'm really grateful for them."

One of them asked him how long he thought their struggle could continue. "Don't worry," Galeano replied. "It's like making love. It's infinite while it's alive. It doesn't matter if it lasts for one minute. Because in the moment it is happening, one minute can feel like more than one year."

Galeano talks like this a lot – not in riddles, exactly, but enigmatically and playfully, using time as his foil. When I ask him whether he is optimistic about the state of the world, he says: "It depends on when you ask me during the day. From 8am until noon I am pessimistic. Then from 1pm until 4 I feel optimistic." I met him in a hotel lobby in downtown Chicago at 5pm, sitting with a large glass of wine, looking quite happy.

His world view is not complicated – military and economic interests are destroying the world, amassing increasing power in the hands of the wealthy and crushing the poor. Given the broad historical sweep of his work, examples from the 15th century and beyond are not uncommon. He understands the present situation not as a new development, but a continuum on a planet permanently plagued by conquest and resistance. "History never really says goodbye," he says. "History says, see you later."

He is anything but simplistic. A strident critic of Obama's foreign policy who lived in exile from Uruguay for over a decade during the 70s and 80s, he nonetheless enjoyed the symbolic resonance of Obama's election with few illusions. "I was very happy when he was elected, because this is a country with a fresh tradition of racism." He tells the story of how the Pentagon in 1942 ordered that no black people's blood be used for transfusions for whites. "In history that is nothing. 70 years is like a minute. So in such a country Obama's victory was worth celebrating."

All of these qualities – the enigmatic, the playful, the historical and the realist – blend in his latest book, Children of the Days, in which he crafts a historical vignette for each day of the year. The aim is to reveal moments from the past while contextualising them in the present, weaving in and out of centuries to illustrate the continuities. What he achieves is a kind of epigrammatic excavation, uprooting stories that have been mislaid or misappropriated, and presenting them in their full glory, horror or absurdity.

His entry for 1 July, for example, is entitled: One Terrorist Fewer. It reads simply. "In the year 2008, the government of the United States decided to erase Nelson Mandela's name from its list of dangerous terrorists. The most revered African in the world had featured on that sinister roll for 60 years." He named 12 October Discovery, and starts with the line: "In 1492 the natives discovered they were Indians, they discovered they lived in America."

Meanwhile 10 December is called Blessed War and is dedicated to Obama's receipt of the Nobel prize, when Obama said there are "times when nations will find the use of force not only necessary, but morally justified." Galeano writes: "Four and a half centuries before, when the Nobel prize did not exist and evil resided in countries not with oil but with gold and silver, Spanish jurist Juan Ginés de Sepúlveda also defended war as 'not only necessary but morally justified'."

And so he flits from past to present and back again, making connections with a wry and scathing wit. His desire, he says, is to refurbish what he calls the "human rainbow. It is much more beautiful than the rainbow in the sky," he insists. "But our militarism, machismo, racism all blinds us to it. There are so many ways of becoming blind. We are blind to small things and small people."

And the most likely route to becoming blind, he believes, is not losing our sight but our memory. "My great fear is that we are all suffering from amnesia. I wrote to recover the memory of the human rainbow, which is in danger of being mutilated."

By way of example he cites Robert Carter III – of whom I had not heard – who was the only one of the US's founding fathers to free his slaves. "For having committed this unforgivable sin he was condemned to historical oblivion."

Who, I ask, is responsible for this forgetfulness? "It's not a person," he explains. "It's a system of power that is always deciding in the name of humanity who deserves to be remembered and who deserves to be forgotten … We are much more than we are told. We are much more beautiful.""]]></description>
<dc:subject>eduardogaleano 2013 memory amnesia latinamerica history dreams globalization journalism writing literature realism reality despair melancholy activism revolution resistance protest pessimism optimism economics foreignpolicy us uruguay racism politics military war peace context present past nelsonmandela terrorism christophercolombus humanism humanity compassion machismo collectivememory small canon collectiveamnesia robertcarteriii forgetfulness power beauty garyyounge</dc:subject>
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<item rdf:about="http://www.wrighton.com.ar/archives/buenos-aires-collective-memory-2/">
    <title>buenos aires: collective memory | line of sight</title>
    <dc:date>2012-02-20T07:55:15+00:00</dc:date>
    <link>http://www.wrighton.com.ar/archives/buenos-aires-collective-memory-2/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["That’s where Argentina seems to have failed. The collective memory of the oligarchy did not adapt to include immigrants. And those immigrants held tight to memories they could not pass on. Their children were caught in an identity crisis that is still visible today. Official attempts to revise history & demonization of anyone who disagrees with their cause are two recent examples of that conflict. Such unhealthy policies continue to prevent the formation of any type of collective bond."]]></description>
<dc:subject>buenosaires assimilation immigrants nationalism collectivememory monuments 2012 robertwright argentina</dc:subject>
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<item rdf:about="http://www.archiveteam.org/index.php?title=Main_Page">
    <title>Archiveteam</title>
    <dc:date>2011-11-10T16:06:13+00:00</dc:date>
    <link>http://www.archiveteam.org/index.php?title=Main_Page</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: http://danielmillsap.com/blog/culture/cultural-artifacts-in-an-impermanent-digital-world/ ]

"Archive Team is a loose collectives of rogue archivists, programmers, writers and loudmouths dedicated to saving our digital heritage. Since 2009 this variant force of nature has caught wind of shutdowns, shutoffs, mergers, and plain old deletions - and done our best to save the history before it's lost forever. Along the way, we've gotten attention, resistance, press and discussion, but most importantly, we've gotten the message out: IT DOESN'T HAVE TO BE THIS WAY.

This website is intended to be an offloading point and information depot for a number of archiving projects, all related to saving websites or data that is in danger of being lost. Besides serving as a hub for team-based pulling down and mirroring of data, this site will provide advice on managing your own data and rescuing it from the brink of destruction."]]></description>
<dc:subject>archives memory memories community collectivememory preservation backup history web data jasonscott culturalartifacts archiveteam culture online internet offline</dc:subject>
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<item rdf:about="http://www.history.ucsb.edu/faculty/marcuse/classes/201/CollectiveMemoryDefinitions.htm">
    <title>Collective Memory: Definitions</title>
    <dc:date>2010-07-31T05:04:00+00:00</dc:date>
    <link>http://www.history.ucsb.edu/faculty/marcuse/classes/201/CollectiveMemoryDefinitions.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As part of a 2007 graduate seminar on "History in the Public Realm: Collective Memory?" I thought it might be useful to collect the definitions of various types of memory that scholars have come up with. Given the wide range of meanings "collective memory" can have (for example an object or a process), there are also a number of cognate terms. I first offer in this box a bulleted listing of the terms, then below, in chronological order, quotations with exact citations."
]]></description>
<dc:subject>via:javierarbona collectivememory memory present past history bibliography research nostalgia</dc:subject>
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<item rdf:about="http://speedchange.blogspot.com/2010/07/of-cognition-and-memory-technology-and.html">
    <title>SpeEdChange: Of Cognition and Memory, Technology and Cities, Learning and Schools. Part I</title>
    <dc:date>2010-07-28T04:57:52+00:00</dc:date>
    <link>http://speedchange.blogspot.com/2010/07/of-cognition-and-memory-technology-and.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["what would it look like if we're enabling next instead of present?…What happens to cognition & collective memory, when every student at every age has phone in hand linking them universally & able to connect intimately & via projection?…augmented reality. To ask any question of anyone? These are present, not yet ubiquitous, technologies. As they appear & cognition changes…what do we educators do? What happens to teaching? spaces? curriculum?…Forget "no teaching wall," is there even "teaching floor"—& what does that mean?…age-based grades vanish…subjects…very notions of "student" & "teacher" altered. As info becomes more free, expertise becomes more distributed & controls of grade-level-expectations, standardized tests & textbooks become irrelevant. Does fixed time schedule survive? Is it possible to imagine school which prepares students for their future? Which operates w/, & builds skills for flexibility which humans require if they are to succeed when world changes?"]]></description>
<dc:subject>irasocol ubicomp education future futures learning explodingschool adamgreenfield cityofsound urbancomputing urban urbanism connectivity handhelds connectivism cognition collectivememory cities memory technology comments tcsnmy lcproject unschooling deschooling distributed everyware</dc:subject>
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