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    <title>When art dares us to break a cardinal museum rule | Aeon Videos</title>
    <dc:date>2026-06-12T09:33:22+00:00</dc:date>
    <link>https://aeon.co/videos/when-artworks-dare-audiences-to-break-a-cardinal-museum-rule</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One of the cardinal rules of museum-going is that art should be enjoyed from a comfortable distance and never touched. However, in the 1960s, a cohort of artists began inviting audiences to interact with, and thus alter, their works. This included the Japanese artist Yoko Ono, whose Painting to Be Stepped On (1960-61) was, as the title explicitly states, designed to be trampled.

In this instalment of the Art and the Senses short documentary series from the Museum of Modern Art (MoMA) in New York City, which interrogates how we encounter art beyond sight, Ono’s participatory piece becomes a lens through which to explore the inherent tension between artists, museums and audiences when touch is invited. Featuring interviews with museum curators and scenes from MoMA’s long-running touch tours, where educators guide visitors with visual impairments through works by feel, the film prompts viewers to consider: if art is a form of communication, what does touch allow us to say to one another?"

[direct link to video:

"“Don’t Touch the Art?” How Yoko Ono Challenged a Museum Taboo"
https://www.youtube.com/watch?v=A-4o_syR3Ew

"Of all the senses, touch is the biggest taboo in a museum. But what if allowing touch is the only way to truly experience the work?

In our latest episode of Art and the Senses, we follow two stories. The first shows how Yoko Ono challenged the rules of art in her "Painting to Be Stepped On" (1960), a piece of canvas laid on the floor, asking viewers to touch it. The second takes us on a “touch tour,” a long-running Access program at MoMA in which educators lead visitors who are blind or have low vision through the galleries to experience works through touch, a sense that shapes perception, memory, and emotional connection.

Hear from Ono, John Lennon, curators, conservators, artists, and museum educators as they explore one of the most powerful and charged senses. As Connor Monahan, Ono’s studio director says, “Touch is something that creates connection, and connection creates communication, and communication is what people need to create peace.”"]]]></description>
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    <title>We must not let AI take human connection the way of the cod | Psyche Turning Points</title>
    <dc:date>2026-05-07T06:10:12+00:00</dc:date>
    <link>https://psyche.co/turning-points/we-must-not-let-ai-take-human-connection-the-way-of-the-cod</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I was a child when Newfoundland’s fishing collapsed. Will I see the same happen to human connection?"

...

"Mandy McLean writes about how AI is reshaping the way we learn, connect, and make meaning. She works with educators and leaders to understand its human and cultural impact. She lives in Colorado, where she runs, climbs, and tries to stay connected to real things."]]></description>
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</item>
<item rdf:about="https://thebeautifultruth.org/life/psychology/iain-mcgilchrist-brains-hemispheres/">
    <title>Iain McGilchrist: Re-enchanting the Brain's Hemispheres — The Beautiful Truth</title>
    <dc:date>2026-05-05T18:00:34+00:00</dc:date>
    <link>https://thebeautifultruth.org/life/psychology/iain-mcgilchrist-brains-hemispheres/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Can we re-enchant our view of the world by re-engaging a ‘right hemispheric’ view of life, love and faith?"

[via Mo Bitar:
https://www.youtube.com/watch?v=h9dgeM_KuB8 ]]]></description>
<dc:subject>iainmcgilchrist 2026 rightbrain leftbrain neuroscience life living love faith religion spirituality perspective justinbrierley belletindall philippullman acgrayling rowanwilliams psychology truth reality art poetry myth ritual rationalism science academia thinking howwethink enlightnement governance power architecture music distance bureaucracy society trust complexity sacredness interconnected interconnectedness uniqueness relationships meaning meaningmaking awareness unknown unknowing civilization knowledge connection philosophy enchantment reenchantment wonder</dc:subject>
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<item rdf:about="https://thefarocafe.com/">
    <title>Faro Cafe</title>
    <dc:date>2026-05-05T15:48:33+00:00</dc:date>
    <link>https://thefarocafe.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Faro is a coffee shop in Cambridge built on leisure, community, and a deep love for Thoreau. In a world obsessed with the "cold hand of productivity," we’ve chosen to go the other way. We are an analog space, designed for those who believe that real connection happens when the screens go away.


Whether it’s through live music, skill-sharing, or just a long conversation over a ceramic mug, Faro is a place to reconnect—with each other, with the planet, and with the places we inhabit.


Our Philosophy:

• Beyond Consumerism: We imagine regenerative futures through repair workshops, pop-up art, and community talks.

• Deliberate Presence: A space built for conversation and connection, not for "co-working."

• Fiercely Local: Independently owned and dedicated to protecting the disappearing character of our neighborhood.

Faro is your friendly, light-hearted, and slightly irreverent home in Harvard Square. Leave the laptop at home; bring a friend (or a book) instead."

[via:
https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY ]]]></description>
<dc:subject>cambridge cafes coffeeshops slow leisure artleisure leisurearts productivity resistance connection attention presence consumerism repair community art deliberateness conversation local neighborhoods laptop-freecafes thoreau</dc:subject>
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<item rdf:about="https://www.damagemag.com/p/alienated-leisure">
    <title>Alienated Leisure - by Damage Magazine and Adam Smith</title>
    <dc:date>2026-04-26T00:46:42+00:00</dc:date>
    <link>https://www.damagemag.com/p/alienated-leisure</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Only by redefining leisure as no more than the absence of alienated labor has it been possible to so alienate us from our leisure that even our free time now becomes one more form of alienation."

...

"Karl Marx did not care to speculate in much detail about what comes after capitalism. That stray remark in The German Ideology, about how in the future it would be possible “to hunt in the morning, fish in the afternoon, rear cattle in the evening, criticise after dinner, just as I have a mind,” has excited a thousand fancies, but it has invited as much scorn from critics who take the passage as a telling example of utopian naivete. Marxism, they say, fails to take human nature seriously. It is supposed to enable production without alienation; without having to incentivize (or force) workers to do what they do not necessarily “have a mind” to do. But this is impossible: workers will not produce unless they are incentivized, because no one “has a mind” to work. They must be given a mind to do what is necessary. Every actual communist regime has discovered this truth, to the dismay of citizens who soon find that they will hunt or fish or rear cattle as the state requires, and will certainly not do any criticizing after dinner, assuming they get any. Better the capitalist way, in which the directives are issued by the free market, and are therefore no directives at all, since the market makes us free.

So say the critics. It’s interesting to observe that under the actual capitalist regimes of the present day we are taught to envision the future of work as an expanded and upgraded gig economy of endlessly varied options, in which everybody will be freed from alienating work by platforms and AI agents to change careers as whim and chance provide, and granted our independence from the stifling corporate and factory environments of yesteryear, with all their nasty pensions and benefits. In the hands of a skilled propagandist, or an undergraduate marketing major, it can almost sound like we are all going to start hunting in the morning and criticizing after dinner and fishing and cattle-rearing throughout the day. Although hunting is problematic, as is rearing cattle, since their meat makes us fat and their farts cause global warming. I don’t know about fishing. Maybe we should make it the subject of our next after-dinner struggle session.

Interesting, yes, but only one among many examples of capitalism’s admirable talent for marketing itself as the end of capitalism, of a piece with Lululemon selling resistance in the form of luxury yoga pants. Nothing new to see here. But there may be something new to see, or at least a fresh way to see something old, if we reflect on Marx’s idyll more obliquely, from the perspective of a resident of the twenty-first century whose most conscious experience of alienation may not come primarily from the way she is “minded” (by other people) to labor, but from what she is minded by others to do when she is supposedly not laboring.

In Marx’s image, hunting and fishing and farming and criticizing are all forms of labor that have been transformed into forms of leisure because they have finally been disalienated. They are not weekend entertainments; they are creative and indeed productive activities, even if the kind of life marked by these activities is made possible only because the problem of the “general production” and distribution of necessities has been solved. A just political economy for Marx is not one in which you don’t work; it is one in which work is self-consciously “chosen” and the artificial distinction between work and leisure is relaxed. That distinction is convenient for capitalists who need carrots and sticks to keep people in line (you work for money that pays for your entertainments; you work for the weekends; you work so you don’t have to work), and who have by means of that system smashed the feudal order and vastly increased our capacity for production. But it is not convenient for human beings, who naturally want to work, and are therefore equally unhappy when they have no work to do and when the work they have to do is unleisured because it is not done for its own sake, as we “have a mind” to do it. Marx looks forward, not merely to a world without bad work, but to a world with good work in abundance. Which is to say: he looks forward to a world of leisure properly understood.

How disappointing then to consider that our understanding of leisure has only deteriorated as some of our least immiserated workers have labored hard to ensure the nearly universal distribution of quasi-magical technologies that are supposed to reduce drudgery and increase productivity and generally accelerate the arrival of a work-free utopia. Let us forget, for a moment, the obvious facts that drudgery has increased in what seems like direct proportion to the number of tasks our devices enable us to perform simultaneously, and that productivity seems to have decreased in similarly direct proportion to the number of people who have been convinced that multi-tasking is a thing. Even if so-called artificial “intelligence” really does deliver a world without alienated labor, by delivering a world without any labor at all, it is already adding here and now another layer to the same world of frantic boredom built on the back of the smartphone and the social media platform. And to the extent that we actually do have less bad work to do (which for some people in some ways is true), we all are spending more and more of our “free” time working (scrolling, swiping, producing this eerie new commodity called “attention”) onscreen, entertaining ourselves by making other people richer and ourselves less free. Perhaps one reason it is easier than ever to imagine the end of the world than the end of capitalism is that the most valuable corporations in history have managed to supplement and maybe even replace the false distinction between work and leisure with a new form of “leisure” which is actually a new kind of alienated work, and is therefore what we might call “alienated leisure.”

Alienated leisure is as good a term as any for the peculiar experience of living in the “attention economy.” Indeed, it is a better term than most, because it is not swaddled in the kind of therapeutic claptrap that invariably, in the service of mental health, leads to calls for more mental health care, as if the problem were in your head (sorry, in your brain: it’s certainly never your fault!) and not in the heads of the mercenary psychologists who deliberately addicted you to short-form videos. Nor is the term saddled by moralistic concerns about distraction and dissipation, as if it really were just your fault, when of course it is not, even if you can and should avoid succumbing to distraction and dissipation. “Alienated leisure” puts the focus where it belongs: on a material system that has spiritual effects, one of which is a diminishing capacity to be sufficiently offended by what is happening to our ability to choose what we do with the “eight hours for what we will” sought by the old labor movements, before the colonization of those hours by the builders of some particularly shiny new “labor-saving devices” that have saved very few laborers from their traditional fate.

Consider what alienated labor is, for Marx: it is labor marked by a series of forced separations. First, the laborer is separated from the product of her work, both in the simple sense that she does not own it, and in the more profound sense that it owns her, because others own it, and use it to dominate her life. Second, the laborer is separated from the activity of working, by being confined to the performance of one task in a series over which she has no creative control (as on an assembly line), a confinement that damages her physically or mentally or both, depending on the work in question. Third, the laborer is separated from other laborers, who are turned from companions into competitors and reduced to obstacles or tools in the service of her own private ends. Finally, the laborer is separated from her human nature, which—it must be emphasized—wants to labor, and for that reason hates to be alienated from her labor by those who profit by doing so.

The parallel to leisure in the attention economy is easy to see. The product of our most determinedly “unproductive” hours (for Gen Z, over 6 hours of captured attention per day) is used to generate massive profits that we do not share, and to enable pervasive surveillance. The activity of scrolling (or clicking, or whatever) is intensely piecemeal, by design: we are algorithmically sorted with godlike efficiency into various silos and echo chambers that cut us off from any context that might salvage our act of attention from the constant fragmentation (cat video follows live beheading follows stock tips) that has been quite helpfully characterized as a form of “human fracking.” It goes without saying that we are unprecedentedly isolated from all the other people with whom we are supposedly more “connected” than ever before in human history. And, most importantly, we are increasingly cut off from our natural desire to spend our “free” time doing something that is free—something that is active and creative, something that strives for coherence and depth, something that involves not “connection” (that is what machines do) but honest-to-god relationships.

Unlike most on the “Left” today, Marx certainly thinks there is such a thing as human nature (what else would our material circumstances be alienating us from?). Marx’s conviction that humans naturally want to work, and that when their work is self-directed it is less distinguishable from leisure (and conversely that true leisure takes work; Homer Simpson drooling at the TV is most certainly not at leisure) will only become more important and more subversive if capitalism in the twenty-first century keeps its promises to automate vast swaths of alienated labor while opening up vast new territories of alienated leisure to those lacking the special “reality privileges” apparently enjoyed by Marc Andreessen. False consciousness is a thing, but in some ways it is easier to become and remain aware of your alienation when what is alienating is a job you feel forced by necessity to take (especially if it is a poorly-paid shit job, or even a highly paid bullshit job, in David Graeber’s sense). It is harder to stay alert to the fact that you actually hate your phone, since after all you keep scrolling on it, and nobody is “incentivizing” you to do it by paying you for your time. How can it be alienating if it’s freely chosen? Is not that the definition of leisure itself: free time spent on “what we will”?

So we have been made to think. Only by redefining leisure as no more than the absence of alienated labor has it been possible to so alienate us from our leisure that even our free time now becomes one more form of alienation, refined within an inch of its life, sliced and diced and parceled out into profit-generating chunks of captured attention. And now, it is with some horror that we realize—if we can—that even if we are quick to nod our heads in agreement, we are less and less capable of viscerally feeling the attraction of Marx’s quaint vision of leisure as hunting and fishing and cattle-rearing and criticizing, not only because all of those activities strike us as far too much work, but because all of them require the sort of slow and luxurious attention that is itself no longer for us a simple pleasure but an offputting slog. The insidious triumph of digital capitalism is to have turned attention into something we literally pay to others. And what they give us in exchange is nothing less than a steadily diminishing capacity to enjoy ourselves without making them rich."]]></description>
<dc:subject>leisure alienation freetime labor karlmarx artleisure leisurearts 2026 capitalism humannature ai artificialintelligence attentioneconomy psychology production productivity relationships connection coherence depth marcandreessen davidgraeber bullshitjobs hunting fishing criticism</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://resonantcomputing.org/">
    <title>Resonant Computing Manifesto</title>
    <dc:date>2026-04-14T22:07:09+00:00</dc:date>
    <link>https://resonantcomputing.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There's a feeling you get
in the presence of
beautiful buildings and bustling courtyards.
A sense that these spaces
are inviting you to slow down,
deepen your attention, and be
a bit more human.

What if our software could do the same?

***

We shape our environments, and thereafter they shape us.

Great technology does more than solve problems. It weaves itself into the world we inhabit. At its best, it can expand our capacity, our connectedness, our sense of what's possible. Technology can bring out the best in us.

Our current technological landscape, however, does the opposite. Feeds engineered to hijack attention and keep us scrolling, leaving a trail of anxiety and atomization in their wake. Digital platforms that increasingly mediate our access to transportation, work, food, dating, commerce, entertainment—while routinely draining the depth and warmth from everything they touch. For all its grandiose promises, modern tech often leaves us feeling alienated, ever more distant from who we want to be.

The people who build these products aren't bad or evil. Most of us got into tech with an earnest desire to leave the world better than we found it. But the incentives and cultural norms of the tech industry have coalesced around the logic of hyper-scale. It's become monolithic, magnetic, all-encompassing—an environment that shapes all who step foot there. While the business results are undeniable, so too are the downstream effects on humanity.

With the emergence of artificial intelligence, we stand at a crossroads. This technology holds genuine promise. It could just as easily pour gasoline on existing problems. If we continue to sleepwalk down the path of hyper-scale and centralization, future generations are sure to inherit a world far more dystopian than our own.

But there is another path opening before us.

***

Christopher Alexander spent his career exploring why some built environments deaden us, while others leave us feeling more human, more at home in the world. His work centered around the "quality without a name," this intuitive knowing that a place or an architectural element is in tune with life. By learning to recognize this quality, he argued, and constructing a building in dialogue with it, we could reliably create environments that enliven us.

We call this quality resonance. It's the experience of encountering something that speaks to our deeper values. It's a spark of recognition, a sense that we're being invited to lean in, to participate. Unlike the digital junk food of the day, the more we engage with what resonates, the more we're left feeling nourished, grateful, alive. As individuals, following the breadcrumbs of resonance helps us build meaningful lives. As communities, companies, and societies, cultivating shared resonance helps us break away from perverse incentives, and play positive-sum infinite games together.

For decades, technology has required standardized solutions to complex human problems. In order to scale software, you had to build for the average user, sanding away the edge cases. In many ways, this is why our digital world has come to resemble the sterile, deadening architecture that Alexander spent his career pushing back against.

This is where AI provides a missing puzzle piece. Software can now respond fluidly to the context and particularity of each human—at scale. One-size-fits-all is no longer a technological or economic necessity. Where once our digital environments inevitably shaped us against our will, we can now build technology that adaptively shapes itself in service of our individual and collective aspirations. We can build resonant environments that bring out the best in every human who inhabits them.

***

And so, we find ourselves at this crossroads. Regardless of which path we choose, the future of computing will be hyper-personalized. The question is whether that personalization will be in service of keeping us passively glued to screens—wading around in the shallows, stripped of agency—or whether it will enable us to direct more attention to what matters.

In order to build the resonant technological future we want for ourselves, we will have to resist the seductive logic of hyper-scale, and challenge the business and cultural assumptions that hold it in place. We will have to make deliberate decisions that stand in the face of accepted best practices—rethinking the system architectures, design patterns, and business models that have undergirded the tech industry for decades.

We suggest these five principles as a starting place:

1. Private: In the era of AI, whoever controls the context holds the power. While data often involves multiple stakeholders, people must serve as primary stewards of their own context, determining how it's used.

2. Dedicated: Software should work exclusively for you, ensuring contextual integrity where data use aligns with your expectations. You must be able to trust there are no hidden agendas or conflicting interests.

3. Plural: No single entity should control the digital spaces we inhabit. Healthy ecosystems require distributed power, interoperability, and meaningful choice for participants.

4. Adaptable: Software should be open-ended, able to meet the specific, context-dependent needs of each person who uses it.

5. Prosocial: Technology should enable connection and coordination, helping us become better neighbors, collaborators, and stewards of shared spaces, both online and off.

We, the signatories of this manifesto, are committed to building, funding, and championing products and companies that embed these principles at their core. For us, this isn't a theoretical treatise. We're already building tooling and infrastructure that will enable resonant products and ecosystems.

But we cannot do it alone. None of us holds all the answers, and this movement cannot succeed in isolation. That's why, alongside this manifesto, we're sharing an evolving list of principles and theses. These are specific assertions about the implementation details and tradeoffs required to make resonant computing a reality. Some of these stem from our experiences, while others will be crowdsourced from practitioners across the industry. This conversation is only just beginning.

If this vision resonates, we invite you to join us. Not just as a signatory, but as a contributor. Add your expertise, your critiques, your own theses. By harnessing the collective intelligence of people who earnestly care, we can chart a path towards technology that enables individual growth and collective flourishing."]]></description>
<dc:subject>manifestos computing computers software ethics technology christopheralexander privacy ai artificialintelligence ecosystems adaptability society social connection coordination collaboration sharedspaces online internet web data power</dc:subject>
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<item rdf:about="https://www.frontporchrepublic.com/2026/04/prophetic-possibilities-a-few-words-on-david-w-orr-and-a-healing-vision-for-america/">
    <title>Prophetic Possibilities: A Few Words on David W. Orr and a Healing Vision for America - Front Porch Republic</title>
    <dc:date>2026-04-11T03:11:31+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/04/prophetic-possibilities-a-few-words-on-david-w-orr-and-a-healing-vision-for-america/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A healing vision for America, Orr suggests in his writings, is one faithful to the great nearby, to the gospel of the local."

...

“How do we reimagine and remake the human presence on earth in ways that work over the long haul?” —David W. Orr

“The plain fact is that the planet does not need more successful people. But it does desperately need more peacemakers, healers, restorers, storytellers, and lovers of every kind. It needs people who live well in their places. It needs people of moral courage willing to join the fight to make the world habitable and humane. And these qualities have little to do with success as we have defined it.” —David W. Orr

...

"And what is Orr’s vision?

In light of the variety of topics he’s written about (love, gratitude, water, oil, speed, scale, diversity, language, education, climate change, technology, science, scientism, spirituality, politics, leadership, citizenship, agriculture, conservation, localism, architecture, ecological design, the industrial economy, and others) and in light of the richness of his expression, attempting a summary of his vision seems a fool’s errand. But let me run that fool’s errand roundaboutly (and uncomprehensively) by sharing a list from his book Hope Is an Imperative, a list of things Orr believes every healthy community needs, a plainly worded but provocative list that I’ve been sharing with friends and students for years:

• front porches
• public parks
• local businesses
• windmills and solar collectors
• local farms and better food
• better woodlots and forests
• local employment
• more bike trails
• summer baseball leagues
• community theaters
• better poetry
• neighborhood book clubs
• bowling leagues
• better schools
• vibrant and robust downtowns with sidewalk cafes
• great pubs serving microbrews
• more kids playing outdoors
• fewer freeways, shopping malls, sprawl, television
• no more wars for oil or anything else"]]></description>
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<item rdf:about="https://psyche.co/guides/how-to-get-to-know-your-neighbourhood">
    <title>How to get to know your neighbourhood | Psyche Guides</title>
    <dc:date>2026-04-09T05:31:04+00:00</dc:date>
    <link>https://psyche.co/guides/how-to-get-to-know-your-neighbourhood</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Whether you are a newcomer or you’ve lived there for years, learn to look closer and deepen your connection"

...

"Maybe you just moved to the neighbourhood or just started working there. Maybe you’re a visitor who’s staying awhile. Or a teen exploring on your own for the first time. You could even be a longtime resident. If any of these describes you, there are aspects of your neighbourhood that you don’t know. And because knowing each other, knowing our history and taking part in local institutions is what strengthens our communities, rooting ourselves in place has never been more necessary. This Guide offers some strategies for knowing your neighbourhood in a new and deeper way.

A neighbourhood is the product of people and culture. It’s as much a feeling as it is an area on a map: many people can sense it in their bodies when they cross into their own neighbourhood. No neighbourhood has just one story, nor even just one neighbourhood. People often disagree on its boundaries or names; there are overlapping neighbourhoods and micro-neighbourhoods. And throughout, there are multiple, even contradictory histories, imaginings, claims and meanings.

While neighbourhoods are often written about from an urban point of view, rural and suburban places have their own shapes of neighbourhood. These might be geographically larger than some urban neighbourhoods if they involve the reach of a car – though this can be true in cities, too – and they might intersect more with natural or agricultural spaces in addition to built ones. Wherever we live, most of us have a need to connect with the people around us, to feel that we belong where we find ourselves. I invite you to interpret this Guide for wherever you are, wherever you go.

Why you should take a closer look at your neighbourhood

Whenever I move to, work in or visit a new neighbourhood, I’m curious to know what other people are seeing and feeling in this place, without judgment or constraint. I want to know how it works. To see all the layers. This is partly because researching and photographing neighbourhoods is what I do professionally – but the impulse is also personal, and one I’ve had since childhood. Maybe it’s one you share?

Beyond satisfying our curiosity, getting to know a neighbourhood is a way to build capacity for compassion, to avoid that all-too-human inclination to see others as less real than ourselves. Really being with the people who live around you is an essential part of recognising our shared humanity, even our shared fate, recognising that we each belong to something larger than ourselves. In this time of loneliness and division, getting to know your neighbourhood and neighbours might be something close to an existential necessity. Overcoming collective crises requires negotiation and collaboration across differences, and it isn’t easy work. The muscles for it need to be built. So, think of getting to know your neighbourhood – through small talk, listening, learning history, contributing – as a low-stakes way to build those muscles, to be ready when the stakes are much higher.
A man sitting in a diner booth Looking at various papers. He is surrounded by windows with a view of the street outside.

Lotto, Golden Gate Donuts, Telegraph Avenue, Oakland, US, 2006

Even in a neighbourhood you think you already know, you can learn completely new things. This happened for me on New York’s Lower East Side. I grew up nearby, lived there, and worked in a community centre there. But I never knew the story of its contested 14-square-block area until I was teaching a class in which I collaborated with housing activists and public historians. Only then did I find out that the parking lots I’d long skirted on my walks were the site of homes torn down in the late 1960s, the result of a failed urban renewal project. The displaced residents, I learned, were promised that they could return to new apartments. Instead, the site sat vacant, an open wound of discrimination and deceit.

Knowing this story changed my life. I worked on projects in this place for almost a decade, even writing a book, Contested City (2019), about it. More importantly, in knowing that history and talking with those directly impacted by it, I came to understand where people’s deep emotions about the place came from, why the 50-year fight to get affordable housing built there mattered so much, and why I should contribute what I could.

Getting to know a neighbourhood is about taking the time to listen, notice and ask questions, to take part, to risk something of yourself. It’s about recognising that you exist in a particular place and time, shaped by other places and other times. In part, of course, this process happens naturally as you make your daily way through a place, as long as you’re paying attention. But to help you go deeper, I’ll share some specific practices that grow from the work of urban researchers, artists and community organisers – people whose job it is to see the invisible linkages in a place. Because that’s part of what it is to know a place: to see what isn’t there, but also very much is.

Key points

1. Knowing your neighbourhood better is good for you and the community. It’s a way to pursue your curiosity, build knowledge and connection, and grow your capacity for compassion.

2. Read the neighbourhood. Use all your senses to explore what its signs (official and unofficial), sounds, traces left by neighbours, buildings, boundaries and books can tell you about its people and history.

3. Explore the neighbourhood at different times. Break out of your routine and observe the crowds, activities and features that emerge at different hours, days and seasons.

4. Take part. Spend time in local gathering places and pay attention to people’s concerns and interests.

5. Give something of yourself. Share something you make with neighbours, join a local group, volunteer, or find other ways to have a stake in the neighbourhood."]]></description>
<dc:subject>gabriellebendiner-viani urbanism neighborhoods 2026 listening noticing observation place slow small local urban senses history connection curiosity seasons time signs sounds sound architecture boundaries</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://aeon.co/videos/ai-isnt-merely-bad-at-writing-it-does-not-and-cannot-write">
    <title>AI isn’t merely bad at writing. It does not and cannot write | Aeon Videos</title>
    <dc:date>2026-02-20T05:40:29+00:00</dc:date>
    <link>https://aeon.co/videos/ai-isnt-merely-bad-at-writing-it-does-not-and-cannot-write</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["‘Why did you write it?’

As an English professor, the YouTube video essayist known as ‘josh (with parentheses)’ has, over the past few years, witnessed a faculty-wide panic about students using large language models (LLMs) to plagiarise assignments. The experience inspired him to create this sprawling video essay on the meaning of LLMs – what they can do and, more to the point, what they can’t. To him, this includes the very act of writing itself, which he contends, borrowing the words of Stephen King, requires a ‘meeting of the minds’. The entertaining and insightful piece spans the poetry of Gertrude Stein and contemporary ‘brainrot’ videos, all while he prods at ChatGPT and his friends. Travelling to some surprising places, he generates an unusually perceptive meditation on what might, at first glance, seem like a near-exhausted topic."

[direct link to video:

"You are a better writer than AI. (Yes, you.)"
https://www.youtube.com/watch?v=V5wLQ-8eyQI

"As an English professor, I hear people at every level talking constantly about the use of AI in writing, but nobody seems to be talking about the thing that matters most: AI cannot write. Writing has language, and writing has communication, but the communication does not live inside the language. This is a video essay about what writing is. Meetings of the mind with Stephen King, Gertrude Stein, Lewberger, Max Teeth, CyberGrapeUK, and others--but by necessity not with ChatGPT.

Recorded on a Macbook Pro using OBS and a little bit of editing trickery. If you look at the timestamps on the files you can probably deduce that when I say "two weeks ago" I mean about four months ago."]]]></description>
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    <title>Time Reconsidered: Why the Universal Genève Ferrovie dello Stato Is The Railroad Watch To Rule Them All</title>
    <dc:date>2026-02-10T07:04:39+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The story of the Universal Genève FS—and why the most meaningful watches are the ones that carry history, not status."

...

"I don’t believe in grail watches. I believe in lists. My list is a future collection, a mental inventory of watches I admire, covet, obsess over, and, in many cases, will probably never own. Every now and then, something on that list stops me cold.

That happened again recently, when a watch I first added sometime around 2015 resurfaced and demanded attention: the Universal Genève Ferrovie dello Stato, better known simply as the UG FS.

[image: "Mark 2 Dial. Image: Fratello Watches."]

I’ve added this watch to more eBay and Chrono24 carts than I care to admit. I’ve talked myself into it, out of it, and back into it again. And yet, despite all of that familiarity, I realized I’d never really reconsidered it. That makes it the perfect watch to kick off this year’s Time Reconsidered series.

I’ve never hidden my affection for Universal Genève. Like many collectors, I’m eagerly awaiting the brand’s long-anticipated revival under the guidance of Breitling and Georges Kern. But the FS isn’t the Universal Genève most people picture first. It isn’t a Nina Rindt. It isn’t a Tri-Compax. It certainly isn’t a Polerouter. Those watches deserve every ounce of praise they get.

The watch is generally still attainable, with most models just shy of the $1K price tag. In a vintage UG landscape where quality pieces have become increasingly untouchable, the FS stands out not as a consolation prize, but as a reminder of what watch collecting is supposed to be about.

History, Railways, Time, And A New Italy

[image: "In the early 1930s, Bologna San Ruffillo emerged as one of the more modern stops along the newly inaugurated Direttissima line between Bologna and Florence. Unlike many small stations of the era, it was built with raised, fully paved platforms, sheltered canopies, and a dedicated pedestrian underpass—amenities that signaled a quiet leap forward in everyday railway infrastructure. Image: Wikipedia Commons."]

To understand the FS, you have to start with railroads. And to understand railroads, you have to understand time.

The story of modern timekeeping cannot be told without trains. Railroads didn’t just shrink distance; they forced the world to agree on what “now” actually meant. Time zones exist because trains needed them. Schedules demanded synchronization. Local noon stopped being practical the moment steel tracks connected cities moving at unprecedented speed.

Universal Genève was far from alone in producing watches for railroad service. In the United States, brands like Hamilton and the Ball Watch Company were the true standard-bearers, supplying timepieces that met strict railroad certification requirements. These watches were engineered for demanding conditions, with features such as magnetic protection, improved shock resistance, and highly legible dials designed to be read at a glance, even in poor light. It wouldn’t be until later that Omega entered the conversation, applying the same functional principles to the Railmaster as rail-adjacent needs evolved beyond the American system.

Long before Universal Genève existed as a brand, its roots were already intertwined with Italy — and with the language of railways. Trademark records show that in October 1893, a rail-themed mark featuring a wagon and the word Ferrovia was registered in Le Locle by P. Baillod-Houriet. That same mark was formally transferred in 1894 to Descombes & Perret, the firm that would soon operate under the “Universal Watch” name, and again in 1897 to Perret & Berthoud.

[image]

By 1901, the lineage had evolved further, with Perret & Berthoud registering Cronometro per Ferrovie for watches and watch components. These early trademarks do not point to an official supply contract with the Italian State Railways, but they do reveal something more subtle and just as important: from its very beginnings, Universal’s predecessor firms were deliberately positioning themselves within the Italian market using railway imagery and nomenclature, aligning precision timekeeping with the symbolism and prestige of rail transport decades before the famous FS wristwatches would appear.

[image]

During the Fascist era, the Italian watchmaker Perseo held exclusive rights to supply watches to Ferrovie dello Stato employees. That changed in the postwar period. By the 1950s, as Italy rebuilt itself, the railway began offering workers a choice: pocket watch or wristwatch, multiple suppliers, personal preference within a professional framework.

This is when Universal Genève entered the picture. Already respected for its chronographs and complicated watches, UG became one of the approved suppliers for Ferrovie dello Stato employees. What emerged was not a marketing exercise, but a true employee watch — issued for work, built for purpose, and worn daily.

In that sense, the FS is something like the grandfather of the watches collectors love to talk about today: Pan Am–signed GMTs, Domino’s Rolexes, corporate-issued Omegas. Before any of that became romanticized, the FS existed quietly on the wrists of working Italians, keeping trains on time and on track.

In Italy, railroads carried even greater symbolic weight. They represented unity, progress, and national identity — sometimes exploited, sometimes earned. Under Fascism, the rail system became a tool of propaganda. By the end of World War II, it was also in ruins.

What followed was one of the most important transformations in Italy’s modern history. The Ferrovie dello Stato was rebuilt almost from scratch. New lines were laid. Electrification expanded. The groundwork for high-speed rail was established. What had once been a symbol of authoritarian spectacle was reimagined as something else entirely: a marker of renewal, mobility, and possibility.

Railway workers became part of that story. They weren’t just employees — they were stewards of movement, stability, and modern life. In many ways, they came to represent freedom and prosperity in motion. And the watches they wore mattered.

The Universal Genève FS

[image: "The cleanest Mark 1 dial you will ever see. Image: MarktheTime."

The Universal Genève Ferrovie dello Stato was produced across three distinct series between the mid-1960s and the mid-1970s, a relatively short window that nevertheless captures a period of rapid aesthetic and industrial change. While the cases, dials, and proportions evolved, the core brief from the Italian State Railway remained remarkably consistent: a highly legible wristwatch, modestly sized by modern standards, with a clean white dial, Arabic numerals, and a subsidiary seconds display at six o’clock.

Across all three iterations, the FS was powered by Universal Genève’s manually wound caliber 64 (which is eerily similar to the Omega 30T2RG). It’s a no-nonsense movement, which is the nicest way to describe a mechanical movement that is non-hacking, non-chronometer rated, but reliable, slim, and generally easy to service.

Every example was engraved on the caseback with “FS” along with a unique serial number. Unlike many military or employee-issued watches where production figures are speculative at best, the sequential numbering here allows for educated estimates. In total, roughly 82,000 Universal Genève FS wristwatches appear to have been produced between 1964 and 1975, with the vast majority belonging to the second series.
First Series (circa 1964–1966)

The earliest FS, and still the one I find myself chasing most often, is the First Series. These watches feature a 34mm case with white enamel dial, that gets, dare I say it, creamy with age. When scouring online for these, pay special attention to the enamel dials as many are in poor condition.

The Arabic numerals are stamped from the reverse of the dial, creating raised forms that are then filled in dark paint, offering excellent contrast and depth. The small seconds register at six o’clock has radially printed numerals, which just looks really good. Look closely and you’ll spot another tell: the “6” in 60 is wide open, a small detail that has become a shorthand for identifying early examples.

Many collectors, myself included, seek out the Mark I for its faceted case, slightly smaller size, and radial subdial layout. Produced only for a brief period, the First Series is significantly rarer than what followed, and finding one in strong, original condition has become increasingly difficult.

Second Series (circa 1969–1974)

[image: "Mark 2 Dial. Image: Fratello Watches."]

The Second Series marks the most substantial visual shift in the FS lineage, and also accounts for nearly 70 percent of total production. Here, Universal Genève moved to a larger 36mm cushion-shaped case with broader proportions and 19mm lug spacing, aligning more closely with late-1960s design trends.

Despite the new case, much of the dial DNA remains intact. The white enamel dial returns, as do the stamped Arabic numerals. On the sub-seconds register, the numerals are now printed straight rather than radially, the “6” in 60 is tightened up, and no longer fully open, though not entirely closed either.

Third Series (circa 1974–1975)

The Third Series represents the final chapter of the FS story — and the most visually distinct. The cushion case remains, but the dial takes a sharp turn. Gone is the enamel; in its place is a silver dial with a more modern, utilitarian feel.

The typography shifts as well. The sub-seconds register features smaller, straighter printing with concentric circles, and the Arabic numerals appear to be applied rather than stamped. Below six o’clock, the dial now reads simply “Swiss,” replacing the earlier “Swiss Made.” It’s a quieter, more restrained execution.

Production numbers for the Third Series are exceedingly small. Based on known serial ranges, as few as 1,500 examples may have been made, all toward the very end of Universal Genève’s involvement with the FS program.

A Note for Anyone Looking: Correct crowns across all series remain a point of debate, but evidence suggests that a signed Universal Genève crown bearing a capital “U” is appropriate. As with much vintage collecting, originality here is part documentation, part informed consensus.

Why This One Matters to Me

When I look at the watches on my list, the ones I want and the ones I admire, it is hard not to notice how disconnected many of them really are. Some are aspirational in the most obvious way. We see Steve McQueen, James Dean, James Bond. We see our boss’s gold watch and imagine what it might say about us if it were on our wrist instead. None of that is wrong. We all use objects, watches included, to project identity, to borrow a little meaning, a little confidence, a little cool.

[image: "Two Mark 2 dials. Image: Omega Forums"]

The Universal Genève FS is undeniably cool, but not in a way that tries to impress. It is not going to upend horological history, and it does not pretend to be some revelatory act of design. What it does instead is something far rarer. It connects.

Universal Genève was one of the first vintage brands I encountered in the earliest, most formative years of my collecting. Long before I understood movements or production numbers, I wanted a UG. That desire never faded, only my ability to act on it did. The FS, in many ways, feels like the most honest expression of that early fascination.

And while it was not made in Italy, its roots are inseparable from it. This watch represents a moment of rebuilding, of forward motion, of life after authoritarianism. It was worn by railway workers, people like those in my own family, who quite literally kept the country moving. There is something quietly powerful about wearing a watch that stands in opposition to the regime my grandparents fled, transformed instead into a symbol of work, dignity, and progress.

Italy will always have a place in my heart. Not just because of heritage, but because of memory. A babymoon spent driving through the Dolomites and hiking along impossibly blue alpine lakes. A best friend’s wedding on the Grand Canal in Venice. Family trips to Florence. Moments measured not just in minutes, but in motion, always on trains, always between places, always headed somewhere new.

To wear a Universal Genève FS is to carry all of that on my wrist. A piece of personal history intertwined with a broader one. A watch tied to the railroads that reshaped how we organize, understand, and experience time itself.

And that, to me, is what watch collecting is really about. It’s not about trophies or speculation, but stories that move with you and matter because they are yours."]]></description>
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    <title>What technology takes from us – and how to take it back | AI (artificial intelligence) | The Guardian</title>
    <dc:date>2026-02-08T07:56:42+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA[Decisions outsourced, chatbots for friends, the natural world an afterthought: Silicon Valley is giving us life void of connection. There is a way out – but it’s going to take collective effort]]></description>
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    <title>The New Satanic Panic Is Here - YouTube</title>
    <dc:date>2026-01-24T17:16:13+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=2yVJffNplJc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://www.usermag.co/p/the-new-satanic-panic-is-here ]

"Are Smartphones & Social Media Really Causing a Teen Mental Health Crisis?

Are smartphones and social media actually destroying teen mental health, or is this just another moral panic? I critically examine the growing narrative that phones, apps, and screen time are responsible for rising anxiety, depression, and harm among teenagers. 
 
These claims, popularized by politicians, journalists, interest groups like the Heritage Foundation, and authors like Jonathan Haidt (The Anxious Generation), are being used to justify mass surveillance laws, deplatforming marginalized people, and implementing policies that actually harm kids and reward big tech. 
 
They allow lawmakers to scapegoat users, and institute draconian surveillance laws instead of enacting meaningful regulation. Haidt and others boosting this moral panic have pushed debunked claims about how social media can turn kids LGBTQ. Haidt has pushed false and misogynistic claims that young liberal women suffer from more "anxiety." He is on the board of Bari Weiss' unaccredited reactionary right wing University. 

Using peer-reviewed studies, media analysis, and real-world examples, this episode breaks down:

- Why smartphones became the default scapegoat for teen mental health
- How correlation is repeatedly confused with causation
- Ho weak and misleading data is driving major public policy decisions
- How moral panics spread through podcasts, news media, and social platforms
- Who is actually harmed by phone bans and social media crackdowns
- Why girls, LGBTQ youth, and marginalized teens are the most harmed

I also explore how internet scares like the Momo Challenge illustrate the dangers of fear-based policy making, and why banning technology doesn’t solve any of the root issues of kids' mental health issues like social isolation, economic stress, lack of mental health care, and inequality.

If you’re interested in:

- Teen mental health
- Social media & smartphones
- Internet culture and moral panics
- Education policy and school phone bans
- Digital rights and youth safety

this video will challenge what you’ve been told by the mainstream media, but please keep an open mind!"]]></description>
<dc:subject>taylorlorenz 2026 socialmedia jonathanhait web internet online mentalhealth conservatism censorship inequality momochallenge smartphones moralpanic mashablackburn lgbtq policy bariweiss heritagefoundation anxiety reactionaries screentime depression teens youth research media technology change history novels comicbooks comics telephones phones television tv radio fredricwertham children childhood adolescence addiction beepers columbine videogames games gaming bans tiktok isolation fear danahboyd mobility walkability suburbia freetime leisure homework play parenting panic surveillance economics wealthdisparity work labor pandemic covid-19 coronavirus misogyny rightwing right recession economy unemployment instability capitalism publicpolicy poverty precarity guns stress mainstreammedia social connection</dc:subject>
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    <title>When Story Loses the Plot | Los Angeles Review of Books</title>
    <dc:date>2026-01-03T06:45:15+00:00</dc:date>
    <link>https://lareviewofbooks.org/article/when-story-loses-the-plot/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Hannah H. Kim ponders the plotless narrative as a tool for meaning-making."]]></description>
<dc:subject>hannahkim meaningmaking meaning narrative plot writing howwewrite culture storytelling stories identity politics history branding fables jdavidvelleman emforster peterbrooks byung-chulhan narration tseliot jamesjoyce fredricjameson quietquitting quitting coherence closure perfectdays tv television film filmmaking thebear katherineelkins structure elisabethcamp manvirsingh gamification progress purpose fitnesstracking quantification quantifiedself orientation momentum mood character characters form resolution vulnerability connection understanding irony control security</dc:subject>
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<item rdf:about="https://yalereview.org/article/dan-fox-learning-welsh">
    <title>The Yale Review | Dan Fox: “What Happened When I Began to Speak Welsh”</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["By learning my family's language, I hoped to join their conversation."]]></description>
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<item rdf:about="https://www.joanwestenberg.com/thin-desires-are-eating-your-life/">
    <title>Thin Desires Are Eating Your Life</title>
    <dc:date>2025-12-29T20:58:50+00:00</dc:date>
    <link>https://www.joanwestenberg.com/thin-desires-are-eating-your-life/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The defining experience of our age seems to be hunger. 

We're hungry for more, but we have more than we need. 

We're hungry for less, while more accumulates and multiplies.

We're hungry and we don't have words to articulate why.

We're hungry, and we're lacking and we're wanting.

We are living with a near-universal thin desire: wanting something that cannot actually be gotten, that we can't define, from a source that has no interest in providing it.

The distinction between thick and thin desires isn't original to me.

Philosophers have been circling this territory for decades, from Charles Taylor's work on frameworks of meaning to Agnes Callard's more recent writing on aspiration.

But the version I find most useful is simple:

A thick desire is one that changes you in the process of pursuing it.

A thin desire is one that doesn't.

The desire to understand calculus versus the desire to check your notifications are both real desires, and both produce (to a degree) real feelings of satisfaction when fulfilled.

But the person who spends a year learning calculus becomes someone different, someone who can see patterns in the world that were previously invisible, who has expanded the range of things they're capable of caring about, who has Been Through It.

The person who checks their notifications is, afterward, exactly the same person who wanted to check their notifications five minutes ago.

The thin desire reproduces itself without remainder.

The thick desire transforms its host.

I want to be careful here because this is a claim that can easily slide into unfalsifiable grumpiness about Kids These Days.

But there's a version of it that I think is both true and important.

The business model of most consumer technology is to identify some thick desire, find the part of it that produces a neurological reward, and then deliver that reward without the rest of the package.

Social media gives you the feeling of social connection without the obligations of actual friendship.

Pornography gives you sexual satisfaction without the vulnerability of partnership.

Productivity apps give you the feeling of accomplishment without anything being accomplished.

In each case, the thin version is easier to deliver at scale, easier to monetize, and easier to make addictive.

The result is a diet of pure sensation.

And none of it seems to be making anyone happier.

The surveys all point the same direction: rising anxiety, rising depression, rising rates of loneliness even as we've never been more connected.

How could this be, when we've gotten so good at giving people what they want?

Maybe because we've gotten good at giving people what they want in a way that prevents them from wanting anything worth having.

Thick desires are inconvenient.

They take years to cultivate and can't be satisfied on demand.

The desire to master a craft, to read slowly, to be embedded in a genuine community, to understand your place in some tradition larger than yourself: these desires are effortful to acquire and impossible to fully gratify.

They embed you in webs of obligation and reciprocity.

They make you dependent on specific people and places.

From the perspective of a frictionless global marketplace, all of this is pure inefficiency.

And so the infrastructure for thick desires has been gradually dismantled.

The workshops closed, the congregations thinned, the apprenticeships disappeared, the front porches gave way to backyard decks and studio apartments and the coveted Micro Homes where you could be alone with your devices.

Meanwhile the infrastructure for thin desires became essentially inescapable.

It's in your pocket right now.

Grand programs to Rebuild Community or Restore Meaning seem to founder on the same logic they're trying to escape.

The thick life doesn't scale.

That's the whole point.

So: bake bread.

The yeast doesn't care about your schedule.

The dough will rise when it rises, indifferent to your optimization.

You'll spend an afternoon doing something that cannot be made faster, producing something that you could have bought for four dollars, and in the process you'll recover some capacity for patience that the attention economy has been methodically stripping away.

Write a letter, by hand, on paper.

Send it through the mail.

The letter will take days to arrive and you won't be able to unsend it or edit it or track whether it was opened.

You're creating a communication that exists outside the logic of engagement metrics, a small artifact that refuses to be optimized.

Code a tool for exactly one person.

Solve your friend's specific problem with their specific workflow.

Build something that will never scale, never be monetized, never attract users.

The entire economy of software assumes that code should serve millions to justify its existence.

Making something for an audience of one is a beautiful heresy.

None of this will reverse the great thinning.

But I've started to suspect that the thick life might be worth pursuing anyway, on its own terms, without needing to become a movement.

The person who bakes bread isn't trying to fix the world. They're not making any attempt to either dent or undent the universe.

They're trying to spend a Sunday afternoon in a way that doesn't leave them feeling emptied out.

They're remembering, one loaf at a time, what it feels like to want something that's actually worth wanting."]]></description>
<dc:subject>joanwestenberge small slow desire audiencesofone motivation productivity philosophy life living 2025 minimalism fulfillment social socialconnection connection vulnerability partnership shorcuts friction addiction efficiency accomplishment effort happiness well-being wellbeing convenience inconvenience gratification delayedgratification frictionlessness meaning meaningmaking optimization communication metrics</dc:subject>
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<item rdf:about="https://live-ssmatrix.pantheon.berkeley.edu/research-article/alexis-madrigal/">
    <title>Alexis Madrigal: &quot;To Know A Place&quot; - Social Science Matrix</title>
    <dc:date>2025-12-28T20:58:00+00:00</dc:date>
    <link>https://live-ssmatrix.pantheon.berkeley.edu/research-article/alexis-madrigal/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Recorded on December 4, 2025, this video features a Social Science Matrix Distinguished Lecture, “To Know a Place,” presented by journalist and author Alexis Madrigal.

Madrigal has long explored how technology, culture, and environment shape our lives; from his work co-founding The COVID Tracking Project to his books Powering the Dream and The Pacific Circuit. In this talk, Madrigal turns his attention to the question of how we come to know a place. Drawing on his background as a reporter, writer, and thinker of cities, landscapes, and histories, he explores different ways of writing about and understanding place, revealing how perspective, memory, and narrative inform the stories we tell about the world around us. 

About the Speaker

Alexis Madrigal is a journalist in Oakland, California. He is the co-host of KQED’s current affairs show, Forum, and a contributing writer at The Atlantic, where he co-founded The COVID Tracking Project. Previously, he was the editor-in-chief of Fusion and a staff writer at Wired. His latest book, The Pacific Circuit, came out in March 2025 from MCD x FSG. He is the proprietor of the Oakland Garden Club, a newsletter for people who like to think about plants. Madrigal authored the book Powering the Dream: The History and Promise of Green Technology. He has been a visiting scholar at UC Berkeley’s Information School and UC Berkeley’s Center for the Study of Technology, Science, and Medicine as well as an affiliate with Harvard’s Berkman Klein Center for Internet & Society. He was born in Mexico City, grew up in rural Washington State, and went to Harvard.

Podcast and Transcript

Watch the panel above or on YouTube [https://www.youtube.com/watch?v=URcgwVjoxbE ]. Or listen to the audio recording via the Matrix Podcast below (or on Apple Podcasts)."]]></description>
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<item rdf:about="https://joshcollinsworth.com/blog/alchemy">
    <title>Alchemy - Josh Collinsworth blog</title>
    <dc:date>2025-11-27T05:55:29+00:00</dc:date>
    <link>https://joshcollinsworth.com/blog/alchemy</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Alchemists in medieval times apparently believed it was possible to transmute matter into gold—or, at least, were attempting to find out if it was possible to do so through an early, rudimentary version of what would eventually become chemistry.

Typically, alchemists sought to turn lead into gold, largely because lead was common, and gold wasn’t.

Gold was precious, and if you had an unlimited supply of gold (or could turn a less finite supply of something else, such as lead, into gold), then you could make yourself wealthy—

—or that was the theory at least.

Personally, I’ve always wondered why alchemists didn’t think that through a little more.

It’s easy for me to say that, of course, with my 20th century education, which covered things like the economics of supply and demand. But it’s always seemed to me that infusing a market with an easily available supply of gold would be counterproductive, as that gold would immediately lose value in direct proportion with the infusion.

One real-world example of this phenomenon: salt. Salt was once a prized commodity, since it was very difficult to extract and transport, and because everyone needed it. It wasn’t on the level of gold, of course, but still rare and essential enough to make it highly valuable.

Today, however, salt is virtually disposable, for the simple reason that it’s incredibly common. Modern technology both made it easier to get, and less essential to have. Supply went up; demand went down; what was once prized is now almost literally everywhere.

***

These days, people aren’t trying to create gold out of other matter, but they are pursuing a slightly different version of alchemy: creating art from AI.

The materials are different, but the idea is the same: if the owners of AI can bypass the intensive process of procuring art, or music, or video, or any other sort of creative content, then they can, in a way, create their own gold.

Except: it won’t work that way.

In fact, it’s already working very much the opposite way.

The public reaction to AI-generated art, of every kind, might have been awe or joy at first. But the longer time goes on, and the more of this newly cheap material floods the figurative market, the more the reaction becomes decidedly negative.

The output of generative AI is novel, to be sure, and it can even be enjoyable at times. But what it isn’t any longer is: valuable.

An ever-growing segment of the population can now sniff out AI art. It’s obvious, when you know what to look for. It sticks out. It’s glaring. It’s immediately off-putting. People actively avoid it when they can, and instantly de-value everything associated with it.

I would be far from alone in saying that an otherwise excellent blog post can be ruined for me, only because it has an AI thumbnail image. A song I might have liked in a vacuum is dead to me, once I learn AI created it. Artwork that I previously found interesting is immediately and irrevocably meaningless to me the second I find out AI had something to do with its creation.

The market has long-since been flooded. The supply has been outpacing the demand by many orders of magnitude for years now.

Generative AI is not capable of creating that figurative gold, because gold is rare and difficult to come by, and that rarity is exactly what makes it valuable.

Art is valuable precisely because it is not easy to create.

And I am interested in art—we are interested in art, in any and all of its forms—because humans made it. That’s the very thing that makes it interesting; the who, the how, and especially the why.

The existence of the work itself is only part of the point, and materializing an image out of thin air misses the point of art, in very much the same way that putting a football into a Waymo to drive it up and down the street for a few hours would be entirely missing the point of sports.

The struggle that produced the art—the human who felt it, processed it, and formed it into this unique shape in the way only they could—is integral to the art itself. The story of the human behind it is the missing, inimitable component that AI cannot reproduce.

That’s what I and so many others find so repulsive about generative AI art; it’s missing the literal soul that makes art interesting in the first place.

We care about art because it’s a form of connection to other humans. Otherwise, we wouldn’t care who painted a painting, or when, or how, or why. We wouldn’t care which artist sings a song, or whether that song is about any experience we can relate to.

I might be able to enjoy a book or a movie or a TV show without thinking about how it was created, but eventually, inevitably, I want to know more about how it came to be, the writers behind it, and the people who helped bring it to life.

If this weren’t the case, we most certainly wouldn’t watch interviews with the creators, or read about their stories, or be interested in the origins of their work. We wouldn’t have entire genres of videos dedicated to those stories, as we do now.

There might not even be any such thing as a famous artist, if art could be so easily detached from the human who created it.

Art is interesting precisely because a human made it, through a long, difficult process that could be unique only to them. The human story behind the art is just as much a part of the work as the paint or the notes or the words or any other part of the medium.

And no, I’m sorry, but prompting your way to the finished piece absolutely does not count—

—Not that it matters. I’ve gotten a little off-topic, but whether AI-generated art is truly art isn’t the point, and it doesn’t really matter anyway. The zone is too flooded, regardless.

AI-generated content is everywhere; it’s inescapable; and it’s therefore made itself less than worthless.

AI will doubtlessly displace countless workers, because bosses with more power than taste are ubiquitous. Still:

AI will never fully displace creatives, because the moment AI can mass-produce any kind of creative work at scale, that work will stop being worth producing in the first place.

It will be toxic; a trend well past its prime, already rotten on the vine.

The more gold you make, the less the gold is worth.

Good luck with that lead, though."]]></description>
<dc:subject>ai artificialintelligence economics technology history joshcollingsworth art creativity generativeai friction difficulty alchemists shortcuts gold salt rarity slop aislop music humanism human humans work labor effort connection content genai</dc:subject>
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<item rdf:about="https://mbird.com/everyday/the-glory-of-the-ordinary/">
    <title>The Glory of the Ordinary - Mockingbird</title>
    <dc:date>2025-11-06T19:08:15+00:00</dc:date>
    <link>https://mbird.com/everyday/the-glory-of-the-ordinary/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Not long ago, I was sitting on my couch in my apartment in the middle of New York City, scrolling through endless videos on my phone. The afternoon sun snuck in through my window and reflected on the screen I had been staring at for an hour. As video after video of both strangers’ and friends’ lives swept by on a digital stream to nowhere, I found myself transfixed, gazing on in raptured interest. Each clip, each sliver of film, gave me a peek into the fascinating moments countless others were currently living around the world. A large portion of the videos were people in interesting places doing interesting things — a romantic vacation to Europe with their significant other, a gourmet meal at a new restaurant with friends, a red carpet event with a celebrity sighting, a breathtaking hike in a national park.

I looked up from my phone and out my fifth story window that looked across the sprawling metropolis that is Manhattan. I sighed as I remembered that New York City was the greatest city in the world, filled with the greatest food, art, and entertainment the world has ever known, just on the other side of my front door. And here I was, in the middle of it, sprawled on my couch, where I had been for a week, more or less. I thought back over my week to all the places and things I had done and realized how un-Instragrammable my life had become.

I had taken a couple of walks on my usual path through Central Park, gotten a tea at my regular boba spot, sat on a different couch in my friend’s apartment like I always do, and seen a movie with my friends at the same theater we’ve been going to every week for five years. A twinge of both depression and guilt rushed over me as I contemplated the juxtaposition between the videos of people adventuring to fascinating places and doing amazing things and the very predictable life I was living, even in the middle of New York City. It’s not that I don’t have a good reason that my list of regular places is small — cities are very expensive, and as a writer/creative, I work from home. But the real truth is, I go to the same handful of places and do the same handful of things with the same handful of people because I like it, and I feel bad about that.

We currently live in a dystopian age where lives are no longer lived; they’re performed, they’re filmed, like little movies or reality TV shows for the world’s entertainment. The more interesting the show and its characters, the more comments, likes, and engagement. Some people actually make a living out of this digital life performance, but many of us do it for free. And if there’s something that we’ve all learned, whether we’re digital performers or scrolling viewers, it’s that the all-powerful algorithm will bless better, bigger, more interesting content.

This means we aren’t just exposed to the lives of the rich and famous celebrities thumbing through a magazine in the checkout line, stars that we can contextualize as “other” than us and not objects to compare our lives to. Now we are exposed to thousands of “normal” people, even our friends, who all seem to be living exceedingly more interesting lives than we are, often marked by the seemingly endless amount of fascinating places they go, the activities they take part in, and the cool people they do it with.

As a result of this algorithmically influenced phenomenon, we have now begun to associate a good life with one that is filled with a never ending succession of new places, notable activities, with novel people. But is that the truth?

Just a few years ago, during a global pandemic when the entire world was stuck at home, in need of entertainment to fill up some of the endless hours inside, I decided to use some of my time to go back through and watch some of my favorite sitcoms from years past. I did this because, first, sitcoms have many episodes spanning many seasons to take up time with, and second, I love the genre of sitcom, a beautiful combination between live theater and film that culminates into a fantastic vehicle for great characters, witty dialogue, and simple but engrossing narratives. And I’m not alone in my love for sitcoms. While there are fewer now, they’ve been one of the most consistently beloved, watched, and culturally connective programs on television, stretching back decades and decades to shows like I Love Lucy, The Dick Van Dyke Show, and The Mary Tyler Moore Show, all the way up through Seinfeld, Frasier, and Friends in the ’90s, to How I Met Your Mother, The Big Bang Theory, and The King of Queens in the early aughts.

As I sat there on my couch in my tiny New York apartment, watching episode after episode of these beloved shows, something struck me. All of these shows take place in a small number of very normal locations: an apartment, an office, a home, a school, a coffee shop, or a bar. And not just occasionally — no, the entire series, countless episodes and numerous seasons of any particular show, would take place in just a couple of non-exciting, non-cool, places. What’s more is that they revolved around the lives of normal people — a delivery person, a psychiatrist, a struggling artist/writer, a stay at home mom.

[video embed]

With this realization, suddenly my entire definition of what a substantive and interesting life could be shifted. These shows were stories about normal people, doing normal things in normal places. They didn’t scoff or condescend at the normalcy; they reveled and celebrated it, revealing the beauty and value of what my friend Joseph calls “the glorious ordinary.”

As a culture now steeped in modernity, we have tacitly come to accept a definition for what a “good” or “interesting” life looks like. An unrealistic and even undesirable image constructed almost entirely from social media and peer pressure that says interesting lives are a never-ending series of stimulating new experiences, places, and people. But as I watch these sitcom series, ones that have captured the hearts, eyes, and souls of countless millions for almost one hundred years, I realize that these shows connected to us in such a meaningful way not in spite of the simplicity of the setting they took place in, but because of it.

These shows gave us a vision for what truly meaningful lives actually looked like. Lives that were filled with joy, connection, and love that occurred entirely in the midst of the ordinary. They told us that a meaningful life can and does take place in the normal places, with the normal people, doing the normal things in the places in which we all already dwell. Instead of explosions, car chases, exotic locations, and fancy parties, they showed us laughter in living rooms, deep conversations between friends on a couch, meals around the family table, births, deaths, arguments, falling in love. We see this celebration of beautiful lives lived in “normal” circumstances not only in sitcoms, but in some of the greatest written works ever penned. Living in New York City and working as an actor has allowed me to study, perform, and view some of the greatest plays ever written, and what’s stunning is just how many of those plays, written by the greats like Shakespeare, Chekhov, and Wilson, take place in a single everyday room. Even some of the greatest plays of Shakespeare take place in nothing more than rooms of a home. But for the ultimate example of a rich life, well lived in the context of normalcy, we need look no further than Christ, who changed the entire course of history, and yet spent most of his adult life in his hometown as a working carpenter, having conversations on hills with local fishermen.

The Apostle Paul wrote, “Make it your goal to live a quiet life, minding your own business and working with your hands.” In the handful of decades I have wandered this earth, I have been blessed enough to experience much of what this world has to offer. I’ve traveled around the world, dined in five-star restaurants, hung out with celebrities, gone to fancy parties, walked red carpets at film premieres, sat on top of mountains, sailed across seas, and had my fifteen minutes of fame — and I’m thankful for each of those experiences. But no matter what I do or where I go, I find my heart doesn’t long for those short-lived, flash-in-the-pan experiences that look good on social media or in movies, but rather it hungers for the things I know to be ultimately satiating. The basic human experiences like eating a meal with my family in my childhood home, taking a walk with my wife on the path we always take, having a deep conversation with my friend in his apartment, going for a drive and singing at the top of my lungs to my favorite songs — these are the moments that make life full, beautiful, and worth living. They are ordinary, but gloriously so.

We all will find ourselves with the occasional wave of discontentment when surveying the oft dreary monotony of our everyday lives. We will scroll and see pictures and videos of both celebrities and friends living what seem to be the newly agreed upon definition of a “good life” and feel we are missing out or wasting the short time on this earth caught in a soft cage of mundanity. But take heart and turn on an episode of your favorite sitcom to remind yourself, the most valuable and beautiful moments of your life will happen right there where you are, doing what you do, with the people around you now — in the midst of the glorious ordinary."]]></description>
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<item rdf:about="https://thereader.mitpress.mit.edu/are-immigrants-more-creative/">
    <title>Are Immigrants More Creative? | The MIT Press Reader</title>
    <dc:date>2025-10-31T06:24:10+00:00</dc:date>
    <link>https://thereader.mitpress.mit.edu/are-immigrants-more-creative/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Studies show that creativity flourishes when people cross borders — and when those borders blur through deep, human connection."]]></description>
<dc:subject>borders creativity connection kaithsawyer immigration 2025 ericweiner art design adamgalinsky difference diversity relationships</dc:subject>
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<item rdf:about="https://sfstandard.com/2025/10/17/chinatown-housing-tech-worker/">
    <title>He earns $200K at Microsoft. Why does he live in an SRO in Chinatown?</title>
    <dc:date>2025-10-17T20:50:57+00:00</dc:date>
    <link>https://sfstandard.com/2025/10/17/chinatown-housing-tech-worker/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Lei Huang moved into a low-income Chinatown apartment as a social experiment. Then he found a new community."]]></description>
<dc:subject>sanfrancisco chinatown 2025 community social society sros immigrants inequality isolation connection technology food</dc:subject>
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<item rdf:about="https://duncanspeakman.net/catalogue/imhbdbt/">
    <title>It Must Have Been Dark By Then - duncanspeakman.net</title>
    <dc:date>2025-10-15T05:15:55+00:00</dc:date>
    <link>https://duncanspeakman.net/catalogue/imhbdbt/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It Must Have Been Dark by Then is a book and audio experience that uses a mixture of evocative music, narration and field recording to bring you stories of changing environments, from the swamplands of Louisiana, to empty Latvian villages and the edge of the Tunisian Sahara. Unlike many audio guides, there is no preset route, the software builds a unique map for each person’s experience. It is up to the participant to choose their own path through the city, connecting the remote to the immediate, the precious to the disappearing.

In January and February 2017 Duncan Speakman travelled with collaborators across three countries on three continents, visiting environments that are experiencing rapid change from human and environmental factors. What he created on his return is somewhere between a travel journal and a poetic reflection on connection, progress and memory. The experience asks the listener to seek out types of locations in their own environment, and once there it offers sounds and stories from remote but related situations. At each location the listener/reader is invited to tie those memories to the place they are in, creating a map of both where they are right now and of places that may not exist in the future."]]></description>
<dc:subject>location audio location-based via:javierarbona duncanspeakman 2017 books ebooks audiobooks experience place audioguides connection progress memory maps mapping environment listening latvia tunisia 2024</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=wl5zSSHfIjg">
    <title>why you need to be touching grass - YouTube</title>
    <dc:date>2025-10-03T04:50:39+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=wl5zSSHfIjg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["the importance of grass touching, from Walt Whitman to Lana del Rey to the Buddha to you."]]></description>
<dc:subject>aidanwalker touchgrass 2025 waltwhitman lanadelrey buddha buddhism connection reality reset modernity tradition leavesofgrass songofmyself interdependence slow small spirituality god jesus jesuschrist christ divinity divine everyday simplicity universality symbols symbolism hieroglyphics poems poerty language decency status empathy equanimity discourse platforms freedom</dc:subject>
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<item rdf:about="https://walklistencreate.org/2025/09/04/on-the-politics-of-walking/">
    <title>On the politics of walking – walk · listen · create</title>
    <dc:date>2025-10-01T02:55:12+00:00</dc:date>
    <link>https://walklistencreate.org/2025/09/04/on-the-politics-of-walking/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>2025 walking babakfakhamzadeh marymarinopoulou grief solidarity resistance politics emergence nohadelhajj martamorenomuñoz robertyerachmielsniderman tomjeffreys violence injustice disconnection gaza india kenya greece us unrest literature beirut belgium connection place slow food cats buildings landscape landscapes climate climatechange extinctionrebellion environment climatecrisis ecology genocide ethniccleansing cemeteries rupture listening edinburgh care collaboration method ethic ethics walkingtours history memory storytelling place-based</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e653193abc4f/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=CFaTxvlMWuY">
    <title>The Wisdom of Not Knowing (with Pico Iyer and Nathan Gardels) - YouTube</title>
    <dc:date>2025-09-16T17:16:11+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=CFaTxvlMWuY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We live in a culture hooked on speed and certainty. Hot takes, quick fixes, and algorithms that claim to know us better than we know ourselves. Yet despite all the information at our fingertips, the world seems to make less sense by the day.

In this episode, renowned travel writer Pico Iyer describes how globalization – which offered up the mirage of a global monoculture – has instead led to a clash of civilizations and identity. For Pico, wisdom resides not in mastery but in doubt. From his decades of constant travel to his retreats in silence, Iyer describes how humility and stillness can open a clearer view of the world than certainty ever could.

Chapters
0:00 Intro
2:15 What’s in a Name
4:28 Travel and Stillness
7:19 The Contemplative Life
9:02 The Mirage of Globalization
14:06 The Inward Clash of Civilizations
17:36 The Nation of No Nation
24:24 The Return of the Strong Gods
26:54 Science, Spirituality, and the Dalai Lama
31:36 Leonard Cohen and the Half-Known Life
40:50 Ego and Undeludedness
43:00 Living in the Moment
46:41 Fire and Impermanence
52:19 The Danger of Certainty"]]></description>
<dc:subject>picoiyer 2025 nathangardels dawnnakagawa travel zoominginandout wisdom modernity global local stillness globalization place science dalailama ego undeludedness presence impermanence certainty uncertainty notknowing knowing knoweledge sameness silence humility speed slow monasteries bigsur attention retreats monoculture diversity doubt christianity buddhism hinduism islam judaism theosophy names naming religion benadictines self memory quiet insight experience meaning meaningmaking movement perspective byung-chulhan contemplation interiority world informationage communication moevement harukimurakami japan west westernization culture turkey iran russia china differences smallness distance howweread understanding depth nepal materialism affluence 1986 pacificcentury bollywood baseball india 1985 1980s civilization society multiculturalism barackobama malcolmgladwell zadiesmith naomiosaka 1983 shinto surfaces palestine israel us uk popculture translation history context politics emotion identity technology econo</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:e501fb627c6a/</dc:identifier>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=wxWfpBQvfLs">
    <title>Navigating a City Without Street Addresses | Direcciones | The New Yorker Documentary - YouTube</title>
    <dc:date>2025-09-13T23:10:41+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=wxWfpBQvfLs</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In Costa Rica, a centralized system for street addresses does not exist, so people use landmarks as reference points in giving out directions. A short documentary by María Luisa Santos and Carlo Nasisse attempts to figure out why.

The story behind the film: https://www.newyorker.com/culture/the-new-yorker-documentary/an-intimate-cartography-of-costa-rica-in-direcciones ["In María Luisa Santos and Carlo Nasisse’s short film, addresses suggest an alternative understanding of space and time."]"]]></description>
<dc:subject>maps mapping 2025 navigation wayfinding maríaluisasantos carlonasisse addresses referencepoints cartography space time directions connection connections memory poetry nostalgia saudade place placememory legibility illegibility ghosts pain longing sadness mourning grief brain loneliness past existence generation travel monarchbutterflies butterflies canon costarica</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:6dae201ae8fb/</dc:identifier>
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</item>
<item rdf:about="https://www.theatlantic.com/family/archive/2025/06/landline-kids-smartphone-alternative/683203/">
    <title>Get Your Kid a Landline - The Atlantic</title>
    <dc:date>2025-08-29T05:41:50+00:00</dc:date>
    <link>https://www.theatlantic.com/family/archive/2025/06/landline-kids-smartphone-alternative/683203/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Landlines encourage connection—without the downsides of smartphones."

[Archived:
https://archive.ph/5mzPt

Seems like a missed opportunity not to link to these two previous articles in The Atlantic:

"Why the Landline Telephone Was the Perfect Tool: Rogue philosopher Ivan Illich's ideas and what they mean for the Internet age" by Suzanne Fischer (2012)
https://www.theatlantic.com/technology/archive/2012/04/why-the-landline-telephone-was-the-perfect-tool/255930/
https://archive.ph/G80Q7

"Only Telephones Are Good: In Iowa and everywhere else" by Robinson Meyer (2020)
https://www.theatlantic.com/technology/archive/2020/02/phones-are-best-technology/606082/
https://archive.ph/ktybo ]]]></description>
<dc:subject>telephones phones conviviality convivialtools 2025 rheanamurray smarthphone connection children landlines ivanillich communication suzannefischer robinsonmeyer toolsforconviviality technology conversation presence</dc:subject>
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<item rdf:about="https://aeon.co/essays/the-sovereign-individual-and-the-paradox-of-the-digital-age">
    <title>The sovereign individual and the paradox of the digital age | Aeon Essays</title>
    <dc:date>2025-08-21T21:13:32+00:00</dc:date>
    <link>https://aeon.co/essays/the-sovereign-individual-and-the-paradox-of-the-digital-age</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Data has created a new and paradoxical social order: the promise of emancipation is made possible by classifying everything"

...

"What is happening here is more than an abstract flow of information. It is more than a means of surveillance. It is more than a price mechanism. Rather, it’s as if the air traffic control and insurance commission functions of the IBM 650 have been fused, shrunk, and wholly generalised. This is the real computing revolution. Much of what we do is immediately authenticated as we do it, stored as data, classified or scored on some sort of scale, and deployed in real time to modulate some outcome of interest – usually, the behaviour of a person, or a machine, or an organisation."

...

"The resulting patterns are what we think of as social structure – a sort of ordinal society, where computer-generated outputs become guideposts for choices. In the economic sphere, for example, these methods help set wages and work schedules. They calculate rents, price insurance, and determine eligibility for social services. They facilitate new forms of rent-seeking, and accelerate the development of new asset classes that can be sold on financial markets. They have also changed the relationship between individuals and the groups they form and belong to. They organise the flow of information, the distribution of social influence, and the means of political mobilisation."

...

"Friedrich Hayek’s book The Road to Serfdom (1944) warned that government control of the economy would destroy individual freedom and inevitably lead to tyranny. Today’s predicament is different. The tyranny may come, instead, from digital platforms that enhance individualism and interpersonal competition to such a degree that our ability to form meaningful social bonds and to act together has been fundamentally altered. We are now travelling down a road to selfdom, where we must cultivate and attend to distinctive digital identities, develop our own understanding of the world, and hope to harness technology to carve out spaces of personal sovereignty and domination."

...

"Beyond identifiability, the more insistent question is one of authentic identity: who are you, really? The ordinateurs want to know. To help us unlock this information, they have transformed it into a matter of public record, to be shared proudly and widely. Social media companies skilfully exploit our thirst for sociability and our romantic ideals of self-realisation. They relentlessly encourage individuals (and organisations, too) to publicly express their core commitments and enrol allies to validate them.

The compulsion to authenticity frequently backfires. Being exposed as inauthentic can be devastating to reputations and livelihoods. The sociologist Angèle Christin has described savage online battles between vegan influencers who push the envelope of vegan purity or expose their rivals as secret meat-eaters. Other authenticity traps are more ominous, as when organisations use social media feeds as public proof of who we truly are – an agitator, a gangster, a covert terrorist. In his book Ballad of the Bullet (2020), the ethnographer Forrest Stuart found big gaps between the performances that drill musicians put up for social media consumption and the more banal reality of their lives. Young people making themselves look tough to sell music on YouTube may learn the hard way that law enforcement officers and judges tend to interpret these signs literally, rather than seeing them as the status games and identity play that they most likely are. Similarly, the Trump administration’s reliance on tattoos as one easily harvested, measurable piece of evidence of gang membership takes an often superficial marker and turns it into a datapoint in a deportation scoring system. And in a country where the government has taken it upon itself to use people’s professed views against it in immigration proceedings, the effect is chilling. Self-disclosures and social connections that until recently were sources of pride and support suddenly become potential liabilities.

Authenticity traps multiply in other ways, too. Generative AI increasingly blurs the boundaries between real and synthetic texts, images and sounds. Traditional concerns about inauthentic or misinterpreted performances have given way to more fundamental questions about truth. Hopeful startups raise millions of dollars to develop ‘cheat on everything’ AI tools, and jobseekers can artificially generate their application materials and even fake their job interviews. All of this has the effect of shifting emphasis from authenticity to authentication, from demonstrating the truth of one’s identity to proving the reality of one’s testimony. The question is no longer whether an identity is genuine (‘Is that really you?’) or even authentic (‘Who is the real you?’) but whether each element of your digital presence is unmediated by artificial intelligence (‘Is it really you?’) This emergent regime of authentication transforms interactions from a set of performances to be judged into a series of actions to be verified by machines at every step.

Being a legitimate self now requires one to be publicly identifiable, authentic and, increasingly, fully authenticated. What began as a celebration of individual uniqueness that avidly encouraged the production of digital evidence is evolving into an elaborate system of verification that will treat any trace as a potentially suspect record. As fake versions of ourselves start to circulate, we may soon find ourselves caught in endless cycles of proving and defending the reality of our own existence, submitting ourselves more and more to a machinery of institutionalised scepticism that would have repulsed the early internet’s champions of identity play and experimentation."

...

"

What happens when authenticated, epistemically egocentric selves enter the world of politics? If you are an authentic, self-directed individual, your greatest cultural fear is of being swallowed up by mass society, just as your greatest political fear is of surveillance by an authoritarian state. These fears are still very much with us. But in a world chock-full of socially recognised categories and authenticated identities, new dilemmas present themselves. On the individual side, everything – public behaviours, statements, metrics – can potentially become a source of difference, and thus of identity. On the organisational side, the data that users generate will lump or split them in increasingly specific, fleeting and often incomprehensible ways. The more precise social classifications are on either side or both, the more opportunities arise for moral distinctions and judgments.

The main casualty is the possibility of broad-based, stable political alliances. The more citizens are treated, individually, as objects of market intervention, the more disaggregated politics becomes. Traditional voter-targeting began with a political message and sought out individuals receptive to it. The rise of big data reverts this logic, starting from the cultural dispositions of electorates and building resonant messages from the ground up."

...

"When he wrote to IBM France in 1955, Jacques Perret had one slight reservation about his chosen name for the new machine:

<blockquote>The downside is that ordination refers to a religious ceremony [to ordain]; but the two fields of meaning (religion and computing) are so distant and the ordination ceremony known, I believe, to so few people that the inconvenience is perhaps minor. Besides, your machine would be ordinateur (and not ordination).</blockquote>

Professor Perret was more correct than he knew. In the 70 years since he baptised it, the descendants of the Model 650 have indeed taken on quasi-religious functions in modern society. Computers authenticate our souls and find our innermost truths. They shape our search for meaning in a disorienting and fragmented world. They foster new forms of political communion and sectarian schism. Above it all, stands the sovereign individual – the embodiment of modern selfdom, served by the ordinateur’s ruthless logic and its power, while it lasts, to manufacture gold out of bits."]]></description>
<dc:subject>data digital marionfourcade kieranhealy history ibm jacquesperret 1950s language llms ai artificialintelligence computers computation computing society social socialbonds change creativity entrepreneurship friedrichhayek tyranny individualism difference human humanism humans us government governance china socialmedia surveillance connection angèlechristin online internet web identity authenticity donaldtrump generativeai sovereignty 2025 knowledge disintermediation media chatbots facts search democracy democraticideal facebook instagram meta twitter openweb johndewey google authority authoritarianism hannajarendt truth qanon algorithms filterbubbles balkanization peterforberg m5s cambridgeanalytica politics fivestarmovement pepegrillo gianrobertocasaleggio elonmusk feedbackloops howwethink thinking reality ordination progress modernity disorientation serfdom power skepticism self giulianodaempoli friedrichvonhayek genai</dc:subject>
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</item>
<item rdf:about="https://medium.com/@mackinnon.jesse/no-one-left-to-talk-to-loneliness-in-the-age-of-algorithmic-capitalism-e33e10946bc2">
    <title>No One Left to Talk To: Loneliness in the Age of Algorithmic Capitalism | by Jesse MacKinnon | Aug, 2025 | Medium</title>
    <dc:date>2025-08-20T18:09:51+00:00</dc:date>
    <link>https://medium.com/@mackinnon.jesse/no-one-left-to-talk-to-loneliness-in-the-age-of-algorithmic-capitalism-e33e10946bc2</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>ai artificialintelligence automation technology intermediation human humanism community solitude loneliness 2025 society patriarchy friendship leisure childhood algorithms capitalism vulnerability markets civics schools education neighborhoods labor work civiclife neoliberalism economics economy talkradio cablenews solidarity isolation monetization competition connection politics policy culture fear crime relationships engagement understanding online internet web chatbots neighborliness gender time money families childcare liberation exhaustion commuting commutes social sociallife pleasure artleisure leisurearts captivity digital privatization safety freedom children affection facebook meta scarcity recognition attention companionship intimacy environment platforms church churches belonging austerity alienation information grievance manhood masculinity joerogan andrewtate tiktok soundbites spectacle identity mentorship mentors resilience stubbornness unions workers embodiement disembodiment growth consumption</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=z1RWiSZUJxc">
    <title>‘With Famine, No Electricity, Fuel, Water, No Family, How Are You Going To Survive?’ in Gaza - YouTube</title>
    <dc:date>2025-07-27T21:26:08+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=z1RWiSZUJxc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["After over 21 months of Israel’s brutal assault on Gaza, the humanitarian crisis in the Strip has reached its worst point yet. 94% of Gaza’s hospitals have been destroyed or damaged. Dozens of children have died from malnutrition. And Israeli troops continue to kill scores of Palestinians as they try to receive food from the so-called “Gaza Humanitarian Foundation.”

In this second part of Zeteo’s live ‘Unshocked,’ Dr. Yasser Khan – a Canadian ophthalmologist and plastic surgeon who has traveled twice to Gaza since October 7, 2023 – describes to Mehdi and Naomi how Israel’s humanitarian assault on Gaza has turned injuries and disabilities in Gaza into, “a death sentence.”

Dr. Yasser Khan: “It was horrific, the most horrific things that I've ever seen.” 

In the interview, Dr. Khan shares the stories of his many patients, the vast majority of whom he says were women and children.

Dr. Khan also discusses how upon returning from Gaza, many of his colleagues in the medical field refused to believe such stories, with some even going out of their way to tell him that, “‘he’s done nothing to be a hero.’”

Dr. Khan explains how he came to the conclusion that what he was seeing in Gaza was indeed a genocide and why he takes so much inspiration from the people in Gaza. Mehdi, Naomi, and Dr. Khan also take questions from a live audience.

Do consider becoming a paid subscriber so you can get early access to exclusive content like this. 

Also, if you are interested in learning more about Israel’s assault on Gaza’s healthcare system, check out Zeteo’s most recently acquired documentary, ‘Gaza: Doctors Under Attack.’ 

Chapters:
00:00 intro 
2:36 ‘Made My Peace With God’
4:52 ‘It Was Horrific’
7:15 Responsibility To Bear Witness
11:25 ‘He’s Done Nothing To Be A Hero’
16:12 ‘Gaza Is A Death Sentence’
18:20 ‘People Of Tremendous Dignity’
20:00 Q&A"]]></description>
<dc:subject>palestine gaza genocide ethniccleansing famine starvation naomiklein mehdihasan yasserkhan doctors medicine healthcare canada us 2025 ethics zionism israel witness ama warcrimes healthworkers media dignity connection experience americanmedicalassociation</dc:subject>
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<item rdf:about="https://www.simonandschuster.com/books/The-Art-of-Stillness/Pico-Iyer/TED-Books/9781476784724">
    <title>The Art of Stillness | Book by Pico Iyer | Official Publisher Page | Simon &amp; Schuster</title>
    <dc:date>2025-07-12T17:40:45+00:00</dc:date>
    <link>https://www.simonandschuster.com/books/The-Art-of-Stillness/Pico-Iyer/TED-Books/9781476784724</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A follow up to Pico Iyer’s essay “The Joy of Quiet,” The Art of Stillness considers the unexpected adventure of staying put and reveals a counterintuitive truth: The more ways we have to connect, the more we seem desperate to unplug.

Why might a lifelong traveler like Pico Iyer, who has journeyed from Easter Island to Ethiopia, Cuba to Kathmandu, think that sitting quietly in a room might be the ultimate adventure? Because in our madly accelerating world, our lives are crowded, chaotic and noisy. There’s never been a greater need to slow down, tune out and give ourselves permission to be still.

In The Art of Stillness—a TED Books release—Iyer investigate the lives of people who have made a life seeking stillness: from Matthieu Ricard, a Frenchman with a PhD in molecular biology who left a promising scientific career to become a Tibetan monk, to revered singer-songwriter Leonard Cohen, who traded the pleasures of the senses for several years of living the near-silent life of meditation as a Zen monk. Iyer also draws on his own experiences as a travel writer to explore why advances in technology are making us more likely to retreat. He reflects that this is perhaps the reason why many people—even those with no religious commitment—seem to be turning to yoga, or meditation, or seeking silent retreats. These aren't New Age fads so much as ways to rediscover the wisdom of an earlier age. Growing trends like observing an “Internet Sabbath”—turning off online connections from Friday night to Monday morning—highlight how increasingly desperate many of us are to unplug and bring stillness into our lives.

The Art of Stillness paints a picture of why so many—from Marcel Proust to Mahatma Gandhi to Emily Dickinson—have found richness in stillness. Ultimately, Iyer shows that, in this age of constant movement and connectedness, perhaps staying in one place is a more exciting prospect, and a greater necessity than ever before.

In 2013, Pico Iyer gave a blockbuster TED Talk. This lyrical and inspiring book expands on a new idea, offering a way forward for all those feeling affected by the frenetic pace of our modern world."]]></description>
<dc:subject>picoiyer stillness quiet slow small connection presence retreats mattieuricard leonardcohen monks meditation silence zen buddhism retreat wisdom offline unplugging marcelproust emilydickinson gandhi proust zenbuddhism</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=-eTNt5APSzs">
    <title>What is the &quot;Greedy Algorithm&quot; and Why is it So Dangerous? - YouTube</title>
    <dc:date>2025-06-29T03:21:02+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=-eTNt5APSzs</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Turn it all off."]]></description>
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<item rdf:about="https://futuress.org/stories/feminist-paths-with-mood-boards/">
    <title>Creating Feminist Paths with Mood Boards</title>
    <dc:date>2025-06-24T19:48:43+00:00</dc:date>
    <link>https://futuress.org/stories/feminist-paths-with-mood-boards/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Suggestions for an intersectional feminist citational practice to visual references."]]></description>
<dc:subject>fiorianefomisslin feminism moodboards design 2025 culturalappropriation co-option cooption plagiarism oppression citation saraahmed patriarchu communication gucci creativity heterogeneity visual connection connections authorship intellectualproperty ip ayanakamura kyojino arianagrande fashion creepyyeha power whitesupremacy references sikh anulingala culture appropriation images insporation use cooptation</dc:subject>
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Richard Osman and Marina Hyde interview the BBC journalist about his disappointment at modern television, unique approach to archival material and his thoughts on modern culture at large."]]></description>
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</item>
<item rdf:about="https://www.sapiens.org/culture/mobile-phone-calling-care-india/">
    <title>Calling Home and Caring Across Continents – SAPIENS</title>
    <dc:date>2025-06-10T20:49:50+00:00</dc:date>
    <link>https://www.sapiens.org/culture/mobile-phone-calling-care-india/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An anthropologist explores how a phone call home may seem simple but carries layers of meaning for migrating nurses and their families in India."]]></description>
<dc:subject>tanjaahlin 2025 anthropology phones care caring distance migration immigration emmigration technology connection families abandonment perception india surveillance control isolation remittances eldercare aging caregivers caregiving fieldwork borders phonecalls whatsapp covid-19 pandemic coronavirus</dc:subject>
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<item rdf:about="https://thejaymo.net/2025/05/17/2511-be-generous-online/">
    <title>Be Generous Online | 2511 - thejaymo</title>
    <dc:date>2025-05-17T19:24:53+00:00</dc:date>
    <link>https://thejaymo.net/2025/05/17/2511-be-generous-online/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[direct link to video:
https://www.youtube.com/watch?v=ONnA4tRD-RY ]

"As the artist sets sail upon the social seas, they must navigate the treacherous waters of digital culture. The algowinds push them toward shores where creativity is commodified, and memetic trends threaten to pull their craft off course. Yet, amidst the lure of platforms promising boundless expression, there lies a deeper truth: these are not the open oceans of creativity but false lakes—controlled and confined. They promise freedom yet cage your work in frames of content, isolating it from the context it needs to truly thrive.

One must resist the siren call of the platforms. They beckon with the promise of unfettered expression, presenting themselves as modern-day muses, kindling inspiration. But beneath this allure, lies deceit. These platforms encourage artists to anchor their work within an archive of commodified creations. They transform what we pour our souls into—into mere ‘content.’ This term, clinical and cold, strips away the intimacy and passion. What was once a labor of love is reduced to a commodity, ephemeral and detached.

What was once an extension of the self becomes a hollow shell, wrapped in advertisements, detached from the artist’s voice.  In this process our creations become adrift in a sea of contextless content. They lose their unique identity severed from the stories and emotions that once breathe life into them.

At the gateway to this expanse stands an unassuming sentinel: HTTP, the Hypertext Transfer Protocol. This protocol is more than just a technical foundation. Hypertext binds this world together, weaving disparate pieces of knowledge into a whole. It is not just a system of rules but a framework of interconnectedness. Each hyperlink is a bridge, a gesture of generosity.

The web was built for linking ideas, every page should feel like a node in this grand network, interconnected and alive. This is the behaviour we should model online.

Mat Dryhurst reminds us that protocol extends beyond rules—it is a way of interacting with the world. The protocol of the web should be generosity, not isolation. It should encourage us to link our creations, to build connections, to share freely.

Generosity is the protocol that transforms the web from a collection of isolated ‘contents’ into a thriving, interconnected community.

To be generous online is to break free from platforms that trap us in their false lakes. Sharing, collaboration. Link to your own writing [https://thejaymo.net/2022/07/23/301-2229-10-tips-for-creating-online/ ], and more importantly, link to others [https://links.thejaymo.net/ ]. Let your creations be part of a greater conversation.

This act of sharing is not just technical but deeply human. It is a way of saying: “Here, take this and add your voice to it.” When we create in isolation, our work may drift, forgotten. But when we link our work, when we give it context, when we embed it in connections, it becomes alive. It resonates not only with its immediate audience but with the broader web of knowledge, ideas, and art.

Not all gestures online are equal. A retweet is but an empty echo in the void, a fleeting acknowledgment in the churn of content. It mimics connection but lacks depth. True generosity demands we slow down, take in the work before us, and respond with care. It asks that we engage, reflect, and build.

The hyperlink becomes a symbol of this generosity. A way to connect our ideas, stories, art, and lives. Each link we create is a testament to the collaborative potential of the web. It reminds us that creativity is not solitary but communal.

Let generosity be the protocol. Link to your writing, not out of vanity but as continuity. Showing how ideas evolve and interrelate. Link to others, freely and joyfully. In doing so, you enrich not only your work but the web itself, creating a space where ideas thrive through collaboration.

So, be generous. Share your work and share the work of others. In doing so, you will not only enrich the web—you will transform it into a space where creativity thrives and every contribution is a gift."]]></description>
<dc:subject>thejaymo 2025 internet web online hyperlinks linking care caring genorsity platforms behavior reading writing howweread howwewrite sharing solidarity connection protocol continutiy relationships collaboration interconnected interconnectedness creativity gifteconomy gifts giftgiving context inspiration detachment commodification isolation jayspringett</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=pUb9RBZv7Po">
    <title>The AI Rapture Ain’t Nigh: What To Do When You Stop Waiting - YouTube</title>
    <dc:date>2025-04-11T22:12:41+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=pUb9RBZv7Po</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://danmeyer.substack.com/p/my-15-minute-talk-from-edtechs-big 

"I’m going to leave you with a video of the 15-minute talk I gave three days ago at ASU+GSV, the largest gathering of edtech investment and AI hype anywhere in the world. Whether the talk is any good is for other people to decide but I feel convinced that no one else could have given it. It combined:

1. A perspective towards kids that is grounded in their assets rather than their deficits.

2. An understanding that the work of teaching is multi-faceted—cognitive and social simultaneously.

3. A vision for mathematics that is creative and connected.

4. A blueprint for technologies that can increase the odds of kids experiencing #1-3 above.

Plus:

* A rebuke of all the people in edtech whose work diminishes kids, teaching, or math. Even if I am not writing this newsletter weekly, please know I am still wishing you the worst of luck.

The talk is distinctly mine and I’m happy to leave it as my last post for I don’t know how long."

via:
https://2ndbreakfast.audreywatters.com/breaking-the-spell/ ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=QEJpZjg8GuA">
    <title>Algorithms are breaking how we think - YouTube</title>
    <dc:date>2025-02-22T22:58:25+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=QEJpZjg8GuA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This surely won't make me seem like a crank.
Further watching:

‪@HGModernism‬ on addiction to scrolling and the Skinner box mechanism:

"You're not addicted to tiktoks/reels, you're addicted to the scrolling"
https://www.youtube.com/watch?v=bNOol5OTasw

‪@acollierastro‬ [Angela Collier] on the AI hype cycle and how professionals understand there's nothing new here

"there is nothing new here"
https://www.youtube.com/watch?v=rFGcqWbwvyc

Have you ever noticed that I've never done that whole influencer thing? That's all thanks to people like you! Viewer support through Patreon keeps this channel independent and possible. It's how I can express my true thoughts on what YouTube's business daddy (and Silicon Valley at large) are up to. If you'd like to join the amazing folks who fund my work, check out the link below. And thank you!"]]></description>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:polarization"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:helplessness"/>
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</item>
<item rdf:about="https://podcasts.apple.com/us/podcast/audrey-watters-on-the-dangers-of-using-ai-in-the-classroom/id1490313171?i=1000693084199">
    <title>Audrey Watters on the dangers - Talk Out of School - Apple Podcasts</title>
    <dc:date>2025-02-17T20:40:42+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/audrey-watters-on-the-dangers-of-using-ai-in-the-classroom/id1490313171?i=1000693084199</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Chancellor Melissa Aviles-Ramos, Feb. 12, 2025, A Message for Families Regarding Non-Local Law Enforcement, https://www.schools.nyc.gov/about-us/messages-for-families

AP, Feb. 11, 2025, DOGE cuts $900 million from agency that tracks American students’ academic progress
https://apnews.com/article/ies-musk-doge-education-cuts-4461d7bdbe9d55c5a411d8465999b011

Stars and Stripes, Feb. 7, 2025, DODEA adds lessons to ‘do not use’ list sent to schools worldwide
https://www.stripes.com/theaters/europe/2025-02-07/dodea-removes-book-pending-review-16753412.html

Scripps News, Feb. 14, 2025, Public schools face deadline to remove DEI policies or lose federal funding
https://www.scrippsnews.com/us-news/education/public-schools-face-deadline-to-remove-dei-policies-or-lose-federal-funding

WaPost, Feb. 14, 2025, Park Service deletes trans references on Stonewall Inn monument pagehttps://www.washingtonpost.com/travel/2025/02/13/stonewall-transgender-lgb-national-park-service/

Stonewall National Monument website, https://www.nps.gov/ston/index.htm

Wash Post, Feb. 4, 2025 Here are the words putting science in the crosshairs of Trump’s ordershttps://www.washingtonpost.com/science/2025/02/04/national-science-foundation-trump-executive-orders-words/

On the Media, Feb.17, 2025. Donald Trump is Rewriting the Past.
https://www.wnycstudios.org/podcasts/otm/articles/donald-trump-is-rewriting-the-past-plus-the-christian-groups-vying-for-political-power

MSNBC, Feb. 14,, 2025 At confirmation hearing, Linda McMahon refuses to say Black history courses will be allowed
https://www.msnbc.com/the-reidout/reidout-blog/linda-mcmahon-black-history-dei-trump-rcna192301

The 74, Feb. 13 Stunned Education Researchers Say Cuts Go Beyond DEI, Hitting Math, Literacyhttps://www.the74million.org/article/stunned-education-researchers-say-cuts-go-beyond-dei-hitting-math-literacy/

Audrey Watters blog https://audreywatters.com/blog/ and https://2ndbreakfast.audreywatters.com/
Audrey Watters on AI Foreclosure https://2ndbreakfast.audreywatters.com/ai-foreclosure/

CNN, Oct. 13, 2024 With AI warning, Nobel winner joins ranks of laureates who’ve cautioned about the risks of their own work
https://www.cnn.com/2024/10/13/health/nobel-laureate-warnings-ai/
Statement on AI Risk, https://www.safe.ai/work/statement-on-ai-risk

Michael Gerlach, AI Tools in Society: Impacts on Cognitive Offloading and the Future of Critical Thinking
https://www.mdpi.com/2075-4698/15/1/6 "]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=NVveVVsAi7c">
    <title>The Male Loneliness Epidemic and Hegemonic Masculinity with Chuck LeBlanc - YouTube</title>
    <dc:date>2025-02-15T00:42:01+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=NVveVVsAi7c</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode of Acid Horizon, Chuck LeBlanc, therapist and host of Couch to Couch, joins us to explore masculinity, loneliness, and mental health in an era of social alienation. We discuss the male loneliness epidemic, stoic ideals, and the harmful influence of figures like Andrew Tate and Jordan Peterson. Chuck shares insights from his therapeutic work, integrating Deleuze and Guattari, Hillman, and Gendlin. We examine the historical provider archetype, the performativity of male friendships, and social media’s role in fostering disconnectedness. Chuck also introduces an active imagination exercise to help clients connect with their emotions. This episode highlights the importance of vulnerability, connection, and rethinking masculinity in contemporary society."]]></description>
<dc:subject>acidhorizon chuckleblanc andrewtate jordanpeterson loneliness mentalhealth society masculinity socialalienation alienation men gender socialmedia disconnectedness internet web online friendship vulnerability connection 2025 gillesdeleuze félixguattari deleuze deleuze&amp;guattari guattari jameshillman eugenegendlin neoreactionaries health deathsofdespair politics patriarchy therapy psychotherapy doublebind addiction mentorship mentoring adolescence youth guidance relationships parenting parents fatherhood identity relationship intimacy adolescents trauma consumption misery nihilism abuse violence mentors self dread economics attention presence emotions psychology experience ghosting contentcreation socialization social power control inadequacy development personaldevelopment vitalism nietzsche alfredlordwhitehead adaptation freedom thriving agency philosophy sociability altright rightwing farrights mensrights precarity socialmobility exploitation wealth inequality cruelty resentment shame guilt christianity pr</dc:subject>
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<item rdf:about="https://oaklandgardenclub.substack.com/p/a-life-project-a-simple-conversation">
    <title>A life project, a simple conversation - by Alexis Madrigal</title>
    <dc:date>2025-01-02T05:15:08+00:00</dc:date>
    <link>https://oaklandgardenclub.substack.com/p/a-life-project-a-simple-conversation</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["every person on this earth is a monstrously huge landscape, and yet, we can drop into any of it with a simple incantation, the right string of words piped through this sparse interface"

...

"It’s strange to feel a season of your self coming to an end. My second book, The Pacific Circuit comes out in about 10 weeks (you can preorder it). My next two smaller projects are coming into focus. They’ll both narrate different pieces of the Bay Area (Fort Mason, then Mt. Tam & Mt. Diablo). And after that, a cycle will be complete: A decade of place-based work on the politics, economics, culture, and environment of the Bay.

My next big project won’t be about the Bay Area. My focus is going to shift to minds, weird information processing, agency, the nature of language, life’s intricate, almost impossible processes. It’ll be rooted in what’s happening in the Bay, but it will not focus on the literal earth here, our living communities and cultures.

All this foreknowledge is a little terrifying. It forces me to confront what unites my work. Why these pieces and not those? How is this all one thing?

You might say it doesn’t have to be; we are multifaceted, etc. But I have noticed that my favorite creative people—whether it’s Rebecca Solnit or Ada Limón, Ta-Nehisi Coates or Miranda July, Mimi Tempestt or Richard Powers, Jenny Odell or Valerie June, Ross Gay or George Saunders—are engaged in a life project, each work a piece of some whole. Their books or poems or Instagram posts gather force from this larger system of thought, action, and intensity. And in any case: doesn’t it seem useful to search out the guidewires and mycorrhizal networks underlying your creative life?

My own production has been all over the place. Tech criticism, observational plant writing, logistics, renewable energy, lots of history, data work. Some of the diffusion is the fields I’ve worked in, which emphasize speed and relevance to the moment. But it’s also me. I am tirelessly associative, relentlessly driven to swoop up to larger scales and zoom in to smaller ones. I compulsively jump to adjacent fields and distant research. I’m interested in a huge variety of things and can at least passably understand most of them.

Only yesterday did I finally realize: wait, this isn’t a defect, but my thing. Tunneling (dreaming?) new routes between ideas, times, places, scales… That’s what I do.

I’ve been primed for this realization by my recent reading: Lots of cognitive science, artificial intelligence, and machine learning literature. In these worlds, everything is “a space.” Mutations are random explorations of genetic space. Large language models project words into a high-dimensional space that can be traversed in nearly infinite ways. Little flat worms regenerate body parts in anatomical space. There are algorithms for “hill climbing” and also for “gradient descent.” Genotypes are subject to “canalization” where they produce the same phenotypes despite genetic variance, as if they can’t help but fall into certain latent canyons of development.

The mathematics of networks turn out to be filled with landscapes, and so, so, so many things can be described with this math, from forests to brains to internet ads to cell regulatory functions to all the language ever written down. So many spaces can be traversed. We need only imagine ourselves capable of travel.

I conceptualized this newsletter on the Lafayette Ridge Trail yesterday, looking back across the way that I had come, up a few miles and a thousand feet. The trail dipped into and out of view along the knobby ridgeline, patchwork forest on the flanking hillsides. Further to the horizon, Mt Diablo stood above its rapidly greening foothills. Scattered about: Tiny little buildings made by invisible humans. High clouds striped the sky.

[photo]

And I was thinking, actually, about conversations between my wife and me. I was thinking, more precisely, about conversational “space.” We are two whole universes connected, anchored by very deep connection, but there are a thousand books worth of experiences that belong to one of us alone. You spend 17 years together and we know the easy paths to each other. They are well-marked, assiduously maintained, no poison ivy. But how much more are all of us — are the hillsides — than the well-worn trails?

Every person on this earth is a monstrously huge landscape, and yet, we can drop into any of it with a simple incantation, the right string of words piped through this sparse interface. At a bus stop, taking in two dogs playing, paying for a muffin—you might unveil a secret path to walk for a year or just a few feet. I have been blessed with my mother’s gift of easy connection to others. But what is the nature of that gift? It’s saying: hey, that seems interesting, wanna go there? As simple as stepping off the trail to point out a mushroom.

Anything can open up a hillside to explore. But often, it is the components of conversations that open up the rest of me: an unexpected question, someone else’s lingering shower thought, a feral conjecture about the world, free empathy, a true thing offered, a scrambled memory reassembled in real time.

The writer Oliver Burkeman came on Forum this week, and a piece of advice he gave struck me: make choices in life that enlarge you.

I start from the proposition that we are all very very very large. So, perhaps, my interpretation of that advice is to make choices that allow for continual discovery: self, place, environment, relationships. What lets you know more of the space of your self? Not the sprite of consciousness working in milliseconds that the Tufts biologist Michael Levin calls a “selflet,” but that much larger entity that your second-to-second attention has been building like a coral reef for your whole life.

[image]

That bigger thing is the accumulation of messages from your past selflets, from your ancestors back to the beginning of life, from your environment.

As much as you might think you do, you cannot examine your memories like curios in a cabinet or investigate your ancestral endowments through a 23andMe test. No, everything your body and mind can do can only be known through this present moment, through doing the thing, through living. Every memory exists only now at the moment you pull it from the space where it has been encoded, and reimagine it. Remembering and dreaming and experiencing are not as different as they might seem.

Our minds can be hilariously literal, and I believe that exploring new physical terrain can make it easier to find new inner vistas. Our minds can also be devastatingly oblique, and sometimes it’s a piece of Georgian choral music that might unlock something inside you with its unexpected exploration of harmonic space (thanks, Kitka). There are notes between the notes. Maybe there are years between the years, selves between the selves.

[embed: "Alilo" by Kitka
https://open.spotify.com/track/0exFNvlb8EqZwxLY6vTGu9 ]


The most meaningful, awe-inspiring moments in my life have always been infused by the multiscalar architecture of existence. And somewhere nestled in there, a self exists that, for reasons that no one can quite explain, wants to do things, wants to get places. That agency feels like the key to understanding the nature of life, and yet it is still mostly just an observed fact. The big question is not: why do I want to do X or Y, but why does anything want to do anything at all?

This is where my next project is headed. BUT that’s a ways off.

In the meantime, have this poem, a different walk through this post’s terrain. I wrote it last week in and for my hometown (shout out, Gabriel Cortez), a place I am trying to be kinder about, so that the little boy there has a better place to grow up.

Overlooking I-5 at Exit 14 (1997)

The best nights of my youth, we walked along dark exurban roads to I-5, to the gas station, where we bought terrible food, burgers so bad we called them butt burgers, as we ate 3, even 4 of them. Chimichangas, too, which seemed to flirt with racism in concept and execution. There were many things like that in those days: maple syrup, Apu, Steve Urkel, Taco Tuesday, our school mascot being the Rebels, how people said African American sometimes. They also outright declared the n-word, rarely though. More common: beaner and spic and wetback, my least favorite. But laughing in the bright lights of the AM/PM, gorged on Nintendo 64, what beautiful fucking idiots, I can’t hate any of them. Did they have much choice?

There and back, I’d stop on the overpass, the endless river of cars below me, and I would get that Scientific American feeling. Cosmological vertigo. The vastness of everything, the individual lives of all those people, every unknown story playing out on some stupid night in 1997, floating on history, wrapped in personal drama, precisely dimensioned and textured, how much it mattered to every rushing car that they get where they were going.

Before I knew the names of trees, before I felt something go quiet when I found myself alone on the trails, before I could appreciate the ocean as something to look at, before I knew regret, before I began to notice the color of the light in early December, before I would wake with a child on my chest, or tugging at my sleeve, before I liked to wake up to a quiet house and make coffee in the dim pre-dawn, this monstrous freeway was my access point to infinity, this dull roar through the trees, this stream of lights: you can’t tell me it was not sublime. The sublime!

Endangered butterflies, massive rainforest fungi, blue whales, tardigrades, mantis shrimp, the whole corvid family, bristlecone pines, weltwischia mirabilis, a finch with a funny nose, reindeer, amoebas, blue-green algae, flatworms, those huge crabs at the bottom of an ocean trench, the hundred million fish no one has ever seen, even once, the dragonflies, the beavers, the tiny bird you almost saw yesterday, the cloud of bacteria coming out of your nose and mouth, the earthworm, and yes, truckers and travelers and people working the graveyard shift at PDX and middle school boys drunk on the weakest independence.

What right does anyone have to imagine they are not just a manifestation of the whole, a piece, a component, an envelope around and inside many beautiful layers, a nearly arbitrary circle drawn around unstoppable endless wriggling like a net full of anchovies that’s also made of anchovies in an ocean of more anchovies.

Life is ridiculous.

On the overpass, some dipshit would always joke about dropping something on the cars below. The spell would be broken. Tiny gods with greasy fingers marching off back to the room above the garage reeking of puberty and Mountain Dew, pits stained with videogame intensity, peach fuzz darkening by the hour, a place in the world coming into and out of view like a flying bird through binoculars.

Crunching through shoulder gravel, a flashlight, pointed at the ground, swinging on an arm, illuminating now and then, broken glass, used condoms, bits of tire, cans, chip bags, small dead things, lost items, cigarette butts that once flared, tossing sparks as they tumbled out of fingers dangling out windows.

How could every person’s life mean so much to that person? How could any person’s life mean anything at all?

To live and die is the most ordinary thing.

That’s what I learned in my hometown."
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ps. I finally figured out how to add subtitles."]]></description>
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    <dc:date>2024-10-16T21:14:30+00:00</dc:date>
    <link>https://psyche.co/ideas/bureaucracy-and-other-civic-bullshit-can-be-good-for-us</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["No one enjoys waiting in stuffy buildings or on congested roadways, but there’s an upside to our fellowship of frustration"
]]></description>
<dc:subject>bureaucracy psychology joelcox solidarity frustration 2024 traffic fellowship connection society citizenry</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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    <title>Why Is the Loneliness Epidemic So Hard to Cure? - The New York Times</title>
    <dc:date>2024-09-22T02:55:17+00:00</dc:date>
    <link>https://www.nytimes.com/2024/08/27/magazine/loneliness-epidemic-cure.html</link>
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    <title>Documenting Shifting Landscapes – A Conversation with Kalyanee Mam</title>
    <dc:date>2024-09-14T20:43:49+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this conversation, recorded live at our Shifting Landscapes exhibition last year, Emergence executive editor Emmanuel Vaughan-Lee speaks with award-winning Cambodian-American filmmaker Kalyanee Mam about her process of creating Lost World—a short film that shares the story of a Koh Sralau community whose livelihood is threatened by ruthless sand dredging. Talking about the importance of documenting the shifts in our outer landscapes as a way to understand our changing inner relationship with the Earth, Kalyanee shares how her intimate experiences with people and places while filmmaking have rooted her in spiritual connection with the landscapes of Cambodia."

[See also:
https://emergencemagazine.org/film/taste-of-the-land/ ]]]></description>
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    <title>How to find new spiritual practices | Psyche Guides</title>
    <dc:date>2024-08-30T17:14:55+00:00</dc:date>
    <link>https://psyche.co/guides/how-to-find-new-spiritual-practices-without-religion</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Even if religion isn’t for you, there’s a world of rituals and tools to lift yourself up and connect to something greater"
]]></description>
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<item rdf:about="https://www.uvicfa.ca/wp-content/uploads/2020/11/Refusing_the_University.pdf">
    <title>Refusing the University, by Sandy Grande (2018) [.pdf]</title>
    <dc:date>2024-08-25T21:36:27+00:00</dc:date>
    <link>https://www.uvicfa.ca/wp-content/uploads/2020/11/Refusing_the_University.pdf</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://www.taylorfrancis.com/chapters/edit/10.4324/9781351240932-4/refusing-university-sandy-grande

ABSTRACT
This chapter begins with articulating the particularities of settler colonialism and Native elimination. Next, it examines liberal theories of justice as the underlying structure operating within the politics of recognition. The chapter also discusses the academy as an arm of the settler state, which is distinct from other frameworks that critique the academy as fundamentally neoliberal, Eurocentric, and/or patriarchal. Through the discussion of the academy as an arm of the settler state, it argues that this shift opens up more possibilities for coalition and collusion within and outside the university. The chapter then describes the ways in which it refracts settler logics and the politics of recognition. It further examines emergent scholarship on the politics of refusal as a field of possibility for building co-resistance movements between the Black radical and critical Indigenous traditions as well as others committed to refusing the settler state and its attendant institutions."]

"First and foremost, we need to commit to collectivity — to staging a refusal of the individualist promise project of the settler state and its attendant institutions. This requires that we engage in a radical and ongoing refexivity about who we are and how we situate ourselves in the world. This includes but is not limited to a refusal of the cycle of individualized inducements—particularly, the awards, appointments, and grants that require complicity or allegiance to institutions that continue to oppress and dispossess. It is also a call to refuse the perceived imperative to self-promote, to brand one’s work and body. This includes all the personal webpages, incessant Facebook updates, and Twitter feeds featuring our latest accomplishments, publications, grants, rewards, etc. etc. Just. Make. It. Stop. The journey is not about self—which means it is not about promotion and tenure—it is about the disruption and dismantling of those structures and processes that create hierarchies of individual worth and labor.

Second, we must commit to reciprocity—the kind that is primarily about being answerable to those communities we claim as our own and those we claim to serve. It is about being answerable to each other and our work. One of the many things lost to the pressures of the publish-or-perish, quantity-over-quality neoliberal regime is the loss of good critique. We have come to confuse support with sycophantic praise and critical evaluation with personal injury. Through the ethic of reciprocity, we need to remind ourselves that accountability to the collective requires a commitment to engage, extend, trouble, speak back to, and intensify our words and deeds.

Third, we need to commit to mutuality, which implies reciprocity but is ultimately more encompassing. It is about the development of social relations not contingent upon the imperatives of capital—that refuses exploitation at the same time as it radically asserts connection, particularly to land. Inherent to a land-based ethic is a commitment to slowness and to the arc of inter-generational resurgence and transformation. One of the many ways that the academy recapitulates colonial logics is through the overvaluing of fast, new, young, and individualist voices and the undervaluing of slow, elder, and collective ones. And in such a system, relations and paradigms of connection, mutuality, and collectivity are inevitably under￾mined. For Indigenous peoples, such begin and end with land, centering questions of what it means to be a good relative.

Toward this end, I have been thinking a lot lately about the formation of a new scholarly collective, one that writes and researches under a nom de guerre—like the Black feminist scholars and activists who wrote under and through the Combahee River Collective or the more recent collective of scholars and activists publishing as “the uncertain commons.”18 If furthering the aims of insurgence and resurgence (and not individual recognition) is what we hold paramount, then perhaps one of the most radical refusals we can authorize is to work together as one; to enact a kind of Zapatismo scholarship and a balaclava politics where the work of the collectivity is intentionally structured to obscure and transcend the single voice, body, and life. Together we could write in refusal of liberal, essentialist forms of identity politics, of individualist inducements, of capitalist imperatives, and other productivist logics of accumulation. This is what love as refusal looks like. It is the un-demand, the un-desire to be either of or in the university. It is the radical asser￾tion to be on: land. Decolonial love is land"]]></description>
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<item rdf:about="https://faith.yale.edu/media/fully-alive">
    <title>Fully Alive | YCFC</title>
    <dc:date>2024-08-19T03:53:07+00:00</dc:date>
    <link>https://faith.yale.edu/media/fully-alive</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://ablerism.micro.blog/2024/08/18/i-find-elizabeth.html ]

"Modern Monasticism & the Topography of the Soul"

...

"Elizabeth Oldfield discusses what it means to be fully alive and at peace with ourselves and our neighbors in the anxiety and fear of contemporary life.

What does it mean to be fully alive and at peace with ourselves and our neighbors in the anxiety and fear of contemporary life? Joining Evan Rosa in this episode is Elizabeth Oldfield—a journalist, communicator, and podcast host of The Sacred. She’s author of Fully Alive: Tending to the Soul in Turbulent Times.

Together they discuss life in her micro-monastery in south London; the meaning of liturgical and sacramental life embedded in a fast-paced, technological, capitalistic, obsessively popular society; the concept of personal encounter and Martin Buber’s idea that “all living is meeting”; the fundamentally disconnecting power of sin that works against the fully aliveness of truly meeting the other; including discussions of wrath or contempt that drives us toward violence; greed or avarice and the incessant insatiable accumulation of wealth; the attention-training benefits of gratitude and the identify forming power of our attention; throughout it all, working through the spiritual psychology of sin and topography of the soul—and the fact that we are, all of us, in Elizabeth’s words, “unutterably beloved.”

About Elizabeth Oldfield

Elizabeth Oldfield is a journalist, communicator, and author. She hosts a beautiful podcast called The Sacred. And she’s author of Fully Alive: Tending to the Soul in Turbulent Times. Follow her @esoldfield, and visit her website elizabetholdfield.com

Show Notes

- Intentional living community; pulling on monastic lifestyle and framework; read more about Elizabeth Oldfield’s micro-monastery here (https://www.thetimes.com/life-style/parenting/article/middle-class-commune-joint-accounts-noisy-sex-peckham-0jnhvhgmh ).
- People passing through the micro-monastery and the sharing of a meal and sitting in silence with others
- Celtic prayer book - The Aidan Compline (https://www.northumbriacommunity.org/offices/monday-the-aidan-compline/ )
- Fully Alive: Tending to the Soul in Turbulent Times by Elizabeth Oldfield (http://bakerpublishinggroup.com/books/fully-alive/421701 )
- How you see your liturgical life, the rhythms of your life however else you might describe you spirituality as providing the soil of this book?
- A personal writing experience - communicating something of her tradition with the outside world
- What it means to be fully alive to you?
- Everything is about relationships and connection; to be fully alive is to be fully connected with the soul
- Between Man and Man (https://www.routledge.com/Between-Man-and-Man/Buber/p/book/9780415278270 ) and I and Thou by Martin Buber - “all living is meeting” (https://www.maximusveritas.com/wp-content/uploads/2016/04/iandthou.pdf )
- If all living is meeting, how are we failing in that regard?
- Unapologetic: Why, Despite Everything, Christianity Can Still Make Surprising Emotional Sense by Francis Spufford (https://www.harpercollins.com/products/unapologetic-francis-spufford?variant=32207439626274 )
- Sin is disconnection; a turning inward
- “Elegy on the Lady Markham” by John Donne (https://www.poetrynook.com/poem/elegy-lady-markham-0 )
- “As I Walked Out One Evening” by W.H. Auden (https://poets.org/poem/i-walked-out-one-evening )
- The Sacred podcast (https://www.theosthinktank.co.uk/comment/2017/12/06/introducing-the-sacred-podcast )
- Polarization, division, and the splitting of people - homophily and fight or flight response
- Jesus going to the margins, ignoring tribal boundaries and turning the other cheek
- Sin and Reconciliation
- The Givenness of Things: Essays by Marilynne Robinson, “I find the soul a valuable concept, a statement of the dignity of human life” (https://www.brethrenpress.com/product_p/9781250097316.htm )
- The soul is interesting and difficult to name but is so valuable
- Room for uncertainty and poetry—we beat up our souls, keep ourselves distracted
- Contemporary life is angry and greedy
- Contempt is a poison for our souls and relationships and humanity
- Stress and anxiety as a constant
- Christian non-violence tradition
- We must feel our emotions - process them through the shared rituals of our communities
- Desire by Micheal O’Siadhail (https://www.baylorpress.com/9781481320061/desire/ )
- Would you like to introduce your take on greed?
- Phyllis Tickle, dogged commitment of the scripture - the love of money is the root of all evil
- The Parable of the Sower - Mark 4:19 (https://www.biblegateway.com/passage/?search=Mark4%3A19&version=NIV )
- Made gods of wealth, greed, comfort, and connivence
- Gratitude is a medicine for greed
- Of Gratitude by Thomas Traherne? (https://www.cambridge.org/core/books/abs/works-of-thomas-traherne-vii/of-gratitude/161CCCE8293EE4034F65AB436AB4D3F9 )
- “These are the Days We Prayed For” by Guvna B (https://genius.com/Guvna-b-these-are-the-days-lyrics )
- Notice and give thanks; misplaced desire
- Acadia, spiritual apathy, and heavy distraction
- Attention and discipline are formation
- The Anxious Generation: How the Great Rewiring of Childhood is Causing an Epidemic of Mental - Illness by Jonathan Haidt (https://www.anxiousgeneration.com/book )
- Community as accountability and rituals and set rhythms of life
- Divine Love, ultimate love
- Baptism as a reminder of our death - love remains
- Quiet space shared with others; honesty, vulnerability, emotional processing"]]></description>
<dc:subject>elizabetholdfield 2024 monasticism spirituality anxiety fear soul life living relationships connection sin reconciliation distraction gratitude christianity contempt greed avarice comfort connivance wealth discipline baptism love honesty vulnerability michaelo'siadhail intentionalcommunity nonviolence emotions phyllistickle prayer rhythms pace jesus christ marinbuber liturgy francisspufford johndunne whauden polarization division homophily silence quiet uncertainty poetry thomastraherne guvnab desire jonathanhaidt humanism outrage wrath anger empiness tribalism society divisiveness moralizing stress empathy curiosity offense grief grieving lament rage overwhelm evanrosa feelings therapy ritual hope cycles praise joy psychology wellness change parableofthesower climatechange accumulation consumerism falseidols shame shamelessness marilynnerobinson money enough simple simplicity slow small security stability steadiness jesuschrist</dc:subject>
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<item rdf:about="https://theconvivialsociety.substack.com/p/embracing-sub-optimal-relationships">
    <title>Embracing Sub-Optimal Relationships - by L. M. Sacasas</title>
    <dc:date>2024-08-05T22:05:22+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/embracing-sub-optimal-relationships</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["By many measures, it would seem that we are not okay, and, more specifically, that the kids are not, in fact, alright.1 These measures include rates of isolation, loneliness, unhappiness, self-harm, burnout, anxiety, depression, etc. I am not a social scientist, but, as best as I can judge, the findings are well-attested, and they are certainly corroborated by my own limited window on world. You may have other measures worth considering, or simply your personal experience to go on. There is, after all, much more to our uneasiness than what the official metrics capture.

While there appears to be a consensus about the validity of the situation indexed by these measures, there is less agreement about the causes. I suspect there are many relevant factors rather than one singular cause, although not all factors are equally significant. What follows, then, is just one perspective on our situation that revolves around a single fundamental observation: we are starved for personal relationships but we are simultaneously discouraged from nurturing them, de-skilled in the relevant habits, and sold inadequate substitutes in their place.2

The slightly longer version of that claim goes something like this: It is good to be able to relate to the world in a manner that evokes and engages the various dimensions of our human personhood—embodied, imaginative, intellectual, emotional, moral, spiritual, etc.—particularly in relationship with others. But our techno-economic environment generates an experience of the world that is hostile to this ideal. It operates at a pace, scale, and intensity that undermines our capacity to relate to the world with the fulness of our presence, thought, and care. If affection is kindled by time and attention, the default settings of our techno-economic order undermine our capacity to give either. We are instead encouraged to live as machines rather than creatures, optimizing for all the wrong metrics.3

And these same techno-economic structures instill in us a manufactured neediness so that we might be all the more beholden to the goods and services marketed with the promise of alleviating our plight and addressing the very neediness they cultivate. Social robots, AI assistants, VR, generative AI—each of these, as they are often marketed, can be usefully analyzed from this perspective. They are the system’s answers to the problems the system created and they serve the system not the person.

In his most recent post, “Companionship without companions,” [https://robhorning.substack.com/p/companionship-without-companions ] Rob Horning addresses a similar set of concerns regarding chatbots. “Many anticipated AI applications,” Horning observes, “seem predicated on the idea that our experience of the world should require less thought and have better interfaces, that we want to consume the shape and form of conversation, consume simulations of speaking and listening without having to risk direct engagement with other people.”

Back in February of 2023, I put it [https://x.com/LMSacasas/status/1623333037340602370 ] this way: “I’m stuck on the incongruity of populating the world with non-human agents and interfaces that will mediate human experience in an age of mounting loneliness and isolation.” But, of course, the incongruity is only apparent. Considered from a slightly more cynical perspective, we can see that there is a certain unfortunate logic at work: manufactured neediness prepares the ground for new commodities. The goal is not to alleviate loneliness or isolation by fostering vernacular human relationships, which, of course, cannot be readily monetized, but to insinuate, pejoratively, that such relationships are inefficient and full of friction. As Horning noted, “Chatbots are often marketed as though other people represent the main impediment to solving loneliness, and if you remove the threat of judgment and exclusion and rejection that other people represent, then no one will ever feel lonely again.”

Consider, as an almost farcical example of this, the recent launch of friend. Friend is an always-listening pendant that periodically interacts with you via text message or with which you can enjoy on-demand interactions by pressing the pendant and speaking directly to it. Take a minute and a half to watch the product launch video below, if you’re so inclined.

[embed:
https://www.youtube.com/watch?v=O_Q1hoEhfk4 ]

You can also take a look at the interaction arounds the founder’s post [https://x.com/AviSchiffmann/status/1818284595902922884 ] on Twitter announcing the new device. Honestly, I feel a certain reticence in using this example, given that it seems almost to be a parody. In fact, more than a few of the initial responses expressed a measure of incredulity along these lines. Honestly, such incredulity is a testament to good sense and charity of those expressing it. “Surely not, no one would actually …” they would seem to be saying. But it is not a parody, unless those involved with the company are keeping the act up with admirable sustained discipline. More dispiriting are the seemingly earnest and enthusiastic replies.

My reticence also stems from the sense that this product must surely be an outlier that will almost certainly fall flat or command a very small number of sincere users. Nonetheless, we can perhaps take it as an ideal type, a distinctly clear example of a trend that does not ordinarily manifest itself quite so starkly, and make use of it as such.

What better example, then, of the pattern we have been analyzing. Demoralized in the pursuit of friendship, companionship, and solidarity by the social structures that order our experience and deskilled by the same in the requisite habits and virtues, we are offered instead a technological commodity in the place of genuine human connection, a personalized device in the place of a personal relationship.

And while I’ve been rather sardonic in my assessment of this device, we should consider that the choices it symbolizes as an ideal type might be more attractive than we’re willing to grant because it holds out the promise of connection without commitment, companionship without responsibility, a facsimile of friendship without the attendant demands and challenges.

And I don’t even mean to suggest that we’re tempted by those choices because we are selfish, although each of us should soberly consider such things. We’re tempted by these choices because we are, to varying degrees, exhausted by the demands of a world ordered by the imperative to optimize for measurable outcomes, and in such a context we end up cutting out the things that don’t compute.4 The tragedy, however, is that it is in such inefficient yet supremely human things that we find renewal, strength, rest, consolation, and even joy.

Allow me, then, to close with a simple exhortation: we need people in our lives, not the simulation of people.

I think we all know this, but our societies are increasingly designed so as to induce a certain forgetfulness about this fundamental truth. We should resist such forgetfulness, and, to whatever degree possible, we should refuse the temptation to eliminate human interactions from our experience like so many inefficiencies in a system optimized for machine-like functionality.

In his 1961 novel, The Moviegoer, Walker Percy’s protagonist, Binx Bolling, makes the following observation: “I have discovered that most people have no one to talk to, no one, that is, who really wants to listen.” Percy is writing as the first movement of depersonalization I mentioned above was reaching its apex. But Bolling goes on to say that “when it does at last dawn on a man that you really want to hear about his business, the look that comes over his face is something to see.”

What there is to see is the look of someone remembering a profound truth about themselves, a vital truth without which we cannot hope to live in full. I suspect, or at least I hope, that we have all been on both ends of such encounters, and we should be intent on making such encounters more, rather than less frequent."

[footnotes below]

1
“We” is a tricky word to deploy. It is often lazy and implies too much. It can be rhetorical sleight of hand. I once wrote a whole post [https://thefrailestthing.com/2017/12/03/the-rhetorical-we-and-the-ethics-of-technology/ ] arguing that there was no “we” there. That said, it can sometimes be tedious to repeatedly specify the antecedent. When it is honest, I’ll simply say “I” and allow readers to include themselves as they see fit. In this case, I’ll simply trust you, the reader, to interpret generously. In any case, the general unwellness, as suggested by the metrics to which I alluded, does seem to make the “we” more justifiable than usual. (Robin, if you’re reading, this footnote is dedicated to you.)

2
You can classify this as a corollary of my oft repeated dictum: The human-built world is not built for humans. [https://theconvivialsociety.substack.com/p/the-human-built-world-is-not-built ]

3
Wendell Berry’s observation [https://theconvivialsociety.substack.com/p/the-human-built-world-is-not-built ] that we must decide whether we want to live as creatures or as machines might be helpful here. The personalism toward which I am gesturing might be understood as the creatureliness Berry commends. In other words, to the degree that the social order compels me to live as if I were a machine striving for efficiency, speed, optimization, and productivity, to that same degree I live in a social order that is impersonal, which is to say that it undermines my capacity for relationship.

4
A self-conscious allusion to Wendell Berry’s Mad Farmer Manifesto [https://web.mit.edu/daveg/Text/poetry/Manifest:MFLF ], one stanza of which runs as follows:

“So, friends, every day do something
that won’t compute. Love the Lord.
Love the world. Work for nothing.
Take all that you have and be poor.
Love someone who does not deserve it.
Denounce the government and embrace
the flag. Hope to live in that free
republic for which it stands.
Give your approval to all you cannot
understand. Praise ignorance, for what man
has not encountered he has not destroyed.”]]></description>
<dc:subject>lmsacasas relationships friction time attention isolation loneliness unhappiness self-harm burnout anxiety human humanism humanness depression 2024 wendellberry friendship pace scale intensity slow small economics technology ai artificialintelligence robhorning vr virtualreality experience life living companionship solidarity society automation responsibility forgetfelness truth binxbolling conversation listening humans presence care caring thinking thought thoughtfulness optimization metrics measurement objectivity creatures engagement people connection depersonalization</dc:subject>
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<item rdf:about="https://default.blog/p/offline-is-the-new-online">
    <title>Offline is the New Online - by Rachel Haywire</title>
    <dc:date>2024-07-28T16:17:59+00:00</dc:date>
    <link>https://default.blog/p/offline-is-the-new-online</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Who is going to be online in 2027? Less than 15% of the population.

Remember the early days of the internet, when it served as a secret corner for all sorts of freaks and outsiders with niche interests to unite? People from small towns could connect with like-minded individuals across the globe, overcoming geographical barriers and finding solace in a sense of community. People in big cities could start companies from their basements and get venture funding if they understood how the internet worked. You didn't need a degree, and you didn't need a sponsor. You just needed to be interesting.

Wake up. The world that once welcomed outsiders and eccentrics is gone. We'll spend the next few years reminiscing about it with nostalgia, never quite capturing the same feeling. Offline is the new online, and we're currently at the beginning of a drastic shift in how we socialize. By 2027, less than 15% of the population will actively participate in the digital world unless it's for work. What Sam Kriss says about the internet already being over is accurate. Social media will lose its relevance for the large majority of us, and I'm going to have to (if you can excuse my phrasing) unpack this for a moment.

The Personal is Parenthetical
Once upon a time, I had a decent following on Twitter. Unfortunately, the cursed algorithm began showing me the same trad and bimbo accounts over and over again, no matter whom or what I blocked. When I was younger, there was a certain type of nerd who would constantly quote Monty Python. It was very annoying! It's funny how stupid online things make you think of stupid offline things. Some of the more prominent TPOT accounts began following these political meme accounts, and my feed was now insufferable with their stale and regurgitated memes. Engagement farmers were rapidly multiplying. It's so over. We're so back. I'm so bored. This is a bad experience. Whenever I tried discussing the situation, I was lectured for taking myself too seriously.

I think people need to take themselves more seriously, which made me a contrarian among contrarians.

So I decided to nuke my account, erasing my entire following in the process. Years later, I questioned whether I had made a mistake, as I now found myself disconnected from the community with which I had the greatest intellectual connection. My engagement dwindled faster than a roller coaster on meth. I suppose I could have brought back my Facebook account where I still had 5k followers, but Facebook was so irrelevant at this point that it would have felt like self-mutilation. I also couldn't migrate my followers off Facebook, no matter how hard I tried. Not to Discord, not to Telegram, not to anywhere else at all. They were prisoners who were never leaving Facebook, and that was that.

Deciding that it wasn't worth it to be trapped on an irrelevant platform, I accepted my new fate as a lowbie and began wondering if I would ever have any real online engagement again. I saw no genuine way to build a new following from scratch. My time as a main character was over, and there was nothing unique about this trajectory. My experience was part of a wider picture. That wider picture was this: as social media federated after years of bot farms, we began losing important connections to our friends.

A New Silent Majority
I soon realized I was part of a new silent majority of people who had distanced themselves from the online world or perhaps were never engaged with it in the first place.

Our growing demographic seeks solace in authentic connections, gravitating towards the allure of offline interactions. We are the lowbies, screaming into the void, humbling ourselves in the process. What happens next? We'll be going offline to feel the connections that we once felt online, and this is exactly the protocol that will completely redefine social media. Social media in 2027 will not resemble social media today because it will be entirely offline. The fediverse does not provide a nourishing community, so our only option is to build new offline communities.

The longing for past glory on mainstream platforms may tempt some of us "ex-influencers" to return, but their diminishing relevance dissuades us. Also, nobody believes you when you tell them that you used to be an influencer. It's like saying that you used to be a celebrity. Sure you were, kitten. So, as we contemplate our online futures on alternative platforms like Substack, the likelihood of substantial engagement for most of us appears slim. This realization has led us to an acceptance of our collective fate and a desire to go entirely offline to create better social experiences.

The Fediverse is Boring
The elephant in the room is that the fediverse is boring. It felt good to say that. If I still smoked cigarettes, I'd be lighting one up right now. The fediverse is boring! The trade-off for the freedom that the fediverse offers comes at the cost of excitement and engagement. Its decentralized nature has resulted in fragmented and disjointed communities, lacking the cohesion necessary for meaningful connections. The promise of escaping the echo chambers of centralized platforms has led to a barren environment plagued by inactivity and disinterest.

This is why I say that offline is the new online. The outcasts and freaks are now offline and the online world is dead. The offline world will become a place of wonder for the true outsiders and eccentrics to gather. Social media is going fully offline and it's going to be wild. Nobody worth talking to is going to stay online for much longer unless it's through backchannels. Venkatesh Rao calls the reversion to backchannel communication the cozyweb. I crave more excitement than a thousand Discords, is the thing. The online world just isn't a place for people like you and me to socialize anymore, and that's fine.

Let's Try This Again
We have no choice but to take social media offline if we wish to engage in healthy social lives. Social media, online, will continue to lose relevance for us. Social media, offline, will gain mass appeal. The future of social media is offline and full of immersive art exhibits and live AR experiences. Most of it will take place in speakeasies and pop-ups. This return to private life will be spiritually rewarding for so many of us who were once slaves to the algorithm.

So here I am, posting to the only platform I haven't fully given up on, with less engagement than I've had in decades. Perhaps my online relationships will become less superficial now that I have so few of them, but eventually they will all go offline. I am becoming very offline. There is no dopamine rush from getting a few likes. I get a bigger dopamine rush from going for a jog. There is no joy in the algorithms feeding us the same content over and over again. There is no joy in seeing trads and bimbos with no moral compass compete for fame.

This massive shift that forces us offline will give us the freedom to recreate and redesign IRL so it is more friendly to people like us. We can make real life fun again. During the 90s, there weren't so many isolated people who needed the internet to connect, because bands like Nirvana and Nine Inch Nails gave what would have been "the online generation" a voice. We had Radiohead and TOOL to speak for us, the freaks, isolated in our little corners of the world. In essence, we have the chance to reproduce this journey with a host of new technologies at our fingertips. We had clubs and concerts and conferences. We are going to have them again, and we will be able to use AR and AI to enhance them. Rejoice!

As we embrace this offline renaissance, we have an opportunity to redefine the real world and create an era where personal connections thrive, leaving behind the shallow realm of repetitive content and fragmented communities. It is up to us, the silent majority, to reimagine the offline world for a new generation that is outside of both centralized social media and the fediverse. It isn't Twitter and it isn't Mastodon. It's IRL. Offline is the new online."]]></description>
<dc:subject>rachelhaywire 2024 offline online internet web bubbles decentralization fediverse federatedweb twitter instagram socialmedia platforms freedom cozyweb venkateshrao discord conversation irl experience inperson connection connections</dc:subject>
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<item rdf:about="https://emergencemagazine.org/film/aloha-aina/">
    <title>Aloha ‘Āina – by Adam Loften &amp; Emmanuel Vaughan-Lee</title>
    <dc:date>2024-07-21T01:37:04+00:00</dc:date>
    <link>https://emergencemagazine.org/film/aloha-aina/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this film, Kanaka Maoli poet and activist Jamaica Heolimeleikalani Osorio immerses us in the concept of aloha ’āina, a love for and of the land embodied by her poetry, her family, and a movement at the foot of a sacred mountain.

What does it mean to love the land? For acclaimed Kanaka Maoli poet and activist Jamaica Heolimeleikalani Osorio, this love is held in aloha ‘āina, a Hawaiian concept that teaches if we are connected to one another, it is only because we are connected to the land which nourishes us both. Laying bare the remaking of Hawai‘i from a place where people and land have lived in kinship for thousands of years to a place colonized with projections of pleasure and profit, Jamaica summons the true spirit of aloha. At the forefront of the fight to prevent a thirty-meter telescope from being constructed at the summit of Mauna Kea—the most sacred mountain in Hawai‘i—she speaks verses that command love and responsibility for any land that has fed and held us."

[trailer:
https://www.youtube.com/watch?v=QmI4H7fEO-o ]]]></description>
<dc:subject>hawaii 2024 jamaicaheolimeleikalaniosorio land kanakamaoli decolonization responsibility adamloften emmanuelvaughan-lee maunakea indigeneity indigenous simplification capitalism anticapitalism environment sustainability violence colonialism development tourism colonization settlercolonialism poetry history us connection relationships music</dc:subject>
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<item rdf:about="https://www.palladiummag.com/2023/12/29/everyones-existential-crisis/">
    <title>Everyone’s Existential Crisis</title>
    <dc:date>2024-06-04T16:42:48+00:00</dc:date>
    <link>https://www.palladiummag.com/2023/12/29/everyones-existential-crisis/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Many believe we are undergoing a crisis of meaning as a society. This sentiment is common among my friends in the San Francisco Bay Area, but I have encountered it far and wide beyond my social circles. The sense is that in the fairly recent past there were social narratives that were both fulfilling and rewarding to participate in, but that for our generation and seemingly subsequent generations to come, it is becoming harder and harder to find and buy into a compelling shared telos. This is the sense of meaninglessness that prompts some people into wistful longing for war, causes others to turn inward and overindulge in meditation and psychedelics, and prompts many to talk about needing a sense of “shared mission.” 

The experience has spurred and will continue to spur discussion of values, policies, and culture—arguments over which beliefs and tenets are importantly right or importantly wrong, and which behaviors we should encourage or discourage. Much of this discussion is futile, because the problem we are facing runs deeper than the question of what to believe or how to behave: it is our very way of determining these things that is broken. We are not undergoing a crisis of culture but rather a crisis of epistemology."

...

"It is scary—nay, it is existentially terrifying—to forgo ideological narrative coordination and face the actual deficits in our personal relationships, while also having to face a world that demands that we pretend we know what’s going on beyond our scope of plausible knowledge. But it is doable, and as personal relationships strengthen it becomes easier and easier. There is nothing wrong with trying to understand the world, with ideating, with sharing hypotheses and experiences; these things are part and parcel of human creativity and deep interpersonal relationships, and they expand our frontiers as a species. But rather than making ideological questions into proxy battlefields for our relational desires, we must learn to build community out of our experience, and let what is truly about each other be about each other. Let us, by re-founding the basis of our relationships and cleaning up our epistemics, avoid being part of the flailing death of our civilizational narrative, and instead be its gentle, exploratory, courageous rebirth."]]></description>
<dc:subject>miyaperry 2023 relationships society meaning meaningmaking design knowing knowledge crisis californianideology epistemology belonging culture wellbeing socialknowledge agency humans ai artificialintelligence groups connection sensemaking startups california bayarea sanfrancisco exisistentialcrisis existence interpersonal well-being makingsense</dc:subject>
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<item rdf:about="https://www.theguardian.com/world/2024/mar/14/solidarity-and-strategy-the-forgotten-lessons-of-truly-effective-protest">
    <title>Solidarity and strategy: the forgotten lessons of truly effective protest | Protest | The Guardian</title>
    <dc:date>2024-04-10T01:24:29+00:00</dc:date>
    <link>https://www.theguardian.com/world/2024/mar/14/solidarity-and-strategy-the-forgotten-lessons-of-truly-effective-protest</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Organising is a kind of alchemy: it turns alienation into connection, despair into dedication, and oppression into strength"

]]></description>
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<item rdf:about="https://aeon.co/essays/a-good-conversation-relaxes-the-mind-and-opens-the-heart">
    <title>A good conversation relaxes the mind and opens the heart | Aeon Essays</title>
    <dc:date>2024-03-03T03:58:39+00:00</dc:date>
    <link>https://aeon.co/essays/a-good-conversation-relaxes-the-mind-and-opens-the-heart</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A good conversation bridges the distances between people and imbues life with pleasure and a sense of discovery"

...

"Good conversation mixes opinions, feelings, facts and ideas in an improvisational exchange with one or more individuals in an atmosphere of goodwill. It inspires mutual insight, respect and, most of all, joy. It is a way of relaxing the mind, opening the heart and connecting, authentically, with others. To converse well is surprising, humanising and fun."]]></description>
<dc:subject>conversation friendship relationships 2023 paulamarantzcoheng via:daniellucas discovery pleasure conviviality joy respect mutualism human humanism connection goodwill wellbeing well-being</dc:subject>
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<item rdf:about="https://www.rollingstone.com/culture/culture-commentary/internet-future-about-to-get-weird-1234938403/">
    <title>The Internet Is About to Get Weird Again</title>
    <dc:date>2024-01-01T03:44:53+00:00</dc:date>
    <link>https://www.rollingstone.com/culture/culture-commentary/internet-future-about-to-get-weird-1234938403/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The new year offers many of the promises of an online moment we haven’t seen in a quarter-century"

...

"Consider the dramatic power shift happening right now in social media. Twitter’s slide into irrelevance and extremism as it decays into X has hastened the explosive growth of a whole host of newer social networks. There’s the nerdy vibes of the noncommercial Mastodon communities (each one with its own set of Dungeons and Dragons rules to play by), the raucous hedonism of Bluesky (like your old Tumblr timeline at its most scandalous), and the at-least-it’s-not-LinkedIn noisiness of Threads, brought to you by Instagram, meaning Facebook, meaning Meta. There are lots more, of course, and probably another new one popping up tomorrow, but that’s what’s great about it. A generation ago, we saw early social networks like LiveJournal and Xanga and Black Planet and Friendster and many others come and go, each finding their own specific audience and focus. For those who remember a time in the last century when things were less homogenous, and different geographic regions might have their own distinct music scenes or culinary traditions, it’s easy to understand the appeal of an online equivalent to different, connected neighborhoods that each have their own vibe. While this new, more diffuse set of social networks sometimes requires a little more tinkering to get started, they epitomize the complexity and multiplicity of the weirder and more open web that’s flourishing today.

What’s more, the people who had been quietly keeping the spirit of the human, personal, creative internet alive are seeing a resurgence now that the web is up for grabs again. Take someone like Everest Pipkin, an award-winning digital artist and activist who has been making games, videos, interactive sites, and video streams all exploring the boundaries of digital culture. They evoke the open-endedness of the Nineties internet, but with the modern sensibility that comes from someone who wasn’t even born when the web browser was first invented. Or check out the Society for Poetic Computation. It’s an eccentric, deeply charming, self-organized school for people who want to combine art and technology and a social conscience to make things that are completely different from the generic output of the trillion-dollar titans. Just one extraordinary example is Neta Bomani, one of the co-directors of the SFPC, whose unique and arresting digital works could never be built on the template of the last generation of homogenous social media tools. Then there’s Mask On Zone, a collaboration with the artist and coder Ritu Ghiya, which gives demonstrators and protesters in-context guidance on how to avoid surveillance before, during, and after attending a protest. And Bomani’s work often circles back to another staple of Nineties fan culture: printed zines. Often taking the form of workshops on zine-making, it’s an example of taking online culture back offline, showing young creators how their digital relationships inform real-world creativity now, just as it did a generation ago. It seems likely that nearly everyone’s daily digital diet will include some smattering of these kinds of wonderfully idiosyncratic creations, right alongside the latest memes on their For You page.

There are many more. Stefan Bohacek has been working for years to enable almost anyone to create simple, automated bots, offering up everything from a constantly-updated view of the weather at the South Pole to one that posts excerpts from the City of New York’s archives of civic data (here’s a map of every Latin cultural organization in the city!) to ones that post obscure and delightful images from the collections of museums around the world. That kind of creativity had been stifled as Twitter fell apart and other platforms like Reddit cracked down on independent developers, but the rise of new networks and alternative platforms has inspired a resurgence in these kinds of creations that hasn’t been seen since the early 2000s. Elan Kiderman Ullendorff has been exploring a similar space, encouraging people to “Escape the Algorithm” through a series of tools and websites which show regular internet users that another digital world is possible, with examples like “Youtune”, which lets users explore original songs that have been streamed very few times, helping you find music that might have been ignored by the algorithm but might still be worth hearing.

And then there’s someone like Darius Kazemi, a computer programmer and community organizer who has been patiently toiling away building tools that let others build healthy, constructive, human-scale online communities — the sort that are full of acts of kindness and genuine connection, instead of incessant fights about hate speech. There’s been a huge uptick in interest in Darius’ work as networks like Twitter have fallen apart, and a new generation discovers the joys of an internet that’s as intimate and connected as a friendly neighborhood. And this hearkens back to that surprising, and delightful, discovery that often underpinned the internet of a generation ago — sometimes the entire platform you were using to talk to others was just being run by one, passionate person. We’re seeing the biggest return to that human-run, personal-scale web that we’ve witnessed since the turn of the millennium, with enough momentum that it’s likely that 2024 is the first year since then that many people have the experience of making a new connection or seeing something go viral on a platform that’s being run by a regular person instead of a commercial entity. It’s going to make a lot of new things possible.

I’m not a pollyanna about the fact that there are still going to be lots of horrible things on the internet, and that too many of the tycoons who rule the tech industry are trying to make the bad things worse. (After all, look what the last wild era online lead to.) There’s not going to be some new killer app that displaces Google or Facebook or Twitter with a love-powered alternative. But that’s because there shouldn’t be. There should be lots of different, human-scale alternative experiences on the internet that offer up home-cooked, locally-grown, ethically-sourced, code-to-table alternatives to the factory-farmed junk food of the internet. And they should be weird."]]></description>
<dc:subject>anildash culture internet web online 2023 history decentralization blogs blogging twitter socialmedia platforms tumblr threads instagram bluesky meta facebook everestpipkin netabomani sfpc schoolforpoeticcomputation ritughiya zines stefanbohacek optimism elankidermanullendorffyoutune dariuskazemi kindness social connection 2024 scale human humanism reddit fediverse humanweb 2000 elonmusk mastodon openweb</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=4UenwOIb6jE">
    <title>How the Wealthy Use “Charity” to Screw Everyone Else with Amy Schiller - Factually! - 238 - YouTube</title>
    <dc:date>2023-12-07T04:31:46+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=4UenwOIb6jE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When we donate to charity, we aim to have the most significant impact possible, yet it's easy to feel like our giving makes zero difference. The rise of effective altruism, a philosophical model designed to achieve the most substantial potential impact with giving, seemed poised to combat this, but does treating people like data help? Or does it exclude the dimensions of life and what actually makes us human? In this episode, Adam is joined by Amy Schiller, author of "The Price of Humanity: How Philanthropy Went Wrong—And How to Fix It," to discuss these cultural shifts in philanthropy and what we can do to ensure we are making an impact."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=kM80XaAWC5I">
    <title>A Conversation on Creating Art in Diaspora [Rupy C. Tut and Maya Salameh] - YouTube</title>
    <dc:date>2023-10-25T01:25:43+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=kM80XaAWC5I</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Living in diaspora is an infinitely complex, deeply personal experience that occurs in vastly different ways. This program will allow two accomplished artists who are creating art in diaspora to reflect upon their overlapping motivations and experiences, the way their work stands in cultural limbo, and how creating their art has affected their senses of self and identity."

[See also:

https://www.famsf.org/events/rupy-tut-maya-salameh-talk

"Maya Salameh is a Syrian American poet and the author of How to Make an Algorithm in the Microwave (University of Arkansas Press, 2022) and rooh (Paper Nautilus Press, 2020). She is the recipient of the Etel Adnan Poetry Prize and the Markowitz Award, and her work has appeared in POETRY, The Rumpus, and the LA Times. She can be found at @mayaslmh or mayasalameh.com. 

Rupy C. Tut creates paintings on paper and linen using handmade pigments. Her work is rooted in personal history; Tut is a grandchild of refugees, an immigrant, a mother, and a preservationist of traditional Indian painting techniques in use since 18th century AD. Her work is in the permanent collection of the Crocker Art Museum, Sacramento; the de Young, San Francisco; and the Asian Art Museum, San Francisco."

Rupy C. Tut
https://www.rupyctut.com/

Maya Salameh
https://www.mayasalameh.com/ ]]]></description>
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<item rdf:about="https://speakingoutofplace.com/2023/09/13/on-the-obligation-to-killjoy-sara-ahmed-on-the-feminist-killjoy-handbook/">
    <title>On the Obligation to KillJoy: Sara Ahmed on the Feminist Killjoy Handbook | Speaking Out OF Place</title>
    <dc:date>2023-09-14T17:04:07+00:00</dc:date>
    <link>https://speakingoutofplace.com/2023/09/13/on-the-obligation-to-killjoy-sara-ahmed-on-the-feminist-killjoy-handbook/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Today we talk with Sara Ahmed about her new book, The Feminist Killjoy Handbook. How and why is it that complaining about sexism, misogyny, homophobia, transphobia, and other forms of bigotry, is considered impolite?  How is civility uncivil, and the mandate to be “happy” a tool for silencing grievances? Sara Ahmed tackles all those questions, and gives us strength and courage to keep on killingjoy and speaking truth.

Sara Ahmed is an independent queer feminist scholar of colour. Her work is concerned with how power is experienced and challenged in everyday life and institutional cultures. Her first trade book, The Feminist Killjoy Handbook is coming out with Seal Press next month. Previous books (all published by Duke University Press) include Complaint! (2021), What's The Use? On the Uses of Use (2019), Living a Feminist Life (2017), Willful Subjects (2014), On Being Included: Racism and Diversity in Institutional Life (2012), The Promise of Happiness (2010) and Queer Phenomenology: Objects, Orientations, Others (2006). She is currently writing A Complainer’s Handbook: A Guide to Building Less Hostile Institutions and has begun a new project on common sense. She blogs at feministkilljoy.com"]]></description>
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</item>
<item rdf:about="https://usurpatormag.com/A-Website-Can-Be-A-Poem-w-Chia">
    <title>A Website Can Be A Poem w/ Chia - USURPATOR</title>
    <dc:date>2023-08-22T22:31:52+00:00</dc:date>
    <link>https://usurpatormag.com/A-Website-Can-Be-A-Poem-w-Chia</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["USURPATOR is joined by Chia Amisola, an ambient artist, designer,  organizer, and founder from the Philippines. During our conversation, we talk about the form of a website, the art of digital preservation, and how we can break down the common structures of the internet to create better spaces for ourselves and our communities."

[some of the audio doesn't seem to be in the transcript, at least at the very beginning:
https://podcasts.apple.com/us/podcast/a-website-can-be-a-poem-w-chia/id1694186040?i=1000621318566 ]]]></description>
<dc:subject>usurpator 2023 chiaamisola web online websites webdesign poetry form community internet spaces howweread howwewrite language writing readwriteweb design platforms homegrown attention interruption slow small ambient experience love loving time digital virtual affordances development archives art poeticomputing computing philippines technology sanfrancisco place space agency subversion liberation labor ai artificialintelligence technosolutionism callcenters exploitation outsourcing activism organizing socialmedia sound youtube comments beauty bookmarking archiving collections collecting saving self-preservation preservation stewardship offline collectivism interdependence folkarchives libraries institutions grassroots knowledge tools onlinetoolkit education howwelearn search importance meaning meaningmaking worthiness communities power mutualaid praxis decay digitaldecay data linkrot ownership memory records artifacts gathering belatedness identity performance performativity archiveofonesown tags tagging taxono</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f3b9ce37b7ab/</dc:identifier>
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</item>
<item rdf:about="https://wonderground.press/gardens/audacious-gardening-daring-care/">
    <title>Audacious Gardening: On Daring to Care - Wonderground</title>
    <dc:date>2023-08-02T22:16:38+00:00</dc:date>
    <link>https://wonderground.press/gardens/audacious-gardening-daring-care/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Gardening is not just a set of tasks. It’s not restricted to backyards, courtyards, balconies. It can, and should, happen anywhere, everywhere. Gardening is simply a framework for engagement with our world, grounded in care, action and intimacy with place. To garden is to care deeply, inclusively and audaciously for the world outside our homes and our heads. It’s a way of being that is intimately interwoven with the real truths of existence—not the things we’re told to value (money, status, ownership), but the things that actually matter (sustenance, perspective, beauty, connection, growth)."

[via:
https://www.are.na/block/9473201 ]]]></description>
<dc:subject>gardening care caring georginareid unschooling trasncontextualism sustenance perspective beauty connection growth responsibility intimacy place inclusion inclusivity existence waysofbeing being engagement praxis action whatmatters 2022</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:89325996ee9c/</dc:identifier>
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<item rdf:about="https://www.thestar.com/business/rise-of-digital-nomadism-is-working-anywhere-in-the-world-living-the-dream-or-missing/article_47fe487f-b0da-5dac-a149-dbab942bd1fb.html">
    <title>Digital nomads: Is working anywhere the dream, or a social nightmare?</title>
    <dc:date>2023-07-23T03:32:11+00:00</dc:date>
    <link>https://www.thestar.com/business/rise-of-digital-nomadism-is-working-anywhere-in-the-world-living-the-dream-or-missing/article_47fe487f-b0da-5dac-a149-dbab942bd1fb.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Digital nomadism carries unexpected and hidden costs

Instead of neat dichotomies between work and play, familiarity and discovery, home and travel, this new phenomenon promised the best of all worlds. Even its constraints could be benefits: if countries have limits of 3 or 6 months on tourist visas, then that simply means it’s time to move on to someplace new.

But like many modern promises — the connectedness of social networking, or the utility of smartphones — digital nomadism also carries unexpected or even hidden costs.

On the section of social news site Reddit that is dedicated to the practice, nomads often report burnout. The very freedom of moving on every few months can be draining, as can the paperwork that such frequent international movement entails.

Others also report a feeling of loneliness — that far from carousing in bars or on beaches after work, one might instead retreat to a small airless room in an Airbnb because this latest city, just like the last, is full of strangers.

The choice to try out being a digital nomad is thus not just about practicality — can you do it, will it work with time zones, is it financially manageable and so on — it’s also very much a question of personality and resources. If you are not one to make friends easily or who thrives in routine or finds oneself grounded by the familiarity of sleeping in the same bed each night, then perhaps it is simply not for you.

As for companies, digital nomadism is another reason to focus on building out the same focus on culture that is necessary with remote work — that one must build a team rather than simply maintain a group of employees.

There are, however, larger questions looming. Digital nomadism, for all its promise, is largely a domain of the young, for what are obvious reasons; working while also travelling across Southeast Asia is a much bigger challenge with kids, and the chances of two partners both being able to work both remotely and internationally is slim.

What’s more, in the long-term, the capacity to work from anywhere may have an effect on citizenship, belonging, or even social cohesion.

It’s true that I was glad for the time I spent working and experiencing things elsewhere, whether Montreal, New York, California, even Iceland. There is a remarkable sense of freedom that comes with sitting down in a coffee shop or bar, hundreds or thousands of miles from home, and still earning a living.

The great fantasy writer J.R.R. Tolkien was quite right when he said that not all those who wander are lost.

That’s the thing about being a nomad: for many of us, part of life is about putting down roots.

It was certainly that way for me. After a time away, I always found myself yearning to return, not just to familiarity or even routine, but for the chance to build something: relationships, a home — all those things that, cobbled together over time, form a life."]]></description>
<dc:subject>navneetalang 2023 digitalnomadism remotework roots mobility canada montreal familiarity belonging loneliness citizenship socialcohesion freedom connection relationships connectedness connections nomadism digitalnomads jrrtolkien</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=vur1Yvj7WGo">
    <title>Capitalism Hits Home: Individualism is a Capitalist Deception - YouTube</title>
    <dc:date>2022-10-14T05:58:20+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=vur1Yvj7WGo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["[S5 E19] Individualism is a Capitalist Deception 

In this episode of Capitalism Hits Home, Dr. Fraad argues against capitalist values like individualism and freedom. Too often those in charge, the "great male heroes,” receive all the credit for achievements built on the backs of so many. Fraad suggests that freedom through connection, gratitude for those who do the work to build our lives, celebration of our common goals and interests and our power to realize them are the real motivators and values of our society.

Capitalism Hits Home with Dr. Harriet Fraad (CHH) is a @Democracy At Work production. The show addresses the intersection of capitalism, class, and personal lives, and explores what is happening in the economic realm and its impact on our individual and social psychology."]]></description>
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    <title>Marianne Williamson: Why You're So Sad - YouTube</title>
    <dc:date>2022-08-10T21:19:10+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=qlNPVhmS7Yw</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["More and more people, in America and around the world, are reporting that they're depressed, lonely, or friendless. People call it a mental health crisis. What's going on? Why are so many people, especially young people, reporting problems with their mental health? Marianne Williamson, spiritual thinker and author, joins us to explain."]]></description>
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<item rdf:about="https://anchor.fm/critlitconsumption/episodes/Thinking-Across-Texts--Thinking-Across-Interdisciplines-with-Dr--Katherine-McKittrick-e1emsks/a-a7f16bf">
    <title>Thinking Across Texts, Thinking Across (Inter)disciplines (with Dr. Katherine McKittrick) by Critical Literary Consumption</title>
    <dc:date>2022-02-21T19:26:48+00:00</dc:date>
    <link>https://anchor.fm/critlitconsumption/episodes/Thinking-Across-Texts--Thinking-Across-Interdisciplines-with-Dr--Katherine-McKittrick-e1emsks/a-a7f16bf</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Dr. Katherine McKittrick (Queen’s University) talks about interdisciplinarity, citations and footnotes, geographies, curiosity, and radical storytelling through creative texts. In the conversation, we discuss her two monographs, Dear Science and Other Stories and Demonic Grounds: Black Women and the Cartographies of Struggle, as they connect to broader conversations about Black Studies, critical race theory and biological essentialism, and the relationship between poetics and the sciences.

…

Join Anna Nguyen for a podcast that asks us to reflect on our reading and analyzing practices. Interviewing writers, authors, and academics, we’ll discuss: what does it mean when we cite a text or when we activate the text? Are we giving authors the agency or do we take for granted the concepts we use?"]]></description>
<dc:subject>katherinemckittrick 2022 annanguyen citation margins interdisciplinary geography writing howwewrite howweread community playlists reading conversation disourse via:javierarbona academia sylviawynter music footnotes curiosity teaching pedagogy mariahcarey evetuck foucault race gender difference diversity inclusion equity racism science biocentricity biology blackstudies marginalization socialscience whitesupremacy saraahmed bellhooks diaspora exclusion édouardglissant kinship home origin origins paulgilroy nationalism multidisciplinary disciplines averygordon friendship radicalism belonging love canon connection criticalracetheory bloodlines fiction nonfiction transdiscplinary scholarship discussion erasure precision thoughtfulness legalstudies resistance undercommons carefulness care struggle poetics wonder howwethink thinking rhetoric knowledge jimihendrix engagement assumptions survival highered highereducation power crossingthehall indigenous indigeneity liberation freedom dialog aimécésaire frant</dc:subject>
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<item rdf:about="https://www.instagram.com/p/CODcNeEMLVq/?igshid=u1tqr1jsv27b">
    <title>indigenizing arts education🪶 on Instagram: “&quot;How does perfectionism show up in your practice? or, ways we perpetuate white supremacy + settler-colonial culture as arts educators.&quot;…”</title>
    <dc:date>2021-04-24T22:49:42+00:00</dc:date>
    <link>https://www.instagram.com/p/CODcNeEMLVq/?igshid=u1tqr1jsv27b</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""How does perfectionism show up in your practice? or, ways we perpetuate white supremacy + settler-colonial culture as arts educators."

✅IS THE CREATION PROCESS VALUED?

If you provide grades or feedback, do learners receive grades and feedback on process or product?

❌IS A PRODUCT THE GOAL?

✅Do learners know it's ok to not "finish" a project or assignment? How is their process affirmed as the valuable component?

✅By honoring process, you affirm the value of learning as a radical act. Of mistakes as vulnerability. ❌Product-centered classrooms breed competition and disrupt connection.

✅Process-centered classrooms affirm the right to make mistakes, to grow publicly, to take your time, to reflect. Process-centered classrooms make space for connection over competition.

🫀Honoring process is traditional."]]></description>
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    <title>Catalina Bu: &quot;Me gusta hablar de cosas que nos pasan a todos&quot; - YouTube</title>
    <dc:date>2020-12-09T00:26:19+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=x-DY9YKCFEg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Conversamos con la ilustradora chilena Catalina Bu, autora de dos volúmenes del “Diario de un solo”, publicados por editorial Catalonia el 2014 y 2015 . Abordamos la creación de personajes, el uso del color azul —tan característico en su obra—, la simpleza de su ilustración y cómo es pasar de lo digital al papel.

Entrevista realizada por Patricio Contreras.”

[See also:
https://catalinabu.com/
https://pelham.cl/blogs/news/diario-de-un-solo-nueva-coleccion-especial ]]]></description>
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    <title>4 Ways the Schoolish Mindset Hinders the Raising of Self-Driven Children | Untigering</title>
    <dc:date>2020-09-20T05:11:28+00:00</dc:date>
    <link>https://untigering.com/4-ways-the-schoolish-mindset-hinders-the-raising-of-self-driven-children/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In William Stixrud and Ned Johnson’s book, The Self-Driven Child: The Science and Sense of Giving Your Kids More Control Over Their Lives, the authors talk about the need for parents to trust their kids with more autonomy over their lives. While they advocate for greater freedom and less parental control, they stop short of addressing the very thing that children often need freedom from–

SCHOOL.

According to the self-determination theory, humans have 3 basic needs:

- a sense of autonomy
- a sense of competence
- a sense of relatedness (109)

Yet the very construct of school undermines these needs and creates obstacles to raising self-driven children. Here are just 4 ways it does so.

Lack of Trust

Compulsory education is predicated on the belief that children need to be MADE to learn by adults who know better than they do. Essentially, we don’t trust children to be self-driven. We see children as lazy and unmotivated. We see learning as unnatural and unpleasant.  Otherwise, why would we feel the need to goad and prod them along, nag them, or incentivize them? We can see this lack of trust in the way schools rely on extrinsic factors like rewards, punishments, stickers, grades, and charts to (supposedly) encourage learning. These may be effective in the short run, but overemphasizing extrinsic motivation actually reduces a child’s inner drive.

This is a phenomenon called the Overjustification Effect where an expected external reward actually decreases a person’s instrinsic desire to perform the task. So let’s say your child is happily playing with their dinosaurs and telling you all the different names and characteristics, what it looks like, if they’re herbivores or carnivores, what their enemies are, etc. And then along we come with this great idea and tell them that if they can categorize all the dinosaurs by which period they’re from, we’ll give them a lollipop. What happens? We’ve just taken the focus away from their pleasure and placed it on the prize–the lollipop. We displaced the locus of control from them, where they were initiating the conversation about dinosaurs, to us where we want them to perform for us in some way. These external motivations can feel manipulative and coercive. Incentives simply diminish a child’s instrinsic enjoyment and sense of self-control.

Unfortunately, school culture is rife with both positive and negative incentives, which proves how little we trust children to be intrinsically motivated.

If we want to raise self-driven children, one thing we have to do at the outset is change our attitude towards and beliefs about children. We have to see them as natural learners who are inherently curious and motivated to do things that are meaningful for them. We have to believe that they do have the ability to be self-driven; that they do want to make good decisions for their lives.    

The Self-Driven Child talks about 3 precepts that we can adopt to change the script in our heads so we begin to see our kids as capable of making significant decisions for themselves:

- “You are the expert on you.”
- “You have a brain in your head.”
- “You want your life to work.” (54)

We should ask ourselves, “Do I really believe these things?” If we don’t, it’s going to be really difficult to trust them with autonomy and the power to make significant decisions. We will constantly be wracked with doubt and distrust and feel tempted to exert control over them.

So let’s grow in our trust of our children. Our kids’ job is to practice making decisions. Our job is to trust them, support them, guide them, and give them agency.

Control

Another way that schoolishness undermines self-drivenness is the sheer amount of control that it is exercised over children. Just think about all the ways that children are controlled in the school environment: how they sit, how they dress, when they use the bathroom, when they can eat, what they learn, when they learn, where they learn, how they learn, and who they learn from. At home, we reinforce these expectations and require our kids to comply, whether that means making them do their homework even if they’re not interested, or training them to sit still even when they’d rather be moving their bodies. Even many who homeschool are simply doing school at home, and parents are still the ones who decide on the schedule, the curriculum, the rules and expectations.

So we see that in schoolish models, the parents/adults/teachers are the ones in control, in the driver’s seat choosing the destination, the speed, and what’s playing on the radio. The kids are merely along for the ride as passengers. We have to ask ourselves, how will our kids learn how to be self-driven when they’re never given the opportunity to drive themselves?

We know that kids need a sense of autonomy and control over their lives. It’s human nature. Without it, they can develop resentment, chronic stress and anxiety. This can spiral into helplessness and depression and a lack of motivation.

We have to really resist this model of education and parenting that imposes a system of control and coercion over children. Instead, we can consider ways that we can offer more freedom and autonomy. We can make it our goal to function as consultants and guides. We can foster communication, encourage collaboration, and honor consent.

So, what does this look like? As an unschooler, that means that I don’t come in with my own agenda of what I want my child to accomplish. I don’t have my own learning objectives for them and I don’t micromanage them or schedule their time. I try to follow their lead.

I foster communication: we have conversations and discuss things they’re interested in. I ask them questions. I observe. I listen.

I encourage collaboration. If one of my kids is watching YouTube videos that make me uncomfortable, I don’t just shut it down. I express my concerns. I hear them out to try to understand what they find appealing about it. I invite them to problem-solve to find win-win solutions together.

I honor consent: I don’t force them to do things that don’t align with who they are, but I offer them different resources that I think they’d enjoy or need. Because there is that foundation of love and trust and they know we’re not trying to control them, they are often open to our input.

Just like I as an adult have the autonomy to do what I want with my day within the constraints of my relationships and responsibilities, my kids also have that autonomy. 

This can be very scary, especially if we’re coming from schoolish thinking. It can feel like we are jumping off a cliff because we have no control. But it is in these moments that we’re invited to return to that foundation of trust in our child.  

Comparison and Conformity

Institutional learning says that all children have to hit certain benchmarks at a certain age. It says that our child has to at least be on par with what other kids their age are able to do. We have the Common Core standards and the I Can Statements. We have the idea of being “at grade level.”  We have standardized tests and a one-size-fits all education. The whole system is set up to conform children to arbitrary standards, and those who do not meet those standards often start believing that they are “falling behind,” stupid, or incompetent. This gets in the way of our child developing competency because competency is only measured in very specific academic terms that don’t allow for the vastness of human abilities and skills.  

Not all of us were created to be academics. Our society needs people with all sorts of skills: just think of how necessary it is for us to have firefighters and agricultural workers right now. Instead of glorifying one particular path to success, we should see value in all sorts of competencies. We should honor the fact that each child is unique and has unique gifts to share with the world. A cookie-cutter education where everyone turns out the same doesn’t serve our children well or help them develop meaningful competency.

There’s a quote by Deepak Chopra that says, “If a child is poor in math but good at tennis, most people would hire a math tutor. I would rather hire a tennis coach.”

What would you do? Perhaps many of us would hire the math tutor because we’ve been conditioned by a school mindset that believes all kids have to be competent in the same areas. But a parent who wants to raise a self-driven child will hire the tennis coach because they believe in developing proficiency in areas that are meaningful or interesting to the child. Competency is important, but it goes hand in hand with autonomy. Grit and a growth mindset are important, but this can be applied to tennis as much as math. If a child is into tennis and wants to improve their game, they will need to practice, even when it’s hard. If they want to strengthen their backhand, they will need to work on that area of weakness, even though it doesn’t come naturally.

So, instead of demanding competency from them based on narrow, schoolish, arbitrary definitions, we can support them in developing competency in ways that work with their natural bent and interests.

Lack of Connection

The book talks about how kids need a sense of relatedness in order to be self-driven—a feeling of belonging, acceptance, and care.

Yet the school environment rarely provides a place for this kind of loving connection. For one thing, the simple fact that our kids are away at school for most of their waking hours means that there is limited time for family connections and enjoyment of one another’s presence. When they do come home, there is homework to be done, extracurricular activities to attend, household responsibilities to manage, etc. It creates this frantic and frenzied pace of life that is not particularly conducive to connection.

There is also so much social-emotional learning that needs to happen with our children, but a school schedule is often so busy that we miss out on this important aspect of education. Not only is there often no time to deal patiently with big emotions or relational conflicts, but the lessons that they DO learn at school are often toxic and fuel insecurity. There’s a reason why bullying, peer pressure, and “mean girls” are common school tropes.

Another aspect is that school creates so many conflicts between parent and child. Just think about the stress of getting out the door with your kids in the morning to get to school on time. Or making sure your child sits still for the whole Zoom meeting. Or the fights and nagging over homework. Or the lectures because the teacher called about them being disruptive in class. The schooling mindset often creates an antagonistic relationship between parent and child where the parent is expected to be the enforcer.

But we know that connection, belonging, attachment, relatedness, is a fundamental need for human thriving. It’s something that we should be intentional about. Instead of having school define your priorities, you can choose what you prioritize, and at the top of your list can be connection. That can mean having your child take personal days or mental health days off from school. Excusing your child from homework or not prioritizing grades at all. That can mean not overscheduling them so that there’s time to hang out as a family.

From an unschooling perspective, living without school means that I am available to them when they need me. I am able to offer the gift of my presence and can help address emotional/relational issues as they arise, giving them the patient attention that they need.        

There is so much more unpacking we can do, but if we truly want to raise self-driven children, we must challenge the schoolish mindset as we lean into trust, autonomy, meaningful competence, and connection."]]></description>
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<item rdf:about="https://dribbble.com/shots/5974795-YOU-ARE-NOT-SAFE">
    <title>YOU ARE NOT SAFE by Aaron Cavano on Dribbble</title>
    <dc:date>2020-07-28T01:50:08+00:00</dc:date>
    <link>https://dribbble.com/shots/5974795-YOU-ARE-NOT-SAFE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Quote from my favorite show, Halt and Catch Fire, about the pending apocalypse of the internet coming. Context: It's based in the mid-80's.

Full Quote: "I, Ryan Ray, released the MacMillan Utility source code. I acted alone. No one helped me, and no one told me to do it. I did this because 'security' is a myth. Contrary to what you might have heard, my friends, you are not safe.

Safety is a story. It's something we teach our children so they can sleep at night, but we know it's not real.

Beware, baffled humans. Beware of false prophets who will sell you a fake future, of bad teachers, corrupt leaders and dirty corporations. Beware of cops and robbers... the kind that rob your dreams. But most of all, beware of each other, because everything's about to change.

The world is going to crack wide open. There's something on the horizon. A massive connectivity. The barriers between us will disappear, and we're not ready.

We'll hurt each other in new ways. We'll sell and be sold. We'll expose our most tender selves, only to be mocked and destroyed. We'll be so vulnerable, and we'll pay the price. We won't be able to pretend that we can protect ourselves anymore.

It's a huge danger, a gigantic risk, but it's worth it. If only we can learn to take care of each other. Then this awesome, destructive new connection won't isolate us. It won't leave us in the end so... totally alone.""]]></description>
<dc:subject>haltandcatchfire internet web online futures dreams manifestos risks connection isolation vulnerability safety exposure connectivity</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f4cedabaf80d/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:web"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:online"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:futures"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:manifestos"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:risks"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:connection"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:isolation"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:vulnerability"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:safety"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:exposure"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:connectivity"/>
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