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    <title>Adam Phillips · In Praise of Difficult Children</title>
    <dc:date>2025-12-07T22:53:29+00:00</dc:date>
    <link>https://www.lrb.co.uk/the-paper/v31/n03/adam-phillips/in-praise-of-difficult-children</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When you play​ truant you have a better time. But how do you know what a better time is, or how do you learn what a better time is? You become aware, in adolescence and in a new way, that there are many kinds of good time to be had, and that they are often in conflict with each other. When you betray yourself, when you let yourself down, you have misrecognised what your idea of a good time is; or, by implication, more fully realised what your idea of a good time might really be. You thought that doing this – taking drugs, lying to your best friend – would give you the life you wanted; and then it doesn’t. You have, in other words, discovered something essential about yourself; something you couldn’t discover without having betrayed yourself. You have to be bad in order to discover what kind of good you want to be (or are able to be). One of the things you might have to discover is that some virtues are against the grain: it may not feel real to you to say sorry, or to be grateful, for example.

The upshot of all this is that adults who look after adolescents have both to want them to behave badly, and to try and stop them; and to be able to do this the adults have to enjoy having truant minds themselves. They have to believe that truancy is good and that the rules are good. ‘The most beautiful thing in the world,’ Robert Frost wrote in his Notebooks, ‘is conflicting interests when both are good.’ Someone with a truant mind believes that conflict is the point, not the problem. The job of the truant mind is to keep conflict as alive as possible, which means that adolescents are free to be adolescent only if adults are free to be adults. The real problems turn up when one or other side is determined to resolve the conflict: when adolescents are allowed to live in a world of pure impulse, or adults need them to live in a world of incontestable law. In this sense therapy for adolescents should be about creating problems – or clarifying what they really are – and not about solving them.

A truant mind has to have something to truant from and something to truant for. The adults provide something to truant from and the adolescents have to discover something to truant for. In straightforward psychoanalytic terms, adolescents truant from parents as forbidden objects of desire, as the people who have deprived them; they truant for accessible objects of desire, for the possibility of making up for the inevitable deprivations they have suffered growing up with their parents, for the sex the parents can’t provide. Truanting has something utopian about it, and not truanting something unduly stoical or defeated. The truant mind matters because it is the part of ourselves that always wants something better; and it also needs to come up against resistance to ensure that the something better is real, not merely a fantasy. In our dreams, Anna Freud said, we can have our eggs cooked exactly as we want them, but we can’t eat them. In reality, we can eat our eggs because they are not cooked exactly as we want them. Truant minds need to keep on being reminded that there is nothing more disappointing than getting exactly what you wanted.

Psychoanalysis has had a lot of stories to tell about truant minds; indeed it is these that psychoanalysis has attempted both to rein in, and to sponsor and celebrate. When Freud said that the rider has to guide the horse in the direction the horse wants to go in, or that the ego was not master in its own house, or talked of unconscious slips or of human beings as ambivalent animals, he was describing modern people as being riven with intentions and counter-intentions. For Freud, it was not that there were truant minds, but that the mind was inherently truant; that when people act in their own best interests they don’t in fact know what their best interests are, or whether their best interests are what actually matters most to them. In Freud’s view no one can be wholehearted about anything because everyone is unconscious of and resistant to his heart’s desire. Because what we desire is forbidden to us we have to work hard not to know what it is (if we are asked what we are working on, we can say that we are working on our ignorance). If we speak in Freud’s language, which is surprisingly useful here, the ego is the part of ourselves that wants safety and survival, and as much pleasure as is compatible with this, and the id the part of ourselves that wants sensual satisfaction whatever the cost. To put it differently, there is a part of ourselves that has no interest in our best interests, if our best interests are taken to be our own survival. It isn’t that a part of ourselves prefers risk to safety, it is that a part of ourselves doesn’t use this vocabulary; it is not that a part of ourselves is self-destructive, it is that a part of ourselves has no regard for whether our actions are destructive or constructive. Indeed, the notion of self-destructive behaviour itself presumes not merely that we know what constructive behaviour is, but that that is what we most want (or what at our best we most want).

Adults who look after pre-adolescent children have to have some sense of what is in the child’s best interests. They are, in this sense, the guardians of the children’s future or potential selves. The very small child doesn’t know he mustn’t touch the hot cup; the older child may try touching the hot cup to find out for himself. In that sense, the older child, the truant child, is experimenting: he is finding out whether the adult’s words can be trusted, whether the adult is keeping an eye on him, whether the adult’s word is his bond, whether he can withstand the adult’s punishment, or even hatred. You find out what the rules are made of by trying to break them. To begin with, you learn what it is to follow a rule, then what can be done with the whole business of following rules, what it is about rule-following that is satisfying. And who it is you are satisfying by following the rules.

St Paul talks in the Epistle to the Romans about the law entering human history ‘to increase the trespass’. ‘Where there is no law,’ he said, ‘there is no transgression’: ‘Through the law comes knowledge of sin.’ It isn’t simply that rules are made to be broken: the rules tell you that there is something to break. If there was no law it would be impossible to transgress. The rules, whatever else they are, are an invitation to find out what rules are – and an invitation to find out what kind of person you are. By being born into a society we consent to its rules, but there is never a point when we actually sit down and agree to them all. Adolescence is the time in people’s lives when they begin to notice that there are other things you can do with the rules besides being spellbound by them. The adolescent is somebody who is trying to escape from a cult.

In everyday use, a truant is someone who stays away from school ‘without leave or good reason’, and though originally the word denoted ‘a vagrant’ or ‘an idler’, both meanings suggest someone who takes time out of work – work defined here as real life. When Hamlet asks Horatio why he has come back from Wittenberg, Horatio replies, ‘a truant disposition, good my lord’; to which Hamlet replies: ‘I would not have your enemy say so.’ Hamlet can’t accept this description of his friend, which he calls ‘your own report against yourself. I know you are no truant.’ In Hamlet’s view, it’s a terrible thing to call oneself; he accuses Horatio of self-betrayal, of siding with his enemy against himself. We tend to think of people playing truant from school, from some external, often institutional constraint: like being on day release, or taking a holiday from one’s real responsibilities. Hamlet, in other words, reminds us that it is possible to play truant from oneself. Freud says we can’t help doing this: Hamlet says we shouldn’t do it.

My point is that the adolescent is the person who needs to experiment with self-betrayal, to find out what it might be to betray oneself. Not what it means to break the rules; but what it means to break the rules that are of special, of essential value to oneself. And in order to do this you have to find out which rules are essential. So-called delinquent behaviour is the unconscious attempt to find the rules that really matter to the delinquent individual. And this is a frightening quest. Betraying other people matters only if in so doing one has betrayed oneself. This is what truant minds are for, and what modern adolescence ineluctably embroils people in: the attempt to find out what it is to betray oneself, and what the consequences of self-betrayal are. ‘I have always admired people who have left behind them an incomprehensible mess,’ Bob Dylan once said in an interview. What I am talking about is the willingness to get oneself into an incomprehensible mess.

Winnicott talks about delinquent children having to ‘test the environment’ through really bad behaviour. Children who had been evacuated from their homes during the war, for example, had to be able to be difficult when they finally got home, just to ensure that their parents could be trusted not to send them away again. Only by being really difficult can the child discover whether the parents are resilient and robust – worth having. If the child, or even adult, is never really difficult he will never find out what the world and he himself are really like. The adolescent is someone who is trying to evacuate himself from his own home because there is a war going on. Having a ‘truant disposition’ is to be engaged in this testing that begins in adolescence, and if things go wrong, is given up on in adolescence. The adolescents who give up on this fundamental project turn into adults who secretly envy adolescents, who believe that adolescents are having the best kinds of life available."]]></description>
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    <title>On the Episode That Changed Ira Glass’s This American Life Forever ‹ Literary Hub</title>
    <dc:date>2025-04-12T22:06:29+00:00</dc:date>
    <link>https://lithub.com/on-the-episode-that-changed-ira-glasss-this-american-life-forever</link>
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    <title>Between Chaos and the Man: How not to become an anarchist, by Alan Jacobs</title>
    <dc:date>2022-12-09T10:23:37+00:00</dc:date>
    <link>https://harpers.org/archive/2022/12/between-chaos-and-the-man-the-dawn-of-everything-graeber-wengrow-the-dispossessed-ursula-k-le-guin/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I first heard of anarchism around forty-five years ago, as a teenage member of the Science Fiction Book Club. One day the U.S. Postal Service delivered a novel by Ursula K. Le Guin called The Dispossessed, which I read as soon as it arrived and immediately declared my favorite book—even better than Arthur C. Clarke’s Childhood’s End or Loren Eiseley’s The Immense Journey, which had until that moment shared the honor. Then I dug out a moldy volume of our old World Book Encyclopedia and read about the history of anarchism.

My enthusiasm soon—I almost said faded, but that’s not quite right: lacking a point of focus, it diffracted. I retained my enthusiasm but didn’t know where to direct it. I hold Le Guin partly responsible, because she was too intelligent and honest a writer to portray her anarchist society as anything but “an ambiguous utopia,” as a cover blurb of a later edition put it, in a formulation that would eventually become the effective subtitle of the book. Even an anarchist society is made up of human beings, and we all know the warping that inevitably happens when that crooked timber is one’s primary building material. Le Guin made anarchism beautiful but also human—and therefore questionable.

I also came to feel increasingly strongly that I lived in a country dominated by two parties, two parties that could not be dislodged, and that could not be persuaded to take anarchist ideas seriously. Again and again I watched third-party candidates who deviated only slightly from political orthodoxy spring up and then wither away, along with the movements in which they were rooted; what chance, then, did something as bizarre as anarchism have? Anarchism was, I decided, fascinating in science fiction but irrelevant to the world in which I actually lived.

That was the story I told myself, anyway. Looking back, I see that there were other forces at work: a disinclination to marginalize myself; a reluctance to follow paths of thought that might lead to discomfort, or to unpleasant choices; and perhaps most important, an inchoate sense that I didn’t hold anarchism’s view of human nature. But none of this caused me to forget anarchism’s appeal.

Since that encounter with The Dispossessed I have read a great deal in the history of this subject. Pierre-Joseph Proudhon was pedantic; Peter Kropotkin was sometimes stimulating but often dreary; Murray Bookchin was my best guide through the thickets of intra-anarchist divisions and hostilities, but he couldn’t help me cut them down to a reasonable density. Sometimes I felt that the most useful readings came not from self-declared anarchists but from anarchism-adjacent scholars such as Marshall Sahlins, whose Stone Age Economics makes a charming and largely convincing defense of the leisurely lives of hunter-gatherers—though it didn’t help me understand how I could adopt, even in a distant way, their approach to the basic problem of staying fed and clothed with the least possible expenditure of energy.

Sahlins’s argument is more than half a century old now, so I looked forward to reading a “new history of humanity,” The Dawn of Everything, by David Graeber and David Wengrow (a book completed just before Graeber’s sudden death in September 2020, at the age of fifty-nine). Their dismantling of the established sequence of social development that progresses from hunter-gatherer bands to agricultural tribes to urban kingdoms to our very own modern nation-states convinced me; they make clear through innumerable examples that the sequence is simply a myth. But I didn’t know where to take their ideas. Graeber and Wengrow are like Sixties gurus telling me to free my mind. Okay, so my mind feels freer now—what do I do with my freedom? Why am I even still drawn to this stuff? Trying to understand my own curious addiction, I decided to reread The Dispossessed.

The novel begins in a place called Anarres—the moon of the planet Urras—where we meet Le Guin’s protagonist, a physicist named Shevek. One of the most profound ambiguities of The Dispossessed involves the poverty of Anarres: its people live at scarcely better than a subsistence level, in dramatic contrast to the wealth and luxury experienced by many on Urras. But cause and effect are uncertain here. The Anarresti are the descendants of a revolutionary anarchist movement that arose on Urras two centuries earlier—they are called Odonians, after a political philosopher and revolutionary leader named Odo. The result of the Odonians’ revolution was not the rule of their own world, but rather the granting of exclusive residence on the arid and barely habitable Anarres. Their collective life is a kind of gift, and a kind of exile.

It is easy and partly correct to say that the resource-poor environment of Anarres ensured that its residents would live simply; but it is equally true to say that simplicity was what the Odonians preferred. They stood a better chance of adhering to that preference, and of remaining anarchist, on a world that never tempted them with a lush life and (therefore) a more differentiated social order. Ample natural resources and hierarchical political structures—such as existed on Urras, especially in the nation called A-Io—lead to innovation and productivity; but they also lead to inequality, injustice, and the exploitation of the world and its creatures, including its human creatures.

Every social order comes with trade-offs. The Odonians of Anarres know they have given up comforts that those on Urras would deem necessities. Most of them warmly accept those sacrifices, and indeed don’t think of them as sacrifices, because they believe themselves to be amply compensated by their freedom and egalitarian social solidarity. When Shevek visits A-Io, and meets some of its residents, he thinks, “They knew no relation but possession. They were possessed.” By contrast, the Anarresti have been dispossessed by Urras—and by themselves.

Dispossession initiates a particular kind of order. Proudhon, in the middle of the nineteenth century, asserted that liberty is “not the daughter but the mother of order,” and that “society seeks order in anarchy.” Anarchists do not reject order or rule or governance but insist that in a healthy society these things cannot be imposed from above—from some arche, some authoritative source. Rather they emerge from negotiations between social equals. When complex phenomena arise from simple rules distributed throughout a large population—as can be seen best in social insects and slime molds—modern humans tend to be puzzled. For a long time scientists thought that there had to be intelligent queens in bee colonies giving directions to the other bees, because how else could the behavior within colonies be explained? The idea that the complexity simply emerges from the rigorous application of a handful of simple behavioral rules is hard for us to grasp. Bees and ants demonstrate how anarchy is order. It’s a shame that Proudhon did not know this.

On Anarres, “negotiations between social equals” happen within the ambit of a particular task or project or profession. Shevek, for example, is part of a self-organizing and self-maintaining syndic of scientists, in which responsibilities are typically assumed by volunteers. Shevek wants to work on highly technical problems of theoretical physics, which makes him grateful that others are willing to take on the inevitable administrative tasks. One of these others is a man named Sabul, who serves as the conduit through whom scientific papers move from Anarres to Urras, Urras to Anarres. For the student of anarchism, Sabul may be the novel’s most significant character.

It is often said—not least by central figures in the history of anarchist thought—that anarchism as a political philosophy depends on a belief in the essential goodness of human beings. In an essay titled “Are You An Anarchist? The Answer May Surprise You!,” Graeber poses the following question: “Do you believe that human beings are fundamentally corrupt and evil . . . ?” He continues, “If you answered ‘yes,’ then, well, it looks like you aren’t an anarchist after all.” But much hinges here on what is meant by “fundamentally corrupt and evil.” I don’t believe that everyone is wicked altogether; I don’t believe that without the restraint of law we would have what Thomas Hobbes called the “War of every man against every man.” But I do believe that everything we human beings do is to some extent infected by selfishness, by pride, by the often unconscious desire to make ourselves superior to others in some way—perhaps in wealth, perhaps in power, perhaps in virtue. Does this mean that I can’t be an anarchist after all?

Anarchism depends, Kropotkin claims in his seminal book Mutual Aid, on the belief that cooperation and reciprocity come more naturally to humans than competition and a desire for dominance do. When I first read Kropotkin’s argument, decades after encountering The Dispossessed, I found it unconvincing—because I remembered Sabul.

I remembered Sabul because, however strongly and sincerely he may affirm Odonian principles, he is not at all cooperative. He is, rather, intensely protective of his little field of authority. Jealous of Shevek’s more powerful mind, he gums up the works, preventing, as best he can, any real communication between Shevek and physicists on Urras. Indeed, the crucial events of the book are set in motion by Shevek’s decision to travel to Urras, and he makes that decision only because of Sabul’s petty obstructionism.

For those who associate anarchism with a belief in the cooperativeness of human beings, the key word in that sentence will probably be “obstructionism.” Does not Sabul’s jealousy of Shevek, and his determination to achieve and maintain control, suggest that a society built on the assumption of voluntary, emergent mutual aid is a pipe dream?

For me, though—a person with an exceptionally low anthropology, a skepticism about human motives that borders on the cynical—the key word is “petty.” The decentralized character of Anarresti society means that, however tyrannical Sabul may be in temperament, he does not and cannot exercise tyranny. In a more structured and hierarchical society he would be far more dangerous. As I reflected on these matters, it seemed to me that—whatever Graeber and Kropotkin may have thought to the contrary—anarchism may well be the ideal political philosophy for those of us who believe in original sin.

In every sector of society we are afflicted by a hierarchical centralization, a concentration of power in the hands of a few, typically a few who are directly accountable to no one—least of all to us, the people. Standards and canons of efficiency have come to rule all: the era in which “mechanization takes command”—the title of a 1948 book by Sigfried Giedion—has given way to the era of what Nikil Saval has called “self-Taylorizing,” the psychological internalization of the impulse toward efficiency and productivity. And only anarchic order, as far as I can tell, offers any real hope of rescue.

An accurate assessment of the character of the moment is needed here. Those of us drawn to any scheme of decentralization, either anarchism or the Distributism of G. K. Chesterton and Hilaire Belloc, are often treated to a litany of the gifts of modern civilization that would be absent in an anarchist society. One could argue about the quality of those gifts—the meaning of the German word Gift comes to mind: poison—but I think it more expedient to waive the point. I am not at all certain that any of us are better off with iPhones than we were without them but, sure, let’s posit that iPhones are wonderful, gifts in the English sense rather than the German. Without contesting that point let’s simply say: enough is enough.

As I noted earlier, I was fascinated but also somewhat confused by The Dawn of Everything. It was meant—before Graeber’s untimely death—to be the first of several volumes. Maybe Wengrow will write the successors, and maybe they will clarify the path forward, but in the interim, I found myself knowing very well what it means to be interested in anarchism but not at all what it means to become an anarchist. I found myself wondering whether “How do I become an anarchist?” is even the right question. Maybe (I thought) becoming an anarchist is a very un-anarchistic thing to do.

Around the time The Dispossessed came out, Le Guin published a kind of pendant to it, a short story called “The Day Before the Revolution,” in which Odo spends the eve of the revolution that will lead to the colonization of Anarres not dreaming of the future but lost in her past. Living with her disciples, most of them much younger, she realizes that they dress in a way that would have been considered immodest in her youth. By contrast, she continues to dress in accordance with the conventions of her own upbringing. “They had grown up in the principle of freedom of dress and sex and all the rest, and she hadn’t. All she had done was invent it. It’s not the same.” When she speaks of her late “husband” Asieo, her followers grow uncomfortable. “The word she should use as a good Odonian, of course, was ‘partner.’ ” But, Odo reflects, “Why the hell did she have to be a good Odonian?” The leader of an anarchist movement has become uncomfortable as anarchy has settled into habit, into structure, into expectation. There is something livelier and more human about being Odo than there is about being an Odonian. Which may be another way of saying: something more anarchic.

One of the ways the Anarresti are dispossessed is through their language, called Pravic, which doesn’t dispense with possessive pronouns altogether but is idiomatically resistant to them. “To say ‘this one is mine and that’s yours’ in Pravic, one said, ‘I use this one and you use that.’ ” A child is encouraged to say not “my mother” but “the mother.” It is significant, though, that we are told all this about Pravic because a friend of Shevek’s, who learns that he plans to work with Sabul, warns him: “You will be his man.” The use of the possessive startles Shevek, but eventually he learns the ways in which that uncommon usage was appropriate. These tensions between Pravic and its speakers indicate what language can’t do; what politics can’t do; and what order, even the order that is anarchy, can’t do.

“State is the name for the coldest of all cold monsters,” Nietzsche writes in Thus Spoke Zarathustra. In the same passage he elaborates:

Every people speaks its own tongue of good and evil: this the neighbor does not understand. It has invented its own language of customs and rights. But the state lies in all the tongues of good and evil.

Is not Pravic, subtly yet necessarily, the tongue of a kind of state?

In “The Day Before the Revolution” Odo—an elderly woman, suffering the effects of a stroke—walks slowly through the city she lives in, and thinks, “There would not be slums like this, if the Revolution prevailed.” She continues:

But there would be misery. There would always be misery, waste, cruelty. She had never pretended to be changing the human condition, to be Mama taking tragedy away from the children so they won’t hurt themselves. Anything but. So long as people were free to choose, if they chose to drink flybane and live in sewers, it was their business. Just so long as it wasn’t the business of Business, the source of profit and the means of power for other people.

At another point in the story Odo quotes herself: “What is an anarchist? One who, choosing, accepts the responsibility of choice.” Is this statement profound—or fatuous? I think it’s fatuous in our current social order, in which choice is always already governed by the logic and power of consumption: that we choose is an illusion that it’s the business of Business to maintain. But if you ask yourself in what circumstances might this sentence be necessary wisdom, maybe it will look different. If the whole formulation strikes you as individualistic, perhaps you might reflect that one cannot truly have individualism until one has individuals. And if the question of what might serve to form genuine individuals is one that anarchism cannot answer—well, perhaps anarchy can.

Some years ago, Walter Mosley published a novella called Archibald Lawless, Anarchist at Large—in which, let me be quick to say, the titular character acknowledges the peculiarity of his last name, though he never explains it. Lawless does, however, freely and frequently state his convictions to his new scribe, Felix Orlean. He says, for instance, “I walk the line between chaos and the man.” He says, even more portentously,

I am, everyone is, a potential sovereignty, a nation upon my own. I am responsible for every action taken in my name and for every step that I take—or that I don’t take. When you get to the place that you can see yourself as a completely autonomous, self-governing entity then everything will come to you; everything that you will need.

I was in a pro-anarchist frame of mind when I first read this story, and so I tried to make the best of it, but no—this is the common caricature of anarchism: radically self-indulgent and “lawless,” without any order at all. Nevertheless, there’s something intriguing about that notion of walking the line “between chaos and the man,” between the absence of order and a rigid simulacrum of order imposed from above. Isn’t that, after all, what anarchy in practice is: a tightrope strung across a double abyss?

Trying to think these matters through, I found myself returning to Graeber’s voluminous writings, many of which appear on obscure websites. I was not wholly deterred by his suggestion that my cynicism debars me from being an anarchist; my obsession was not so easily dispelled. So I kept reading, and in a long essay titled “Fragments of an Anarchist Anthropology” I came across this:

Anarchistic societies are no more unaware of human capacities for greed or vainglory than modern Americans are unaware of human capacities for envy, gluttony, or sloth; they would just find them equally unappealing as the basis for their civilization. In fact, they see these phenomena as moral dangers so dire they end up organizing much of their social life around containing them.

I like this; I think of it as Graeber opening his heart to reveal the secular Calvinist hidden within. And such clear-eyed awareness of our darker proclivities is surely a better ground for anarchist action than any celebration of the human propensity for cooperative action. The best reason to pursue anarchism, to walk that line between chaos and the man, is that none of us is free from greed or vainglory. Insofar as anarchism arises from that sober and constant awareness of the “moral dangers” our own libido dominandi present to social order, I am all for it.

Graeber also helps me to understand how to pursue it. One of his core concepts is “prefigurative politics”: action that practically instantiates what you hope for and therefore “prefigures” it. “Revolutionary action is not a form of self-sacrifice,” he writes, “a grim dedication to doing whatever it takes to achieve a future world of freedom. It is the defiant insistence on acting as if one is already free.” But, I would say, that prefigured freedom should primarily be freedom not from the man out there but the man that I always, by nature, want to be.

There are many schools of anarchism, most only partly reconcilable with the others: anarcho-syndicalism, anarcho-communism, primitivism, cooperativism, and so on. The most interesting thing they have in common, Graeber notes, is that they aren’t named for a person (Marxism) or an economic system (capitalism) but rather for modes of practice—ways of acting in the world. Somewhere down the line perhaps one becomes an anarchist of one description or another; but however that may be, to act in accordance with the better world imaginatively prefigured is an option for me, for each of us, right now.

So this is what I have come around to, this is how I have made sense of my obsession with anarchism: the first target of anarchistic practice ought to be whatever it is in me that resists anarchy—what resists negotiation, the turning toward the Other as neighbor and potential collaborator. I return to Odo’s line, “What is an anarchist? One who, choosing, accepts the responsibility of choice,” but I add this: The responsibility of choice arises when I acknowledge my own participation, in a thousand different ways, in the imposition of order on others. This is where anarchism begins; where the turning aside from the coldest of all cold monsters begins; where I begin. The possibility of anarchic action arises when I acknowledge my own will to power. Self-dispossession begins when I say to myself: Je suis Sabul."]]></description>
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<item rdf:about="https://futuress.org/magazine/named-after-men/">
    <title>Named After Men</title>
    <dc:date>2022-02-26T23:07:30+00:00</dc:date>
    <link>https://futuress.org/magazine/named-after-men/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Colonial exploitation and egocentric bragging at the roots of the botanical sciences."

...

“naming choices once more erased the plant’s exuberance and connection to its ecosystem, and instead, paid homage to male figures”

...

"Other than a chance for egocentric bragging, giving plants names of persons is a social device used to strengthen relationships with other peers or to acknowledge affiliations, as well as to express affection to relatives, and appreciation for patrons."

...

"Unfortunately, naming plants after “colonizers” is still common practice in the botanical sciences. In 2021, German and Belgian scientists from the Koblenz-Landau University have identified a new tree species from the mahogany family that can attain up to 30 meters in the Rwanda mountain rainforest. According to a Spiegel.de reportage, the proud scientists defined their “discovery” of a new tree species in the 21st century as a “real sensation.” However, by naming it Carapa wohllebenii, they followed a dated 18th century naming approach. The name is a homage to the German forester and best-seller author Peter Wohlleben “in recognition of his passion and his engagement for trees, forests, and nature conservation.”

This attitude is especially outrageous in light of the violent colonial history of Rwanda, which was part of the German East Africa colony from 1899 until the German defeat in World War I. During this period, Germany started to instigate racial divisions in the Rwandan society, a practice also adopted and refined by Belgium after WWI. The ideology of racial superiority spread by Germans and Belgians would culminate in the 1994 Rwandan genocide in which more than 800,000 Tutsi people were killed. With this gesture, German scientists missed a big opportunity of celebrating Rwandan survivors and their efforts to reconstruct their country and protect biodiversity.

Scientific plant names must be unique and are only accepted as valid after being published in a scientific journal. Moreover, the names must be in accordance with the guidelines presented in the International Code of Nomenclature for algae, fungi, and plants, also known as the Shenzhen Code. Once a name has been given to a plant, it can rarely be changed. Exception to this rule is when a plant species is moved from one genus to another by a taxonomist—that is, a scientist specialized in classifying organisms according to their morphological and physiological attributes. The renaming of a plant must be judged by a committee from the International Association for Plant Taxonomy, which is responsible for safeguarding the code.

The code, however, is more concerned with keeping order in the categorization of species and ensuring the correct usage of Latin suffixes and orthography. According to paragraph 23.2, “The epithet in the name of a species may be taken from any source whatever, and may even be composed arbitrarily.” From this perspective, the code could be described as “content agnostic.” As expressed in paragraph 51.1, “A legitimate name must not be rejected merely because it, or its epithet, is inappropriate or disagreeable, or because another is preferable or better known (but see Art. 56.1 and F.7.1), or because it has lost its original meaning.”"

...

"It is not necessary to go that far to recognize the importance of this tree to the people of the Amazon Forest. Once the beauty and the depth of this relationship is unveiled, it might sound ridiculous that the Brazil nut’s scientific name pays homage to a random friend of Humbold. Furthermore, generalizing to a whole country the kinship relation of indigenous peoples of the Amazon Forest with Bertholletia excelsa is, in essence, honoring the same state that continues to expropriate their lands and to exterminate them.

Fortunately, a new generation of scientists is trying to change this paradigm. In 2020, a petition sent to the American Ornithological Society (AOS) in the US demanded the renaming of bird scientific and common names that honor colonialists and genocides. The clamor was acknowledged by the association, and they committed to address this issue in the months to come. Another attempt to use the scientific naming system for good is made by the young Brazilian biologist Pedro Henrique Cardoso, from the Federal University of Rio de Janeiro. Cardoso celebrates two indigenous leaders in the name of the plants he found during his field work in Central and Southeast Brazil.

Lippia krenakiana honors the activist, philosopher, and author Ailton Krenak, “praising the importance of indigenous peoples in the conservation of our biodiversity,” says Cardoso. Lippia stachyoides var. guajajarana commemorates the activist, ambientalist, and politician, Sônia Guajajara, who was in 2018 the first indigenous person in the history of Brazil to run for Vice President. These initiatives show that changes aiming for more welcoming, equitable and decolonized sciences are not only necessary, but possible—and desperately needed."]]></description>
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<item rdf:about="https://twitter.com/blogdiva/status/1219671145999425538">
    <title>Liza Sabater 🇵🇷👸🏾🌹 on Twitter: &quot;BOOK BUTCHER is better for it’s alliteration. this raises one of my biggest peeves with book publishers: people buying a paper book should get an EPUB/PDF copy. EPUB/PDF are ghastly misused because publishe</title>
    <dc:date>2020-01-22T17:26:55+00:00</dc:date>
    <link>https://twitter.com/blogdiva/status/1219671145999425538</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“BOOK BUTCHER is better for it’s alliteration.

this raises one of my biggest peeves with book publishers: people buying a paper book should get an EPUB/PDF copy.

EPUB/PDF are ghastly misused because publishers only use them as copy formats & not distinct creative media…

<blockquote>Yesterday my colleague called me a ‘book murderer’ because I cut long books in half to make them more portable. Does anyone else do this? Is it just me? [image of three books, Infinite Jest, Middlesex, and Dostoyevsky (bio?), each separated into two.</blockquote>

this is why, as am getting ready to shop book proposals, am absolutely clear my biggest negotiating challenge will be the digital rights to my books.

my web dev skills COMPLETELY changed the way i write and think of writing. when i built the  publishing front-end of my blogs…

i did so inspired mainly by many of the tactics of the avant gardes, especially CONSTRUCTIVISM.

because i see typography as an art form and art objects that can bring a different “something” to your writing ―not just in conventional syntaxes. think of e. e. cummings…

THING1 is reading “House of Leaves” by Mark Z. Danielewski and am looking forward to reading myself, exactly because of what he does with typography and page design.

but would love to see how they succeeded or failed to translate the page design to EPUB/MOBI in particular… [image of open pages from House of Leaves]

BECAUSE YOU LAZILY CAN’T. most publisher just process the DOCX file to EPUB and don’t even have the decency to add a basic style-directive (CSS file) to it.

for Danielewski’s book, if you’re not going to use Javascript, then you’ll need to use robust CSS3 and…

Responsive Design tactics to make it a proper EPUB/MOBI version of the book. 

but that would mean, it’s only a translation ―and since that’s core to the plot, then that EPUB should be an opportunity to exapand the story, not just copy it.

with a PDF though…

you have 2 options: 

an IMAGE copy of the paper pages

or 

an INTERACTIVE ⁺ REFLOWABLE version

so we have 5 ways of getting the same book ported: 

1. text dump (EPUB/MOBI)
2. image dump (PDF)
3. CSS3 ⁺ Responsive (EPUB)
4. Javascript ⁺ CSS3 (EPUB)
5. IA/Reflowable PDF

…

anybody who has read RAYUELA (Hopscotch) by Julio Cortázar, will see la mar de posibilidades that we have for going beyond the lazy conventions of treating EPUB & PDF as just copies of a paper book. 

this is why the DMCAA has been devastating…

claiming a new publishing copyright for just transposing across formats is criminal.

you should have something else, even if it is technically the same book or song.

because each format, each medium, has it’s own set of challenges. just copying, as in transposing, isn’t it…

so, if you are a writer, it would behoove you to learn about the principles of web development ―because all EPUBS are, basically, websites made portable with a ZIP file (EPUB/MOBI are zip files).

notice i do not mention AZW3. they’re proprietary EPUBs ―and tbh a waste of time…

all this to say: 

you wouldn’t butcher books if you had an EPUB version on your phone or a tablet. even a PDF image dump is preferable. 

am weeding my book collection. 

with ⁺50 yrs of books, i’ve noticed  they’re not only works of art but cherished memory capsules.

/fin”]]></description>
<dc:subject>lizasabater books epub formatting pdf bookdesign digital ebooks 2020 markdanielweski rayuela form constructivism avantgarde mobi docx fileformats css responsivedesign webdev javascript juliocortázar conventions syntax dostoevsky larayuela</dc:subject>
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<item rdf:about="https://twitter.com/keguro_/status/1214833773029871616">
    <title>k'eguro on Twitter: &quot;(I'll never forget that Canadian Africanist telling a room of Kenyans to write books like the one he had written as though we couldn't possibly have our own interests and methods yes, yes he was)&quot; / Twitter</title>
    <dc:date>2020-01-08T10:37:02+00:00</dc:date>
    <link>https://twitter.com/keguro_/status/1214833773029871616</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["(I’ll never forget that Canadian Africanist telling a room of Kenyans to write books like the one he had written

as though we couldn’t possibly have our own interests and methods

yes, yes he was)


(I would love to see more talk about how African scholars create knowledge and innovate methods

Less talk about how African scholarship does not measure up to X or Y standard)


(Why assume scholarship should look or read a particular way?

Also, who gets applauded for writing in nonconventional ways?

Imagine someone claiming you’re a bad thinker because you don’t write sentences in “the approved way”?)


(I can write many different kind of sentences.

Depends on audience and material and mood and what I had to eat and drink.

My water prose does not sound like my cake prose.)"]]></description>
<dc:subject>kaguromacharia 2020 form writing howwewrite africa kenya knowledge knowledgecreation innovation scholarship academia highered highereducation deschooling unschooling howwethink standards standardization audience mood material prose conventions</dc:subject>
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<item rdf:about="https://twitter.com/DrJonathanRosa/status/1050775828076720128">
    <title>Jonathan Rosa on Twitter: &quot;When decolonial perspectives ground your research, they completely transform questions, methods, analyses, modes of representation, proposed interventions, and political commitments. A thread...&quot;</title>
    <dc:date>2018-10-13T20:48:52+00:00</dc:date>
    <link>https://twitter.com/DrJonathanRosa/status/1050775828076720128</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When decolonial perspectives ground your research, they completely transform questions, methods, analyses, modes of representation, proposed interventions, and political commitments. A thread...

Decolonial perspectives transform research questions by centering longstanding power relations in analyses of contemporary challenges, including racial inequity, poverty, labor exploitation, misogyny, heteronormativity, transphobia, trauma, migration, & ecological instability.

A normative research question vs. one framed from a decolonial perspective: What are the causes of educational achievement gaps? vs. How can “achievement gaps” be understood in relation to modes of accumulation & dispossession mainstream schools were designed to facilitate?

Methodologically, decolonial perspectives challenge positivist approaches to data collection that legitimate colonially constituted categories, boundaries, modes of governance, ways of knowing, and societal hierarchies.

As compared to normative Western scholarly methodologies, approaches informed by decolonial perspectives include collaborating with members of colonially marginalized communities as co-theorists to analyze & respond to the historically constituted challenges they face.

Whereas normative analytical logics narrowly frame what counts as legitimate evidence to make particular kinds of claims, decolonial analyses question conceptions of truth that have parsed the world in service of toxic modes of accumulation & dispossession.

While an analysis that presumes the legitimacy of normative scientific truth might seek to use evidence to disprove racial inferiority, a decolonial approach rejects such debates, instead investing in imagining and enacting forms of racial redress and reparation.

Whereas normative scholarly work adheres to rigidly defined representational genres & is often restricted to paywalled journals, decolonial approaches seek to fashion new modes of representation & strategies/platforms for circulation that redefine & redistribute knowledge.

Canonical anthropological uses of “thick description” often result in exoticizing & pathologizing representations of race, gender, & class; decolonial approaches enact a politics of refusal, challenging the demand for ethnographic disclosure, particularly in Indigenous contexts.

Normative scholarship often proposes interventions that focus on modifying individual behaviors rather than transforming institutions; decolonial scholarship challenges the fundamental legitimacy of prevailing societal structures that have led to the misdiagnosis of problems.

Normative scholarship might propose interventions encouraging civic participation to strengthen US institutions in the face of perceived threats to democracy; decolonial scholarship seeks to reimagine governance because the US never was nor could ever be a legitimate democracy.

Normative scholarship often seeks to establish objective facts & eschews explicit political commitments, thereby explicitly committing to political reproduction; decolonial scholarship owns its politics & engages in knowledge production to imagine & enact sustainable worlds.

Normative scholarship might seek to document, analyze, & even revitalize Indigenous languages; decolonial scholarship engages in Indigenous language revitalization as part of broader political struggles over sovereignty, historical trauma, dispossession, & sustainable ecologies.

In short, whereas normative scholarship invites you to accept, reproduce, or slightly modify the existing world, decolonial scholarship insists that otherwise worlds have always existed & demands a radical reimagining of possible pasts, presents, & futures."]]></description>
<dc:subject>jonathanrosa 2018 decolonization norms academia highereducation highered dispossession indigeneity reproduction colonization form writing labor work convention conventions method accumulaltion sustainability knoweldgeproduction</dc:subject>
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<item rdf:about="http://some-velvet-morning.tumblr.com/post/166694371846/shinjimoon-nothing-could-be-more-normative">
    <title>////////// from “Commitment from the Mirror-Writing Box,” Trinh T. Minh-Ha, Woman, Native, Other</title>
    <dc:date>2017-11-23T21:32:45+00:00</dc:date>
    <link>http://some-velvet-morning.tumblr.com/post/166694371846/shinjimoon-nothing-could-be-more-normative</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Nothing could be more normative, more logical, and more authoritarian than, for example, the (politically) revolutionary poetry or prose that speaks of revolution in the form of commands or in the well-behaved, steeped-in-convention-language of “clarity.” (”A wholesome, clear, and direct language” is said to be “the fulcrum to move the mass or to sanctify it.”) Clear expression, often equated with correct expression, has long been the criterion set forth in treatises on rhetoric, whose aim was to order discourse so as to persuade. The language of Taoism and Zen, for example, which is perfectly accessible but rife with paradox does not qualify as “clear” (paradox is “illogical” and “nonsensical” to many Westerners), for its intent lies outside the realm of persuasion. The same holds true for vernacular speech, which is not acquired through institutions — schools, churches, professions, etc. — and therefore not repressed by either grammatical rules, technical terms, or key words. Clarity as a purely rhetorical attribute serves the purpose of a classical feature in language, namely, its instrumentality. To write is to communicate, express, witness, impose, instruct, redeem, or save — at any rate to mean and to send out an unambiguous message. Writing thus reduced to a mere vehicle of thought may be used to orient toward a goal or to sustain an act, but it does not constitute an act in itself. This is how the division between the writer/the intellectual and the activists/the masses becomes possible. To use the language well, says the voice of literacy, cherish its classic form. Do not choose the offbeat at the cost of clarity. Obscurity is an imposition on the reader. True, but beware when you cross railroad tracks for one train may hide another train. Clarity is a means of subjection, a quality both of official, taught language and of correct writing, two old mates of power; together they flow, together they flower, vertically, to impose an order. Let us not forget that writers who advocate the instrumentality of language are often those who cannot or choose not to see the suchness of things — a language as language — and therefore, continue to preach conformity to the norms of well-behaved writing: principles of composition, style, genre, correction, and improvement. To write “clearly,” one must incessantly prune, eliminate, forbid, purge, purify; in other words, practice what may be called an “ablution of language” (Roland Barthes)."

— from “Commitment from the Mirror-Writing Box,” Trinh T. Minh-Ha, Woman, Native, Other 

[See also PDF of full text in a couple of places:
http://www.sjsu.edu/people/julie.hawker/courses/c1/s2/Trinh-T-Minh-ha-1989.pdf
https://lmthomasucsd.files.wordpress.com/2009/06/minh-ha-reading.pdf ]]]></description>
<dc:subject>rolandbarthes literacy clarity writing language taoism zen buddhism persuasion authority authoritarianism power control tradition poetry prose canon rhetoric grammar rules expression classics communication subjection instrumentality beauty style genre composition correction improvement purification speech vernacular schools churches professions professionalism convention conventions trinhtminh-ha daoism zenbuddhism</dc:subject>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:instrumentality"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:beauty"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:style"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:genre"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:composition"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:correction"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:improvement"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:purification"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:speech"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:vernacular"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:schools"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:churches"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:professions"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:professionalism"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:convention"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:conventions"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:trinhtminh-ha"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:daoism"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:zenbuddhism"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.bloomberg.com/news/articles/2015-06-02/the-best-e-mail-signature-is-actually-the-worst">
    <title>The &quot;Best&quot; E-mail Signature Is Actually the Worst - Bloomberg Business</title>
    <dc:date>2015-06-03T06:45:57+00:00</dc:date>
    <link>http://www.bloomberg.com/news/articles/2015-06-02/the-best-e-mail-signature-is-actually-the-worst</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["So if not best, then what?
Nothing. Don’t sign off at all. With the rise of Slack and other office chatting software, e-mail has begun functioning more like instant messaging anyway. “Texting has made e-mail even more informal than it is,” Pachter says. In conversations with people we know, complimentary closings have started to disappear. Tacking a best onto the end of an e-mail can read as archaic, like a mom-style voice mail. Signoffs interrupt the flow of a conversation, anyway, and that’s what e-mail is. “When you put the closing, it feels disingenuous or self-conscious each time,” Danzico argues. “It’s not reflective of the normal way we have conversation.” She ends all her e-mails, including professional ones, with the period on the last sentence—no signoff, no name, just a blank white screen."]]></description>
<dc:subject>email etiquette writing conventions 2015</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:89d69a30f45f/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:email"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:etiquette"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:writing"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:conventions"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2015"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="https://vimeo.com/111108854">
    <title>English 3.0 on Vimeo</title>
    <dc:date>2015-01-15T08:50:18+00:00</dc:date>
    <link>https://vimeo.com/111108854</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["English 3.0 is a 20 minute documentary that explores how the internet has influenced the way we communicate in the digital age and whether the changes witnessed have had a positive effect on the language.

The film features interviews with renowned authors and linguistics: Tom Chatfield, David Crystal, Robert McCrum, Fiona McPherson and Simon Horobin."

[via Taryn, who notes:
"2:55 every time a new technology arrives it expands the expressive richness of the language
19:30 to try and turn language into something static and makes you happy and preserves the things you care about is understandable but this is futile and of course it means people won't listen to you"]]]></description>
<dc:subject>language english technology communication mobile phones internet web online tomchatfield davidcrystal robertmccrum fionamcpherson simonhorobin vocabulary lexicography via:Taryn howwewrite writing digital spelling spellcheckers change neologisms invention standards conventions</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:aa62681a1830/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:language"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:english"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:technology"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:communication"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:mobile"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:phones"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:internet"/>
	<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:tomchatfield"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:davidcrystal"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:robertmccrum"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:fionamcpherson"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:simonhorobin"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:vocabulary"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:lexicography"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:via:Taryn"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:howwewrite"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:writing"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:digital"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:spelling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:spellcheckers"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:change"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:neologisms"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:invention"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:standards"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:conventions"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.youtube.com/watch?list=PL16E261CDB64A51AF&amp;v=CpAXqHmRa0E">
    <title>TOC 2012: Tim Carmody, &quot;Changing Times, Changing Readers: Let's Start With Experience&quot; - YouTube</title>
    <dc:date>2012-02-21T08:45:08+00:00</dc:date>
    <link>http://www.youtube.com/watch?list=PL16E261CDB64A51AF&amp;v=CpAXqHmRa0E</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[Notes here by @tealtan:

"unusual contexts in writing / reading text

“In a hyperliterate society, the vast majority of reading is not consciously recognized as reading.”

“What readers expect is more important than what readers want.”

Bill Buxton: “every tool is the best at something and the worst at something else”

skills, path-dependency, learning effects

“…we actually like constraints once we're in them.”"

And notes from @litherland:

"11:40: “I do things like … just obsess about weird little details. So, for instance … like, how do you do text entry in a Netflix app on the Wii? You know? I think about this a lot.” Your many other talents notwithstanding, Tim, you may have missed your calling as a designer. / 

18:30: “I think it’s a tragedy that we have not been able to figure out a good interface for pen and ink on reading devices.” Holy grail. My dream for years. I would give anything. I would give anything to be smart enough to figure this out."]]></description>
<dc:subject>design reading writing journalism history timcarmody toc2012 via:tealtan constraints billbuxton bookfuturism ebooks stéphanemallarmé paper 2012 media mediarevolutions sentencediagramming advertising photography change books publishing printing modernism context interface expectations conventions skills skeuomorph mallarmé</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:abfd549bf1a3/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:reading"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:writing"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:journalism"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:history"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:timcarmody"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:toc2012"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:via:tealtan"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:constraints"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:billbuxton"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:bookfuturism"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:ebooks"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:stéphanemallarmé"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:paper"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2012"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:media"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:mediarevolutions"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:sentencediagramming"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:advertising"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:photography"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:change"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:books"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:publishing"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:printing"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:modernism"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:context"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:interface"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:expectations"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:conventions"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:skills"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:skeuomorph"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:mallarmé"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.cbc.ca/q/blog/2011/05/23/qs-great-spaces-debate-1/">
    <title>CBC.ca | Q | Q's Great Spaces Debate</title>
    <dc:date>2011-05-24T06:08:26+00:00</dc:date>
    <link>http://www.cbc.ca/q/blog/2011/05/23/qs-great-spaces-debate-1/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Today on the Best of Q, we revisited the Great Spaces Debate.<br />
<br />
We asked, after writing a sentence, should we use one space or two?<br />
<br />
(To avoid bias, this post is being separated by lines, not spaces).<br />
<br />
Slate technology columnist Farhad Manjoo argues that history says one space is correct, typographers agree, and it just looks better.<br />
<br />
Engineer and the blogger behind Manifest Density Tom Lee says he thinks two spaces look nicer, we should be entitled to our beliefs, and there's mathematical beauty and information-richness in allowing more space.<br />
<br />
Take a listen to the debate, and let us know where you stand!"]]></description>
<dc:subject>typing typography digital spaces 2011 conventions</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:5bff23fdd62a/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:typing"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:typography"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:digital"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:spaces"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2011"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:conventions"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.latimes.com/sns-ap-eu-spain-spelling-changes,0,4243956.story">
    <title>New Spanish spelling guide to modernize language when new rules adopted in Mexico - latimes.com</title>
    <dc:date>2010-11-09T04:43:13+00:00</dc:date>
    <link>http://www.latimes.com/sns-ap-eu-spain-spelling-changes,0,4243956.story</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Spanish speakers will have to get used to a host of new spelling rules, including writing Irak instead of Iraq & Catar instead of Qatar, under proposals to modernize the language expected to be adopted this month…

The Spanish Royal Language Academy said Friday the new orthographic guide for world's second-most spoken tongue is to be ratified by the language's 22 international academies when they meet Nov. 28 in Guadalajara, Mexico.

"It's the fruit of detailed & very reasoned research," said Salvador Gutierrez, a Spanish academic who helped coordinate the work. "The aim is to have coherent spelling & avoid linguistic dispersion."

The proposals include referring to the letter "y'' as "ye" instead of the Greek "i'' as it's been known for as long as anyone can recall.

The guardians of the language also decided that speakers in Latin America should no longer refer to "b''s & "v''s as long & short "b''s, respectively, but instead call them "'beys" & "ubeys" as Spaniards do."]]></description>
<dc:subject>language spanish español spelling conventions writing alphabet 2010 realacademiaespañola</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:5700b96701ef/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:language"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:spanish"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:español"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:spelling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:conventions"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:writing"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:alphabet"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2010"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:realacademiaespañola"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://educationnorthwest.org/resource/503">
    <title>6+1 Trait® Definitions | Education Northwest</title>
    <dc:date>2010-07-22T04:34:50+00:00</dc:date>
    <link>http://educationnorthwest.org/resource/503</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The 6+1 Trait® Writing analytical model for assessing and teaching writing is made up of 6+1 key qualities that define strong writing. These are:

    * Ideas, the main message;
    * Organization, the internal structure of the piece;
    * Voice, the personal tone and flavor of the author's message;
    * Word Choice, the vocabulary a writer chooses to convey meaning;
    * Sentence Fluency, the rhythm and flow of the language;
    * Conventions, the mechanical correctness;
    * and Presentation, how the writing actually looks on the page."]]></description>
<dc:subject>writing narrative presentation literacy english education curriculum teaching voice conventions organization ideas via:lukeneff classideas</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:5b7f24f40517/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:writing"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:narrative"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:presentation"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:literacy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:english"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:education"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:curriculum"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:teaching"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:voice"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:conventions"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:organization"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:ideas"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:via:lukeneff"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:classideas"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://bcs.bedfordstmartins.com/easywriter3e/20errors/">
    <title>EasyWriter</title>
    <dc:date>2010-06-02T07:54:41+00:00</dc:date>
    <link>http://bcs.bedfordstmartins.com/easywriter3e/20errors/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["To help you better understand the conventions of academic and professional writing, we have identified the twenty error patterns (other than misspelling) most common among U.S. college students and list them here in order of frequency. These twenty errors are likely to cause you the most trouble, so it is well worth your effort to check for them in your writing.]]></description>
<dc:subject>english errors grammar highschool teaching writing reference punctuation correction conventions practice tcsnmy via:lukeneff</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e93c6cdb4035/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:english"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:errors"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:grammar"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:highschool"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:teaching"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:writing"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:reference"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:punctuation"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:correction"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:conventions"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:practice"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:tcsnmy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:via:lukeneff"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.patfarenga.com/pat-farengas-blog/2010/5/3/make-math-illegal.html">
    <title>patfarenga.com - Make Math Illegal</title>
    <dc:date>2010-05-05T05:21:55+00:00</dc:date>
    <link>http://www.patfarenga.com/pat-farengas-blog/2010/5/3/make-math-illegal.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There are many ways to approach learning math, we do not have to all use the standard drill. As the above shows, you can even more or less ignore math for years and not harm a child’s ability to calculate or learn higher math concepts. But, for some reason, many unschoolers worry about whether or not their children will learn math properly. There is some idea that the math curriculum is so logical, so necessarily step-by-step, and so demanding that it must be approached piece by piece in the most carefully orchestrated manner or the student will become helplessly lost. This is conventional wisdom that just isn’t true."
]]></description>
<dc:subject>math learning unschooling teaching linear conventions deschooling education schools schooling logic patfarenga linearity</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:092a55a6555d/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:math"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:learning"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:unschooling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:teaching"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:linear"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:conventions"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:deschooling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:education"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:schools"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:schooling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:logic"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:patfarenga"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:linearity"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.comic-con.org/">
    <title>Comic-Con International: Coming up Next...WonderCon 2008!</title>
    <dc:date>2008-06-09T12:08:48+00:00</dc:date>
    <link>http://www.comic-con.org/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>sandiego events togo conferences comics annual conventions scifi festivals</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:023d34bfbddd/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:togo"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:conferences"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:comics"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:annual"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:conventions"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:scifi"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:festivals"/>
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</item>
<item rdf:about="http://www.andyrutledge.com/bad-layout-conventions.php">
    <title>Design View / Andy Rutledge - Killing Some Bad Layout Conventions</title>
    <dc:date>2008-01-29T00:50:11+00:00</dc:date>
    <link>http://www.andyrutledge.com/bad-layout-conventions.php</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’ll examine a couple of these inferior Web design conventions and expose their flaws. I’ll then suggest more effective alternatives to these conventions and explain why they work better...3 Columns Done Wrong; How Deep is My Silo?"
]]></description>
<dc:subject>layout webdesign howto html css conventions criticism critique webdev</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:4f404fdfc0ac/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:webdesign"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:howto"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:html"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:css"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:conventions"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:criticism"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:critique"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:webdev"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.slatev.com/player.html?id=1182700684">
    <title>Slate V - Conventional Wisdom: Prison Food Convention</title>
    <dc:date>2007-09-21T07:42:18+00:00</dc:date>
    <link>http://www.slatev.com/player.html?id=1182700684</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[best quote "we sell to correctional facilities and schools"
]]></description>
<dc:subject>prisons food video schools capitalism conventions crime industry</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:9c9be822ee11/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:prisons"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:food"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:video"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:schools"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:capitalism"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:conventions"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:crime"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:industry"/>
</rdf:Bag></taxo:topics>
</item>
</rdf:RDF>