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  </channel><item rdf:about="https://timothyburke.substack.com/p/academia-the-evolving-case-for-reading">
    <title>Academia: The Evolving Case For Reading - by Timothy Burke</title>
    <dc:date>2026-07-13T11:26:53+00:00</dc:date>
    <link>https://timothyburke.substack.com/p/academia-the-evolving-case-for-reading</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["That meaning is not reducible, semantics are not extractable, that a text is not just information. That even simple texts mean differently each time you read them, and that exploring meaning through interpretation is how information becomes knowledge. A summary or extraction kills the lively potential of a text.

That you can’t challenge or disagree with an offered reading of a text without being able to read it yourself. That to just rely on summaries or received understandings, many of them without provenance in the age of generative AI, is to be helpless, is to surrender agency, is to lose thought itself. You can only recite and repeat.

That you don’t know how a text knows what it knows or why it says what it says without reading it and thus you don’t know whether to trust in it or rely on it. Method and purpose are only revealed through reading for yourself: most summaries remove method and purpose in the process of making a text into mere information.

That a thinking reader can find contradictions, oddities, digressions, confessions in a text that are smoothed out or overlooked by summaries. That a longer text contains more multitudes in this sense by virtue of its length. That a longer text or a more difficult one is generative, that a reader can form a relationship to that text which is living and rewewable. That a thinking reader thus can find a new text inside of an old one—a different summary, a different way of adding up what is going on. Or a side point that can be made to bloom into an entirely different implied text if attention is paid.

That a thinking reader can use a text like breadcrumbs in a maze, as a way to find the texts that came before, to gauge the texts that were missed or avoided, to think towards what to say next. That reading is necessary in order to think towards the next thing you need to understand or know, and to do that thinking on your own."]]></description>
<dc:subject>timothyburke 2026 reading howweread text information meaning semantics knowledge interpretation generativeai genai ai artificialintelligence llms contradiction criticalthinking howwethink plagiarism literature literacy technology digital engagement teaching howeteach education</dc:subject>
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<item rdf:about="https://www.oaklandreviewofbooks.org/mac-barnett-make-believe-childrens-literature/">
    <title>A map to being human</title>
    <dc:date>2026-07-13T10:25:41+00:00</dc:date>
    <link>https://www.oaklandreviewofbooks.org/mac-barnett-make-believe-childrens-literature/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An Oakland schoolteacher on Mac Barnett's “Make Believe” and the good books her young readers deserve."

...

"What is all of this debate for? Why is children’s literature important for adults, particularly and especially for those who don’t have kids, don’t work with kids, and perhaps don’t care for kids much or at all?

Asking what children’s literature is for pushes us to ask what literature as a whole is for. Why looking at a page instead of a screen still matters, a fact that we loudly insist is critical for children but silently ignore for ourselves. If we believe that children’s literature is for teaching kids how a person should be, maybe that will remind us that is the secret hidden in books for adults, too. And in any other art that requires engagement for more than thirty seconds, with an objective greater than having us subscribe, spend money, or consent to being surveilled. Children need art that engages their thoughts and emotions; we demand that for them and we should demand it for ourselves too. 

I want children’s literature to be a place to go to undisturbed, away from ads and algorithms, with our thoughts that are our own, in private communion with the writer/artist and no one else. To help us think, breathe, recoup, and have our nervous systems left undisturbed by bright lights and cheap tricks. Art, literature, children’s literature return us to being human through the very real human experiences of awe and meaning-making. Kids need this, and artists like Barnett remind us why this matters."]]></description>
<dc:subject>aliciasimba macbarnett books children literature 2026 reading howweread childrensliterature childrensbooks humanities art human humanness awe meaningmaking engagement attention howtolive life living education learning howwelearn teaching howweteach</dc:subject>
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    <title>N°105 - Small Stuff with Ian Bogost - YouTube</title>
    <dc:date>2026-07-12T23:45:27+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=cPRe4j6T18U</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode of the Near Future Laboratory Podcast, I talk with my old friend Ian Bogost about his new book, “The Small Stuff: How to Lead a More Gratifying Life” — a funny (like..I laughed out loud) , generous, and quietly radical invitation to recover the sensory enchantment of everyday life.

Ian’s book begins with ordinary things: stick shifts, toasters, paper cups, plastic film, doorknobs, faucets, pre-ordering shirts, Diet Coke cans, plunger force cups when they are missing their handle, the texture of a phone case, the sound of ice in a motel ice bucket. Of course our conversation quickly opens into something larger, which I think Ian has been asking for awhile: how modern life has dematerialized so many of our encounters with the world, replacing small tactile gratifications with convenience, automation, frictionless interfaces, and screens.

What I especially loved about this conversation is that Ian is not making a nostalgic argument for going backward. He is not saying we need to abandon technology or recreate some lost analog past. 

Instead, he is asking us to accept what the world is already offering everyday: these small, recurring, very much embodied encounters that make up the actual texture of a life. This isn't “mindfulness” as another productivity technique. Nor is it a kind of self-improvement as a grind. Ian is wondering about the possibility that contentment might be right in front of is, even as we appear to be just pulling the pull-tab on a can of suds; it's under our fingertips, in our peripheral vision, in the overlooked background of the day.

We talk about the origins of the book, Ian’s long path from games and object-oriented philosophy to ordinary experience, the decline of sensory life, why curiosity may be a virtue worth defending, how to “bring the background into the foreground,” and why gratification and imagination might belong to the same family of openness.

It is a conversation about small stuff, which means it is also a conversation about almost everything.

https://smallstuffbook.com
https://bogost.com
https://www.theatlantic.com/author/ian-bogost/ "]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=olyBoqfEPGY">
    <title>Lenka Clayton in &quot;Human Nature&quot; – Season 12 | Art21 - YouTube</title>
    <dc:date>2026-07-02T02:47:02+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=olyBoqfEPGY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Art21 proudly presents an artist segment featuring Lenka Clayton from the "Human Nature" episode in the twelfth season of the Art in the Twenty-First Century series. 

"Human Nature" premiered in June 2026 on PBS. 

Lenka Clayton was born in 1977 in Cornwall, England, and lives and works in Pittsburgh, Pennsylvania. Learn more about the artist: https://art21.org/lenkaclayton/ "

[See also:
https://www.thisiscolossal.com/2026/06/lenka-clayton-art-21-film/ ]]]></description>
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<item rdf:about="https://www.esquire.com/style/a71276009/what-has-happened-to-taste/">
    <title>What Has Happened to Taste?</title>
    <dc:date>2026-05-27T07:57:56+00:00</dc:date>
    <link>https://www.esquire.com/style/a71276009/what-has-happened-to-taste/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Technology has made it easier than ever to broadcast the things we like. Do any of us actually know anymore why we like them?"

...

"The ease and omnipresence of these technologiescan feel insurmountable. Who could bring themselves to get off Spotify? But they aren’t only swallowing us. Especially in the age of AI, when creation is just as cheap as curation, technology is killing the entire online experience. The Dead Internet Theory supposes that AI slop has taken over all previously genuine human activity on the Internet. Discussion forums have been flooded with bot accounts, all photos and videos are generated by AI, etc. It’s the natural and metaphorical end state for the version of taste we have now: literal robots endlessly aping things that already exist with minute variations. But we’re not there yet, and in fact, if the dead parts of the Internet are our flattened, gerrymandered style subcultures, perhaps that’s good.

As much as we’re told that the Web has become this poisonous, self-referential cesspool, such that finding inspiration offline is the new gold standard—or at least that’s what the consensus is here in Brooklyn—I think that’s too easy. For all the harm technology has done to our ability to develop taste, it’s still true that the Internet has given us unparalleled access to just about anything. We can now sift through the entire discographies of obscure international bands, watch independent short films, and read archived magazines whenever we want. I believe it still holds promise.

Here is what we must get rid of: Having taste today is synonymous with having “good taste.” That is what we mean when we say that someone “has taste”; we mean that they have good taste. That is a lie.

There was a time when taste was cultivated through trial and error. We used to have to take risks and suffer through its repercussions. By basking in the discomfort of ill-fitting silhouettes and excessive layering, we learned what worked best for us. We weren’t constantly trying to define and communicate what our tastes were because there wasn’t a “right” answer to what makes good taste. We got to good taste, such as it was, through a series of horrendous choices that exhibited bad taste.

The evil of the Dead Internet Theory, if it is right, is that it leaves us nowhere to turn for inspiration. But it supposes that the Algorithm is all that there is. There are broad swaths of the Internet that haven’t been colonized; the Algorithm is only the neatly paved brick road on the Internet’s uneven, treacherous terrain. It has its limits. No one’s stopping you from venturing off the beaten path to destinations that aren’t optimized for visibility: personal websites, anonymous bulletin boards, resource libraries.

“Internet walks”—the act of aimlessly surfing through online rabbit holes, not unlike how we experienced Wikipedia when it was new and wondrous, clicking from page to page until you wound up with knowledge you never would have suspected even existed—exposes us to the less legible textures of the Web. There are tools designed to facilitate this. The platform Are.na is like a nonalgorithmic Pinterest board where you can follow different people and traverse the parts of the Internet they bookmark. “The goal is not self-improvement,” says a note at the bottom of its home page. “The goal is engaging more deeply with the World.” It is precisely through navigating the vast, digital ridges that we’re forced to consider what resonated and why. That provokes introspection, through which the walls that once gerrymandered our tastes slowly crumble.

This notion, of course, is older than the Internet. In 1958, Guy Debord—a contemporary of Sontag, the author of The Society of Spectacle, and a member of the French postwar avant-garde group Situationist International—introduced the concept of the dérive. Defined as an unstructured, improvised wandering through an urban landscape, dérive pushes participants to let go of the relationships they have with their social environment. Pick a color and follow it; close your eyes and identify the loudest persistent sound you’re hearing, then walk to go find it; at every intersection, roll the dice to see which way to turn. In other words, walk for walking’s sake. A predecessor of Baudrillard, Debord saw the practice as the antidote to society’s “decline of being into having, and having into merely appearing.”

Debord’s position operated in direct opposition to a culture of being “intentional.” Today’s algorithmic culture is the epitome of intentional. Nothing is an accident. Terms like curated and mindful are sprinkled across everything. What those terms obscure is a lack of introspection. Debord believed that by refamiliarizing ourselves with the things of the world rather than the relationships we have to them, we could find new, deeper meaning and come to know ourselves better. Perhaps by refamiliarizing ourselves with the physical (wearing a shirt) rather than the intellectual (what the shirt says about you), we can find a way out of what we would today call the Algorithm. Objects of trends, when considered in isolation, are simply things. They stop representing our membership in an algorithmic faction or signaling social status. They become free to mean anything for anyone.

The risk is that you will occasionally step on thorns. You will have moments of bad taste. But taste is by definition subjective, so unpopular tastes should exist, too. Where there is preference for Rick Owens, there’s also demand for Allbirds and skinny jeans. Our fixation on embodying the consensus of whatever algorithmic faction we fall under has asphyxiated every ounce of whimsy. Aren’t occasional poor choices worth the trade-off?

I now occasionally start my mornings with an aimless walk around the neighborhood, fueled partially by a desire to happen upon some caffeine. I no longer judge shops by their Japandi aesthetic, and I’ve stopped using Google Maps to read reviews or navigate to nearby joints. I’ve gotten the sense that much of the most highly acclaimed spots, while perfectly Instagrammable, make horrible coffee. But that’s by my own definition of what makes coffee good, and my opinion is that the best cup of coffee is just something that’s piping hot and costs less than three dollars. I recognize that that’s out of step in Brooklyn, but who’s a better judge of what I like best than me? I think it’s fair to say that I’ve tried enough happenstance coffee at this point to have an actual opinion. Cheap, hot coffee is what I like, and I’m not ashamed to say it. I earned it.

The same goes with taste. Forget the expensive coffee. Ignore the barber’s perfectly curated Instagram. Give the wrong bands a chance. Watch Kurosawa, sure, but not because another famous director, QT or otherwise, said anything—watch Kurosawa because Rashomon will terrify you. I could say more, but I’ll stop there because I’m getting away from my point. The point of this essay is don’t take my word for it."]]></description>
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<item rdf:about="https://walledgardenedu.substack.com/p/the-surveillance-classroom">
    <title>The Surveillance Classroom - by Andrew Cantarutti</title>
    <dc:date>2026-05-27T07:45:20+00:00</dc:date>
    <link>https://walledgardenedu.substack.com/p/the-surveillance-classroom</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What Watching Students Teaches Them About What We Believe"

...

"What the Watched Student Learns

The strongest argument against surveillance in schools is not unreliability — though that’s real enough. It is what surveillance models. Our core objective as educators is not to ensure compliance toward an easily measured goal; it’s to assist in the formation of young people so that they may become trusting, caring, and capable members of a healthy society.

The philosopher Onora O’Neill draws a distinction between trust and control. Trust requires vulnerability and the acceptance of risk. She says, “Where we have guarantees of proofs, placing trust is redundant.” In other words, if a system uses watertight monitoring to ensure that someone performs perfectly, you aren’t actually trusting them; you’re just managing their compliance. Trust only exists where we give up control.

Surveillance produces compliance, not character. If we wish for someone to be trustworthy, we have to, as Emerson suggested, open up the space for trust to take root. A student completing an essay inside keystroke-monitoring software isn’t learning to be honest; they’re learning to perform honesty for the system. This is a different skill entirely, and it’s not one that schools should be teaching. A classroom that surveils its students teaches them that they are suspect, that their inner processes are a liability, and that the school’s relationship to them is adversarial.

O’Neill’s characterization of trust and control is amplified by Nguyen’s thesis. A student whose behaviour is optimized for an integrity score develops the capacity for score-management, not integrity. A student whose emotions are measured continuously develops performance awareness, not self-awareness. Ironically, surveillance produces convincing imitations of the qualities we hope young people develop while stifling their actual formation.

A camera or an algorithm can’t replace the relational — and immeasurable — knowledge that a teacher develops about a student over time, through repeated observation, exchange, and authentic care. As Barrett explains, trying to measure and analyze a student’s emotions actually displaces the opportunity to build relational trust that only occurs between people, not people and machines.

The Walled Garden’s answer to the illegibility of genuine learning isn’t surveillance, but redesigned conditions. Artifacts of Attention — handwritten drafts, annotated sources, and in-class work periods — don’t monitor students for compliance; they create the conditions under which authentic student engagement becomes more likely and more visible. A teacher who reads a student’s essay outline, subsequent drafts, and their final product doesn’t need a keystroke log to know whether thinking and growth occurred. They created the conditions that made thinking possible, and with it, genuine interest in the process.

There is a stark distinction to be made here: assessment that reveals process versus surveillance that monitors compliance. The first treats students as trustworthy learners. The second treats them as untrustworthy liabilities. Both can produce a document. Only one produces a student.

Schools Built for Trust

Consider what young people are inheriting:

• According to the 2025 Edelman Trust Barometer, an annual global report, only 36% of people believe things will be better for the next generation. 61% believe that government and business make their lives harder and serve narrow interests. And 53% of 18-34 year-olds approve of hostile activism: “attacking people online, intentionally spreading disinformation, threatening or committing violence, damaging public or private property.”

• According to a UN DESA Policy Brief from December of last year, “more than half of the world’s population reports little or no trust in their government.”

Young people in classrooms right now are forming their foundational sense of what institutions are, what they do, and whether they deserve engagement. They’re forming those opinions through their lived experience, not through civics lessons.

The good news is that schools, among institutions, are in a unique position. According to Edelman’s 2026 report, teachers are trusted by 70% of people, second only to scientists. Their 2023 report noted that 64% considered teachers “a unifying force”, higher than any other profession. If we do the math — eight hours a day, across twelve years — it’s clear that what schools model through their practices, rather than their stated values, shapes civic dispositions at scale.

The AMP State of Global Youth Report (2025) reinforces this claim: “the thread that runs through all of these is that the youth trust people they know or people that work directly with individuals far more than they trust systems, platforms, or any political structure.” This makes sense when we consider what we know about trust — that it’s built through relational experience: through fairness, by being heard, and through small acts of consistent care. This is what good teachers do.

Schools, and the professionals who work within them, need to remember that they aren’t passive mirrors of social conditions. Their design choices, the metrics they record, and the software they license are pedagogical and civic acts. Fashion assessment in a humane manner and watch trust grow. Outsource surveillance to an algorithm and watch it erode.

If we want students who will grow into citizens capable of trusting and being trusted, that capacity has to be practised somewhere. The surveillance classroom can’t produce it. The Walled Garden can."]]></description>
<dc:subject>andrewcantarutti 2026 surveillance pedagogy teaching howweteach schools schooling ralphwaldoemerson ai artificialintelligence data emotionalsurveillance focuspocus morphcast engagement attention lisafeldmanbarrett neuroscience integrity learning howwelearn cthinguyen onorao'neill trust control honesty relationships care exchange observation compliance democracy governance government civics</dc:subject>
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<item rdf:about="https://tomstafford.substack.com/p/the-better-algorithms-of-our-nature">
    <title>The better algorithms of our nature - by Tom Stafford</title>
    <dc:date>2026-05-26T22:26:03+00:00</dc:date>
    <link>https://tomstafford.substack.com/p/the-better-algorithms-of-our-nature</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A lot happened in 2016. It would be easy to imagine that the entire reason for this change was the election of Donald Trump as president, and to stop looking for other causes, but something else also happened which I think we should at least consider, and that other thing says something important about how social media and human psychology interact.

In March 2016 Twitter completed their transition to the algorithmic feed, meaning that it was the default for all users to have their timeline populated by what Twitter thought they would want to see, rather than a chronological feed of posts from people they had decided to follow.

The algorithmic feed is now almost ubiquitous on social media. Exactly how these work for each platform is usually a guarded secret, but in general the major platforms use some form of engagement algorithm - meaning they try and predict what you will like, comment on, or even simply dwell on for longer than average. To do this they look at what you’ve liked, commented on, or dwelled on previously, as well as considering what people similar to you have engaged with.

Engagement algorithms have a nasty symbiosis with our human tendency to respond to threats. We’re already primed to pay attention to bad news, to pick up on other people’s emotions and respond in kind when people direct anger at us. Engagement algorithms give extra power to this negativity, since both hating something and loving it can equally look like strong engagement.

Crudely defined, engagement algorithms encourage expressing anger and the general polarisation of online discussion. Think of it this way. If there are posts along a spectrum of positions on an issue, say from left to right, posts all along the spectrum are likely to be liked by the different people who also align in their preferences from left to right.

All things being equal, you’d think this would mean the posts in the center had the most chance of attracting engagement, being able to recruit support from both sides. Sadly, we all know that modest takes are less fun to make, and extreme views are easier to articulate. Engagement algorithms which don’t distinguish a comment which says a post is completely right from a comment saying a post is completely wrong add to the advantage of the extreme ends of a spectrum. Viewed through the lens of an engagement metric, extreme contents get to count both its lovers and its haters towards their success."]]></description>
<dc:subject>tomstafford timhartford algorithms 2016 socialmedia twitter internet online socialinteraction socialnetworks ai artificialintelligence politics society donaldtrump psychology fear anger negativity policy climatechange guns guncontrol democracy climate globalwarming engagement mastodon fediverse</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=IAIzA5qCqtU">
    <title>bowling alone but not scrolling alone - YouTube</title>
    <dc:date>2026-05-20T05:50:13+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=IAIzA5qCqtU</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:

"digging into the theory"
https://www.youtube.com/watch?v=mLgwQY19s8w ]]]></description>
<dc:subject>aidanwalker democrats joebiden gaza palestine israel 2026 2024 elections politics socialmedia engagement government us policy robflaherty activism civiclife governance electoralpolitics elissaslotikin genocide ethniccleansing democracy timeline gerontogracy actions results audiences interaction messaging zionism antizionism blacklivesmatter ows occupywallstreet internet web online mutualaid systemicfailure humanitarianism networks institutions intitutionalrot</dc:subject>
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</item>
<item rdf:about="https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY">
    <title>Sara Hendren: Who Is the Built World Actually Built For? - Art of Inquiry | Podcast on Spotify</title>
    <dc:date>2026-05-05T14:11:09+00:00</dc:date>
    <link>https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sara Hendren didn't start out in engineering. She started as a visual artist, then moved into cultural history, studying objects, artifacts, and what they say about the world that made them. Then life brought her into pediatric spaces filled with a new kind of object: gadgets and tools designed for a child's body, yes, but also doing quiet therapeutic work, covered in butterflies and bugs, useful and expressive all at once. She found herself asking: what is an object broadcasting beyond its user? What does it mean that eyeglasses get sold as fashion while hearing aids are hidden away as clinical? That was the moment everything snapped together, her training in the history of artifacts, the politics of disability, and the material culture of prosthetics all converging at once. In this free-flowing conversation, Sara walks us through the space between mechanical design and design for expression, why the logical and meticulous side of making art and the creative side of meaningful engineering are really the same instinct. As the world asks more and more from its engineers, Sara brings it all back to a question that feels more urgent than ever: can a designed object change not just how we move through the world, but how we see it?"

[via:
https://ablerism.micro.blog/2026/04/29/i-had-fun-speaking-on.html

"I had fun speaking on the Art of Inquiry, a podcast created by two Northeastern engineering students interested in the arts and humanities. My strange career path, my mentor Krzysztof Wodiczko introducing me to interrogative design, raising a child with Down syndrome, studio + lab culture, more."]]]></description>
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<item rdf:about="https://peterjoseph.substack.com/p/the-shadow-incentive">
    <title>The Shadow Incentive - Peter Joseph: Substack</title>
    <dc:date>2026-04-02T07:37:48+00:00</dc:date>
    <link>https://peterjoseph.substack.com/p/the-shadow-incentive</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There is a structural condition that quietly governs nearly every major institution in modern life. It is never written into policy, never openly acknowledged as a guiding principle — yet once you see it, it is everywhere.

The system does not reward the resolution of problems. It rewards their existence.

No one states this outright. No institution advertises it. But follow the incentives rather than the rhetoric, and the pattern reveals itself across healthcare, media, politics, and activism alike. Each domain has its own version of the same underlying logic — what I call the shadow incentive. It is “shadow” not because it is hidden or conspiratorial, but because it operates beneath the surface of stated intentions, shaping outcomes without ever appearing in a mission statement.

When disorder becomes profitable, disorder stabilizes.

The shadow incentive does not operate through explicit decisions, but through gradual adaptation. Individuals within systems respond to the incentives available to them — often without any awareness of the larger pattern — adjusting behavior toward what produces results within the given structure. Over time, those adaptations accumulate into something systemic: a structure in which the persistence of problems is not merely an unfortunate reality, but a functional component of how the system sustains itself.

Once that condition takes hold, the question shifts. Not how do we solve this problem — but what happens when the system quietly depends on it?"]]></description>
<dc:subject>activism charitableindustrialcomplex philanthropicindustrialcomplex charity philanthropy peterjoseph outrage change economics activistindustrialcomplex institutions healthcare media politics capitalism markets civilrightsmovement mlk martinlutherkingjr gandhi neoliberalism persuasion propaganda edwardbernays policy transformation communication messaging problemsolving marshallmcluhan engagement invisibility attention masspersuasion patreon substack brands branding susankomen peta commentary intent resolution incentives culture exaggeration tribalism loyalty georgefloyd 2020 systems individualism distortion behavior 2026 georgefloydprotests georgefloyduprising</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=fcCRmf_tHW8">
    <title>Being in the World (full, award winning, Heidegger/Hubert Dreyfus documentary) - YouTube</title>
    <dc:date>2026-03-26T03:11:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=fcCRmf_tHW8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A celebration of human beings and our ability, through the mastery of physical, intellectual and creative skills, to find meaning in the world around us.

a film by Tao Ruspoli

Inspired by the work of Hubert Dreyfus & his reading of Martin Heidegger.
With Hubert Dreyfus, Ryan Cross, Sean D Kelly, Austin Peralta, Mark Wrathall, Iain Thomson, Leah Chase, Manuel Molina,Tony Austin, John Haugeland, Taylor Carman, HIroshi Sakaguchi, Jumane Smith.

""Being in the World" is a film that educates one through both the senses and the intellect and, by its end, it provides a powerful but gentle reminder that we, the individuals, must take back our rightful place at the center of philosophy and we do so everyday simply by being in the world. Instead of a narrative or a series of long lectures, we are taken on a ride to visit various practitioners of the arts— primarily musicians—who simply "do" their art. These vignettes are juxtaposed with a series of philosophers, most of whom seem connected in terms of their ideas and interpretations of the German philosopher Martin Heidegger, who talk about the idea of "being in the world." I found this back-and-forth composition created a certain fluidity thanks to the way the information delivered both tickled my senses and intellect in equal measure. By the end, the aforementioned message slowly sank in and that is what created what is now a genuine appreciation for having viewed the film because I look at my life experience differently.

First of all, this work does not require any special education or training to be understood and enjoyed, although I don't think many would argue that the subject matter alone would unfortunately dissuade many simply because that is the nature of society but the fact that the average citizen is not interested in philosophy, or course, is no fault of the film. Ironically, the very message that one doesn't need to be steeped in philosophy to undertake and enjoy a life rife with meaning is one of the primary themes of the film. This theme might be summed up by stating that by simply "being in the world," we surpass all of the formalized activities associated with what engaging in "philosophy" has come to mean in the modern western world.

Although we're never hit over the head with it, it is the German philosopher Martin Heidegger who stands firmly at the center of the film as it is his iconoclastic work which inspires the ideas that undergird the messages of the various speakers. The fact that Heidegger's work is infamous for being difficult to approach even for the initiated student of philosophy is what makes this film such a gem; the more I think about the film the wider I grin because I can see more clearly how what I initially mistook for an aesthetically pleasing ride with a dose of didacticism ended up being a "reeducation" regarding how important simply "being in the world" and performing our "art" (which I take to mean profession, hobbies, etc.) is in terms of understanding where philosophy has taken us collectively.

"Being in the World" is a small film. Although the film is beautifully composed and we move around the globe, it is obvious that this was accomplished with a comparatively small budget and for me this only adds to the sense of intimacy and trust the work exudes; this is a labor of love, an authentic work of art, and it was created in order to share a message far removed from the commercial world.

It was the feeling with which I was left, however, that sets this movie apart from other, similar films. Walking away from this I felt encouraged and valued by the filmmaker and the "players." Rather than some stale exposition or preachy sermon about why I should change my mind about my life based on some epistemological tendency, I was reminded that my being in the world is what constitutes my life's meaning.""

[Three excerpts on Aeon:

First excerpt is here:

"I am, therefore I think – how Heidegger radically reframed being"
https://aeon.co/videos/i-am-therefore-i-think-how-heidegger-radically-reframed-being
https://www.youtube.com/watch?v=v727rFg9aKk

Second excerpt is here:

"True mastery demands going beyond the rules to learn for yourself"
"Embrace risk - Heidegger’s philosophy of everyday life | Being in the World"
https://aeon.co/videos/true-mastery-demands-going-beyond-the-rules-to-learn-for-yourself
https://www.youtube.com/watch?v=82_JqODbSjo

Third excerpt is here:

"As technologies mine our attention, we must look to artists"
"Technology flattens our humanity. Artists deepen it. | Being in the World"
https://aeon.co/videos/as-technologies-mine-our-attention-we-must-look-to-artists
https://www.youtube.com/watch?v=Js0URaCKvvE ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=2jtBSC-ZgCI">
    <title>The Ideology of Contentmaxxing - YouTube</title>
    <dc:date>2026-02-23T04:54:51+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=2jtBSC-ZgCI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The algorithm does to a discussion what Clavicular does to his face — a series of micro-fractures, delivered repeatedly and with precision, in the hopes that it will match a target number that nobody actually wants, but which the machine is thirsty for us to find."

[See also:

"Clavicular and contentmaxxing
the next step after groyperfication" (Aidan Walker)
https://howtodothingswithmemes.substack.com/p/clavicular-and-contentmaxxing

"Clavicular and Fuentes
elder zoomers vs. the young ones" (Aidan Walker)
https://howtodothingswithmemes.substack.com/p/clavicular-and-fuentes

(referenced within) "We are entering the era of Show more
The endless agony of thinking doing being content" (Jamie Cohen)
https://newmediahomework.substack.com/p/we-are-entering-the-era-of-show-more ]]]></description>
<dc:subject>aidanwalker metrics looksmaxxing content contentmaxxing quantification latefascistaesthetics aesthetics reality hyperrealism hyperreality socialmedia measurement 2026 algorithms microfractures machines economics fascism web online internet rationalism transhumanism ideology ritual louisalthusser althusser engagement institutions popularity platforms instagram tiktok grades grading taste socialcapital pierrebourdieu performance surveillance attention competition access success interestingness society fascistaesthetics bodies maximization optimization hyperoptimization credibility individualism dehumanization mutilation taboos fame andrewtate nickfuentes clipfarming sneako myrongaines tristantate malcontents jamiecohen jestermaxxing farright rightwing radicalization nihilism politics audience desperation extraction sadomasochism attentioneconomy self-harm men whitesupremacy normality radicalism subjugation</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:23dcb76ab2b3/</dc:identifier>
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</item>
<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>
<dc:subject>ai artificialintelligence llms chatgpt writing howwewrite videoessays gertrudestein stephenking teaching howweteach edtech technology maxteeth language communication policy joshwithparenthesis modernism ernesthemingway fscottfitzgerald sinclairlewis thorntonwilder jamesjoyce ezrapound nonsense poetry poems decoding keatonpatti lingusitics meaning meaningmaking understanding titosantana autocomplete linguistics tenderbuttons connection human humanism humans openai literature humanexperience consciousness perception experience subjectivity humansubjectivity plagiarism mashups recombinance remixing milesdavis lcdsoundsystem media mediamixing kleptones dangermouse macglocky cubism lasmeninas picasso velázquez recombination variation thinking howwethink education humanunderstanding criticalthinking context confusion playfulness 2025 notice turingtest personhood senses sensoryperception feeling feelings logic algortihms victorhugo lesmisérables damienowens onelsaymore brainrot intention conversation barbaraeh</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:906a8da3152e/</dc:identifier>
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<item rdf:about="https://www.simonandschuster.com/books/The-Small-Stuff/Ian-Bogost/9781668062630">
    <title>The Small Stuff: How to Lead a More Gratifying Life, by Ian Bogost (2026) | Official Publisher Page | Simon &amp; Schuster</title>
    <dc:date>2025-12-13T03:41:56+00:00</dc:date>
    <link>https://www.simonandschuster.com/books/The-Small-Stuff/Ian-Bogost/9781668062630</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["From popular The Atlantic columnist Ian Bogost, a lively reflection about how we’ve become disconnected from the physical world—and how to reclaim joy and gratification in your day-to-day life.

In an era dominated by convenience and efficiency, one would think that life would be simpler, easier, and most importantly, happier. After all, shouldn’t all the time saved with machines and technology leave us with more time for ourselves? The Atlantic columnist Ian Bogost thinks not. From QR code menus and digital tickets to automated self-checkout counters, he argues that the simple pleasures of daily life have been stripped away, replaced by sleek, but soulless, design.

Through engaging anecdotes and sharp analysis, Bogost uncovers how modern conveniences not only fail to deliver on their promises but also rob us of small, satisfying tasks and moments that keep us grounded and human. He challenges us to rethink our daily interactions with the material world and illuminates how the loss of these tangible interactions has contributed to widespread feelings of disconnection and dissatisfaction.

But all hope is not lost. Bogost guides us to identify and appreciate the overlooked joys hidden in everyday life. By reforming how we approach ordinary tasks, we can rediscover the gratification embedded in the tactile world around us.

Humorous, thought-provoking, and practical, The Small Stuff reveals that finding joy isn’t about achieving monumental happiness or prolonged satisfaction. It’s about doing small things, deliberately and with attention, to unlock the basic pleasures that flavor our daily lives."]]></description>
<dc:subject>ianbogost slow small cv humans humanism humanity friction convenience efficiency optimization life living howwelive design disconnection dissatisfaction happiness gratification senses joy pleasure everyday 2026 mundane sensory mindfulness texture noticing attention curiosity wonder ordinary experience imagination openness dematerialization material materials frictionmaxxing digital analog algorithms asmr ai artificialintelligence process communing sensors automation ownership connection physical bodies objects tactile smartphones addiction compulsion strangeness frictionlessness smoothness socialmedia commodification commercialization feeling embodiment affection sensing technology play acceptance delight engagement alienphenomenology phenomenology grahamharman panexperientialism thomasnagel interfaces screens productivity contentment smallstuff lingering feelings discomfort wonderment human humanness</dc:subject>
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<item rdf:about="https://placesjournal.org/article/extralibrary-loan-making-civic-infrastructure/">
    <title>Extralibrary Loan: Making the Civic Infrastructure We Need</title>
    <dc:date>2025-11-02T20:52:41+00:00</dc:date>
    <link>https://placesjournal.org/article/extralibrary-loan-making-civic-infrastructure/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Amid a war on public knowledge, libraries are pushing outward, enlarging the commons through new configurations of civic and creative life."

...

"We don’t need fancy, new buildings to create civic synergies or build community news networks. But thinking spatially and programmatically can help us imagine what’s possible, which partners should be invited in, how the logistics of sharing are structured, what spaces of exception and refuge will be carved out. We should think, too, about topologies of fortification: how these allied institutions and partnered programs can be more deeply rooted in their communities, and, through their entanglement and embeddedness, less vulnerable to isolated attack. Banding together, they demonstrate the value of civic adjacencies. And scaling up — to an urban or regional-logistical scale — they form new networks of solidarity: improvisatory extra-institutional loans, systems of sharing, fugitive infrastructures, shadow libraries, joint trusts, collective practices of hope, expansive undercommons necessary in this dark era."]]></description>
<dc:subject>shannonmattern 2025 libraries journalism place infrastructure civics creativity knowledge publicknowledge kellyjensen bookriot lukesutherland susanorlean heatherchaplin us jousrnalism whatsapp information social terryparrisjr maga ala librarians hannawiemer donaldtrump socialarchitecture everylibrary wisdom resources politics media newdeal forums johnstudebaker wpa makewith kateharlow mediaecosystems hanifabdurraqib engagement privacy integrity sustainability surveillance extraction distraction monetization collections ai artificialintelligence inevitability solidarity bannedbooks newsrooms mediacommons commons katherinevictoriacoffield seattle sandiego nyc brooklyn ballard missoula montana museums nypl undercommons collectives mutualaid resistance refusal trusts</dc:subject>
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<item rdf:about="https://pablohelguera.substack.com/p/olfactory-dialectics">
    <title>Olfactory Dialectics - Beautiful Eccentrics</title>
    <dc:date>2025-10-18T06:29:39+00:00</dc:date>
    <link>https://pablohelguera.substack.com/p/olfactory-dialectics</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Learning through ambivalence and through our bodies."

...

"Augusto Boal often remarked and emphasized in his writings that the body often knows things of which the mind is ignorant. To that I might add that such embodied knowledge often emerges most clearly under conditions of tension, discomfort, or emotional ambivalence. It is precisely when the body is unsettled—out of sync with its surroundings or in conflict with its habitual responses—that it begins to articulate what language or conscious thought has not yet grasped.

I thought about that two weeks ago, while staying in a large hotel somewhere in New England. The hotel was nothing to write home about, mainly one of those nondescript business chain hotels. Walking through a large carpeted ballroom that leads to its conference rooms, I realized I was having an overwhelming sense of longing and strong connection with that environment, which seemed rather incongruous as I had never been there before, and I am unlikely to ever return. It took me a few moments to realize that the reason I was having these feelings was because of the ambient smell in that lobby: I realized it was the exact same smell of the hotel Camino Real in Polanco, to which I have very strong memories and personal connections. So, there I was, in this city in New England, suddenly bonding with this nondescript corporate-looking lobby, almost on the verge of tears.

As an immigrant, smell often played a strong role in reconstructing memories and helping me reclaim fragments of my own self. The mixed smell of cigar and wine took me back to the times when I would visit the house of my uncle, the Mexican poet Eduardo Lizalde, who spent his life seemingly forever installed in his living room packed to the ceiling with books and vinyl records, playing loud opera and lecturing someone about Góngora, Verdi, or Mexican politics. Since that time, I have associated a certain scent with libraries.

Then there are the smells that conjure up complex states of mind of moments that carry strong, ambivalent feelings.

An instance for me in that regard involves the streets of Barcelona. In September of 1991, I flew for the first time to Europe, to be an exchange student at the Universitat de Barcelona. My very first encounter with the city included an assault of extreme feelings: on the one hand, the thrill of freedom— for the first time in my life I was traveling alone, and the farthest I had ever been from anyone I knew— combined with the deep trepidation of the unexpected ( I was a 20-year-old with the naivete of a 15-year-old). I had to stay in a Youth hostel while I figured out where I could rent a room for the semester. As I walked the streets of the city, the first and most enduring image in my memory is the one of the famous “Flor de Barcelona” square tile that lines most of the streets of the Eixample, designed in 1906 by Josep Puig i Cadafalch and which have become emblematic of the city; the streets also had a flowery smell which I associated with the tiles. I always surmised that the smell ( a citrus-y/pine smell mixed with some kind of ammonia) was probably the result of perfumed detergent used by Barcelona’s city cleaning services, which tend to do very frequent street-washing. Since that era, every time I visit Barcelona I can still distinguish those smells.

These embodied contradictions—the wave of longing triggered by a hotel lobby, or the bittersweet smell of a city street—are among the most meaningful experiences I’ve had. And yet, they are entirely un-sharable in their specificity. No one else can inhabit the exact emotional architecture of those moments, because they are tethered to the idiosyncrasies of my memory, identity, and personal history. This realization creates both a limit and a challenge: I cannot transmit my experience directly, but I can try to construct situations that might provoke similarly unresolved, sensorial conundrums in others. In my work, I seek not to illustrate what I felt, but to create conditions where others might feel something of their own—something contradictory, elusive, and embodied.

Countless artists have incorporated smell into their work (Sissel Tolaas, Oswaldo Macia, Anicka Yi, Olafur Eliasson) and a myriad of exhibitions have explored the subject in depth—too many, in fact, to meaningfully summarize here. Fewer of those artists, however, produce work that intentionally seeks to create dialectical tension—and one artist who exemplifies this with particular force is Cildo Meireles.

In his installation Ku Kka Ka Kka (1992/1999), Meireles juxtaposes the romanticized symbolism of roses with the stench of excrement, collapsing the boundary between beauty and revulsion. The piece corrupts the aesthetic ideal with the filth it emerges from, exposing the hidden violence or hypocrisy behind notions of purity, religion, or utopia. An earlier work, Volátil (1980–), stages a different kind of confrontation. Visitors enter a dimly lit, enclosed room whose floor is covered in soft talcum powder; they are asked to remove their shoes and walk barefoot across this seemingly serene, almost ethereal surface. But soon they detect a faint smell of gas. Turning a corner, they encounter a burning candle—a quiet but devastating contradiction between sensual comfort and implied catastrophe.

Meireles, working within the richly complex terrain of Brazilian conceptual art, employs these sensory juxtapositions—seduction and danger, beauty and abjection—to evoke the deeply contradictory states of contemporary life. His installations mirror how we carry on with mundane routines while scrolling past genocide, seek pleasure and distraction amid outrageous injustice. The critique, however, is not delivered through didacticism, but through the most visceral, immediate register available: the senses. In this way, his work offers not just commentary, but a form of embodied knowledge.

Cildo Meireles’ work offers a compelling model for navigating the longstanding tension between confrontational activist art and aesthetically seductive, formally resolved work that sidesteps conflict. Rather than seeing these as irreconcilable poles—agitational vs. seductive—Meireles embraces contradiction as a generative force. His installations often provoke simultaneous sensations of attraction and discomfort, pleasure and threat, thereby enacting the very contradictions of the political and social realities they critique. The viewer’s body becomes the site of this ambivalence: invited to participate, yet implicated; seduced by beauty, yet disturbed by its implications. In this way, Meireles does not resolve the contradiction between activist urgency and aesthetic subtlety by choosing sides—he embodies it. His work reminds us that political clarity and formal complexity are not mutually exclusive, and that the most incisive art often emerges from the friction between the two.

Sensorial-based work further addresses a deeper problem of communication that I have previously written about: that rational, discursive argument often fails in the face of ideological entrenchment. In political climates shaped by cult-like adherence to dogma or charismatic authority, intellectual appeals and factual corrections are rarely persuasive. What breaks through instead—if anything can—is affect: the destabilizing force of contradiction, the emotional dissonance of beauty laced with threat, the felt experience of something being not quite right. Meireles bypasses the cerebral and engages the whole body, compelling the viewer to feel the contradiction before they can name it. In this sense, his work is not just political—it is pedagogical, emotional, and sensorial, proposing that true political insight arises not from argument, but from a deep, often unspoken encounter with complexity.

Clarity does not always arise from simplification—it often emerges from dissonance. In the realm of social practice, we have sometimes shied away from emotional complexity in favor of legibility, consensus-building, or moral clarity. But what if, instead, we embraced contradiction not as a failure of message but as an honest reflection of lived experience? What if we recognized that confrontation and seduction are not opposing strategies but two necessary poles in the dialectic of persuasion?

Too often, contemporary art defaults to intellectual frameworks or minimalist aesthetics, under the assumption that spareness signals seriousness. Yet austerity rarely captures the full emotional spectrum of injustice or the layered experience of those most affected by it. Sensorial engagement—particularly through modalities like smell, sound, and touch—offers an alternative pathway: one that invites the viewer not only to understand but to feel, to be moved not by argument but by the body's own unease, recognition, or longing. If we are to reach those who cannot be reasoned with, then perhaps we must first learn how to disarm them—gently, unsettlingly—through the senses.

This fall, I decided to incorporate a signature scent into Librería Donceles—my itinerant Spanish-language used bookstore installation—because I believe that the sensorial experience of books extends far beyond the visual or tactile. The distinctive aroma of a library completes the embodied encounter, not in a confrontational way, but as a quiet gesture of recovery: an invitation to reinhabit a fragment of lost cultural memory. It is, in essence, a bittersweet dream of analogue knowledge—one that drifts gently through the air, perfumed with the scent of aged paper, soft mildew, tobacco, leather bindings, and ancient mothballs. If knowledge has a smell, perhaps it is this: dense with time, intimate, and slightly melancholic. I am certainly taking a page— pun intended— from my uncle Eduardo’s library.

This is where I find myself returning again and again—not to resolution, but to unresolved sensation. If art with a social consciousness is to remain vital, it must become more attuned to how things are felt, not only thought; how contradiction is lived in the body, not only debated in words. The path forward, I believe, lies in fostering spaces of sensorial ambiguity—where we as viewers are invited to linger in discomfort, to hold complexity, and perhaps, to remember something we didn’t know we had forgotten."]]></description>
<dc:subject>pablohelguera 2025 augustoboal senses allthesenses smell olfaction scents bodies art experience consciousness multisensory environment memory eduardolizalde smells joseppuigicadafalch barcelona sensorial oswaldomacia sisseltolaas anickayi olafureliasson cildomeireles persuasion engagement</dc:subject>
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    <title>A Post-Literate Society is a Too-Literal Society</title>
    <dc:date>2025-10-15T05:55:58+00:00</dc:date>
    <link>https://musgrave.substack.com/p/a-post-literate-society-is-a-too</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["when people say that it is the job of college professors to keep students engaged but that we can also not ban devices, I want to sigh performatively—how, exactly, am I supposed to keep them hooked when Hollywood can’t keep them hooked? Even on my very best days, which are very good, I am just not able to supply the methadone equivalent to salve nervous systems addicted to endless novelty and engagement, and denying that we are facing a planetary crisis of concentration while expecting us to soldier on stoically is not helping."]]></description>
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<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>
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    <dc:date>2025-08-02T06:33:14+00:00</dc:date>
    <link>https://aeon.co/essays/let-me-tell-you-about-my-journey-through-35-years-of-zen-practice</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Growing up in countercultural California, ‘enlightenment’ had real glamour. But decades of practice have changed my mind"]]></description>
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    <title>Social media can support or undermine democracy — it comes down to how it’s designed | Nieman Journalism Lab</title>
    <dc:date>2025-07-11T23:56:43+00:00</dc:date>
    <link>https://www.niemanlab.org/2025/07/social-media-can-support-or-undermine-democracy-it-comes-down-to-how-its-designed/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Platform design is a silent pilot steering human behavior."]]></description>
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<item rdf:about="https://theluddite.org/post/spectacle-of-computation.html">
    <title>Dave and the Spectacle of Computation</title>
    <dc:date>2025-06-30T00:52:14+00:00</dc:date>
    <link>https://theluddite.org/post/spectacle-of-computation.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[" Knowing what we now know, how are we to reinterpret these findings? Zooming way out, in the mainstream, the same people worried about misinformation also "trust the science." Many have adopted this phrase (or some variant of it) as one of their main political slogans. They see misinformation as the opposite of science, or even as a disease for which science is the cure. This is an enormous degree of trust. Studies that unquestioningly rely on Dave's data, many of which study the very phenomenon for which science is the supposed anecdote, probably don't live up to their expectations.

It does mean something that sources Dave likes are more common on Bluesky (to pick on the second example above), but it definitely doesn't mean what the authors think it means. Instead, they took Dave at face value, and here we see another feature of the spectacle of computation: Computers can be amazing tools for thinking, but they can also be tools to justify not thinking.3 They can't, for example, be dazzled by rhetorical flair or left speechless by a pretty smile, nor do they care about status or credentials. Writing code forces us to be precise, and the result then gets interpreted as literally as is logically possible by a computer, producing reusable artifacts (code and data). This is immensely valuable, but, as we've seen, this output only matters if someone actually did the thinking. It's the theory behind the code that gives it meaning, not its output. If instead we just put some bullshit into code and generate some output, it means nothing, but the output has the same sheen, a kind of stolen valor.

By focusing on how to quantify without stopping to think about what it means, Dave used the computer as a tool to avoid thinking. This was hard to know from his data, but became clear as soon as we read his methodology, which, to his credit, he took the time to write. In the end, he produced a reusable, shiny, quantified artifact, complete with an API and an official-looking UI, upon which rests the conclusions of hundreds if not thousands of studies, representing unknowable amounts of computation and thousands of hours of human labor, all from people who themselves also didn't do the thinking, trusting that someone else had, fooled by the output of Dave's computation, and presumably without having read Dave's words or even knowing who he is. These results too become a shiny, quantified artifact upon which we continue to build a postmodern tower of uninterpretable if not outright meaningless results, one of many such monuments to the spectacle of computation in scientific literature."]]></description>
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    <title>Our Own Devices</title>
    <dc:date>2025-04-14T06:38:51+00:00</dc:date>
    <link>https://meantforyou.beehiiv.com/p/our-own-devices</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Some thoughts on the middle distance

I’ve been thinking lately about perspective as a sort of angel, a source of strength and protection, and wishing I could pass it along like a whisper or a kiss on the cheek because it’s only ever been given to me, it’s not something I can create alone. Last year, perspective rescued me from hopelessness. It rescues me still by providing a ground of reassurance that makes participation possible. I’ll give a small example. The fact of fire affects me differently if I regard it as a phenomenon we can understand, prepare for, and coexist with instead of an annihilating absolute newly wrought by climate change. The former offers opportunity, a place to move from, experience to build on, while the latter is simply “we’re cooked, so why bother?”

My problem in 2023* was an incomplete perspective, which is to say a wrong one. I was convinced human beings had passed a point of no return, cleaved irrevocably from our own future by violent repudiation of the conditions of our existence, and that our spectacular, rapid eradication was close at hand. What I believe now is nearer to the refrain used years ago by me and my friends during our yoga teacher training: “well, it is and it isn’t.” We answered any yes/no question and corrected each other’s statements this way, poking fun at our teachers. It’s a joke about truth and the absurdity of reality, a coin made of two sides that are not extricable. The whole that is unintelligible when treated as parts.

Our species will end because everything ends, even the sun, that avatar of unchangeability in which we are meant to take solace and do, because it lasts longer than us. Something always continues beyond ourselves and something always precedes us. We each die yet while we are alive, our actions have meaning and their impacts (for better or worse) are not negated by death. This is demonstrably so. Everyone is here by way of ancestors whose names they’ll never know and life forms that preceded names. Everyone reading this, I’m certain, has been intimately changed by those who’ve died—family members, teachers, pets, friends, musicians and writers you never met. But even if you accept this intellectually, it can be very hard to believe that your own presence and choices are consequential. The inadequacy, the sense of futility, can be so acute.

[image: "from Giovanni di Paolo’s The Creation and the Explosion from the Paradise"]

Fatalism, both in sincerity and as a joke that thinks it’s the truth, is all over social media. It’s contagious and self-reinforcing because the algorithm, as we know, rewards hyperbole and first reaction—the hottest one, the ready one, whatever billows up to the surface like a belch. There’s such a strong public undercurrent now of what is often called nihilism, but when people say “nothing matters” out of hopelessness, they don’t mean literally that. Ironically, they often speak out of the feeling that something matters, deeply, yet it feels like they can’t protect or even touch it. That’s not nihilism. Nor is the expression usually nihilistic; rather, it is cynical. In the words of Brother David Steindl-Rast, cynicism is an anger that arises when you’ve “set yourself limits you aren’t willing to transcend.”

I’ve come to suspect that the greatest injury inflicted on us by the internet is its perpetual circumscription of perspective. Content consumption, in whatever form the content comes, gives the sense of being immobilized at a near remove. You’re not forced to look at or read or listen to any particular thing but you’re locked into the same sense of distance from everything you see or hear: too close to be ignorant or apathetic, too far to intervene. Its limits are fabricated, false, and utterly debilitating. We feel powerless to do anything other than consume, so we keep watching and clicking and reading. Consumption becomes our action and commentary is the most one can hope to contribute—comment and circulation to others who will consume and “engage” in the same fashion. Across platforms and posts I see the recurring sentiment of “I don’t know what to do” and it’s shared with the implication that knowing what to do, and therefore doing something, is categorically impossible.

[image: "Peter Schmidt’s Evening Star"]

There’s so much inside and around this topic, I’ve written and removed thousands of words to get to the point: I think jailbreaking from the middle distance is transformative and liberatory, and I don’t think it happens automatically by putting your phone away. I think you have to make a conscious, curious effort and find the right teachers. The tools that worked best for me were history and religion, which are of course tightly entwined. With these lens, my perspective expanded a lot.

I was so subconsciously stuck on the notion of newness, the idea that everything about our moment is unprecedented: the rapaciousness of the bloodlust, the deterioration of conditions, the massacres and greed. Newness and insurmountability were one in my mind. The anguish and existential inquiry that I found in religious texts, especially, comforted me because it convinced me none of what I’m feeling or witnessing is new. The human condition itself is a sorrow so strong that it cracks open into hope, over and over again, generation after generation. The evil we’re pervaded by has always been part of us. The one struggle under many faces.

And once you zoom out, you can zoom in to find the individual acts of assistance. Reparative and corrective action requires getting close because it requires specificity and care. Weapons don’t; bombs don’t. But moral and loving work does. After zooming out, I was not so troubled by the insufficiency of action because I understood it differently—I am small but I am part of something that isn’t—and so action became available. In the middle distance, I think the most you can do is sign petitions or donate money remotely, neither of which feel like involvement. I’m not saying they shouldn’t be done, only that they are not acts that close the distance. They don’t bring me nearer to others or my own agency.

I’m coming to an awkward close. There’s more to say but saying more isn’t always helpful. I’ve been slowly reading Robert Antelme’s The Human Race, his account of his time in the concentration camps where he very nearly died. It was the only book he ever wrote and no superlative can convey what it’s like. The wind blows on his body outside and he thinks: the wind is part of the resistance, the wind brings France back to us. Gravity, too, is part of the resistance. The Nazis control so many things but if they trip, they fall. How did he see the situation this way while starving to death, scabbed from lice bites? How did he see them this way after he returned home? When he got back to Paris, he weighed 80 pounds, and no one wanted to tell him that his younger sister had died in Ravensbruck. I am overwhelmed by this remarkable world we have shared and are sharing, the world in which, for a moment, 78 years after he wrote it, 35 years after his death, he can help me see, too.

“We cannot have it that the SS does not exist or has not existed,” he writes. “They shall have burned children, they shall have done it willingly… They are a force… And as we are, too; for even now they cannot stop us from exerting our power.”

“The reign of man,” he writes, “man who acts and invests things with meaning, does not cease.”

*https://meantforyou.beehiiv.com/p/writing-again "]]></description>
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    <title>Audrey Watters on the dangers - Talk Out of School - Apple Podcasts</title>
    <dc:date>2025-02-17T20:40:42+00:00</dc:date>
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    <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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    <title>We Are The Media Now - And They Fear Us - YouTube</title>
    <dc:date>2025-02-15T22:19:50+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=80wIbGUc43E</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A recently resurfaced interview by the director of Kingdom Come Deliverance 2, reveals that many AAA developers in the industry now fear content creators like Asmongold, yours truly and others. But this is bigger than just us. It's a change in the landscape of media that's going to benefit all of us."]]></description>
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<item rdf:about="https://thedisagreement.substack.com/p/episode-19-ai-tutoring-and-k-12-education">
    <title>Episode 20 - AI Tutoring &amp; K-12 Education</title>
    <dc:date>2025-02-06T06:12:47+00:00</dc:date>
    <link>https://thedisagreement.substack.com/p/episode-19-ai-tutoring-and-k-12-education</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Is AI tutoring going to enable a revolution in personalized learning?"

...

"The Questions
Will AI tutors replicate or surpass human instructors?
How will AI tutoring benefit struggling and high achieving students? 
Will it enable personalized learning pathways for students?"

...

"Reflections on personalized learning 15 years in [03:00]
AI and the new path to personalized learning [05:02]
The risk of moving away from collective learning [06:47]
Theory of mind considerations [10:10]
Bill gates and the dream of AI in Ed [15:17]
The future of ungated learning [17:15]
The danger of magnifying differences [20:12]
The 5% problem [22:15]
Engagement and learning [23:40]
Balancing AI risks and benefits [30:09]
Is our current system working or failing [33:05]
What should we be improving [36:32]
The joy of effortful thinking [38:01]
Steelmanning [40:20]"

[direct link to video:
https://www.youtube.com/watch?v=_RnUl2DnfHQ ]]]></description>
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<item rdf:about="https://theconvivialsociety.substack.com/p/life-cannot-be-delegated">
    <title>Life Cannot Be Delegated - by L. M. Sacasas</title>
    <dc:date>2024-12-30T08:44:12+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/life-cannot-be-delegated</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A few weeks ago, I posted about how certain lines or quotations can function as verbal amulets that we carry with us to ward off the deleterious spirits of the age. Such words, I suggested, “might somehow shield or guide or console or sustain the one who held them close to mind and heart.”

One such line for me, which I did not include in that earlier post, comes from a rather well-known 1964 essay by historian and cultural critic Lewis Mumford, “Authoritarian and Democratic Technics.”1 Of course, to say it is “well-known” is a relative statement. I mean something like “well-known within that tiny subset of people who are interested in technology and culture and who also happen to care about what older sources might teach us about such matters.” So, you know, not “well-known” in the sense that most people would mean the phrase.

That said, the essay should be more widely read. Sixty years later, Mumford’s counsel and warnings appear all the more urgent. It is in this essay that Mumford warned about the “magnificent bribe” that accounts for why “our age surrendered so easily to the controllers, the manipulators, the conditioners of an authoritarian technics.”

Here’s how Mumford describes the bargain. Forgive the lengthy quotation, but I think it will be worth your time if you’ve not encountered it before.

<blockquote>The bargain we are being asked to ratify takes the form of a magnificent bribe. Under the democratic-authoritarian social contract, each member of the community may claim every material advantage, every intellectual and emotional stimulus he may desire, in quantities hardly available hitherto even for a restricted minority: food, housing, swift transportation, instantaneous communication, medical care, entertainment, education. But on one condition: that one must not merely ask for nothing that the system does not provide, but likewise agree to take everything offered, duly processed and fabricated, homogenized and equalized, in the precise quantities that the system, rather than the person, requires. Once one opts for the system no further choice remains. In a word, if one surrenders one’s life at source, authoritarian technics will give back as much of it as can be mechanically graded, quantitatively multiplied, collectively manipulated and magnified.</blockquote>

There’s a lot to think about in those few lines. For my money, that paragraph, written sixty years ago, tells us more about the current state of affairs than a thousand takes we might stumble across as we browse our timelines today. There is, for instance, just below the surface of Mumford’s analysis, a profound insight into the nature of human desire in late modern societies that is worth teasing out at length, but I’ll pass on that for the time being.2

A little further on, nearing the close of the essay, Mumford tells readers that they should not mistake his meaning. “This is not a prediction of what will happen,” he clarifies, “but a warning against what may happen.” More than half a century later, I’m tempted to say that the warning has come perilously close to reality and the only question now might be what comes next.

But all of this, patient reader, is prelude to sharing the line to which I’ve been alluding.

It is this: “Life cannot be delegated.”

Simply stated. Decisive. Memorable.

Here’s a bit more of the immediate context:

<blockquote>“What I wish to do is to persuade those who are concerned with maintaining democratic institutions to see that their constructive efforts must include technology itself. There, too, we must return to the human center. We must challenge this authoritarian system that has given to an under-dimensioned ideology and technology the authority that belongs to the human personality. I repeat: life cannot be delegated.”</blockquote>

I say it is simply stated, but it also invites clarifying questions. Chief among them might be “What exactly is meant by ‘life’?” Or, “Why exactly can it not be delegated?” And, “What counts as delegation anyway?” So let’s start there.

Whatever we take life to mean, we should immediately recognize that we are speaking qualitatively. Mumford is telling us something about an ideal form of life, not mere existence.3 Earlier, for example, he had spoken about life in its “fullness and wholeness.”

Mumford’s claim is a provocation for us to consider what might be essential to a life that is full and whole, one in which we might find meaning, purpose, satisfaction, and an experience of personal integrity. This form of life cannot be delegated because by its very nature it requires our whole-person involvement. And by delegation, I take Mumford to mean the outsourcing of such involvement to a technological device or system, or, alternatively, the embrace of technologically mediated distraction and escapism in the place of such involvement.

I also tend to read Mumford’s claim through Ivan Illich’s concept of thresholds. Illich invited us to evaluate technologies and institutions by identifying relevant thresholds, which, when crossed, rendered the technology or institution counterproductive. This means that rather than declare a technology or institution either good or bad by its nature, we recognize instead the possibility that a technology or institution might serve useful ends until it crosses certain thresholds of scale, volume, or intensity, after which it stops serving the ends for which it was created and become, first, counterproductive and then eventually destructive.

So, with regard to the principle that life cannot be delegated, we might helpfully ask, “What are the thresholds of delegation beyond which what we are left with is no longer life in its fullness and wholeness?”

This seems to be an especially relevant question as we navigate the ever-widening field of technologies which invite us to delegate an increasing range of tasks, activities, roles, and responsibilities. We are told, for instance, that we are entering an age of LLM-based AI agents, which will be able to streamline our work and simplify our lives across a wide array of domains.

[image]

Perhaps. My point is not to rule out any such possibility.4 Rather, I am inviting us to critically consider at the outset where the thresholds of delegation might be for each of us. And these will, in fact, vary person to person, which is why I tend to traffic in questions rather than prescriptions. I am convinced that these are matters of practical wisdom. No one can set out a list of precise and universal rules applicable to every person under all circumstances. Indeed, the temptation to wish for such is likely a symptom of the general malaise. We must all think for ourselves, and in conversation with each other, so that we can arrive at sound judgments under our particular circumstances and given our particular aims.

The principle “Life cannot be delegated” is simply a guidepost.5 It keeps before us the possibility that we might, if we are not careful, delegate away a form of life that is full and whole, rewarding and meaningful. We ought to be especially careful in the cases where what we delegate to a device, app, agent, or system is an aspect of how we express care, cultivate skill, relate to one another, make moral judgments, or assume responsibility for our actions in the world—the very things, in other words, that make life meaningful.

Perhaps we are tempted to think that care, skill, judgment, and responsibility are only of consequence when the circumstances are grave, momentous, or otherwise obviously consequential, which means that we might miss how, in fact, even our mundane everyday work might be exactly how we care, develop skill, exercise judgment, and embrace responsibility. (It occurs to me just now, that the etymology of mundane, usually given a pejorative sense in English, suggests something that is “of this world.” It is the stuff our world is made of, to take flight from the mundane is to take flight from the world.)

If you’ve been reading for a while, you know this is something I’ve sought to articulate at various points in the last few years (for example). So I’m always glad to encounter someone else trying to say the same thing and saying it well. Recently, I stumbled across this bit of wisdom from Gary Snyder6:

<blockquote>“All of us are apprenticed to the same teacher that the religious institutions originally worked with: reality. Reality-insight says … master the twenty-four hours. Do it well, without self-pity. It is as hard to get the children herded into the car pool and down the road to the bus as it is to chant sutras in the Buddha-hall on a cold morning. One move is not better than another, each can be quite boring, and they both have the virtuous quality of repetition. Repetition and ritual and their good results come in many forms. Changing the filter, wiping noses, going to meetings, picking up around the house, washing dishes, checking the dipstick—don't let yourself think these are distracting you from your more serious pursuits. Such a round of chores is not a set of difficulties we hope to escape from so that we may do our ‘practice’ which will put us on a ‘path’—it is our path.”</blockquote>

I’ll conclude by offering you a complementary principle to Mumford’s: To live is to be implicated.

I take the language of implication, with its rich connotations, from Steven Garber, who writes about work and vocation from a religious perspective. Drawing on Wendell Berry and Václav Havel, Garber argues that we should seek to live in a manner that implicates us, for love’s sake, in the way the world is and ought to be. In my view, Garber’s exhortation echoes Mumford’s warning but in another key. To say that life cannot be delegated is to say that life, lived consciously and well, will necessarily implicate us in the world. May we have the courage to be so implicated."]]></description>
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<item rdf:about="https://macleans.ca/society/schools-vs-screens/">
    <title>Schools vs. Screens - Macleans.ca</title>
    <dc:date>2024-12-11T21:29:29+00:00</dc:date>
    <link>https://macleans.ca/society/schools-vs-screens/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This fall, provinces from coast to coast confidently announced that they were banning phones in the classroom. It’s not going well."

...

"So what is separating schools that have gone phone-free from those still infested with distracting devices? A handful of key factors have jumped out of my conversations with teachers and students: support from parents; funding for schools to buy their own electronics; and how willing teachers and administrators are to physically separate kids from their devices, not just leave them buzzing in their pockets. But the biggest factor, I heard over and over, is buy-in from the top. The fate of phone restrictions will depend primarily on whether or not principals and superintendents can establish clear rules, stand up for teachers who enforce them, hold firm against parents who object, and create clear and enforceable boundaries between legitimate and illegitimate use. 

Adam, though, says that his administrators are kowtowing to helicopter parents, tolerating illicit device use and depriving teachers of enforcement power. The higher-ups have decided that insulating themselves from risk—a broken iPhone, an irate parent—is more important than students’ education. 

“They’re happy to sacrifice an entire generation of kids because there’s a one-in-a-billion chance that some student or parent might complain about something,” says Adam. And without support from the top, the rules are toothless. “As teachers we do the best we can,” he adds. “But if kids call our bluff, we’re screwed.”"

...

"Shortly after I graduated, however, they crept back in, and it wasn’t long before almost every kid was clutching one. In 2010, fewer than a quarter of Canadians owned a smartphone; four years later, two-thirds did. As phones became more common, school boards responded by lifting bans—but they weren’t just capitulating to the devices’ growing ubiquity. Increasingly, they were in thrall to the idea that the microcomputers in students’ pockets were powerful pedagogical tools. This about-face was in part a response to the decline, in Canada and around the world, in math, science and reading scores. The reasons for the drop are murky. Some educators blamed a lack of specialized training for teachers in subjects like math. Others suspected the culprits included new teaching philosophies like inquiry-based instruction, which de-emphasizes memorization in favour of open questioning.

Big tech firms proposed another theory: students were falling behind because textbooks and blackboards weren’t stimulating enough. “Far too many students find their schooling boring and irrelevant,” wrote a former Microsoft employee in a report that Pearson, one of the world’s largest education companies, presented to Canadian school boards and policymakers in 2014. Another report, produced by Apple, proposed a fix: “Students learn better when they are engaged, and research about what engages them points to technology.” To reach students, Apple contended, schools needed screens, and lots of them. (Apple has since sold tens of millions of iPads to schools around the world.)

Even at the time, research was mounting against these claims. A 2013 survey of more than 6,000 Quebec students who used school-provided iPads revealed that a third played video games on them during school hours; 99 per cent said the iPads were distracting. A few years later, two U.S. studies found that students who brought laptops to class earned lower grades. Several experiments found that students who used smartphones during lectures retained less information and performed worse on exams. But the authors of the Pearson report argued that negative outcomes occurred because schools didn’t employ devices properly—or often enough. 

For a few years, this screen-centric pedagogy took hold. Victoria’s public school board spent $1.25 million on more than 2,300 Chromebooks and iPads in 2017. Guelph’s Upper Grand District School Board bought 15,000 laptops, while Edmonton Public Schools procured 46,000. The country’s biggest spender was the Toronto District School Board, which cited Pearson’s report in 2021 when it committed to spending nearly $42 million on 136,000 Chromebooks. Other schools encouraged students to bring their own devices to class. Classrooms were soon saturated with screens, and students were, in many cases, required to use devices to access some course materials. 

Provincial governments in B.C., Manitoba and Ontario signed lucrative deals with the Kitchener-based company D2L to use its popular learning management system, Brightspace. Other districts opted for Blackboard, Moodle or Google Classroom. These platforms allowed teachers to post announcements, livestream lessons, message parents and upload schedules, rubrics, digital textbooks, slides, links and worksheets. Students could access class resources remotely, ask each other questions, communicate with teachers and submit assignments, which would be automatically screened for plagiarism and, more recently, AI-generated content.

In many ways, the new tech made education more engaging and efficient. Schools were happy to transition from printouts and photocopies as paper prices soared. Educators, parents and students appreciated having communications and class materials in one digital space. And when students missed lessons, online tools made it easier to catch up.

But as classrooms began brimming with computers, tablets and smartphones, the devices themselves were filling up with a new generation of more sophisticated and addictive apps: Instagram, TikTok, Fortnite, Among Us. When students opened their laptops for schoolwork, their attention was rapidly derailed by video games and social media pings. School boards built firewalls into school-owned devices to restrict social media and, in 2019, Ontario tried to prohibit students from using their personal phones in class. But that would-be ban failed to launch; it was simply too late. Enforcement was left up to teachers with little institutional backing. Meanwhile, the laptops and tablets boards had spent hundreds of millions of dollars on were already becoming obsolete, and some schools were encouraging students to bring their own devices to class to get online. Many kids began working entirely on their phones, taking pictures of marked-up whiteboards and writing English papers in the Notes app, even as they fielded chats, texts, likes and follows. There had become no way to untangle the good from the bad: personal devices had become fonts of distraction as well as crucial classroom tools. 

Dante Luciani, a teacher at Hamilton’s Cathedral High School, has struggled with this dilemma in his own classes. Phones have become vital tools for many of his students. In ESL lessons, he communicates with Spanish-, Swahili- and Arabic-speaking students using translation apps. When he teaches photography, kids use their phone cameras. In math class, their phones double as calculators. But it’s a devil’s bargain. “If I drop my pencil and it causes a four-second break in my lesson, I look up and I’ve lost them,” he says. “I kid you not, some of my students will not graduate high school because of their phones.”

The pandemic onlystrengthened students’ attachment to their devices. When schools closed in March of 2020, their lives shrank to the size of their screens—overnight, they began spending upwards of six hours a day in virtual classrooms. That was only the half of it. A survey by researchers at Western University in 2021 found that non-school screen time among primary school students more than doubled in 2020, to nearly six hours a day. Phones had become kids’ entire worlds: their classrooms, entertainment and their primary connection to friends and peers.

Colleen Russell-Rawlins, who served as the TDSB’s director of education from 2021 to 2024, noticed this deepened dependence when schools reopened after lockdown. Phones were everywhere: at lunch, in the halls, in class. Students’ already-diminished attention spans had evaporated, and keeping them focused was a constant struggle. Russell-Rawlins recalls a school board event where she spotted three students in the audience with their heads down, scrolling on TikTok during a speech she gave. She approached them later and apologized—in earnest—for boring them. The teens explained that it wasn’t personal. “This is what I do every day, miss,” one said.

As the school year progressed, darker currents rose to the surface. Cyberbullying became a massive problem, and spats that began on social media spilled into schools. Between September of 2022 and April of 2023, 323 TDSB students were involved in violent incidents at school, including fights, sexual assaults and shootings. Teacher surveys showed similar spikes across Ontario and in other provinces, including Saskatchewan and New Brunswick. Much of it was directly connected to social media.

Damir Maltaric, a guidance counsellor at Rosedale Heights School of the Arts in Toronto, told me that after the COVID closures, more students came to his office seeking help with cyberbullying and self-esteem problems stemming from social media. Their addiction to their devices was also more apparent: their attention would wander during a counselling session, and they would pull out their phones and tune him out. “Many students do not have the ability to regulate their smartphone use even when they want to,” he says. “The drawbacks of the technology outweigh the benefits.”"

...

"Several years ago, Vancouver Island’s Sooke School District began requiring elementary-school students to drop their phones into labelled cubbies at the start of every period. Middle-school students left them in their lockers. Though teachers can still grant exceptions as needed, stowing the devices reduced the number of phone-related office admissions by more than 90 per cent over two years, according to Sooke superintendent Paul Block. The measure has helped put a stop to the haggling between students and teachers over phone use, reducing conflict and improving teacher morale. 

On the other end of the country, Saint John High School, in New Brunswick, implemented a comparable ban in September of 2022—two years before the provincial government implemented province-wide restrictions. “I didn’t want to wait,” says principal Christina Barrington. With help from her teaching staff, she devised a simple rule: no phones or earbuds in class, with exceptions for medical uses. She bought “cellphone hotels” (sheets with phone-sized pockets that affix to a wall) for every classroom. She wrote to parents to explain the restrictions, put up posters around the school and dipped into the school’s budget to buy calculators and point-and-click cameras so students wouldn’t need phones for math or photography classes.

Some teachers fretted about liability: what if a phone got stolen or a screen got cracked? Barrington said the cost of any damage would be on her. “I haven’t had to replace a phone,” she says. “But I’m prepared for the day when that might happen, because it’s a small cost for a significant reward.” Among those benefits: academic averages have risen slightly across all grades, teachers report better relationships with their students, and phone- and cyberbullying-related office admissions are down from about one a week to one a month. “It’s like the physical separation gives students permission to focus on something else,” says Barrington. “And I have quite a few teachers who put their phones in the cell hotels as well, to model that they’re in it too.”

Coincidentally, when Canadian provinces debuted their phone bans this year, New Brunswick was the only jurisdiction that mandated all schools physically separate students from their phones: the province’s policy calls for high-schoolers to leave their devices on silent in a designated area of the classroom. Based on conversations with her superintendent and fellow principals, Barrington says this approach is working for other institutions, which are beginning to enjoy the improvements Saint John High experienced two years ago.

At Greenwood College School, an independent middle and high school in Toronto, educators are testing an even stricter form of separation. Students are required to put their smartphones into Yondr pouches, lockable fabric sacks that first became commonplace at comedy shows and are now in use at thousands of schools worldwide. While on campus, Greenwood students carry the pouches around with them, their unusable phones locked inside. When they leave for lunch or at the end of the day, they magnetically unlock their Yondrs at several stations scattered across campus.

“The biggest thing I’ve noticed is that school is loud, in a good way,” says Greenwood principal Heather Thomas. “At lunch, students are having conversations. They’re focusing on one another.” It’s too early to tell whether Yondr will improve academic achievement or benefit students’ mental health. But many Greenwood parents are thrilled. Students, while slightly less thrilled, understand the rationale. “We want them to have healthy habits around using their phones,“ says Thomas, “not needing to reach for them all the time, being able to be without them.”"]]></description>
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<item rdf:about="https://daily.jstor.org/how-native-americans-guarded-their-societies-against-tyranny/">
    <title>How Native Americans Guarded Their Societies Against Tyranny - JSTOR Daily</title>
    <dc:date>2024-11-22T07:30:00+00:00</dc:date>
    <link>https://daily.jstor.org/how-native-americans-guarded-their-societies-against-tyranny/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Many Native American communities were consensus democracies that survived for generations because of careful attention to checking and balancing power."

...

"When the founders of the United States designed the Constitution, they were learning from history that democracy was likely to fail—to find someone who would fool the people into giving him complete power and then end the democracy.

They designed checks and balances to guard against the accumulation of power they had found when studying ancient Greece and Rome. But there were others in North America who had also seen the dangers of certain types of government and had designed their own checks and balances to guard against tyranny: the Native Americans.

Although most Americans today don’t know it, there were large centralized civilizations across much of North America in the tenth through twelfth centuries. They built massive cities and grand irrigation projects across the continent. Twelfth-century Cahokia, on the banks of the Mississippi River, had a central city about the size of London at the time. The sprawling twelfth-century civilization of the Huhugam had several cities of more than 10,000 people and a total population of perhaps 50,000 in the Southwestern desert.

The ruins of these constructions remain, more than 1,000 years later, in places as far flung as Phoenix, St. Louis, and north Georgia.

The American Colonists and founders thought Native American societies were simple and primitive—but they were not. As research has found, including my own, and as I explain in my book, Native Nations: A Millennium in North America, Native American communities were elaborate consensus democracies, many of which had survived for generations because of careful attention to checking and balancing power.

Powerful rulers led many of these civilizations, combining political and religious power, much as monarchs of Europe in later centuries would claim a divine right to rule.

In the thirteenth century, though, a global cooling trend began, which has been called the Little Ice Age. In part because of that cooling, large-scale farming became more difficult, and these large civilizations struggled to feed their people. Elites began hoarding wealth. The people wanted change.

Spreading Out

The residents of North America’s great cities responded to these stresses by reversing the centralization of power and wealth. Some revolted against their leaders. Others simply left the cities and spread out into smaller towns and farms. All across the continent, they built smaller, more democratic and more egalitarian societies.

Huge numbers left Cahokia’s realm entirely. They found places that still had game to hunt and woods full of trees for firewood and building, both of which had declined near Cahokia due to its rapid growth.

The population of the central city of Cahokia fell from perhaps 20,000 people to only 3,000 by 1275. At some point the elite left as well, and by the late fifteenth century the cities of Cahokia’s realm were completely gone.

Encouraging Engaged Democracy

As they formed these new and more dispersed societies, the people who had overthrown or fled the great cities and their too powerful leaders sought to avoid mesmerizing leaders who made tempting promises in difficult times. So they designed complex political structures to discourage centralization, hierarchy, and inequality and encourage shared decision-making.

These societies intentionally created balanced power structures. For example, the oral history of the Osage Nation records that it once had one great chief who was a military leader, but its council of elder spiritual leaders, known as the “Little Old Men,” decided to balance that chief’s authority with that of another hereditary chief, who would be responsible for keeping peace.

Another way some societies balanced power was through family-based clans. Clans communicated and cooperated across multiple towns. They could work together to balance the power of town-based chiefs and councils.

An Ideal of Leadership

Many of these societies required convening all of the people—men, women and children—for major political, military, diplomatic and land-use decisions. Hundreds or even thousands might show up, depending on how momentous the decision was.

They strove for consensus, though they didn’t always achieve it. In some societies, it was customary for the losing side to quietly leave the meeting if they couldn’t bring themselves to agree with the others.

Leaders generally governed by facilitating decision-making in council meetings and public gatherings. They gave gifts to encourage cooperation. They heard disputes between neighbors over land and resources and helped to resolve them. Power and prestige came to lie not in amassing wealth but in assuring that the wealth was shared wisely. Leaders earned support in part by being good providers.

“Calm Deliberation”

The Native American democracy that the US founders were most likely to know about was the Iroquois Confederacy. They call themselves the Haudenosaunee, the “people of the longhouse,” because the nations of the confederacy have to get along like multiple families in a longhouse.

In their carefully balanced system, women ran the clans, which were responsible for local decisions about land use and town planning. Men were the representatives of their clans and nations in the Haudenosaunee council, which made decisions for the confederacy as a whole. Each council member, called a royaner, was chosen by a clan mother.

The Haudenosaunee Great Law holds a royaner to a high standard: “The thickness of their skin shall be seven spans – which is to say that they shall be proof against anger, offensive actions and criticism. Their hearts shall be full of peace and good will.” In council, “all their words and actions shall be marked by calm deliberation.”

The law said the ideal royaner should always “look and listen for the welfare of the whole people and have always in view not only the present but also the coming generations, even those whose faces are yet beneath the surface of the ground—the unborn of the future Nation.”

Of course, people do not always live up to their values, but the laws and traditions of Native nations encouraged peaceful discussion and broad-mindedness. Many Europeans were struck by the difference. The French explorer La Salle in 1678 noted with admiration of the Haudenosaunee that “in important meetings, they discuss without raising their voices and without getting angry.”

Politicians, government officials and everyday Americans might find inspiration in the models of democracy created by Native Americans centuries ago. There was an additional ingredient to the political and social balance: Leaders looked ahead and sought to protect the well-being of every person, even those not yet born. The people, in exchange, had a responsibility to not enmesh their royaners in less serious matters, which the Haudenosaunee Great Law called “trivial affairs.”"]]></description>
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<item rdf:about="https://www.theguardian.com/books/2024/nov/07/david-graeber-optimistic-anarchist-rebecca-solnit">
    <title>‘It does not have to be this way’: the radical optimism of David Graeber | Books | The Guardian</title>
    <dc:date>2024-11-13T18:28:56+00:00</dc:date>
    <link>https://www.theguardian.com/books/2024/nov/07/david-graeber-optimistic-anarchist-rebecca-solnit</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As a new collection of his writing is published, Rebecca Solnit remembers her friend, the late activist and anarchist who believed ordinary people had the power to change the world"

...

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

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

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

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

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

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

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

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

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

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

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

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

His essay Despair Fatigue opens: “Is it possible to become bored with hopelessness?” David’s superpower was being an outsider. He did not proceed from widely shared assumptions but sought to dismantle them, urging us to see they’re arbitrary, confining and optional, and inviting everyone into the spaces this opens up (while saluting those already there). So much of his writing says, in essence, “What happens if we don’t accept this?” – if we dissect it to see its origins and impacts, or if we reject it, if we lift it off like some burden we don’t have to carry, some outfit we don’t have to wear? What happens is we get free."]]></description>
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<item rdf:about="https://psyche.co/ideas/place-authenticity-is-an-important-overlooked-part-of-life">
    <title>‘Place authenticity’ is an important, overlooked part of life | Psyche Ideas</title>
    <dc:date>2024-10-10T21:08:09+00:00</dc:date>
    <link>https://psyche.co/ideas/place-authenticity-is-an-important-overlooked-part-of-life</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["From indie bookshops to artisan cafes, spending time in unique, characterful places can enrich your own sense of self"

...

"Defining place authenticity is not just an obscure academic question. Authentic places that maintain their historical and cultural integrity serve as anchors of identity, offering us a sense of belonging, stability and continuity. They act as safe havens from the increasingly standardised and commercialised environments that are widespread in modern society, providing refuge and a reminder of individuality and uniqueness amid the uniformity of everyday life. What’s more, place authenticity matters for personal authenticity – the feeling of being true to yourself that is so sought after amid the ever-changing dynamics of modern life.

In our research, when we asked our participants to write about a time they’d felt connected to a specific place, we found that not only did they feel that the place in their recollection was authentic, they also felt more personally authentic (albeit to a lesser extent). It’s as if the positive feeling of being connected to a place spilled over into how participants felt about themselves. These effects worked both ways: when we prompted participants to recall a time when they felt connected to themselves, they described feeling more personally authentic and, in turn, this personal authenticity increased their rating of the authenticity of the place they were in at the time.

This bidirectional relationship between place and personal authenticity is not only supported by our findings but also resonates with broader philosophical insights and everyday experiences. The philosopher Martin Heidegger argued that true ‘dwelling’ involves more than physical habitation; it requires a meaningful connection to our surroundings that fosters a sense of being truly ‘at home’ in the world. Similarly, the concept of topophilia, proposed by the geographer Yi-Fu Tuan, speaks to the affective bond between people and places, suggesting that environments rich in history, culture and sensory experiences enhance personal wellbeing and identity. This interdependence is also evident in contemporary trends, with many people expressing a preference for authentic experiences that resonate with their deeper values and emotions – such as visiting locally owned shops or historic neighbourhoods rather than over-standardised, commercialised spaces."

...

"The notion of place authenticity is also relevant to how we go about our lives as individuals. As Tuan highlighted with his concept of topophilia, when you have a love for certain aspects of your environment, it can give you a strong sense of place and of cultural identity. As such, loving where you live, work and play can deeply affect your emotional and psychological wellbeing. By seeking out and creating authentic places, you can enrich your life with a sense of rootedness and genuine connection. Look for environments that offer deep, lasting ties to their community and history. Visit local cafés, independent bookstores and historic neighbourhoods where the essence of the place is preserved and celebrated. Engage with spaces that have a strong sense of community and cultural significance. I don’t believe it is an exaggeration to say that by spending time in places that resonate with your values and emotions, you can experience a more meaningful and fulfilling life.

I’ve experienced the powerful effects of place authenticity firsthand. I often find myself drawn to a small, independent coffee shop near my home, which has the aroma of freshly brewed coffee throughout the shop, offers the opportunity to work quietly, and the chance to buy goods from local artisans and vendors. It’s a place where the baristas know my name and where conversations flow easily among strangers. This space feels authentic to me in a way that a chain coffee shop never could – it’s filled with a unique character and a sense of community that resonates with my values of connection and creativity. Spending time there has become a ritual that grounds me and helps me feel more centred, reminding me of who I am beyond the busyness of daily life."]]></description>
<dc:subject>place belonging ashleykrause psychology 2024 experience authenticity culture stability continuity refuge heidegger yi-futuan community everyday standardization topophilia geography bookstrores parks publicspaces thirdplaces thirdspaces highline sanantonio nyc riverwalk design environment cafes neighborhoods multisensory senses creativity communities wellbeing engagement values openstudioproject lcproject emotions allthesenses tootedness identity individuality uniqueness character characterfulness well-being coffeeshops coffeehouses</dc:subject>
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    <title>Words for Conviviality</title>
    <dc:date>2024-09-21T20:18:46+00:00</dc:date>
    <link>https://currentpub.com/2024/09/19/words-for-conviviality/</link>
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<item rdf:about="https://www.wired.com/2012/06/mr-electrico/">
    <title>Mr. Electrico | WIRED</title>
    <dc:date>2024-09-18T19:41:25+00:00</dc:date>
    <link>https://www.wired.com/2012/06/mr-electrico/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["http://www.theparisreview.org/interviews/6012/the-art-of-fiction-no-203-ray-bradbury

(...)

INTERVIEWER

That’s the character who makes a brief appearance in Something Wicked This Way Comes, right? And you’ve often spoken of a real-life Mr. Electrico, though no scholar has ever been able to confirm his existence. The story has taken on a kind of mythic stature—the director of the Center for Ray Bradbury Studies calls the search for Mr. Electrico the “Holy Grail” of Bradbury scholarship.

BRADBURY

Yes, but he was a real man. That was his real name. Circuses and carnivals were always passing through Illinois during my childhood and I was in love with their mystery. One autumn weekend in 1932, when I was twelve years old, the Dill Brothers Combined Shows came to town. One of the performers was Mr. Electrico. He sat in an electric chair. A stagehand pulled a switch and he was charged with fifty thousand volts of pure electricity. Lightning flashed in his eyes and his hair stood on end.

The next day, I had to go the funeral of one of my favorite uncles. Driving back from the graveyard with my family, I looked down the hill toward the shoreline of Lake Michigan and I saw the tents and the flags of the carnival and I said to my father, Stop the car. He said, What do you mean? And I said, I have to get out. My father was furious with me. He expected me to stay with the family to mourn, but I got out of the car anyway and I ran down the hill toward the carnival.

It didn’t occur to me at the time, but I was running away from death, wasn’t I? I was running toward life. And there was Mr. Electrico sitting on the platform out in front of the carnival and I didn’t know what to say. I was scared of making a fool of myself. I had a magic trick in my pocket, one of those little ball-and-vase tricks—a little container that had a ball in it that you make disappear and reappear—and I got that out and asked, Can you show me how to do this? It was the right thing to do. It made a contact. He knew he was talking to a young magician. He took it, showed me how to do it, gave it back to me, then he looked at my face and said, Would you like to meet those people in that tent over there? Those strange people? And I said, Yes sir, I would. So he led me over there and he hit the tent with his cane and said, Clean up your language! Clean up your language! He took me in, and the first person I met was the illustrated man. Isn’t that wonderful? The Illustrated Man! He called himself the tattooed man, but I changed his name later for my book. I also met the strong man, the fat lady, the trapeze people, the dwarf, and the skeleton. They all became characters.
Mr. Electrico was a beautiful man, see, because he knew that he had a little weird kid there who was twelve years old and wanted lots of things. We walked along the shore of Lake Michigan and he treated me like a grown-up. I talked my big philosophies and he talked his little ones. Then we went out and sat on the dunes near the lake and all of a sudden he leaned over and said, I’m glad you’re back in my life. I said, What do you mean? I don’t know you. He said, You were my best friend outside of Paris in 1918. You were wounded in the Ardennes and you died in my arms there. I’m glad you’re back in the world. You have a different face, a different name, but the soul shining out of your face is the same as my friend. Welcome back.

Now why did he say that? Explain that to me, why? Maybe he had a dead son, maybe he had no sons, maybe he was lonely, maybe he was an ironical jokester. Who knows? It could be that he saw the intensity with which I live. Every once in a while at a book signing I see young boys and girls who are so full of fire that it shines out of their face and you pay more attention to that. Maybe that’s what attracted him.

When I left the carnival that day I stood by the carousel and I watched the horses running around and around to the music of “Beautiful Ohio,” and I cried. Tears streamed down my cheeks. I knew something important had happened to me that day because of Mr. Electrico. I felt changed. He gave me importance, immortality, a mystical gift. My life was turned around completely. It makes me cold all over to think about it, but I went home and within days I started to write. I’ve never stopped.

Seventy-seven years ago, and I’ve remembered it perfectly. I went back and saw him that night. He sat in the chair with his sword, they pulled the switch, and his hair stood up. He reached out with his sword and touched everyone in the front row, boys and girls, men and women, with the electricity that sizzled from the sword. When he came to me, he touched me on the brow, and on the nose, and on the chin, and he said to me, in a whisper, “Live forever.” And I decided to."

[via:
https://www.robinsloan.com/newsletters/golden-door/

"If you haven’t ever read Ray Bradbury’s tale of Mr. Electrico, and his origin as a writer — maybe as a person — then go rectify the situation immediately. I don’t even want to quote anything; it’s all just a thrilling, iconic sequence of memory. Another golden door."]]]></description>
<dc:subject>raybradbury experience 2012 1932 circuses carnivals death funerals reincarnation importance listening engagement magic immortality interest attention 2010 memory robinsloan</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://psyche.co/ideas/a-love-for-thinking-brings-benefits-way-beyond-school-and-work">
    <title>A love for thinking brings benefits way beyond school and work | Psyche Ideas</title>
    <dc:date>2024-07-06T21:44:34+00:00</dc:date>
    <link>https://psyche.co/ideas/a-love-for-thinking-brings-benefits-way-beyond-school-and-work</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Having a passion for mental effort – a trait that’s distinct from being intelligent – has some wide-ranging upsides"]]></description>
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    <title>Internet Loneliness and Loss of Community - YouTube</title>
    <dc:date>2024-06-22T04:48:33+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Ivd8so3vWjQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Timestamps:
0:00 intro
2:04 history of media resistance
7:03 anti-internet arguments
12:49 capitalism and the internet
19:22 milanote shoutout
21:32 back to the video
22:08 everything is so fast
25:16 superficial connection
28:35 internet activism
42:03 closing thoughts
-
Tags:
internet activism, slacktivism, capitalism, video essays, social media detox, social media is toxic, tiktok, tiktok attention span, extremely online, online activism, digitine, celebrity blockout 2024, shanspear, shanespeare, video essay pop culture"]]></description>
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<item rdf:about="https://sarahendren.com/2024/06/14/the-how-and-the-why-part-2/">
    <title>the how and the why, part 2 | sara hendren</title>
    <dc:date>2024-06-15T04:55:19+00:00</dc:date>
    <link>https://sarahendren.com/2024/06/14/the-how-and-the-why-part-2/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["So we’ve looked at formation and freedom (https://sarahendren.com/2024/06/10/the-how-and-the-why/ ) in the college decision process. I want to examine next the framework of readiness in higher education to get at formation in another way — what should four years make a student ready for? I’ve written about this subject before (https://sarahendren.substack.com/p/a-classroom-is-for-readiness ), but today I want to restate the strengths and add some of the weaknesses of this frame.

Education as readiness is a heuristic developed by the philosopher (and erstwhile politician! (https://partnersindemocracy.us/ )) Danielle Allen, most succinctly laid out in her essay called What Is Education For? (https://www.bostonreview.net/forum/danielle-allen-what-is-education-for/ ). For the last several semesters, I’ve had all my students in every class read this essay for Week 2 discussion, alongside this blog post about mental models (https://www.therealworldofcollege.com/blog/taking-advantage-of-college-before-its-too-late ) for students to think about their college experience. This is my small intervention to introduce Formation 101 for young people. It’s wonky and over their heads at first, but it creates a shorthand for us to unpack over the course of the term together.

Allen lays out “professional readiness” as the dominant model for much of higher education today, and she makes an extended argument that “participatory readiness” should include but ultimately supersede professional readiness. Job skills are important, she says, and yes, they create the crucial class mobility — for greater economic equality — that we need for realizing a more democratic society. But political equality, she says, is never achieved by simply equipping more people for more well-paying jobs. Citizens have to be actively enfranchised with habits and practices that enact shared freedom, and for that, education can be an ideal rehearsal space. The readiness to “participate” is what Allen calls for: civic agency, enjoining oneself to the means and ends of equality not just for oneself, but for the larger social fabric and in proper relationship to the nation state.

Allen describes three actions of the democratic civic actor that education should make students ready for: disinterested deliberation (think town halls, voting, and other deliberative governance), fair fighting (think protests and lobbying for causes), and my personal favorite, prophetic reframing (think rhetorical re-description of possible civic worlds, as in the speeches of Dr. King). Only true political geniuses regularly embody each of these three civic modes, but it’s critical for students to see the vital efficacy and tradeoffs of each one, both in history and in the present day. Unsurprisingly, Allen tells us that these practices are learned in the humanities and social sciences: rhetoric, history, political theory, literature, philosophy.

In my classroom, I use this essay to make a modest case for the liberal arts, even though that ship has kinda sailed. My institutions have been almost entirely about professional readiness. But it’s been both strange and oddly bracing to find that my students aren’t defensive about it or resistant to the liberating arts and participatory readiness. They’re not resistant because they’ve never heard this rationale. We’re starting over, at least in my settings. Usually one of them will say politely: Well, this sounds great, but given how much college costs, shouldn’t we be focused on the skills we need for jobs? We gotta pay bills. I see why this is their first-instinct response. But I say to them in return: Given how much it costs, shouldn’t you ask for that four years to give you something in addition to job skills? Some equipment for life ten, twenty years from now?

Even if you reject the idea of formation and think of college choice as a professional readiness proposition, I’d still argue that participatory readiness will make your kid more AI-proof than a narrowly scripted, industry-responsive, skills-led curriculum. It’s a tortoise-and-hare thing: They may learn the software to get them through the next five years, but what about after that? What ambitious projects might draw them, and what resources would they marshal to be ready?

So for my students, two kinds of readiness is an old idea that’s new, for them. But let’s talk about another conundrum. For my fellow professors, participatory readiness sounds all too easy, even already achieved. In my domains of engineering and design, the overwhelming trend of the last two decades has been to create literal “participation” at the core of our curricula. We mean it in a slightly different way, but for so many people in professional-readiness higher ed land, human-centered technology and design beautifully check the participatory readiness boxes. We ask people what they want! We consider unintended consequences! And most of all: we think about power!

“Thinking about power” has neatly swallowed a whole world of domains that create real readiness: the always-strange specificities of history, the global variation in poetic languages, the deep and wide realm of ethical reasoning, the vigorously debated ideas about the role of the state to provide for human affairs. The self-satisfaction of using a hand-wavey notion of power as an organizing principle ticks the boxes of participatory readiness for most people in my domains. Look for winners and losers, and you have won the day. It’s not just job readiness, they say; it’s alerting young people that power is always operative. Participatory readiness, done.

Do I need to say this? Power is always operative in civic life, but collapsing all contextual and participatory matters to transactions of power, with winners and losers, oppressor and oppressed, doesn’t help students deal with complex geo-political matters like what’s playing out in Gaza. In Allen’s terms, many professors are satisfied with encouraging students’ literacy in the “fair fighting” mode of civic agency — protests and speeches and demonstrations, with all the moral clarity they either reflect or seem to create — and meanwhile, the more slow and boring work of disinterested deliberation, and the more richly symbolic and subtle work of prophetic reframing, lie in atrophy. Professional readiness curricula, overlaid with a module here and there on ahistorical, monolithic ideas about power, just won’t suffice. Not for real participatory readiness.

There are signs of life in shoring up the deliberative side of participatory readiness. This civil discourse project at Duke (https://civildiscourse.duke.edu/ ) is representative of some of that effort. Civics education is generally experiencing another reinvigoration; I see lots of people talking about it. But in pre-professional settings like mine, there’s a tinderbox mix of mostly-job-skills, plus the thinnest layer of power, that stands in too handily for participatory readiness.

And even if we fortify the means and methods of disinterested deliberation, even if we diversify and enrich the participatory with greater humanities, fine arts, and social sciences exposure, another conundrum presents itself. Deliberation presupposes contested visions of the good life among democratic citizens. How are those visions, those strongly-held first principles that are the bedrock of our lifeworlds, to be formed? That’s next."

[Part 1:
https://sarahendren.com/2024/06/10/the-how-and-the-why/

Part 3:
https://sarahendren.com/2024/06/21/the-how-and-the-why-part-3/

Part 4:
https://sarahendren.com/2024/07/25/the-how-and-the-why-part-4/

Part 5:
https://sarahendren.com/2024/08/24/the-how-and-the-why-part-5/ ]]]></description>
<dc:subject>sarahendren colleges formation deliberation education highered highereducation universities admissions 2024 civildiscourse civics experience power participation participatory readiness ethics reasoning citizenship engagement reframing propheticreframing fairfighting freedom danielleallen thehowandthewhy</dc:subject>
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<item rdf:about="https://www.persuasion.community/p/deep-reading-will-save-your-soul">
    <title>Deep Reading Will Save Your Soul - by William Deresiewicz</title>
    <dc:date>2024-05-30T16:21:54+00:00</dc:date>
    <link>https://www.persuasion.community/p/deep-reading-will-save-your-soul</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Real learning has become impossible in universities. DIY programs offer a better way."

...

"Higher ed is at an impasse. So much about it sucks, and nothing about it is likely to change. Colleges and universities do not seem inclined to reform themselves, and if they were, they wouldn’t know how, and if they did, they couldn’t. Between bureaucratic inertia, faculty resistance, and the conflicting agendas of a heterogenous array of stakeholders, concerted change appears to be impossible. Besides, business is good, at least at selective schools. The notion, floated now in certain quarters, that students and parents will turn from the Harvards and Yales in disgust is a fantasy. As long as elite institutions remain the principal pipeline to elite employers (and they will), the havers and strivers will crowd toward their gates. Everything else—the classes, the politics, the arts and sciences—is incidental.

Which is not to say that interesting things aren’t happening in post-secondary (and post-tertiary) education. They just aren’t happening, for the most part, on campus. People write to me about this: initiatives they’ve started or are starting or have taken part in. These come, as far as I can tell, in two broad types, corresponding to the two fundamental complaints that people voice about their undergraduate experience. The first complaint is that college did not prepare them for the real world: that the whole exercise—papers, busywork, pointless requirements; siloed disciplines and abstract theory—seemed remote from anything that they actually might want to do with their lives. 

Programs that address this discontent exhibit a remarkably consistent set of characteristics. They are interdisciplinary, integrating methods and perspectives—from, say, engineering and the social sciences—that are normally kept apart. They are informal, eschewing frontal instruction and traditional modes of evaluation. They are experiential, more about doing—creating, collaborating—than reading and writing. They are extramural, bringing students into the community for service projects, internships, artistic installations or performances. They are directed to specific purposes, usually to do with social amelioration or environmental rescue. Above all, they are student-centered. Participants are enabled (and expected) to direct their education by constructing bespoke curricula out of the resources the program gives them access to. In a word, these endeavors emphasize “engagement.”

All this is fine, as far as it goes. It has analogues and precedents in higher ed (Evergreen, Bennington, Antioch, Hampshire) as well as in the practice of progressive education, especially at the secondary level. High schools will focus on “project-based learning,” with assessment conducted through portfolios and public exhibitions. A student will identify a problem (a human need, an injustice, an instance of underrepresentation), then devise and implement a response (a physical system, a community-facing program, an art project). 

Again, I see the logic, it is just what many students want, but what bothers me about this educational approach—the “problem” approach, the “STEAM” (STEM + arts) approach—is what it leaves out. It leaves out the humanities. It leaves out books. It leaves out literature and philosophy, history and art history and the history of religion. It leaves out any mode of inquiry—reflection, speculation, conversation with the past—that cannot be turned to immediate practical ends. Not everything in the world is a problem, and to see the world as a series of problems is to limit the potential of both world and self. What problem does a song address? What problem will reading Voltaire help you solve, in any predictable way? The “problem” approach—the “engagement” approach, the save-the-world approach—leaves out, finally, what I’d call learning.

And that is the second complaint that graduates tend to express: that they finished college without the feeling that they had learned anything, in this essential sense. That they hadn’t been touched. That they hadn’t been changed. That there is a treasure out there—call it the Great Books or just great books, the wisdom of the ages or the best that has been thought and said—that its purpose is to activate the treasure inside them, that they had come to one of these splendid institutions (whose architecture speaks of culture, whose age gives earnest of depth) to be initiated into it, but that they had been denied, deprived. For unclear reasons, cheated.

I had students like this at Columbia and Yale. There were never a lot of them, and to judge from what’s been happening to humanities enrollments, there are fewer and fewer. (From 2013 to 2022, the number of people graduating with bachelors degrees in English fell by 36%. As a share of all degrees, it fell by 42%, to less than 1 in 60.) They would tell me—these pilgrims, these intellectuals in embryo, these kindled souls—how hard they were finding it to get the kind of education they had come to college for. Professors were often preoccupied, with little patience for mentorship, the open-ended office-hours exploration. Classes, even in fields like philosophy, felt lifeless, impersonal, like engineering but with words instead of numbers. Worst of all were their fellow undergraduates, those climbers and careerists. “It’s hard to build your soul,” as one of my students once put it to me, “when everyone around you is trying to sell theirs.”

That student’s name was Matthew Strother. It was through Matthew—he was in his early thirties by this point, and still seeking—that I learned about perhaps the two most prominent initiatives to have sprung up off-campus of late in response to the hunger for serious study. The first is the Brooklyn Institute for Social Research, which was founded in 2012 and now offers dozens of courses a year both in person and online. Its seminars meet three hours a week for four weeks. Recent offerings include classes on Melville’s The Confidence Man, Eric Auerbach’s Mimesis, fairy tales, and Mesopotamia. With its leftist commitments, BISR also runs courses in critical theory and the social sciences: Jacques Lacan, Gilles Deleuze, “Racial Capitalism,” “The Politics of Pregnancy.”

The second initiative Matthew alerted me to is the Catherine Project, which launched in 2020. Its vibe is very different from BISR’s. BISR was founded by a group of Columbia doctoral students. The Catherine Project was founded by Zena Hitz, a teacher at the St. John’s great books college in Annapolis, a Catholic convert, and, for three years, a resident of Madonna House, a monastic community in eastern Ontario. BISR is named for the Frankfurt Institute for Social Research, birthplace in the 1930s of the Frankfurt School of Marxist social thought. The Catherine Project is named for Catherine of Alexandria, an early Christian martyr, and Catherine Doherty, Madonna House’s founder.

BISR is explicitly political as well as educational; its Praxis program offers workshops and other resources to labor unions and nonprofits. The Catherine Project sees itself as being in the business of creating “communities of learning”; its principles include “conversation and hospitality, “simplicity [and] transparency.” Classes (called tutorials, in keeping with the practice at St. John’s) are free (BISR’s cost $335), are capped at four to six students (at BISR, the limit is 23), run for two hours a week for twelve weeks, and skew towards the canon: the Greeks and Romans, Pascal and Kierkegaard, Dante and Cervantes (the project also hosts a large number of reading groups, which address a wider range of texts). If BISR aspires to create a fairer market for academic labor—instructors keep the lion’s share of fees—the Catherine Project functions as a gift economy (though plans are to begin to offer tutors modest honoraria).

Add to these the Zephyr Institute, founded in 2014, which runs humanities-based programs in Silicon Valley. Add the Hertog Foundation’s humanities program, which since 2020 has conducted online seminars for mixed groups of undergraduates, graduate students, and young professionals. Add the reading groups and salons that have been proliferating both in-person and online. And many more initiatives, no doubt, that I have yet to learn of.

A number of factors play into this upsurge. One, of course, is the internet, as both a medium of study and a means to publicize offline opportunities. Another is the sense that academic humanities departments have long been inimical to humanistic inquiry—a major reason college students have felt cheated of it—as opposed to political tub-thumping. A former student who did an MFA in fiction at a major public university remarked that while the program’s writing instruction was only so-so, at least the workshops afforded the chance to really read, unlike what went on in what he called the institution’s “clownish” English department.

A third is less obvious. The long-term crisis in academic employment—the shift to adjunct labor, the glut of PhDs—has created a large pool of qualified instructors only loosely attached to, or entirely detached from, the academy. BISR’s faculty, almost all of whom have doctoral degrees, include not only adjuncts (and appointed professors), but book editors, full-time writers, a university librarian, an archaeologist, and a psychoanalyst-in-training. As Russell Jacoby has noted, the migration of intellectuals into universities in the decades after World War II, which he documented in The Last Intellectuals, has more recently reversed itself. The rise, or re-rise, of little magazines (Dissent, Commentary, Partisan Review then; n+1, The New Inquiry, The Point, The Drift, et al. now) is part of the same story. 

The Catherine Project’s faculty reflects a fourth factor. If there are students who despair at the condition of the humanities on campus, there are professors who do so as well. Many of her teachers, Hitz told me, have regular ladder appointments: “We draw academics—who attend our groups as well as leading them—because the life of the mind is dying or dead in conventional institutions.” Undergraduate teaching, she added, “is a particularly hard pull,” and the Catherine Project offers faculty the chance to teach people “who actually want to learn.”

And, I’d add, who can. Nine years ago, Stephen Greenblatt wrote: “Even the highly gifted students in my Shakespeare classes at Harvard are less likely to be touched by the subtle magic of his words than I was so many years ago or than my students were in the 1980s in Berkeley. … The problem is that their engagement with language … often seems surprisingly shallow or tepid.” By now, of course, the picture is far worse. Last year, in an article about the plunge in humanities enrollments, another Harvard English professor, Amanda Claybaugh, was quoted as follows: “The last time I taught The Scarlet Letter, I discovered that my students were really struggling to understand the sentences as sentences—like, having trouble identifying the subject and the verb.” And this is at Harvard. It’s no wonder faculty are thirsty for students with whom they can actually have a dialogue about the books they love.

I am involved in one of these off-campus ventures myself. My student Matthew, having spent many years searching for, then dreaming of, his ideal intellectual environment, decided to create it himself. It would marry rigorous group study of literary and philosophical texts with mindful living and abstention from technologies of communication. It would be a face-to-face community, a retreat from distraction, a school for adults. It would be small, self-governing, contemplative, and free of charge. He studied models: Deep Springs College, Plato’s Academy, Nietzsche’s experiences at Villa Rubinacci. He made copious notes. He outlined a set of principles. He purchased property in upstate New York.

But he did not live to see his plans take form. Matthew died last year, of cancer, at the age of 35, in the middle of his life’s way. But such was the beauty of his dream, and the love that he inspired, that some of us who knew him, led by his widow, Berta Willisch, determined to see it realized. Already this year, the Matthew Strother Center for the Examined Life is running three ten-day pilot programs for five participants each (plans are to expand to groups of ten and also offer longer sessions). The faculty include myself, Zena Hitz, and Len Nalencz, a friend of Matthew’s and a professor at the University of Mount Saint Vincent.

The response to the announcement of our pilot programs confirmed for me the existence of a large, unmet desire for text-based exploration, touching on the deepest questions, outside the confines of higher education. With limited publicity, a tight deadline, and a fairly demanding application process, we received nearly 160 submissions. Applicants ranged from graduating college seniors to people in their 70s. They included teachers, artists, scientists, and doctoral students from across the disciplines; a submarine officer, a rabbinical student, an accountant, and a venture capitalist; retirees, parents of small children, and twentysomethings at the crossroads. Forms came in from India, Jordan, Brazil, and nine other foreign countries. The applicants were, as a group, tremendously impressive. If it had been possible, we would have taken many more than fifteen.

When asked why they wanted to participate, a number of them spoke about the pathologies of formal education. “We have a really damaged relationship to learning,” said one. “It should be fun, not scary”—as in, you feel that you’re supposed to know the answer, which as a student, as she noted, makes no sense. “Study or attention,” said another, “has been lodged in an institution that has its own incentives,” like sorting for “merit.” “We need opportunities for reading and exploration that lie outside the credentialing system of the modern university,” he went on, because there’s so much in the latter that cuts against “the slow way that kind of learning unfolds.” A third, a dedicated autodidact who dropped out of a prestigious institution, used the architectural theorist Christopher Alexander’s notion of an “intimacy gradient” to describe his urge to enter into deeper contact with material than college courses typically allow. “For life’s significant questions,” he wrote, “like how one might choose to live, answers are to be found by moving along the gradient, not by ambling around the periphery.”

“How one might choose to live.” For many of our applicants—and this, of course, is what the program is about, what the humanities are about—learning has, or ought to have, an existential weight. Beneath their talk of education, of unplugging from technology, of having time for creativity and solitude, I detected a desire to be free of forces and agendas: the university’s agenda of “relevance,” the professoriate’s agenda of political mobilization, the market’s agenda of productivity, the internet’s agenda of surveillance and addiction. In short, the whole capitalistic algorithmic ideological hairball of coerced homogeneity. The desire is to not be recruited, to not be instrumentalized, to remain (or become) an individual, to resist regression toward the mean, or meme.

That is why it’s crucial that the Matthew Strother Center has no goal—and this is true of the Catherine Project and other off-campus humanities programs, as well—beyond the pursuit of learning for its own sake. Which means, for the sake of whatever students want to do with it, of whomever it might make them. This is freedom. When education isn’t pointed in particular directions, its possibilities are endless. After college, Matthew disappeared to Europe. I didn’t hear from him for five years. Finally, I got a letter—at some thirty pages, the longest I’ve ever received. It was a spiritual diary that doubled as a reading log. He referenced Joyce, Hesse, Bellow, Camus, Lawrence, Larkin, Miller, Maugham, Hemingway, Chesterton, Salinger, Durell, Ozick, Blake, Gorky, Chekhov, Geoff Dyer, Paul Goodman, Roberto Calasso, David Shields, Gregoire Bouillier, and George WS Trow. At the end, he wrote this: “The straight river of my narrative has opened onto the wide deltas of the present, and looking out to sea there’s nowhere to go but anywhere.” Exactly."]]></description>
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    <title>The Stuff of (a Well-Lived) Life - by L. M. Sacasas</title>
    <dc:date>2024-05-16T04:42:27+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/the-stuff-of-a-well-lived-life</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Watching the ad, I mostly thought to myself, “I’m glad Albert Borgmann, may he rest in peace, is not around to see this.” (I understand, of course, that this is not what most normal people thought as they watched the ad.) But then I thought, “I don’t know, how good might it have felt to see your whole critical philosophy of technology, first articulated in the mid-1980s, so fully vindicated by both the tech company’s unwitting admission and the negative response it triggered?”

Borgmann, who passed away just over a year ago, was a German-American philosopher of technology. In my view, which you can take with a grain of salt, he was one of the giants of the field, and he has deeply informed my own thinking and writing. On the occasion of his death, I re-published an essay I’d written years ago, which serves as a decent introduction to some of the main themes in his work. The essay was titled, “Why An Easier Life Is Not Necessarily Happier.”1

To keep us moving briskly along and focused on Apple’s implicit vision of human flourishing as conveyed in their recent ad, here are the core relevant concepts from Borgmann’s work.

In an effort to understand the dominant technological patterns of the age, Borgmann identified what he called the device paradigm. The logic of the device paradigm is pretty straightforward. It describes the tendency to hide the complex machinery of a technology below a slick, commodious surface that makes the output of a device available to the user with minimal effort. The goods a device offers its users are “rendered instantaneous, ubiquitous, safe, and easy.” “A commodity is truly available,” Borgmann writes, “when it can be enjoyed as a mere end, unencumbered by means.” Apple products have long been leading exemplars of the device paradigm.

But this is only part of the picture. Borgmann opposed devices to what he called focal things. Focal things demand something of us. They require a measure of care, practice, and engagement that devices do not. Our use of them induces our focus, which they invite by design. “The experience of a [focal] thing,” Borgmann also notes, “is always and also a bodily and social engagement with the thing’s world.” There are, in other words, embodied and communal dimensions to the use of a focal thing. They involve our bodies, and they involve us in relationships to a degree that devices do not.

Consider just one of many possible examples: musical instruments. To learn how to make music with a guitar, for example, requires time and effort. Mastery of the instrument will take a great deal of time and effort. Your body may literally be marked by the effort with calloused finger tips. But the rewards are great, too. The pleasure of making and not merely consuming music, and of sharing it with others.2 In short, focal things are characterized by the kind of engagement which they invite and sustain. Or as I’ve put elsewhere, in relation to devices we tend to be relegated to the status of user, who may more often than not be the one being used. But no one would describe a musician as a user. Yes, they use the instrument, but the richness of the relationship between the musician and their instrument demands a different term, one that signals the degree to which a skill is cultivated in relation to the focal thing. We speak of musicians, not users of musical instruments because the musician is characterized by a set of skills they have cultivated in order to make something with the instrument.

So, then, one more thing I can say for Apple’s ad is this: when explaining Borgmann’s work, I can now simply say “watch this.” The ad amounts to a compelling, visceral depiction of a device crushing an array of focal things and thus eliminating the corresponding focal practices and their attendant skills and pleasures. It is a visual depiction of the triumph of the device paradigm.

The near universal response to the ad, which was heartening, also demonstrated another of Borgmann’s core claims: our experience tends to be enriched by focal things and diminished by devices. A good life is supported by a diverse array of focal things and practices, which tend to reward us with deeper, more meaningful experiences; a gratifying measure of bodily skill and competence; and possibly even a stronger fabric of relationships. Alternatively, a life characterized merely by the consumption of virtual goods mediated through devices, and the subsequent dependence and isolation such a life necessarily entails, will not be conducive to our well-being.

Granted, it is hard to resist the promise of ease, safety, efficiency, and convenience, particularly when many of us may already be operating with some degree of burnout and exhausted by what is demanded of us to simply get by day to day. This is the trap set for us by our existing social order. When society is built to run like a machine for the optimization of profit and productivity with little regard for the constraints inherent in the embodied human condition, then we are tempted to embrace the device paradigm as a matter of survival or because we have been conditioned by the machine and have internalized its values.

The point, to be clear, is not that you and I must cook every meal from scratch or listen only to music we make for ourselves or never use a device that may facilitate the completion of certain tasks. The point is that we ought to resist any vision of the good life in which we are reduced to mere consumers of readily accessible digitally simulated goods or in which human flourishing is indexed solely to the sheer quantity of our techno-economic system’s outputs without reference to their kind and quality. Implicit in Apple’s ad is the idea that virtually unlimited access to such goods is the summum bonum of human existence.

I have the good fortune of being able to walk to a farmer’s market most Saturday mornings. Usually, some local musicians will be performing. The acts vary from young, solo artists to duos or groups of various styles and compositions. Last Saturday, I listened as an older couple, easily in their seventies if not their eighties, played and sang together. The old man played guitar and his wife played the fiddle as they sang an assortment of classic American folk songs.

I do not know their story, of course, but they appeared to be enjoying themselves and for a few moments they enriched my life. I can imagine the tale their instruments could tell, and I can imagine how much those relatively simple instruments must mean to them. Ordinarily, the user of a device is only all too ready to part with it when a newer model arrives or when it loses its novelty or functionality. The reaction to the Apple ad reminds us that focal things are not so readily parted with. They are deeply valued and even treasured.

If the Apple ad was a graphic depiction of the triumph of the device paradigm and the crushing of focal things along with the forms of life they sustain, then this couple playing their instruments together after many long years embodied the joy and satisfaction focal things and practices bring to our lives.

These appear to be the two paths presented to us: one in which the device paradigm colonizes more and more swaths of our experience and we are increasingly reduced to swiping along a glassy surface of endless content, or one in which we refuse the lure of limitless and meaningless consumption and reclaim focal things and practices along with the skills, satisfactions, and community they generate."]]></description>
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</item>
<item rdf:about="https://cacm.acm.org/opinion/bias-skew-and-search-engines-are-sufficient-to-explain-online-toxicity/">
    <title>Bias, Skew, and Search Engines Are Sufficient to Explain Online Toxicity – Communications of the ACM</title>
    <dc:date>2024-03-25T21:32:17+00:00</dc:date>
    <link>https://cacm.acm.org/opinion/bias-skew-and-search-engines-are-sufficient-to-explain-online-toxicity/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Social media would still be a mess even without engagement algorithms."]]></description>
<dc:subject>socialmedia algorithms 2024 bias skew searchengines henryfarrell cosmashalizi engagement internet web online</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:663b2b6dce97/</dc:identifier>
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</item>
<item rdf:about="https://www.programmablemutter.com/p/zombies-rabbit-holes-and-platform">
    <title>Rabbit-holes, zombies and platform pathologies</title>
    <dc:date>2024-03-25T21:16:25+00:00</dc:date>
    <link>https://www.programmablemutter.com/p/zombies-rabbit-holes-and-platform</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Engagement maximizing algorithms are less consequential than you might think."
]]></description>
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</item>
<item rdf:about="https://theconvivialsociety.substack.com/p/desire-dopamine-and-the-internet">
    <title>Desire, Dopamine, and the Internet - by L. M. Sacasas</title>
    <dc:date>2024-03-24T02:39:43+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/desire-dopamine-and-the-internet</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[in response to:
https://www.honest-broker.com/p/the-state-of-the-culture-2024 ]

"But what has this to do with so-called “dopamine culture”?

The organizing principle of this essay has been this: the “dopamine culture” frame is too simplistic and tacitly9 encourages an impoverished view of human personhood. To reduce a discussion of this significance to the operations of dopamine already sets us off on the wrong path. We need a fuller account of our relationship with digital media as well as a richer story of human desire in order to see our way through the challenges we face. Interestingly, the dopamine framing is also an artifact of the condition it tries to explain: it is a powerful and catchy meme, although one that is offered in the best spirit. For these reasons, I fear that it may trap us in the very patterns that it seeks to overcome.

What I have attempted to offer in its place is a wider and more substantive array of explanations for the dynamics of digital culture, grounded in a specific understanding of our media environment and of the human condition. Take these for whatever they may be worth. At the very least, I hope they prompt thoughtful conversation and reflection.

Finally, coming back to the question Sophie posed when asked to consider setting aside her smartphone for a period of time: “Why would I do that?” Why might any of us seek to better order our relationship to digital media?

This is the question we need to be asking and attempting to answer, for ourselves and for others. We need a compelling account of silence, solitude, attention, disciplined engagement, well-considered restraint, vulnerability, and risk. But not for their own sake or for the sake of nebulously resisting the lure of digital technologies, and much less out of a misguided reactionary impulse. Rather, we must come to see these as the necessary skills and requisite virtues for the pursuit of our well-being and that of our neighbors."]]></description>
<dc:subject>lmsacasas 2024 desire dopamine addiction socialmedia tedgioia technology internet web online distraction history responsibility culture society resistance solitude attention discipline self-discipline engagement restraint vulnerability risk risktaking silence smartphones digital media environment digitalmedia personhood humans compulsion annalembke hannarharendt loneliness blaisepascal alanjacobs dualism dualities duality relationships abundance modernity hartmutrosa superabundance well-being conviviality philiprieff anti-culture deepculture reality scarcity information wellbeing</dc:subject>
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</item>
<item rdf:about="https://newsletter.galavantmedia.org/archive/someday-we-will-learn-how-to-live/">
    <title>Someday / we will learn how to live.</title>
    <dc:date>2024-02-24T01:00:47+00:00</dc:date>
    <link>https://newsletter.galavantmedia.org/archive/someday-we-will-learn-how-to-live/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Because I had a migraine and because I was busy, I didn't spend any time in the Kindle app reading any of the various books I'm working my way through. That meant that when I did open the app I was greeted with a large zero where my previous "consecutive days read" had been.

It was not the first time I have been irked both by the reliance of tech companies on gamifying our every interaction in the service of ~engagement~ and it is not the first time my initial and immediate reaction has been to rue the loss of my streak.

I was reminded of Dan Hon's characterization of "streaks considered harmful" back in 2020:

<blockquote>There are rumors that the next Apple Watch (the Series 6) will include “anxiety monitoring”. If you know me, then you’ll know that this rumor has itself made me anxious, and I’m simultaneously optimistic about the opportunity for devices to humanely and compassionately help with mental illness and also terrified about that help coming from a device wherein the Ring copy includes calls to action about CRUSHING IT THE NEXT DAY. Not least of which my belief that Apple Watch’s fitness ring mechanic and streaks can be actively harmful to mental health.

Speaking of streaks, I don’t think I’ve written about this yet, but I heard at this year’s IXDA that Duolingo’s best-selling and most profitable in-app purchase is the one that allows you to have a break and resume a streak...</blockquote>

More on that subject in another one of Dan's recent newsletters, including the key insight: "what you want is consistency, and not a streak."

I always have streaks on the brain, because I am always using technology (including an Apple Watch, with which I have a fractious relationship and which I ocassionally swap out for a purely analog, no-notifications, just-the-time experience).

And because I write and publish and send this newsletter, and have done every week for years and years. Very occasionally I am asked why I write this, and among the answers I could offer perhaps the trust is that it enforces consistency. There's value in showing up, even and especially when no tech company gives you a gold star or a closed ring for it.

Attribution

<blockquote>Someday
we will learn how to live.  All of us
surviving without violence
never stop dreaming how to cure it.
What changes?</blockquote>

— from What Changes? by Naomi Shihab Nye"]]></description>
<dc:subject>2022 danohon consistency streaks apps engagement stacy-marieishmael writing newsletters naomishihabnye poetry poems life living analog notification experience duolingo measurement quantification reading howweread howwewrite applewatch anxiety mentalhealth stress</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://jacobin.com/2024/01/artificial-intelligence-solves-problems-we-dont-have">
    <title>Artificial Intelligence Solves Problems We Don’t Have</title>
    <dc:date>2024-02-16T16:18:22+00:00</dc:date>
    <link>https://jacobin.com/2024/01/artificial-intelligence-solves-problems-we-dont-have</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["AI might take some administrative jobs and cheapen cultural production. What it won’t do is help us care for each other in an age of demographic change and institutionalized neglect."]]></description>
<dc:subject>artificialintelligence ai alexanderbrentler care caring institutions engagement automation 2024 demographics culture culturealproduction</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:95396dc25b73/</dc:identifier>
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<item rdf:about="https://www.theguardian.com/news/2024/jan/16/the-tyranny-of-the-algorithm-why-every-coffee-shop-looks-the-same">
    <title>The tyranny of the algorithm: why every coffee shop looks the same | | The Guardian</title>
    <dc:date>2024-01-21T16:42:10+00:00</dc:date>
    <link>https://www.theguardian.com/news/2024/jan/16/the-tyranny-of-the-algorithm-why-every-coffee-shop-looks-the-same</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["From the generic hipster cafe to the ‘Instagram wall’, the internet has pushed us towards a kind of global ubiquity – and this phenomenon is only going to intensify"

...

"Pursuing Instagrammability is a trap: the fast growth that comes with adopting a recognisable template, whether for a physical space or purely digital content, gives way to the daily grind of keeping up posts and figuring out the latest twists of the algorithm – which hashtags, memes or formats need to be followed. Digital platforms take away agency from the business owners, pressuring them to follow in lockstep rather than pursue their own creative whims. There’s a risk as well in hewing too closely to trends. If a trope becomes stale, the algorithmic audiences won’t engage with it, either. That’s why the perfect generic coffee shop design keeps changing slightly, adding more potted plants or taking a few away. In the algorithmic feed, timing is everything.

The other strategy is to remain consistent, not worrying about trends or engagement and simply sticking to what you know best – staying authentic to a personal ethos or brand identity in the deepest sense. In a way, coffee shops are physical filtering algorithms, too: they sort people based on their preferences, quietly attracting a particular crowd and repelling others by their design and menu choices. That kind of community formation might be more important in the long run than attaining perfect latte art and collecting Instagram followers. That is ultimately what Anca Ungureanu was trying to do in Bucharest. “We are a coffee shop where you can meet people like you, people that have interests like you,” she said. Her comment made me think that a certain amount of homogeneity might be an unavoidable consequence of algorithmic globalisation, simply because so many like-minded people are now moving through the same physical spaces, influenced by the same digital platforms. The sameness has a way of compounding."]]></description>
<dc:subject>kylechayka 2024 algorithms internet instagram marketing web ubiquity coffeeshops cafes sameness homogeneity monotony monoculture globalization airbnb homogenization spivak manuelcastells thomasfriedman local authenticity wework coworking platforms tiktok luisbarragán airspace whiteness wealth gentrification online socialmedia growth slow small consistency trends engagement metrics coffeehouses gayatrichakravortyspivak</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:acc84ee12d15/</dc:identifier>
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</item>
<item rdf:about="https://www.technologyreview.com/2023/10/17/1081194/how-to-fix-the-internet-online-discourse/">
    <title>How to fix the internet | MIT Technology Review</title>
    <dc:date>2023-10-24T19:01:51+00:00</dc:date>
    <link>https://www.technologyreview.com/2023/10/17/1081194/how-to-fix-the-internet-online-discourse/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If we want online discourse to improve, we need to move beyond the big platforms."

]]></description>
<dc:subject>internet 2023 katienotopoulos webc online commoditization attention culture history networks platforms alphabet google ads advertising fta doubleclick meta facebook data privacy 4chan dailystormer revengeporn racism reddit instagram socialmedia spam incels scams harassment roblox fakenews targetedadvertising qanon truthers flateartheres mentalhealth bodyimage eatingdisorders youtoub addiction screentime watchtime engagement twitter trust safety society federation federatednetworks mastodon bluesky eff paigecollings discord small scale scaling anildash ownership</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=Da6bcMEjNj4">
    <title>Neil Howe: Crisis Looms Now That The Fourth Turning Is Here - YouTube</title>
    <dc:date>2023-08-05T15:39:18+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Da6bcMEjNj4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It's said that history unfolds in cycles.

That civilizations and societies boom, bust and rise anew to repeat the pattern -- a pattern that is surprisingly predictable in both its timing and trajectory.

Today's guest expert is demographer Neil Howe, co-author of the book The Fourth Turning, a seminal work in which he and his fellow researcher William Strauss laid out the evidence for these "seasons" of societal change that they referred to as "turnings".

When that book first came out in 1997, Howe & Strauss warned that the next societal "winter" -- the next "4th turning" to use their label -- would begin early on in the new millennium.

In his brand new sequel, "The Fourth Turning Is Here", Howe reveals that we are now indeed deep within a Fourth Turning that started roughly in 2008, commensurate with the Global Financial Crisis.

Our current society has entered the "bust" part of its cycle -- where the status quo falls apart -- often chaotically. 

What should we expect from this period of disruption? Are there steps we can take to improve our odds of persevering?

And perhaps more importantly, how can we position ourselves to play a constructive role -- and possibly thrive -- as this Fourth Turning concludes, to be replaced -- as history suggests -- by a new & hopefully better, order."

[continues (with more focus on investing):
https://www.youtube.com/watch?v=CzH8TjV3TjQ

Howe's previous appearance on the show:

Part 1 (as greatest hits series)
https://www.youtube.com/watch?v=u9EmSI12raQ

Part 1
https://www.youtube.com/watch?v=K8Ndnpfw69w

Part 2
https://www.youtube.com/watch?v=eAuGfUli0gs ]]]></description>
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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>
<item rdf:about="https://tricycle.org/magazine/buddhism-without-beliefs/">
    <title>Buddhism Without Beliefs - Tricycle: The Buddhist Review</title>
    <dc:date>2023-06-04T20:45:52+00:00</dc:date>
    <link>https://tricycle.org/magazine/buddhism-without-beliefs/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Stephen Batchelor’s new book proposes a profound and passionate agnosticism as an authentic approach to dharma."

> "This is not a process of self- or world-transcendence, but one of self- and world-creation."

[via: https://www.robinsloan.com/newsletters/lit-up-like-a-sparkler/ ]]]></description>
<dc:subject>buddhism belief unknowing notknowing ignorance 1997 stephenbatchelor agnosticism dharma humility knowledge religion faith learning zen buddha transiency transience science scientism ambiguity worldview change conformism tradition orthodoxy freedom engagement unfinished ongoing absorption exploitation insecurity disorder aimlessness refuge creativity imagination conservatism institutions autonomy greed adaptability flexibility lightnessoftouch canon living life responsibility individualism transcendence nirvana compassion commitment accomplishment praxis consolation confrontation practice skepticism religiosity anguish isms socrates philosophy method reason certainty uncertainty thhuxley consumerism atheism creeds creed secularism worship idols anarchism anarchy elites elitism monks experts expertise history politics autocracies community environment security structure fear aggression changemaking utopia direction totalitarianism action peace peacefulness self-creation mind siddharthagautama awakening problems</dc:subject>
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</item>
<item rdf:about="https://theconvivialsociety.substack.com/p/waste-your-time-your-life-may-depend">
    <title>Waste Your Time, Your Life May Depend On It</title>
    <dc:date>2023-05-16T23:45:26+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/waste-your-time-your-life-may-depend</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>lmsacasas time productivity slow small resistance 2023 albertborgmann timwu technology happiness attention care maintenance work labor systems social enjoyment senses allthesenses conviviality convenience efficiency effort commodities hearth kinship context bodies cyborgs principles friction relativity risk trouble humans human humanism availability engagement socialengagement ubiquity augmentation joy lewismumford hartmutrosa profit capitalism fidelity evanselinger ivanillich drudgery creativity ideleness optimization tasks life living sustainability</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:9fd1268dace6/</dc:identifier>
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<item rdf:about="https://podcasts.apple.com/us/podcast/best-of-ruth-ozekis-enchanted-relationship-to-minds/id1548604447?i=1000571550798">
    <title>The Ezra Klein Show: Best Of: Ruth Ozeki’s Enchanted Relationship to Minds and Possessions on Apple Podcasts</title>
    <dc:date>2022-12-05T03:10:14+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/best-of-ruth-ozekis-enchanted-relationship-to-minds/id1548604447?i=1000571550798</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://www.nytimes.com/2022/01/25/opinion/ezra-klein-podcast-ruth-ozeki.html

transcript:
https://www.nytimes.com/2022/01/25/podcasts/transcript-ezra-klein-interviews-ruth-ozeki.html ]

"Today we're taking a short break and re-releasing one of our favorite episodes from 2022, a conversation with the novelist and Buddhist priest Ruth Ozeki. We'll be back with new episodes next week!

The world has gotten louder, even when we’re alone. A day spent in isolation can still mean a day buffeted by the voices on social media and the news, on podcasts, in emails and text messages. Objects have also gotten louder: through the advertisements that follow us around the web, the endless scroll of merchandise available on internet shopping sites and in the plentiful aisles of superstores. What happens when you really start listening to all these voices? What happens when you can’t stop hearing them?

Ruth Ozeki is a Zen Buddhist priest and the author of novels including “A Tale for the Time Being,” which was shortlisted for the Booker Prize, and “The Book of Form and Emptiness,” which I read over paternity leave and loved. “The Book of Form and Emptiness” is about Benny, a teenager who starts hearing objects speak to him right after his father’s death, and it’s about his mother, Annabelle, who can’t let go of anything she owns, and can’t seem to help her son or herself. And then it’s about so much more than that: mental illnesses and materialism and consumerism and creative inspiration and information overload and the power of stories and the role of libraries and unshared mental experiences and on and on. It’s a book thick with ideas but written with a deceptively light, gentle pen.

Our conversation begins by exploring what it means to hear voices in our minds, and whether it’s really so rare. We talk about how Ozeki’s novels begin she hears a character speaking in her mind, how meditation can teach you to detach from own internal monologue, why Marie Kondo’s almost animist philosophy of tidying became so popular across the globe, whether objects want things, whether practicing Zen has helped her want less and, my personal favorite part, the dilemmas posed by an empty box with the words “empty box” written on it.

Mentioned:
The Great Shift by James L. Kugel

Book recommendations:
When You Greet Me I Bow by Norman Fischer
The Aleph and Other Stories by Jorge Luis Borges
Vibrant Matter by Jane Bennett

This episode contains a brief mention of suicidal ideation. If you are having thoughts of suicide, call the National Suicide Prevention Lifeline at 1-800-273-8255 (TALK). A list of additional resources is available at SpeakingOfSuicide.com/resources."

[See also:
https://www.listennotes.com/podcasts/the-ezra-klein-show/best-of-ruth-ozekis-cEL9YtiVWnB/ ]]></description>
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<item rdf:about="https://www.nytimes.com/2022/11/22/opinion/ezra-klein-podcast-maryanne-wolf.html">
    <title>Opinion | This Is Your Brain on ‘Deep Reading.’ It’s Pretty Magnificent. - The New York Times</title>
    <dc:date>2022-12-05T01:20:54+00:00</dc:date>
    <link>https://www.nytimes.com/2022/11/22/opinion/ezra-klein-podcast-maryanne-wolf.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Transcript:
https://www.nytimes.com/2022/11/22/opinion/transcript-ezra-klein-interviews-maryanne-wolf.html ]

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

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

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

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

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

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

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

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

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

Book Recommendations:
The Gilead Novels by Marilynne Robinson
World and Town by Gish Jen
Standing by Words by Wendell Berry
Love’s Mind by John S. Dunne
Middlemarch by George Eliot"]]></description>
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    <title>What Happened to the Internet? - YouTube</title>
    <dc:date>2022-11-29T20:52:19+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=D77B1YqDgmw</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["You're not alone. We're also wondering what happened to the internet — a place that used to feel more open, free, vibrant, and creative.

Before endless feeds, picture-perfect profiles, and walled gardens…

What happened?!

Tumblr’s first designer Peter Vidani takes us on a journey back to how things were, and how they could be once again.

P.S. Peter's joining our team! 👀"]]></description>
<dc:subject>internet history 2022 walledgardens facebook tumblr thebrowsercompany web online aol petervidani worldwideweb openweb google microsoft markets advertising browsers proprietary business engagement individuality expression creativity arc arcbrowser</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=zJHf_SwNurY">
    <title>Two Things that Would Fix Twitter - YouTube</title>
    <dc:date>2022-11-29T01:00:57+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=zJHf_SwNurY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this clip, Hasan Minhaj mentions two things that he would add to the "Dear Twitter" video Marques made a few weeks ago. Then Marques talks about how he curates a positive Twitter experience by selectively responding to certain kinds of comments."

[See also:

"The Responsibility of Interviewing Powerful People"
https://www.youtube.com/watch?v=VghKXxtsyIk

"In this clip, Hasan Minhaj asks Marques what it's like to sit down with some of the most powerful people on the planet. They talk about Elon Musk, the late Kobe Bryant, and tech CEOs in general. "

and/or the full interview

"Are We Optimistic About Tech with Hasan Minhaj" [tags here also for this longer version]
https://www.youtube.com/watch?v=3Zch9Uaxtrw

"This week, Marques and Andrew sit down with Hasan Minhaj! They discuss everything from fantasy basketball to whether or not artificial intelligence can create art. There are a lot of upsides to new technologies, but there are also some serious negative aspects of technology that are worth discussing (hence this 2-hour long conversation). Despite all the downsides, Marques sheds some light on how he thinks about technology and continues to stay optimistic about the future. This is a good one!

Chapters:
00:00 Intro
02:00 Hasan Minhaj intro and fantasy basketball
07:55 Art and Basketball
20:33 Ad break
20:35 Hasan asks questions from his sticky notes
21:30 Staying honest as the YouTube algorithm has grown
30:00 Hasan's problem with tech
38:49 Is social media good for the entertainment industry?
49:31 Ad break
49:37 Screen addictions and anxiety
01:02:55 Conversations about AI and DALL-E 2
01:14:50 How to fix Twitter and incentivizing positive behavior online 
01:43:45 Elon Musk coverage and interviewing important people
01:55:34 A Race to Z with Hasan Minhaj
01:49:45 Outro"]]]></description>
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<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:24913d77115d/</dc:identifier>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=DRYgY9yO5gc">
    <title>The Un-Private Collection: Hank Willis Thomas + Robin D. G. Kelley - YouTube</title>
    <dc:date>2022-09-20T01:56:24+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=DRYgY9yO5gc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Artist/activist Hank Willis Thomas will speak with his mentor and former teacher, UCLA professor and noted author Robin D. G. Kelley about Thomas’s art practice and his activism as co-founder of the organization For Freedoms. The Broad recently acquired  America (2021) by Thomas, which is on view along with his work 15,580 (2017), 2018 in The Broad’s special exhibition This is Not America’s Flag from May 21 through September 25, 2022. In America, Thomas dismantles the US flag, reforming its red and white bars to spell “America,” prodding the inequity present in the fabric of the nation, past and present. In 15,580 (2017), Thomas commemorates victims of gun violence, each star representing a life lost in the United States in 2017."]]></description>
<dc:subject>hankwillisthomas 2022 robindgjelley art learning love activism flags poetry storytelling hope creativity healing optimism collaboration freedom liberation dreaming freedomdreaming howwething howwelearn jimcrow civilwar democracy confederacy us race racism inclusivity inclusion branding complexity nuance civicengagement engagement politicaldiscourse museums libraries unschooling deschooling lcproject openstudioproject education future messaging stewardship arts society survival attention stillness noticing awareness awakeness now thenow presence appreciation being brands nike capitalism patagonia labor change nba nfl sports accountability critique criticism ajamonet rationalization resistance surrealism andrébreton modernity humanism decolonization advertising markerting speculativefiction speculativedesign ownership wealth community virtuesignaling reparations bayarea sanfrancisco interdependence radicalism radicalimagination imagination colonialism rationality aimécésaire dereckapurnell abolitionism</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f64bad1989d9/</dc:identifier>
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<item rdf:about="https://nomos-glashuette.com/en/magazine/earn-it-first">
    <title>Earn it first — NOMOS Glashütte</title>
    <dc:date>2022-08-20T01:11:21+00:00</dc:date>
    <link>https://nomos-glashuette.com/en/magazine/earn-it-first</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Wayback:
https://web.archive.org/web/20250523085913/https://nomos-glashuette.com/en/magazine/earn-it-first ]

"[image: "Emptiness is rare: On average, we are surrounded by 10,000 things."]

Jörg Hundertpfund spends a lot of time thinking about what designers do—and not only since Greta Thunberg. The ongoing effort around the world and how we use things to make it a better one is a central question for the renowned product designer and professor. Read his interview here.

[image: "Jörg Hundertpfund, product design professor and freelance designer"]

Mr Hundertpfund, you are a product designer and also teach young people design. Is it still possible to do that with a good conscience—given that following Greta Thunberg and Fridays for Future, sustainability is the watchword?

Jörg Hundertpfund: In our world, things define identity and for that reason, play a large role. The exploitation of resources, however, has created a new situation for us—which may be beyond the point of no return. It presents us with huge problems. Every step forward is an experiment with an unknown and possibly precarious result.

For many, it’s becoming too much. Perhaps that is why a young Japanese author recently caused a stir by explaining how to get rid of excess things: Marie Kondo’s guide to tidying up and clearing out has been translated into many languages and become a bestseller. “To kondo” has even become a verb to describe getting rid of unneeded things.

J.H.: That makes perfect sense: You could see consumers today as swimmers in a current—always striving to stretch their arms forward, pull things towards them, and then push those things away behind them again.
But these things pile up behind them and can no longer be pushed away, that’s when they have a problem; you become a horder against your will.

[image: "This could also be seen as a form of consumption: traveling"]

Then you need to find some advice.

J.H.: Yes, something that will tell you how to stop things sticking with you in the first place. How to swim through the mess of life. Perhaps we all just need to take up window shopping again. Or just borrow what we need. Acquiring possessions that have been mass-produced comes at the cost of human and natural resources. This is all very connected to possession and at the same time, a clear problem that we can no longer avoid.

[image: "Window shopping, borrowing, and sharing: A look toward the future shows that new habits would be useful."]

But not buying things any more—is that the solution?

J.H.: We need to “earn” something before we can own it. And I don’t just mean that in terms of financial cost, but also earning in the sense of responsibility.

It’s always said that ownership is a responsibility…

J.H.: Yes. We do have a responsibility towards every thing that we own. Even if it’s just a paperclip.

And usually we own more than a paperclip.

J.H.: The average European owns around 10,000 things! And we have to deal with it all, take care of every single thing, and be responsible for it. In my opinion, that’s not something that’s being learned.

But can things also help us to be successful in life?

J.H.: Yes. We simply need to engage more with the things that surround us. That would not lead to mass consumption. I believe we would realize at some point that new things are not useful at all, unless you have the time to use them. Simply consuming things doesn’t help—at best, it brings us momentary contentment, which quickly becomes stale and feeds the drive towards the next purchase.

[image: "Hungry for the next consumer purchase? Perhaps sketching will take your mind off it."]

You’re a designer. Aren’t making new products also commissions, jobs, and a part of what you do?

J.H.: Of course. In the business of design, every new job and product takes us further. They are our livelihood. But I have been saying for a long time that we cannot simply keep producing things… we need to react. And as a society, we need to reflect on what defines us.

What do you mean by that?

J.H.: When what I own is more important than the social, economic, or ecological environment in which I live, then this is a reality that we need to deal with somehow.

[image: "Jellyfish die and can then come back to life. As humans, it’s better to ask ourselves: What are the consequences of my actions?"]

Are there any good sides to consumption?

J.H.: Well, for example, we are highly mobile. That is a good thing—it educates and connects us. But we have to address the question of how we use this mobility. After all, no-one gets into a plane and asks themselves whether they will be welcome where they are going. The question is always: What is the consequence of my action? What does it have to do with me and to what extent does it affect other people?

And what do you suggest?

J.H.: Today everything has to be easily accessible, work straight away, be self-explanatory, and so on. I think that we should start to see things as a challenge and, in this sense, as an obstacle again. Then you have to spend some time with the things that surround us, thinking about the way we live and why we buy what we do.

Is that how something becomes a good thing to have?

J.H.: Yes, if you don’t just blindly grab things—which is something easier said than done. When the history can continue to be written, and when there is the potential for development in things. That is when another thing can be helpful and create a new, meaningful approach.

And is it sometimes worth buying a watch?

J.H.: Of course! Those who never have enough time could really use a watch."]]></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>
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<item rdf:about="https://two.compost.digital/uncivilizing-digital-territories/">
    <title>COMPOST Issue 02: Uncivilizing Digital Territories by Luandro</title>
    <dc:date>2021-09-23T22:30:37+00:00</dc:date>
    <link>https://two.compost.digital/uncivilizing-digital-territories/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“There’s something very wrong with status-quo culture, starting with the fact that such a thing exists in the first place. How has a culture that directly conflicts with the very essence of being human—being part of planet Earth—become the default? Don’t worry, I won’t attempt to explore the history of patriarchy, the state, or capitalism. The fact is that this system has colonized most of humanity through tools that serve the centralization of power. That might be a very natural thing for animals such as ourselves, but it doesn’t really contribute much to gender and cultural diversity, the rest of the planet, survival, or quality of life, does it?

It’s tempting to think that it’s always been like this: One culture to control them all. But it’s taken thousands of years of colonization for civilizations to develop themselves into this global coercion machine.”]]></description>
<dc:subject>web online community communities local small slow decentralization humanity humanism socialmedia capitalism latecapitalism derrickjensen growth cities power culture oppression oscarkawagley monoculture plurality technology algorithms ai artificialintelligence ranprieur digital coolab digital-democracy democracy locality place collaboration collective collectivism interdependence accessibility assimilation colonization colonialism imperialism wisblocks librerouterproject networks mobile phones smartphones interactive solidarity janastu hackaday wifi microcontrollers software hardware open television platforms education learning howwelearn sharing holeinthewall computers computing servers ownership identity autonomy kindship curiosity maintenance brazil brasil economics governance self-governance sneakernets efficiency engagement exclusion inclusion luandro 2021 internet indigenous indigeneity unschooling deschooling latestagecapitalism</dc:subject>
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<item rdf:about="https://vimeo.com/534944849">
    <title>Spring 2020 Lecture Series - Kameelah Janan Rasheed on Vimeo</title>
    <dc:date>2021-04-13T01:44:03+00:00</dc:date>
    <link>https://vimeo.com/534944849</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>kameelahjananrasheed openstudioproject lcproject alternative altgdp study fredmoney stefanoharney social learning children authorship howwelearn howweteach howwewrite writing howweread eastpaloalto thinking 2021 interdependence relationships care caring teaching education schools interdisciplinary certainty openness uncertainty unfinished imperfection engagement unlearning attention multidisciplinary transdisciplinary observation lucilleclifton ongoing continuation continuance sociality conviviality companionship walking noticing togetherness curiosity undoing relationality ashtoncrawley refusal resistance resolution objectivity experience observableuniverse imminency imminent movement wikipedia incompleteness completeness knowledge knowing decolonization colonialism containment capture zoranealhurston folklore édouardglissant maríaiñigoclavo control privacy leakiness publishing alexispaulinegumbs christinasharpe meandering waywardness migration possibility cruising scrolling wandering blackness livi</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=C32KGX6qP5s">
    <title>We Keep Each Other Safe: Mutual Aid for Survival and Solidarity - YouTube</title>
    <dc:date>2020-12-19T18:18:11+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=C32KGX6qP5s</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Live transcription is available at http://bit.ly/Mutual_Aid_Solidarity [https://www.streamtext.net/player?event=MutualAidSolidarity ]

Dean Spade in conversation with Mariame Kaba and Ejeris Dixon

Dean Spade’s new book Mutual Aid: Building Solidarity During this Crisis (and the Next) offers both a theoretical understanding of mutual aid and practical tools for sustaining this crucial movement work. Spade defines mutual aid as “collective coordination to meet each other’s needs, usually from an awareness that the systems we have in place are not going to meet them. Those systems, in fact, have often created the crisis.” Spade explores how mutual aid projects have been part of every powerful social movement, citing examples such as the Montgomery Bus Boycott in the 1950s, the Black Panther Party’s survival programs that provided free breakfasts and medical clinics in the 1960s and 70s, and the resource and skill-sharing that emerged in the Occupy encampments starting in 2011. In the contemporary moment of the widening wealth gap, a global pandemic, increasing storms, fires, and other crises resulting from climate change, as well as myriad other social inequities, Spade demonstrates how and why mutual aid is essential for meeting people’s needs and building big, transformative movements that get to the root causes of these crises.

Rather than numb out in the face of these overwhelming problems, Spade urges us to take up mutual aid work and to take part in the collective work of building the world we want.

“In my experience, it is more engagement that actually enlivens us—more curiosity, more willingness to see the harm that surrounds us, and ask how we can relate to it differently. Being more engaged with the complex and painful realities we face, and with thoughtful, committed action alongside others for justice, feels much better than numbing out or making token, self-consoling charity gestures. It feels good to let our values guide every part of our lives.” —Dean Spade

On Nov 12, Spade will be joined by anti-violence organizers Mariame Kaba and Ejeris Dixon to discuss mutual aid as an abolitionist project. Why is mutual aid key to practicing abolition? How does mutual aid relate to transformative justice and other anti-violence frameworks and practices? How can mutual aid help us to reimagine responding to harm and violence without relying on police?

Mutual aid is a key part of building a world in which we keep each other safe, a world in which we build collectively to meet each other’s needs. Join us on November 12 to celebrate the publication of Mutual Aid and for a conversation exploring its role in abolition, transformative justice, and addressing harm.

Accessibility

Live captioning and and ASL interpretation will be provided.

Please email any additional access needs to ekausch@barnard.edu.
This event is free and open to all.”]]></description>
<dc:subject>mutualaid deanspade mariamekaba ejerisdixon hopedector 2020 brandonkazen-maddox organizing justice transformativejustice solidarity survival organization collectivism participation participatory engagement democracy</dc:subject>
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<item rdf:about="https://soundcloud.com/eetheducationesearcher/the-sociology-of-education-policy-stephen-ball">
    <title>The sociology of education policy (Stephen Ball) by Meet The Education Researcher</title>
    <dc:date>2020-10-07T05:39:22+00:00</dc:date>
    <link>https://soundcloud.com/eetheducationesearcher/the-sociology-of-education-policy-stephen-ball</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[““Sociology of education has devoted itself to saving, reforming, improving, perfecting the school … I now believe that it is a doomed enterprise. The school is an irredeemable institution”.

Prof. Stephen Ball (IOE London) is one of the world’s most eminent education researchers – a leading voice in the sociology of education, and a founding name in the area of policy sociology.

We talk about everything from Foucault to the state of pandemic education. We also discus Stephen’s recent provocative writing on the need for education researchers to ‘break their addiction’ to trying to improve schools and schooling.”

…

“For a great majority of my career, I was a redemptive sociologist. I saw, at some level, my role being to save education from the deleterious impacts of neoliberalism or the forces of regression… In a way, I neglected to think about what education is in itself irrespective of those iterations or influences or nuances. I’ve come to realize belatedly that, in fact, really the problem is the school. And the school, for many of us, to a great extent, is education. Sociology has devoted itself to saving, reforming, improving, effecting the school. I now believe that that’s a doomed enterprise. It’s an irredeemable institution. The problem is the institution of school.

And as part of that, we’ve also neglected the fact that sociology of education came into being in relation to school as one of the technologies of government which were aimed at civilizing, in particular, the working class urban population that emerged in the 19th and 20th century. But we distance ourselves from that and see ourselves as having a separate position over and against the school, whereas in fact we have been and continue to be profoundly implicated and imbricated in the maintenance of the school as an institution. So, it’s a form of self-critique, if you like.”

…

“We have to break out addiction to the school as the primary vehicle or meaning for education. We also have to dispense with the architecture that then constructs the school. If you look at most criticism they are related to the idea or based on the idea that we’ve the wrong curricula, we’ve got the wrong pedagogy, and we’ve got the wrong forms assessment, and if we get them right, then everything will be all right. And so what I’m saying is actually the problem is pedagogy, curriculum, and assessment in themselves. So, the first move has to be to create a space in which it’s possible to think about education without reconstructing it on the basis of the architecture that constructs it as a modernist institution. 

I realize that’s an enormously difficult thing to think about and I’ve had some fascinating conversations with people as a result of the paper. And it has been intriguing to see how deeply wedded people are, even, if you like, radicals are wedded to the school. So many of the conversations are littered with “yes, but…” “yes, but we need the school”… “yes, but the school does this”… “yes, but the school is fundamental to the opportunities of working class children.” And moving beyond that is the challenge, moving beyond the “yes, buts” to actually  think openly about doing things in a way that starts from somewhere else.”

[See also:

"The errors of redemptive sociology or giving up on hope and despair" by Stephen J. Ball (2020)
https://www.tandfonline.com/doi/abs/10.1080/01425692.2020.1755230 ]]]></description>
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<item rdf:about="https://thebaffler.com/salvos/against-activism">
    <title>Against Activism | The Baffler</title>
    <dc:date>2020-02-02T16:55:08+00:00</dc:date>
    <link>https://thebaffler.com/salvos/against-activism</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Self-Directed Action

In the sixties, Rudd, Dunbar-Ortiz, and their respective cohorts learned about organizing almost by osmosis, absorbing a model “developed and tested over many generations,” as Rudd put it. (Their ambient awareness of organizing, Rudd clarified in his talk, informed the years of preparation that made the celebrated 1968 Columbia occupation possible; ignoring those efforts in a fit of hubris is where the Weather Underground went wrong.) Today’s activists have come of age in a very different milieu. No one has a parent in the Party, trade unions are in terminal decline, and the protracted struggle of the civil rights movement, which has so much to teach us, has been reduced to a series of iconic images and feel-good history highlights.

To be an activist now merely means to advocate for change, and the hows and whys of that advocacy are unclear. The lack of a precise antonym is telling. Who, exactly, are the non-activists? Are they passivists? Spectators? Or just regular people? In its very ambiguity the word upholds a dichotomy that is toxic to democracy, which depends on the participation of an active citizenry, not the zealotry of a small segment of the population, to truly function.

As my friend Jonathan Matthew Smucker, whom I met at Zuccotti Park during the early days of Occupy Wall Street, argues in a forthcoming book, the term activist is suspiciously devoid of content. “Labels are certainly not new to collective political action,” Smucker writes, pointing to classifications like abolitionist, populist, suffragette, unionist, and socialist, which all convey a clear position on an issue. But activist is a generic category associated with oddly specific stereotypes: today, the term signals not so much a certain set of political opinions or behaviors as a certain temperament. In our increasingly sorted and labeled society, activists are analogous to skateboarders or foodies or dead heads, each inhabiting a particular niche in America’s grand and heterogeneous cultural ecosystem—by some quirk of personality, they enjoy long meetings, shouting slogans, and spending a night or two in jail the way others may savor a glass of biodynamic wine. Worse still, Smucker contends, is the fact that many activists seem to relish their marginalization, interpreting their small numbers as evidence of their specialness, their membership in an exclusive and righteous clique, effectiveness be damned.

While there are notable exceptions, many strands of contemporary activism risk emphasizing the self over the collective. By contrast, organizing is cooperative by definition: it aims to bring others into the fold, to build and exercise shared power. Organizing, as Smucker smartly defines it, involves turning “a social bloc into a political force.” Today, anyone can be an activist, even someone who operates alone, accountable to no one—for example, relentlessly trying to raise awareness about an important issue. Raising awareness—one of contemporary activism’s preferred aims—can be extremely valuable (at least I hope so, since I have spent so much time trying to do it), but education is not organizing, which involves not just enlightening whoever happens to encounter your message, but also aggregating people around common interests so that they can strategically wield their combined strength. Organizing is long-term and often tedious work that entails creating infrastructure and institutions, finding points of vulnerability and leverage in the situation you want to transform, and convincing atomized individuals to recognize that they are on the same team (and to behave like it).

Globally, we’ve seen an explosion of social movements since 2011, yet many of us involved in them remain trapped in the basic bind Rudd described. “Activism, the expression of our deeply held feelings, used to be only one part of building a movement. It’s a tactic which has been elevated to the level of strategy, in the absence of strategy,” he lamented. “Most young activists think organizing means making the physical arrangements for a rally or benefit concert.” Add to this list creating a social media hashtag, circulating an online petition, and debating people on the Internet, and the sentiment basically holds. The work of organizing has fallen out of esteem within many movement circles, where a faith in spontaneous rebellion and a deep suspicion of institutions, leadership, and taking power are entrenched.

That isn’t to say that there aren’t times when rallies, concerts, hashtags, petitions, and online debates are useful—they sometimes are. The problem is that these events or tactics too often represent the horizon of political engagement. “I think it’s generally a good thing that large numbers of people have been inspired in recent decades to take action, and that developments in technology have made it easier for them to do so,” said L. A. Kauffman, who is putting the finishing touches on a history of direct action. “Divorced from a deliberate organizing strategy, all of this can just be a flurry of activity without much impact, of course, so we return to the need for our movements to recognize and cultivate organizing talent, and to support this work by treating it as work—e.g., by finding ways to pay people a living wage to do it.” To state what should be self-evident, people taking small concrete actions—signing a petition or showing up at a rally—are more likely to have a real influence when guided by a clear game plan, ideally one with the objective of inconveniencing elites and impeding their profits.”

…

“All things considered, the word activist isn’t that bad. It is, at the very least, certainly preferable to social entrepreneur, change agent, or—god forbid—social justice warrior. Unlike activist, with its hazy etymology, the history of social justice warrior, or SJW, can be traced in remarkable detail thanks to the website Know Your Meme. It first appeared in a blog post on November 6, 2009, and by April 21, 2011, merited its own entry on Urban Dictionary: “A pejorative term for an individual who repeatedly and vehemently engages in arguments on social justice on the Internet, often in a shallow or not well-thought-out way, for the purpose of raising their own personal reputation.””]]></description>
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<item rdf:about="https://hyperallergic.com/525985/why-libraries-have-a-public-spirit-that-most-museums-lack/">
    <title>Why Libraries Have a Public Spirit That Most Museums Lack</title>
    <dc:date>2019-11-08T04:28:50+00:00</dc:date>
    <link>https://hyperallergic.com/525985/why-libraries-have-a-public-spirit-that-most-museums-lack/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A broad swath of society seems to feel more welcome in a public library rather than a museum. I examined the Brooklyn Public Library as a model of heightened engagement through collective knowledge creation."

...

"At a time when museums are being held accountable by a variety of publics for every aspect of their operations — from programming and exhibition-making to financial support and governance structures — perhaps it is useful to look at parallel institutions that are doing similar work for guidance on alternative ways of working.

I have spent a great deal of time thinking about the relationship between museums and public libraries, to understand what makes libraries feel different from museums. Why do they have a public spirit that most museums don’t? Why are there lines around the block at some NYC library branches at 9 am? I’ve been reading about the roots of both institutions in the United States, and they have evolved in similar ways; so how do they diverge? And is this divergence relevant to the ways in which a stunningly broad swath of society feels welcome within a public library and not a museum?

John Cotton Dana, the Progressive Era thinker and radical re-imaginer of public libraries, wrote a particularly important essay in 1917 titled “The Gloom of the Museum.” It includes a section about expertise that is particularly germane today:

<blockquote>They become enamoured of rarity, of history … They become lost in their specialties and forget their museum. They become lost in their idea of a museum and forget its purpose. They become lost in working out their idea of a museum and forget their public. And soon, not being brought constantly in touch with the life of their community … they become entirely separated from it and go on making beautifully complete and very expensive collections but never construct a living, active, and effective institution.</blockquote>

Museums and libraries in the US originated in similar places and via similar patronage models with their foundational collections coming largely from wealthy collectors of books and art objects, sometimes in conjunction with institutions of higher learning. However, the word “public” remains embedded in what we call the library. And while some branches are named for generous funders, these are secondary to the overall system. In fact, the Queens Public Library system, the largest in the nation, boasts of a branch within a mile of every Queens resident."]]></description>
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<item rdf:about="https://dancohen.org/2019/07/23/engagement-is-the-enemy-of-serendipity/">
    <title>Engagement Is the Enemy of Serendipity – Dan Cohen</title>
    <dc:date>2019-07-28T20:57:05+00:00</dc:date>
    <link>https://dancohen.org/2019/07/23/engagement-is-the-enemy-of-serendipity/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Whenever I’m grumpy about an update to a technology I use, I try to perform a self-audit examining why I’m unhappy about this change. It’s a helpful exercise since we are all by nature resistant to even minor alterations to the technologies we use every day (which is why website redesign is now a synonym for bare-knuckle boxing), and this feeling only increases with age. Sometimes the grumpiness is justified, since one of your tools has become duller or less useful in a way you can clearly articulate; other times, well, welcome to middle age.

The New York Times recently changed their iPad app to emphasize three main tabs, Top Stories, For You, and Sections. The first is the app version of their chockablock website home page, which contains not only the main headlines and breaking news stories, but also an editor-picked mixture of stories and features from across the paper. For You is a new personalized zone that is algorithmically generated by looking at the stories and sections you have most frequently visited, or that you select to include by clicking on blue buttons that appear near specific columns and topics. The last tab is Sections, that holdover word from the print newspaper, with distinct parts that are folded and nested within each other, such as Metro, Business, Arts, and Sports.

Currently my For You tab looks as if it was designed for a hypochondriacal runner who wishes to live in outer space, but not too far away, since he still needs to acquire new books and follow the Red Sox. I shall not comment about the success of the New York Times algorithm here, other than to say that I almost never visit the For You tab, for reasons I will explain shortly. For now, suffice it to say that For You is not for me.

But the Sections tab I do visit, every day, and this is the real source of my grumpiness. At the same time that the New York Times launched those three premier tabs, they also removed the ability to swipe, simply and quickly, between sections of the newspaper. You used to be able to start your morning news consumption with the headlines and then browse through articles in different sections from left to right. Now you have to tap on Sections, which reveals a menu, from which you select another section, from which you select an article, over and over. It’s like going back to the table of contents every time you finish a chapter of a book, rather than just turning the page to the next chapter.

Sure, it seems relatively minor, and I suspect the change was made because confused people would accidentally swipe between sections, but paired with For You it subtly but firmly discourages the encounter with many of the newspaper’s sections. The assumption in this design is that if you’re a space runner, why would you want to slog through the International news section or the Arts section on the way to orbital bliss in the Science and Health sections?

* * *

When I was growing up in Boston, my first newspaper love was the sports section of the Boston Globe. I would get the paper in the morning and pull out that section and read it from cover to cover, all of the columns and game summaries and box scores. Somewhere along the way, I started briefly checking out adjacent sections, Metro and Business and Arts, and then the front section itself, with the latest news of the day and reports from around the country and world. The technology and design of the paper encouraged this sampling, as the unpacked paper was literally scattered in front of me on the table. Were many of these stories and columns boring to my young self? Undoubtedly. But for some reason—the same reason many of those reading this post will recognize—I slowly ended up paging through the whole thing from cover to cover, still focusing on the Sox, but diving into stories from various sections and broadly getting a sense of numerous fields and pursuits.

This kind of interface and user experience is now threatened because who needs to scan through seemingly irrelevant items when you can have constant go-go engagement, that holy grail of digital media. The Times, likely recognizing their analog past (which is still the present for a dwindling number of print subscribers), tries to replicate some of the old newspaper serendipity with Top Stories, which is more like A Bunch of Interesting Things after the top headlines. But I fear they have contradicted themselves in this new promotion of For You and the commensurate demotion of Sections.

The engagement of For You—which joins the countless For Yous that now dominate our online media landscape—is the enemy of serendipity, which is the chance encounter that leads to a longer, richer interaction with a topic or idea. It’s the way that a metalhead bumps into opera in a record store, or how a young kid becomes interested in history because of the book reviews that follow the box scores. It’s the way that a course taken on a whim in college leads, unexpectedly, to a new lifelong pursuit. Engagement isn’t a form of serendipity through algorithmically personalized feeds; it’s the repeated satisfaction of Present You with your myopically current loves and interests, at the expense of Future You, who will want new curiosities, hobbies, and experiences."]]></description>
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<item rdf:about="https://www.making-futures.com/interview-with-yasar-adanali/">
    <title>Making the Ordinary Visible: Interview with Yasar Adanali : Making Futures</title>
    <dc:date>2018-12-27T03:42:16+00:00</dc:date>
    <link>https://www.making-futures.com/interview-with-yasar-adanali/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Yaşar Adanalı defines his work over the past decade as being that of a “part time academic researcher and part time activist”. He is one of the founders of the Center for Spatial Justice in Istanbul, an urban institute that focuses on issues of spatial justice in Istanbul and beyond. In this interview, he reflects upon “continuance” as a tool of engagement, the power of attending to the ordinary within the production of space, and the different types of public that this works seeks to address.

What led to the founding of the Center for Spatial for Justice and how does its work relate to the worlds of academia, activism and urbanism?

I’m interested in questions regarding spatial production in general and more specifically justice – the injustices that derive from spatial processes or the spatial aspect of social injustices. The Center for Spatial Justice takes the acronym MAD in Turkish – a MAD organisation against mad projects, that’s our founding moto. We bring together people from different disciplines such as architects, urban planners, artists, journalists, filmmakers, lawyers and geographers to produce work in relation to what’s going here: grassroots struggles in the city and in the countryside. The Center for Spatial Justice believes in the interconnectedness of urban and rural processes.

As educator and an activist, you work both within and outside an institutional setting. Have you been able to take the latter experience back into the academy and if so, what in particular? How do these two roles inform each other?

Since 2014 I have been teaching a masters design studio at TU Darmstadt. It’s a participatory planning course that both follows and supports a cooperative housing project in Düzce, Turkey, produced for and by the tenants who were badly affected by the 1999 earthquake. Over the course of the past five years, the master students have been developing a 4000 sq m housing project from scratch. The students from Darmstadt come to Istanbul as interns, working partly on the project. The result is a long-lasting relationship with the neighbourhoods in question and with the organisations we have been working with.

Apart from that, through MAD and Beyond Istanbul we develop summer and winter schools – non-academic experiences that similarly bridge the gap between the alternative universe and the mainstream universe. When you start to put critical questions into the minds of the students, these linger and they then take them back to the university, so their friends and professors also become exposed to that. We prefer to develop this approach outside of the university so that we are freed from bureaucracy and rigid structures but we keep it open to enrolled students and professors.

What are some particular strategies and methodologies that you adopt to engender this approach to urban practice? How do you involve local residents, for example?

That building of long-term relationships with communities is why we do a lot of walking. Our research questions are informed by the community and the site we arrive at – we do not predetermine hypotheses in advance. We remain in direct contact with different groups in the city and walk through these territories – with the neighbourhood association – not just once but every week. We listen to a lot of stories and record them. Oral histories are an important part of the ethnographic enquiry.

We also use mapping, a tool commonly used to exert power but that nature can be reversed. Through mapping we reclaim territories that have perhaps been “erased” – that is, transformed by injustice. We also map informal areas and then give those maps to the communities there because the way they appear on official plans often doesn’t reflect how things look on the ground. What looks like a carpark in the plan might be someone’s house; what’s represented as a commercial development might currently be a neighbourhood park or some other form of already existing social infrastructure.

In addition, we try to embed journalistic means within our academic interests, which is why we work with documentary journalists and photographers on each of our projects. We broadcast spatial justice news videos, in depth films that offer 8-10 minutes of reporting on a particular issue, giving it context and also pointing towards possible solutions. Solution journalism, which doesn’t just focus on crisis, is very important in the work we do.

As part of its work making spatial injustices visible, MAD publishes a wide range of materials. Which are the publics you try to communicate with through this?

Research has to be coupled with a conscious effort to communicate because you want to make change. We don’t want to make research for the sake of research or produce publications for the sake of publishing. We want to create those publics you allude to – and to influence them. We are addressing people involved in the discipline in its broadest sense: planners, architects, sociologists, activists, but perhaps most especially students who are interested in spatial issues, urban questions and environmental concerns. They are our main target. We want them to understand that their discipline has much more potential than what they are learning at university. I’m not saying the entire education system is wrong but there is much larger perspective beyond it and great potential for collaboration with other disciplines and engagement with different publics as well.

Another important public is the one directly involved with our work, i.e. the community that is being threatened by renewal projects. These groups are not only our public but also our patrons – we are obliged to be at their service and offer technical support, whether that’s recording a meeting with the mayor or analysing a plan together. Then there is the larger audience of broader society, who we hope to encourage to think of and engage with these issues of inequality and spatial justice.

I found an interesting quote on your webpage that says that the founding of MAD “is an invitation to understand the ordinary in an extraordinary global city context”. Can you talk a little about the urban context of Istanbul, Turkey and why the focus on the ordinary?

Everything about Istanbul is extraordinary: transformation, speed, scale. We are interested in making the ordinary visible because when we focus so much on the mega-projects, on the idea of the global city, then the rest of the city is made invisible. We look beyond the city centre – the façade – and beyond the mainstream, dominant discourse. This “ordinary” is the neighbourhood, nature and that which lies beyond the spectacle – other Turkish cities, for example. This approach can entail initiatives that range from historical urban gardening practices, working with informal neighbourhoods subject to eviction and relocation processes, or rural communities on the very eastern border currently threatened by new mine projects.

More specifically, today we live in an extraordinary state. The public arena is in a deep crisis and the democratic institutions and their processes do not really deserve our direct involvement right now. Having said that, there are different pockets within these systems, municipal authorities that operate differently, for example, and when we find these we work with them, but we remain realistic with regards to our limits. The “now” in Turkey has been lost in the sense that its relevance is not linked to the future beyond or to the next generation. That is a deep loss. But if you have the vision and the production means, if you set up a strong system, build the capacity first of yourself and then of the groups your work with, then when the right moment comes, all of these elements will flourish."]]></description>
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<item rdf:about="https://www.alfiekohn.org/blogs/regressive/">
    <title>Progressive Labels for Regressive Practices: How Key Terms in Education Have Been Co-opted - Alfie Kohn</title>
    <dc:date>2018-10-18T00:06:07+00:00</dc:date>
    <link>https://www.alfiekohn.org/blogs/regressive/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: https://twitter.com/cblack__/status/1052629222089359361

"So here's the cycle:

1. Educators create valid term for needed reform.
2. Corporate/political forces co-opt term to sell bullshit to schools.
3. Regressive educators equate needed reform with bullshit "reform."
4. Needed reform is defeated & forgotten.

Example:

1. Educators advocate for differentiated/personalized learning as humane, relationship-based alternative to standardization.
2. Corporations co-opt term to sell algorithm-based-ed-tech bullshit.
3. Popular bloggers equate 'personalized learning' with edtech bullshit.
4. Public impression is created that 'personalized learning' is a negative, corporate-driven, bullshit concept.
5. Standardization prevails." 

[my reply]

"“a dark commentary on how capitalism absorbs its critiques”" (quoting https://twitter.com/amandahess/status/1052689514039250945 ) ]

"“When I use a word,” Humpty Dumpty said, in rather a scornful tone, “it means just what I choose it to mean – neither more nor less.”

— Lewis Caroll, Through the Looking Glass

“Whole language” (WL), a collaborative, meaning-based approach to helping children learn to read and write, emerged a few decades ago as a grassroots movement. Until it was brought down by furious attacks from social conservatives, academic behaviorists, and others, many teachers were intrigued by this alternative to the phonics fetish and basal boom that defined the field. More than just an instructional technique, WL amounted to a declaration of independence from packaged reading programs. So how did the publishers of those programs respond? Some “absorbed the surface [features] of WL and sold them back to teachers.” Others just claimed that whatever was already in their commercial materials — bite-size chunks of literature and prefabricated lesson plans — was whole language.[1]

Until you can beat them, pretend to join them: WL is literally a textbook illustration of that strategy. But it’s hardly the only one. For example, experts talk about the importance of having kids do science rather than just learning about it, so many companies now sell kits for easy experimenting. It’s branded as “discovery learning,” except that much of the discovery has been done ahead of time.

A teacher-educator friend of mine, a leading student of constructivism, was once treated to dinner by a textbook publisher who sought his counsel about how kids can play an active role in the classroom and create meaning around scientific ideas. The publisher listened avidly, taking careful notes, which my friend found enormously gratifying until he suddenly realized that the publisher’s objective was just to appropriate key phrases that could be used in the company’s marketing materials and as chapter headings in its existing textbook.

Or consider cooperative learning. Having students spend much of their classroom time in pairs or small groups is a radical notion: Learning becomes a process of exchanging and reflecting on ideas with peers and planning projects together. When we learn with and from one another, schooling is about us, not just about me. But no sooner had the idea begun to catch on (in the 1980s) than it was diluted, reduced to a gimmick for enlivening a comfortably traditional curriculum. Teachers were told, in effect, that they didn’t have to question their underlying model of learning; students would memorize facts and practice skills more efficiently if they did it in groups. Some writers even recommended using grades, certificates, and elaborate point systems to reinforce students for cooperating appropriately.[2]

In short, the practice of “co-opting” potentially transformative movements in education[3] is nothing new. Neither, however, is it just a historical artifact. A number of labels that originally signified progressive ideas continue to be (mis)appropriated, their radical potential drained away, with the result that they’re now invoked by supporters of “bunch o’ facts” teaching or a corporate-styled, standards-and-testing model of school reform.[4]

A sample:

* Engaging doesn’t denote a specific pedagogical approach; it’s used as a general honorific, signifying a curriculum that the students themselves experience as worthwhile. But these days the word is often applied to tasks that may not be particularly interesting to most kids and that they had no role in choosing. In fact, the value of the tasks may simply be ignored, so we hear about student “engagement,” which seems to mean nothing more than prompt or sustained compliance. Such children have internalized the adults’ agenda and are (extrinsically) motivated to complete the assignment, whatever it is. If the point is to get them to stay “on task,” we’re spared having to think about what the task is — or who gets to decide — even as we talk earnestly about the value of having engaged students.[5]

* Developmental originally meant taking our cue from what children of a given age are capable of doing. But for some time now, the word has come to imply something rather different: letting children move at their own pace . . . up an adult-constructed ladder. Kids may have nothing to say about what, whether, or why — only about when. (This is similar to the idea of “mastery learning” — a phrase that hasn’t really been co-opted because it was never particularly progressive to begin with. Oddly, though, it’s still brandished proudly by people who seem to think it represents a forward-thinking approach to education.[6])

* Differentiated, individualized, or personalized learning all emerge from what would seem a perfectly reasonable premise: Kids have very different needs and interests, so we should think twice about making all of them do the same thing, let alone do it in the same way. But there’s a big difference between working with each student to create projects that reflect his or her preferences and strengths, on the one hand, and merely adjusting the difficulty level of skills-based exercises based on students’ test scores, on the other. The latter version has become more popular in recent years, driven in part by troubling programs such as “mass customized learning”[7] and by technology companies that peddle “individualized digital learning” products. (I have more to say about the differences between authentic personal learning and what might be called Personalized Learning, Inc. in this blog post.)

* Formative assessment was supposed to be the good kind — gauging students’ success while they’re still learning rather than evaluating them for the purpose of rating or ranking when it’s too late to make changes. But the concept “has been taken over — hijacked — by commercial test publishers and is used instead to refer to formal testing systems,” says assessment expert Lorrie Shepard.[8] Basically, an endless succession of crappy “benchmark” standardized tests — intended to refine preparation for the high-stakes tests that follow — are euphemistically described as “formative assessment.” Too often, in other words, the goal is just to see how well students will do on another test, not to provide feedback that will help them think deeply about questions that intrigue them. (The same is true of the phrase “assessment for learning,” which sounds nice but means little until we’ve asked “Learning what?”) The odds of an intellectually valuable outcome are slim to begin with if we’re relying on a test rather than on authentic forms of assessment.[9]

* A reminder to focus on the learning, not just the teaching seems refreshing and enlightened. After all, our actions as educators don’t matter nearly as much as how kids experience those actions. The best teachers (and parents) continually try to see what they do through the eyes of those to whom it’s done. But at some point I had the queasy realization that lots of consultants and administrators who insist that learning is more important than teaching actually have adopted a behaviorist version of learning, with an emphasis on discrete skills measured by test scores.

You see the pattern here. We need to ask what kids are being given to do, and to what end, and within what broader model of learning, and as decided by whom. If we allow ourselves to be distracted from those questions, then even labels with a proud progressive history can be co-opted to the point that they no longer provide reassurance about the practice to which the label refers."]]></description>
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<item rdf:about="https://buttondown.email/robinrendle/archive/fbd3ee30-eb41-42a0-a9e4-51c63f75e059">
    <title>🔠 Jack and the Magic Key | Buttondown</title>
    <dc:date>2018-07-08T02:06:02+00:00</dc:date>
    <link>https://buttondown.email/robinrendle/archive/fbd3ee30-eb41-42a0-a9e4-51c63f75e059</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It’s 2007: I’m sat in the kitchen watching a family friend and her four year old son talk to my mom. Over the course of a few minutes I notice how this kid, Jack, is starting to get bored; his eyes roll into the back of his head and all of his limbs begin to fidget independently of the host as if he’s possessed by the spirit of boredom itself.

In a flash my mom notices this before her friend does. Her eyes dart around the room, looking for something, anything, to entertain Jack with. Coming up short, my mom grabs the closest thing that was on the table: a key. I think it unlocked one of the older cabinets we had lying around back then so it was very nondescript and boring; it didn’t have any patterns on it, or engravings, and it certainly wasn’t imbued with ancient magic of any kind.

But my mom gets down to Jack’s level and hijacks his attention with the key. She twirls it between her fingers and Jack’s eyes expand to the size of saucers.

My mom whispers in his ear.

“This key opens a door somewhere in our home,” her hand outstretched, sweeps across the air as if our house was a castle in the Scottish highlands, a scary and adventurous place that little Jack might get lost in. “And this very special key opens a very special door. So Jack…” My mom pauses for emphasis “…you’re the only one that can help me find it.”

At this point all of Jack’s boredom had been converted into pure, unbridled excitement and his smile almost hopped off his round face in the rush of this new adventure. He spent the rest of the afternoon darting around the house trying the key on everything; on books and chairs, walls and fireplaces, and even his mother’s knee.

*******

I didn’t realize this until I was an adult but when I was a young kid my family went bankrupt and my father’s successful business disappeared almost over night. Our small family, just my dad, my mom, my brother and me, lost everything. Our grandparents died and we’d been ostracized from cousins, sisters and distant brothers before I was born and so there was no-one to call for backup.

After my dad finally relented in telling us the details decades later I remembered that for years my brother and I had slept on the floor without a mattress. We didn’t have wallpaper. We had no toys or even a television until we were much older.

Whilst my dad was throwing himself into the maw of tax collectors and shady debt men, my mom was left dealing with two young children almost entirely alone. And so she learned quickly how to entertain us on a budget. Without any money to pay for toys my mom had to make the ordinary extraordinary. Our empty bedroom became a jungle, the couch a train, the stairway a place where Pokémon could be found and fought. And yes, even boring nondescript keys became potent with magic and prophesy.

That unbound excitement in boring things, that sort of curiosity in the world around us is what we so desperately need more of. We need excuses to play, to experiment, to dream during the daytime. And I think it was that key that my mother held in her hand that afternoon that made me want to be a writer and a designer. It’s what ultimately sparked my curiosity in typography, letters, and writing as well because I knew that I wanted to give others that feeling of infinite hope and that sense of wonder, too.

This is most certainly going to be a non-sequitur but for some reason all of this reminds me of Mary Reufle’s Madness, Rack and Honey where the poet describes what the perfect English Literature class in a highschool might look like. In the book, Mary writes:

<blockquote>My idea for a class is you just sit in the classroom and read aloud until everyone is smiling, and then you look around, and if someone is not smiling you ask them why, and then you keep reading—it may take many different books—until they start smiling, too.</blockquote>"]]></description>
<dc:subject>robinrendle education curiosity boredom 2018 parenting play maryreuffle learning howwelearn unschooling engagement resourcefulness cv experimentation creativity keys scrappiness lcproject openstudioproject nexttonothing</dc:subject>
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<item rdf:about="https://medium.com/@hhschiaravalli/school-is-literally-a-hellhole-bac8427a65ec">
    <title>School is Literally a Hellhole – Medium</title>
    <dc:date>2018-06-14T05:45:56+00:00</dc:date>
    <link>https://medium.com/@hhschiaravalli/school-is-literally-a-hellhole-bac8427a65ec</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["By continually privileging and training our eyes on a horizon “beyond the walls of the school” — whether that be achievement, authentic audiences, the real world, the future, even buzz or fame — have we inadvertently impoverished school of its value and meaning, turning it into a wind-swept platform where we do nothing but gaze into another world or brace ourselves for the inevitable? Here we have less and less patience for the platform itself, for learning to live with others who will be nothing more than competitors in that future marketplace."

…

"What would be possible if we instead were to wall ourselves up with one another, fostering community and care among this unlikely confluence of souls? Does privileging the proximate, present world render any critique of or contribution to the larger world impossible?

I don’t think so. Learning to protect, foster, and value the humans in our care will often automatically put us in direct conflict with the many forces that disrupt or diminish those values. More than reflecting the real world or the future or some outside standard or imperative, kids need to see themselves reflected and recognized in these rooms. This is true even in the most privileged of environments. Providing recognition means valuing students' perspectives and experiences, but also helping them gain critical consciousness of themselves and their world, which they often intuit.

These tasks aren’t disconnected from the outside world, but often need a smaller, more human-sized community in which to flourish. The impulse to test and measure continually intrudes upon this process. But so do other prying eyes, ones that cast our students as entrepreneurial, capitalistic, future-ready, self-motivated, passionate individuals — and that often shame those who can’t or won’t conform to this ideal.

We should ask ourselves to what extent those outside standards and ideals are antithetical to the values of education — civic discourse, collectivity, cooperation, care. I realize this post is short on specifics, but let’s be more cautious about always forcing one another out into unforgiving gaze of others, commending the merits of a world beyond this one."]]></description>
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<item rdf:about="https://sf.curbed.com/2018/1/25/16920444/get-involved-local-politics-volunteer-sf">
    <title>25 small ways to make SF a better place - Curbed SF</title>
    <dc:date>2018-01-26T06:42:24+00:00</dc:date>
    <link>https://sf.curbed.com/2018/1/25/16920444/get-involved-local-politics-volunteer-sf</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When it comes to making change at the local level, sometimes the tiniest actions can spark the biggest changes—and in San Francisco, where the options for helping the greater good can seem overwhelming, starting with small daily tasks is the best place to start. As more wealth pours into the city and the economic divide grows wider than ever before, it’s important to help out your fellow San Franciscan, zip code and tax bracket be damned.

For San Franciscans looking to make their hometown a better place, we present these small, but substantial, ways that you can help make a difference.

From your home

1. Stay informed about local news. It’s hard not to be aware of national news these days, but to get a sense of what’s changing in your immediate surroundings, soak in some local news by making local papers and blogs a part of your daily media diet. The San Francisco Chronicle is, of course, important, but other SF outlets can help you stay informed—from hyperlocal blogs (Richmond SF Blog, Mission Local, etc.) to established sources (Hoodline, San Francisco Magazine, etc.) and even more. Oh, and don’t forget Curbed SF.

2. Compost. Don’t believe the malodorous lies! Composting is easy and a great way of helping the environment from your kitchen. If your building or home does not yet have a green composting bin, the city will send you one free of charge.

3. Follow these pro-housing advocates and journalists on Twitter: Kim-Mai Cutler, Liam Dillon, Victoria Fierce, SF YIMBY, Laura Foote Clark, and YIMBY Action will keep you abreast of both anti-growth hypocrisy and action items that will help abate the California housing crisis.

4. Remember reusable bags. They’re easy to compile, but difficult to remember once you’re at Whole Foods. The cost of plastic and paper bags, both environmental and economical, are too much to bear. Stick a few reusable bags by your front door so you remember to bring them to your next shopping trip.

5. Donate, don’t discard, your old clothes. For those of you who simply cannot bear the thought of wearing last year’s jeans (perish the thought!) or want to whittle down your wardrobe to a minimalist offering, don’t trash your old clothes. Shelters like the St. Anthony Foundation can redistribute clean clothing to homeless San Franciscans. If you have professional women’s attire to toss, consider give them to Dress for Success. And Larkin Street Youth accepts gently worn clothing for at-risk, runaway youths.

In your neighborhood

6. Learn about your neighborhood’s history. Did you know the Castro used to be an Irish-American working-class neighborhood? Or that South of Market used the be called South of the Slot, which later became a novella by Nobel Prize-winning scribe Jack London? And who knew that Presidio Terrace was originally designed as a whites-only neighborhood? Take a deep dive into your neighborhood’s past, good and bad. After all, the city isn’t a blank slate.

7. Donate old books. Grab a handful (or trunkload) of books from your home library and add some inventory to the nearest Little Free Library. There are dozens in San Francisco and hundreds in the Bay Area. If you’d rather donate to the library, take your books to the Friends of the San Francisco Public Library. It’s a tax write-off!

8. Take care of a neighbor’s pet at PAWS. For some people, especially those who are chronically ill, frail, and isolated by disease or age, animal companionship is crucial to their health and well-being. Volunteer with PAWS (Pets Are Wonderful Support) to get paired one-on-one with members of the community (who may be LGBT seniors or people living with HIV, Hepatitis C, or cancer) who need help caring for their pet. Ideal for animal lovers with no-pet rental agreements!

9. Attend neighborhood meetings. The best way to find out about what’s up in your neighborhood is to attend public meetings organized each month by your local community association. Here’s a good place to start.

10. Wave to tourists when they pass you on cable cars or tour buses. They freakin’ love that.

Along your route

11. Take public transit. It’s the best way to get to know your city. Learn Muni and BART routes along your most-traveled roads and hop on. And you’d be surprised how convenient the cable cars and F lines are.

12. Put foot to pedal. San Francisco is one of the most bike-friendly cities in the country. Here’s a beginner’s guide to help you get started.

13. Be kind to the homeless. It’s going to take great leaps and bounds from the city to solve its chronic homeless problem. In the meantime, there are small things that you can do to empower those who need help. For starters, remember that people become homeless for a number of reasons—so leave the stereotyping or judgmental attitudes behind.

14. Document your city. One of the best ways to get to know the city is to shooting photos. Better yet, post them on Instagram. You will discover thousands of photographers also share your love of the city’s many neighborhoods. It’s a great way of take a closer look at your hood and getting to know your neighbors. Just don’t forget to geotag.

15. Be a conscientious pedestrian. From moving over to the right when using your phone to helping fellow pedestrians with strollers, there are a lot of ways to improve your two-foot mode of transportation around town. Because it’s 2018 and there’s no excuse for blocking a sidewalk. Here’s a pedestrian etiquette guide to help sharpen your two-step game.

In your community

16. Say hello to people/ask people how they’re doing. San Francisco can feel like a big small town, and its residents know it. If you’re walking around a neighborhood, or stopping into a local store, say, “Hello.” Stop being rude to service industry workers. Do not order with your phone attached to your ear. It’s dehumanizing. Be friendly.

17. Be a poll worker on election day. Looking for a way to up your voting game? Become a poll worker. It takes roughly 3,000 workers on election day to bets all the ballots processed. And with this upcoming June election being a crucial one, the city could use your help. (Psst, you will also get a $195 stipend.)

18. Fight hunger in the community. The uptick in foodie trends and prices have made nourishment seem like a privilege for the lucky and well-to-do. Not so. People are still starving in the city. Get involved with groups like San Francisco Food Bank, GLIDE Church, and Project Open Hand to make sure everyone in the community has food on the table.

19. Volunteer with the San Francisco Office of Civic Engagement and Immigrant Affairs. The department’s Pathways to Citizenship Initiative program always needs volunteers, interpreters, and legal professionals to assist with their bi-monthly naturalization workshops.

20. Get off Nextdoor. Beginning with good intentions, Nextdoor has turned into a cesspool of racism and bigotry for a lot of San Francisco residents.

With a group

21. Hook up with the Friends of the Urban Forest. See how you can help add foliage to San Francisco’s streets with this choice nonprofit. They organize everything from neighborhood tree plantings to sidewalk landscaping.

22. Dedicate your time to volunteering at one of the two Friends of the San Francisco Public Library bookstores. All proceeds benefit the public library system in San Francisco.

23. Host a letter-writing party. Written letters get more traction than email or @’ing your local lawmaker. If there’s an issue you feel strongly about, it’s more than likely you’re not the only one, and a letter-writing party is a great way to organize your community for a positive cause. Best of all, you can add a few bottles of wine and turn it into a real party.

24. Volunteer at Animal Care and Control. ACC receives roughly 10,000 animals every year and rely on volunteers to help out. These pets don’t get the luxe treatment found at nearly SF SPCA, so they could use all the love they deserve.

25. Show up. When people come together—especially in times of great need—they can do amazing things. This was especially true during the AIDS crisis and of the moments following the Loma Prieta earthquake. Go to protests. Attend rallies. Fight for others’ rights. Relish the fact that you live in a city that, in one way or another, however dim it seems at times, seeks for the betterment of all humans."]]></description>
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<item rdf:about="https://www.reasonstobecheerful.world/">
    <title>Reasons To Be Cheerful</title>
    <dc:date>2018-01-22T02:04:17+00:00</dc:date>
    <link>https://www.reasonstobecheerful.world/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’m starting an online project here that is an continuation and extension of some writing and talks I’ve done recently.

The project will be cross-platform—some elements may appear on social media, some on a website and some might manifest as a recording or performance… much of the published material will be collected here.

What is Reasons To Be Cheerful?                      

I imagine, like a lot of you who look back over the past year, it seems like the world is going to Hell. I wake up in the morning, look at the paper, and go, "Oh no!" Often I’m depressed for half the day. It doesn’t matter how you voted on Brexit, the French elections or the U.S. election—many of us of all persuasions and party affiliations feel remarkably similar.

As a kind of remedy and possibly as a kind of therapy, I started collecting good news that reminded me, "Hey, there's actually some positive stuff going on!" Almost all of these initiatives are local, they come from cities or small regions who have taken it upon themselves to try something that might offer a better alternative than what exits. Hope is often local. Change begins in communities.

I will post thoughts, images and audio relating to this initiative on whichever platform seems suitable and I’ll welcome contributions from others, if they follow the guidelines I’ve set for myself.                                     

These bits of good news tend to fall into a few categories: 

Education
Health
Civic Engagement
Science/Tech
Urban/Transportation
Energy                        
Culture

Culture, music and the arts might include, optimistically, some of my own work and projects, but just as much I hope to promote the work of others that has a proven track record.

Why do I do this? Why take the time? Therapy, I guess, though once in awhile I meet someone who has the connections and skills but might not be aware of some of these initiatives and innovations, so I can pass the information on. I sense that not all of this is widely known.

Emulation of successful models- 4 guidelines

I laid out 4 guidelines as I collected these examples:

1. Most of the good stuff is local. It’s more bottom up, community and individually driven. There are exceptions.

2. Many examples come from all over the world, but despite the geographical and cultural distances in many cases others can adopt these ideas—these initiatives can be utilized by cultures other than where they originated.

3. Very important. All of these examples have been tried and proven to be successful. These are not merely good IDEAS; they’ve been put into practice and have produced results.                               

4. The examples are not one-off, isolated or human interest, feel-good stories. They’re not stories of one amazing teacher, doctor, musician or activist- they’re about initiatives that can be copied and scaled up.

If it works, copy it                        

For example, in an area I know something about, there was an innovative bike program in Bogota, and years later, I saw that program become a model for New York and for other places.

The Ciclovia program in Bogota"]]></description>
<dc:subject>davidbyrne politics urban urbanism bogotá curitiba addiction portugal colombia brazil brasil jaimelerner cities society policy qualityoflife economics drugs health healthcare crime ciclovia bikes biking bikesharing activism civics citybike nyc medellín afroreggae vigariogeral favelas obesity childabuse education casamantequilla harlem civicengagment engagement women'smarch northcarolina ingridlafleur afrotopia detroit seattle citizenuniversity tishuanajones sunra afrofuturism stlouis vancouver britishcolumbia transportation publictransit transit velib paris climatechange bipartisanship energy science technology culture music art arts behavior medellin</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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