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    <title>The University as Giant App | Los Angeles Review of Books</title>
    <dc:date>2026-06-27T06:12:17+00:00</dc:date>
    <link>https://lareviewofbooks.org/article/rule-world-education-power-stanford-tech-theo-baker/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Theo Baker’s book about Stanford offers a shockingly frank look at a campus that is as tightly governed as a Siberian labor camp—one perhaps designed by Sergey Brin."

...

"It might be argued that Silicon Valley, like the army, the church, and the American Bar Association, is free to identify, recruit, and train new members as they please. What kind of a university is this, then? A metaphor comes to mind. Stanford is the harbinger of the university-as-giant-app, a networked series of buildings, professors, classrooms, donors, faculty, trustees, and back-office staff designed to turn out a small but predictable number of next-generation tech titans. Like other apps, it feels like a highly engineered tool geared to customer convenience, though only a carefully selected group of human beings is allowed to use the program—and the real operator is Silicon Valley itself, whose screen taps summon the Stanford within Stanford, fresh from the warehouse."]]></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://freddiedeboer.substack.com/p/the-vicious-potentially-fatal-anti">
    <title>The Vicious, Potentially Fatal Anti-Public School Propaganda Cycle</title>
    <dc:date>2026-05-12T04:07:11+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/the-vicious-potentially-fatal-anti</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The New York Times discusses the enrollment crisis [https://www.nytimes.com/2026/05/08/upshot/public-schools-enrollment-crisis.html ] that’s hitting American public schools. This is driven by declining birth rates and fewer children, but it’s deeply exacerbated by how effective the relentless anti-public school movement has been in demonizing those institutions. And there’s a vicious cycle going on that is simple and sad and very important to understand.

A school’s perceived quality is a function of the pre-entry ability of its students. Schools with a structural tendency to attract the most advantaged students - public schools in rich districts thanks to zoning, private schools thanks to explicit academic screening and implicit screening through high tuition fees, charter schools with their admissions-and-attrition skullduggery - have an inherent and powerful advantage. But pointing out this basic reality runs afoul of the dogged American commitment to academic blank slate thinking; in contemporary times we’re supposed to pretend that we believe that everyone has perfectly equal ability to succeed in school. In political life we insist on an equality of talent that no one really believes in. This inevitably means that the schools with the least ability to prune their rosters of students who are less likely to succeed - public schools that serve the least privileged student populations - are at an immense disadvantage in terms of perceived quality. They can’t trim off the lowest-performing students like other schools do and are expected to make up for talent deficits that they can’t control. And the more negative publicity public schools receive, the worse this disadvantage gets.

This is the cycle.

1. The anti-public school propaganda machine, funded by right-wing forces that want to destroy government intervention in education entirely, makes empirically indefensible claims about the quality of public schools and teachers.

2. Parents, credulous towards this propaganda and often already looking for excuses to separate their children from poor kids and students of color, pull their kids out of public schools.

3. The parents who have the financial and social resources necessary to move to a more affluent district, to place their kids in private schools, or to navigate the intentionally-Byzantine world of charter school admissions are those that have children who are disproportionately likely to be strong students. Therefore, as those students leave, the metrics at public schools get worse, through no failing of the schools and teachers themselves.

4. These declining metrics are then used to fuel more anti-public school propaganda which in turn drives more parents of means to pull their kids from public schools which further drives down performance metrics….

It’s a simple cycle and a predictable one and one that the usual suspects have been contributing to for decades. School “reform” types will often defend the concept of public schools but almost never the reality, and by playing along with at least some large part of the right-wing effort to destroy the entire institution of publicly funded and run schools, they inevitably contribute to the potential ruin of public schooling writ large. And you can easily imagine the endgame for this dynamic, where public schools become the schools of last resort, home to only the most disadvantaged and challenging students and thus seen as entirely unsuitable by parents of means, bringing the self-fulfilling prophecy to its conclusion.

Of course, there’s a certain inevitable reality here: if the anti-public school forces get their way and we tear down the whole edifice of public schooling, but we maintain the commitment to universal and mandatory K-12 education, the hardest-to-educate students will have to go somewhere. And in a system of universally private schools where poor kids attend on vouchers, they’re going to end up in private schools - which will undermine the very reasons that many parents send their kids to private school in the first place. This gets back to a dynamic I’ve written about before: those who work in and around private schools are often profoundly ambivalent about the idea of a voucher-funded, all-private system of the type that libertarians have championed for decades. Of course they’d like access to some government money. But such a system would directly challenge the financial model of private schools. Many parents prefer private schools precisely because they screen out “the bad kids”; private school teachers accept significantly lower average wages based on the same bargain. Many legacy private schools will likely continue to work to exclude undesirable students in order to preserve their advantage, and unless you can prove certain kinds of federally-forbidden discrimination, they have broad latitude to do so. Where do the truly disadvantaged kids end up then? Probably warehoused in private schools of last resort, underfunded and stigmatized, filling the same function that the most criticized public schools do today.

Of course, by then, the damage will have already been done, public schools a thing of the past, with those who advocated for their destruction indifferent to the perpetuation of the same old outcomes in an all-private system - which no doubt is all part of the plan."]]></description>
<dc:subject>publicschool schools schooling propaganda privatization charterschools charters privateschools enrollment misinformation rightwing schoolreform admissions attrition selectivity metrics education children schooliness exclusivity exclusion</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=Yi2A3YtsoT8">
    <title>How elites co-opted wokeness - YouTube</title>
    <dc:date>2026-04-13T17:24:00+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Yi2A3YtsoT8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What does it mean to be “woke”? It's become a catch-all term to smear or dismiss anything that has any vague association with progressive politics. So anytime you venture into an argument about “wokeness,” it becomes hopelessly entangled in a broader cultural battle.

Today’s guest, journalist and professor Musa al-Gharbi, helps us untangle “wokeness” from its fraught political context. The author of the book, We Have Never Been Woke: The Cultural Contradictions of a New Elite, al-Gharbi discusses what effects the movement is and isn’t having on our society.

This episode originally aired in November 2024.

Host: Sean Illing (@seanilling) 
Guest: Musa al-Gharbi (@Musa_alGharbi)

6:11 What is wokeness?
18:48 Why George Floyd only mattered to the public after his death
20:32 How elites navigate the tension between their status and their values
28:43 How culturally significant is “wokeness”?
32:21 Do social movements produce change?
42:22 Will our politics remain polarized?"]]></description>
<dc:subject>musaal-gharbi seanilling wokeness 2010 2024 politics language socialmovements polarization inequality georgefloyd capitalism progressive progressivism highered highereducation academia journalism change policy elitecapture elites georgefloyduprising politicaleconomy symbolism knowlegework ideology politicalcorrectness 1980s 1990s 2010s 2020s activism left right sanctimony 1930s 1920s 1960s eliteoverproduction jackgoldstone peterturchin popularimmiseration elitism culture gatekeeping sociology bertrandcooper professionalmanagerialclass media education pmc nytimes exclusion exclusivity symboliccapitalism class hierarchy hierarchies meritocracy socialclimbing status egalitarianism ambition classism socialposition superiority antiwoke recognition culturewars culturewar society ethnicity representation pierrebourdieu institutions credentials credentialism</dc:subject>
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<item rdf:about="https://freddiedeboer.substack.com/p/when-people-say-they-want-good-schools">
    <title>When People Say They Want to Send Their Kid to a Good School, They Usually Mean Schools Without &quot;Bad Kids&quot;</title>
    <dc:date>2026-03-24T20:43:27+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/when-people-say-they-want-good-schools</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["parents intuitively understand that a school's "quality" is a product of how its student body was selected"

...

"The notion that we should help students learn by purging the worst-performing, most-disruptive students is appealing to anyone who has ever witnessed a classroom torpedoed by a student who has no interest in learning, but of course it’s also dangerous. There’s an inherent inflationary tendency, when we’re defining the worst, least-committed students. Charter school roster-pruning can be, in some instances, sufficiently aggressive to root out students who have an interest in learning but limited talent. And those less-talented kids, below a certain age, have to end up somewhere; this is, indeed, core to the complaints of public school teachers, that they run the schools of last resort and are then blamed when many of their kids fail. From a broader perspective, we could be adults and admit that many parents who send their kids to private schools just want to avoid the “bad kids,” and that whether they admit it to themselves or not, they’re really talking about Black kids or poor kids. We had to have a Supreme Court decision outlawing segregation, followed by a massive desegregation effort that was never fully completed, because parents want their kids to be kept away from certain other kids. There is a more sympathetic version of this in the pro-charter-selectivity attitude, and as I’ve intimated, this version is very often made by Black parents who want their kids to escape their station. Whether we decide to give them what they want by engineering benevolent segregation or not, can we at least admit that that’s what we’re doing, and that the public schools who get their leftovers will inevitably look worse for that very reason?"]]></description>
<dc:subject>schools schooling parenting 2026 freddiedeboer education robertpondiscio learning howwelearn successacademy charters charterschools selectivity publicschools exclusivity privateschools zoning exclusion nclb geofreycanada harlemchildrenszone teaching howweteach pedagogy disruption behavior children jonathanchait segregation desegregation society inequality admissions demographics policy</dc:subject>
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<item rdf:about="https://psyche.co/ideas/how-luxury-brands-engineer-desire-with-behavioural-economics">
    <title>How luxury brands engineer desire with behavioural economics | Psyche Ideas</title>
    <dc:date>2025-10-03T16:32:15+00:00</dc:date>
    <link>https://psyche.co/ideas/how-luxury-brands-engineer-desire-with-behavioural-economics</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["From scarcity to market architecture, luxury fashion is manipulating our tastes. But a vintage countermovement has begun"]]></description>
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<item rdf:about="https://www.beyondthedial.com/post/e63-rolex-vs-gen-x/">
    <title>Podcast Insights E23 - Rolex vs. Gen X - BEYOND THE DIAL</title>
    <dc:date>2025-07-24T23:14:55+00:00</dc:date>
    <link>https://www.beyondthedial.com/post/e63-rolex-vs-gen-x/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Can irony reconcile the cynical Gen X world view with a luxury hobby? Does the Swiss watch industry sell us “Vintage Nationalism” along with our watches? Did Jean-Claude Biver leverage anti-establishment tendencies with his anti-electronic rhetoric of the 1980s and 1990s?  Allen takes a stab at these topics and more in this essay episode."

[Also here:
https://podcasts.apple.com/us/podcast/insights-e23-rolex-vs-gen-x/id1472733566?i=1000518322057
https://open.spotify.com/episode/30aIknfcJE6JPuVshl0jru ]]]></description>
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</item>
<item rdf:about="https://chrishedges.substack.com/p/why-you-should-hate-the-rich-even">
    <title>Why You Should Hate the Rich Even More (with Rob Larson)</title>
    <dc:date>2025-06-19T05:15:10+00:00</dc:date>
    <link>https://chrishedges.substack.com/p/why-you-should-hate-the-rich-even</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The rich are severed from the rest of us — materially through gated communities and jets, and psychologically through the bubbles they exist within."

[direct link to video:
https://www.youtube.com/watch?v=EJ-OSJ7J64w ]]]></description>
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    <title>Private Schools Don't Want an All-Private-School-Voucher Future</title>
    <dc:date>2025-04-24T04:45:13+00:00</dc:date>
    <link>https://freddiedeboer.substack.com/p/private-schools-dont-want-an-all</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["the whole point of American private school is keeping the poor kids out"

...

"An NYT piece on the relentless march of Republican-powered “school choice” states the obvious:

<blockquote>In campaigning for the bill, supporters did not dwell on old arguments that promoted choice’s potential to improve public education through competition, or on the belief that academic achievement would improve in private schools.

Instead, Gov. Greg Abbott and allies emphasized parental rights and personalized learning. They also leaned on the culture war issues that have dominated the Trump era, arguing that vouchers would allow families to escape liberal teachings on gender, sexuality and race.</blockquote>

This has been one of the most obvious shifts in ed reform debates since the high-water mark of liberal zeal for school reform during the middle of the Obama administration. Private school vouchers became more directly right-wing coded as liberals doubled down on charter schools, and as they did, school quality improvements ceased to be a central argument in their favor. In part, this was because conservatives cared about other values, in part it was because “freedom” and “choice” proved to be a more effective sales pitch, and in part it was because the research record regarding school vouchers is truly dismal. I must admit that, as much as I hate the whole agenda - public funds should be used for public schools, not private enterprise, and particularly not for religious indoctrination - there’s something refreshing about this abandonment of equality jargon as a justification for ed policy. Typically school reform types hold on to their justice rhetoric like death.

It makes me think of a bit of a counternarrative that I’ve heard about charters over the years, actually. Charter schools have been wrapped up in liberatory language for so long it’s hard to extricate the concept from that packaging. Core to that promise is the “no child left behind” element, the idea that the school reform movement has a deep moral duty to save each and every kid and that the various tools school districts and states have used to shuffle poorly-performing students off the books are immoral.1 It’s for that reason that longstanding and serious concerns about how charter schools manipulate their student bodies are so morally challenging for the movement; if it’s true that the best charter schools develop that reputation by getting selective with admissions in a way public schools can’t, it directly undermines their claims to being part of a righteous reform movement. But as the years have passed since my first book came out and I’ve talked to more and more people from various places in the educational landscape, I’ve heard from a few charter-adjacent people - a half-dozen parents maybe, a handful of teachers and administrators - who actually affirm the very thing that I’ve been accusing charters of for years: that they exist as a tool to prune incoming student bodies, using various tricks to keep out the students who are hardest to educate. A few brave souls have told me, in fact, that such exclusionary behavior is exactly the point.

Exactly the point, that is, because in this telling it’s precisely the universal guarantee of public education that ruins everything. To hear these rare advocates tell it, a central problem with struggling schools and districts is that the students who don’t care and don’t want to be there are disruptive of the whole enterprise, ruining it for everyone else. This is a hard matter to prove empirically - like just about everything else in the research record, the evidence for peer effects is far more muted than you’d guess based on rhetoric - but certainly in the broader social sense feels intuitively compelling. It’s hard to run a school with violence issues, hard to give adequate attention to students who need it when constantly diverted to behavioral problems, hard to justify using resources on students who plainly don’t want to be there. So for those charter advocates, the selection bias is a feature, not a bug. The whole point is to give the kids who care a chance to escape from the places that have to warehouse the kids who don’t.

I think that this is also quietly at play with the deeper question of whether school really has much impact on quantitative metrics at all. As I tell people all the time, parents have almost literally zero sense of a given school’s educational quality, despite evincing total confidence in that understanding; I personally believe that school quality (as defined as the ability to manipulate quantitative metrics and relative placement in the performance distribution!) is largely illusory, but even if you don’t agree, sorting out what’s input and what’s output is really challenging. I often want to ask parents who are sending their kids to Montessori or whatever if they’re really confident that it’s going to result in better learning outcomes for their kid; I suspect that they know that their kid is going to flourish anywhere. (Parents tend to understand the inelasticity of school outcomes when it comes to their own kid, even if that reality remains untenable as a broader observation; they don’t expect their child to bounce around from A student to D and back again, they expect their child to perform as well as they always have.) Which again speaks to a part of all this that usually goes unspoken, for obvious reasons: a lot of parents, even progressive parents, just don’t want their kids to go to school with the wrong sort. Sometimes that’s explicitly racist and classist. More often, I suspect, it’s inchoate and vague. But still powerful.

Which brings me to private school generally. One important point about American education that I think often goes under the radar: private school teachers, in general, get paid less than their public school counterparts. Often a lot less, with typical estimates for median pay gap around $15-$20k a year. And even this is a little distorted, given that the priciest private academies will often pay dramatic outlier salaries to their teachers, bending the average up. This is all true despite the fact that there isn’t any particular pedagogical difference between public and private; while there are specific private school traditions like Montessori that have some systematic pedagogical differences, private schools generally teach the same material in about the same way as public. (You’ll note that ed reform boilerplate is almost always about teacher hiring and firing decisions, tenure, pay, “accountability,” etc. - that is, administrative issues, not pedagogical.) So why would private school teachers accept such a scenario, making much less money than their public counterparts while doing more or less the same thing in the classroom?

The answer, of course, is that private schools screen out the hardest-to-educate kids, making the job of a teacher much more attractive. I don’t think this is some libelous argument. The costs of private school alone tend to make the student bodies much easier to manage, many have onerous application processes that can require a transcript review and/or testing, many have requirements regarding past attendance and behavior, and with a few exceptions related to federally-prohibited discrimination, they can refuse any students they choose. Private schools also rarely offer special education services unless they are specifically dedicated to that task, and practically speaking they have far less onerous standards to meet if parents allege that their special education student’s needs aren’t being met. (Special ed is, for the record, the biggest source of supposed cost and efficiency advantages that private schools have over public; special ed cost public schools $50 billion a year… a quarter century ago.) In general, private school student bodies are far richer and whiter than public, with dramatically lower behavior and attendance problems and with more engaged and dedicated parents. This is what private school teachers are getting in exchange for lower salaries; it’s just a far easier job thanks to the differences in who you’re teaching.

And so consider now the longstanding libertarian dream of getting rid of government-funded and run schools altogether and just distributing money to parents to pay for private schooling. This doesn’t work for a variety of reasons, and the special ed point is a good example of why; like a lot of government-funded enterprise, K-12 schooling relies on pooling money together to pay for costs that are unequal from student to student. (That is to say, a kid/the parents of a kid who’s not in special ed, doesn’t have serious behavioral problems, and doesn’t require remediation are in a certain sense subsidizing those who do.) There’s also the fact that, as the NYT piece says, in many contexts the introduction of private school vouchers simply incentivizes local private schools to raise their prices. But those private school teachers and their worse salaries, worse job security, and lack of labor power point to the bigger problem: the whole enterprise of private school is built on exclusion. Parents don’t like private school despite the fact that private schools exclude certain kinds of students. They like private schools because they exclude certain kinds of students. Switch the United States to an all-voucher system, and suddenly you’re threatening both what parents like about sending their kids to private school and what private school employees like about working in them.

This, again, is a case of where having a big educational network has helped me hear the quiet part out loud. Talk to some people involved in the world of private education, and you’ll note a great deal of ambivalence towards the idea of a vastly larger world of vouchers. Of course they’d like to get their hands on some tax dollars. But very few are eager to simply become the workforce of a new de facto public school system; that’s not what they got into private education for, and it’s certainly not why most parents like private schools. I know that some will treat this as a terribly inflammatory set of statements, but it’s simply the case that what defines the sales job for private school is the fact that it is not public school.

And voucher programs already underline that fact. The Times piece points out that “new schools founded to take advantage of private-school choice policies have sometimes struggled to find their footing and shut down quickly, sending students back into public education.” Why are new schools necessary when voucher programs have tended to remain limited in size, relative to public schooling? Because in general, private schools that accept vouchers are not necessarily giving up any of their usual right to selectivity - meaning that parents might be newly armed with money, but unable to spend it at the schools of their choice. An inevitable outcome of a vast new voucher system is going to be a mushrooming number of shitty, fly-by-night schools that exist simply to sop up loose voucher cash. The “good” private schools will remain out of reach to most families, which is imperative for those schools, because their status as “good” schools depends on having good student bodies, that is, on their continuing to exclude marginal students. And once we understand this, we’re really putting a ton of weight on the value of CHOICE in and of itself. Is that really what parents crave, choice? Or is it the choice to get into a good school? And are they prepared to grapple with the question of whether good schools are good precisely because they exclude the hardest-to-educate students?

Two things that sit in tension with each other: government-funded and run universal education for all children is one of the best things this country ever did, and exclusion has always been core to education and how it functions. I am a big, big fan of compulsory public education for children, even though I think that students should be able to drop out sooner than policy currently allows. That surprises some people, given that I think that different individual students have different individual levels of academic potential and this potential seems largely static. But that’s only a knock against universal education if you think the point is for everyone to become an academic star, which is the opposite of what I think. The fact remains, though, that for most the world’s history, before reformers like John Dewey spread the gospel of universal potential, very few assumed that education had an egalitarian purpose at all. Education, for much of the world’s history, has been fundamentally about preparing an already-blessed elite. And while that assumption came packaged with all manner of noxious attitudes, the rise of egalitarian educational rhetoric has brought with it the many distributional paradoxes I’m forever pointing out. It remains true that there’s only room for 1% of students in the academic 1%, and that it will never be possible for every student - and every school - to be above average.

High school kids who get rejected from their dream college might cry for the missed opportunity. But they still don’t wish that the school would drop all of its selectivity and start accepting every student who applies; part of what they dreamed of, after all, was being blessed by that selectivity. Something like that is happening with private school too, where more and more vouchers are inevitably going to make plain the reality that what parents want for their kids is precisely to set them up in an ivory tower that those other kids can’t climb into."]]></description>
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    <title>GUSTAVO PETRO en La Pizarra: &quot;MILEI es un NOSTÁLGICO de MUSSOLINI&quot; | LA PIZARRA - YouTube</title>
    <dc:date>2025-03-22T20:31:14+00:00</dc:date>
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El presidente Gustavo Petro y un diálogo a fondo con Alfredo Serrano Mancilla en La Pizarra."]]></description>
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<item rdf:about="https://helenbeetham.substack.com/p/the-dan-macquillan-episode">
    <title>The Dan MacQuillan episode - by Helen Beetham</title>
    <dc:date>2025-01-17T18:23:55+00:00</dc:date>
    <link>https://helenbeetham.substack.com/p/the-dan-macquillan-episode</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode I talk to Dan MacQuillan, Lecturer in Creative Computing at Goldsmiths, and author of Resisting AI: an Anti-fascist Approach to Artificial Intelligence. I read this in 2022, as soon as it was published, and it remains for me one of the most vivid, provocative and relevant critiques of ‘artificial intelligence’ as a project. Here, Dan speaks about the continuities between today’s machine learning models and earlier projects of categorising and disciplining people. We discuss how education is implicated in these architectures and how educators might resist. Dan has been a star of podcasts with tens of thousands of listeners, so I am deeply grateful that he made time to talk to me on this first episode of Imperfect Offerings in sound.

Links

Dan’s home page: https://www.gold.ac.uk/computing/people/d-mcquillan/

Resisting AI: and Anti-Fascist Approach to Artificial Intelligence from Bristol University Press: https://bristoluniversitypress.co.uk/resisting-ai

Dan’s ‘other’ podcasts on Resisting AI: https://www.transformingsociety.co.uk/2023/07/17/the-extensive-and-unconventional-reach-of-dan-mcquillans-resisting-ai/

On Arendt’s diagnosis of ‘thoughtlessness’ as a feature and an enabler of fascism: https://danmcquillan.org/arendtandalgorithms.html

On AI colonialism and the likely impacts on the Global South: https://foreignpolicy.com/2024/12/17/ai-global-south-inequality/ or https://www.technologyreview.com/supertopic/ai-colonialism-supertopic/

On algorithmic states of exception: https://research.gold.ac.uk/id/eprint/11079/

Wikipedia article on the Situationists: https://en.wikipedia.org/wiki/Situationist_International

And on Guy Debord’s Society of the Spectacle: https://en.wikipedia.org/wiki/The_Society_of_the_Spectacle

“All that was once directly lived has become mere representation”"]]></description>
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<item rdf:about="https://psyche.co/guides/how-to-critique-stories-about-the-nature-of-romantic-love">
    <title>How to think differently about love | Psyche Guides</title>
    <dc:date>2024-12-19T21:49:39+00:00</dc:date>
    <link>https://psyche.co/guides/how-to-critique-stories-about-the-nature-of-romantic-love</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Poets, philosophers and scientists all tell stories about the nature of romantic love. It can be liberating to critique them"

...

"Key points – How to think differently about love

1. Love is a complex idea with different origin stories. These carry implications for our understanding of love’s function and role in individuals’ lives. They do little or nothing, however, to shed light on some of the philosophical conundrums raised by love’s contradictions.

2. Neuroscience explains the brain mechanisms behind the excitement and longing of romantic love. But it leads us to ask more questions about the ways in which biology and culture interact to create the unique experience we call romantic love.

3. The dominant evolutionary story views romantic love as an adaptation. Its best-known hypotheses, however, are grounded in a parochial paradigm of 20th-century nuclear families with rigid gender roles assigned to just two sexes.

4. Recognising love as a social construct suggests that it’s not an immutable human experience. It frees you to deconstruct your own beliefs about love and think creatively about the kinds of romantic relationships that will allow you to thrive.

5. Our dominant love script reinforces gender roles and power inequality. The feminist critique encourages a rethinking of romantic love as potentially liberating rather than oppressive, when grounded in a mutual recognition of each other’s freedom."]]></description>
<dc:subject>arinapismenny love poetry philosophy science critique critcism 2024 emotions ideas johannwolfgangvongoethe neuroscience romance exclusivity loving sarahhrdy anthropology evolution paternity fidelity monogamy stephaniecoontz history society franksinatra françoisdelarochefoucauld culture denisderougemont feminism simonedebeauvoir carolhanisch freedom elizabethbrake beritbrogaard ronalddesousa bennetthelm carriejenkins lukebrunning sophiarosa johndanaher aaronben-ze'ev neilmcarthur hi-phination panpsycast mitchelldelbianco</dc:subject>
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    <title>Summer Camp and Parenting Panics | The New Yorker</title>
    <dc:date>2024-06-02T16:44:41+00:00</dc:date>
    <link>https://www.newyorker.com/news/fault-lines/summer-camp-and-parenting-panics</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Camps once sold a story about social improvement. Now we just can’t conceive of an unscheduled moment."

...

"Just as the bucolic camps of the nineteenth century were sold as a way to keep your child out of the immigrant ghettos, programs like tip promised a way for upper-middle-class strivers to give their children an academic edge over their classmates. (Ironically enough, many of the kids I knew who went to tip were from immigrant families with parents who typically wanted a way to distinguish their children from their white classmates.) The function of both types of camp is more or less the same: parents purchase the illusion of privilege by removing their children from certain of their peers and placing them in a more rarefied setting, whether it’s the forests of the Catskills or the neo-Gothic monstrosities that are found on the campus of Duke University.

I am not immune to any of these forces. Sometimes, when I think about my children’s future, I realize that I have a poorly updated and chaotic ledger in my head in which “meaningful experiences” and “development” act as currency. (The debits from this account mostly come in the form of screen time.) But, when I try to examine this imaginary ledger, I realize that I have no idea what the balance might be on any given day. The only part of all this manic parenting that seems clear is that I always feel like Frankie and I are running up a debt and that, as a responsible parent, I should pile up as much savings as I can.

What’s even odder, although it’s not really surprising, is that this entire fake economy of edifying activities, wilderness appreciation, and whatever else, is not really in the service of anything. I don’t think that exclusive colleges should exist at all, and, as a result, I don’t feel much pressure to send my child to them. I also know enough about education and economics to understand that the advantages that Frankie receives from being born to two grad-school-educated members of the panicking class who put her in a “good school” far outpace anything she could ever learn at a summer camp. Most of our fellow-parents also understand all these things. It may be tempting to infer that all of us are liars, and that a nasty, striving heart lies underneath these self-deprecating acknowledgments and platitudes, but I don’t think any of us is really that clever. The hypocrisies of the liberal upper middle class tend to be more mundane and self-evident.

Summer-camp mania feels, instead, like a much more typical corrosion of modern life. Although many of us have stopped believing the myths that places like tip and the bucolic summer camp tell us about the competition our children will face, we cannot stop sending our kids to them because we cannot conceive of an unscheduled moment. Nor can we explain why things have to be this way. This is just how kids grow up now, and we feel powerless to find an alternative because we cannot take the week off to even figure out what it might be.

These are not the sorts of problems that elicit sympathy—we are, after all, talking about well-to-do parents with kids who will generally inherit their parents’ class privileges—but I do think they help to illuminate something about today’s seemingly unending parenting panics, not only those concerning the shrinking acceptance rates at exclusive colleges but also the freakouts about the supposed wokeness of school curricula and about the harms of social media. In a not too distant past when more parents had faith in the inevitability of American progress, the push for class ascendancy might have felt a lot more reasonable, even rational. These days, though, we have been hit with a heavy dose of reality. We know that, even if we carefully manage our children’s economy of enrichments, they probably won’t end up at Harvard, anyway.

The parents of the panicking class are reacting, in large part, to a necessary—and, ultimately, I think, refreshing—demystification. We do not have enough money to buy our kids real class mobility, and the more affordable avenues of academic or athletic striving no longer feel reliable. The striving has become unmoored from any sincerely held vision. I do not know why I’m sending Frankie to so many summer camps. I do not know why she has to play on the top competitive soccer teams. I do not know why she should enroll in our town’s version of Russian math next year. I do not know why she cannot spend at least a couple of weeks this summer doing absolutely nothing and learning to be bored. You can tell me that you understand exactly why your child does these things, but I probably won’t believe you. What we can agree upon, I suspect, is that neither you nor I will change, because neither of us knows how."
]]></description>
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<item rdf:about="https://www.newyorker.com/news/fault-lines/little-communes-everywhere">
    <title>Little Communes Everywhere | The New Yorker</title>
    <dc:date>2024-06-02T16:39:09+00:00</dc:date>
    <link>https://www.newyorker.com/news/fault-lines/little-communes-everywhere</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What parents might learn from radical movements."

...

"About ten years ago, during a particularly dull stretch of my life, I began kicking around the idea of starting a commune for disgruntled, disaffected, and broke media professionals. We would call ourselves the Kang Dropout Commune, and we would live on abundant acreage, in some cheap, dusty part of California, where we would dig irrigation ditches, raise chickens, and foster increasingly strange political and religious beliefs. I was joking, but not entirely—a part of me has always wanted to exit society and spend my days feeding goats among a coterie of like-minded individuals. Unfortunately, I am an irritable person who does not deal well with physical discomfort or neighborly annoyances; I am sure that I would get kicked out of my own commune, rightfully, within a matter of months. The other problem was that I could never figure out what the politics of the commune, its raison d’être, should be. Is dissatisfaction with modern life enough to bond a community? And, if we did not have more to go on than that, would we really be a commune, or would we just be ten or twelve roommates who happened to live about fifteen miles outside of Modesto? Then I had kids, and the idea of communal living went from an idle and mostly ironic fantasy into something that actually made much more sense.

In last week’s column, I wrote about middle- and upper-middle-class parents vying for competitive spots in summer camps for their children. That piece sprang from a sense of alienation that I’ve detected among my parent group, one that I feel myself. We are mostly in our forties, which means that our adulthoods have been marked by 9/11, the 2008 market crash, and the pandemic. Granted, one can look at any stretch of forty or so years in American history, find three or four bad things that happened, and use them to sympathetically pathologize a generation. But people who began their adult lives in the wake of September 11th and the Great Recession generally have less optimism about the country’s future than their parents had. If the election of Barack Obama provided temporary relief for liberals, this was undone by the rise of Donald Trump. We worry about our children inheriting a world on fire as a result of climate change and riven by political polarization and inequality, and we feel as though we are mostly alone in having to prepare them for it.

I was thinking about all this while I read “The Commune Form: The Transformation of Everyday Life,” a forthcoming book by the comparative-literature professor Kristin Ross. Ross—who has previously written about the Paris Commune of 1871 and France’s student uprising of May, 1968—focusses particularly on the zad de Notre-Dame-des-Landes, a thousand-acre commune created by French farmers and their allies in the late two-thousands, in an effort to block the construction of a new airport, which would have kicked many people off their own land. (The French government had designated the land a zone d’aménagement différé, or a “deferred development area”; the farmers kept the acronym but used it to mean zone à défendre, or “zone to defend.”) For a commune to work, Ross argues, one must have both a physical space to defend against an antagonist and an articulated vision for an alternative organization of human relationships and economy. The “commune form,” as she defines it, is a “political movement that is also the collective elaboration of a desired way of life—the means becoming the end.” Theory, in other words, needs to be put into practice, in an intimate and earnest setting, so that people can test out their ideas about living within the context of an actual place among actual people.

Ross identifies one of the motivating forces behind the creation of the zad as alienation, which was “less the loss of some human essence than it was the loss of possibilities: the sense of blockages and impasses brought on by the destruction and fragmentation of the social tissue by capitalism.” Drawing upon the work of the French philosopher Henri Lefebvre, Ross refers to “the colonization of everyday life,” each part of our day becoming dominated by economic reasoning. This, she writes, dispossesses us of “our dignity, our social life, our time, the sense of mastery over our lives, the beauty and health of our lived environment, and of the very possibility of working together to invent our future collectively.” Under such conditions, the commune becomes the only alternative.

In her own travels to the zad, in 2016, Ross found a group of idealistic people who were “looking consciously for models that might help them sustain a life intentionally set adrift from the world organized by state and finance.” They were living, she writes, in “a wild west construction-in-process, with all the bustle and mess and joy of collective building, the palpable sense of a world—physical dwellings as much as a space of collective social transformation and experimentation—coming into being.” In this village of half-built structures and sprawling vegetable gardens, disputes were adjudicated by a committee called the Cycle of the Twelve, a dozen revolving people whose names were drawn monthly from a hat. Ross had come to the zad to give a talk, but soon found herself baling hay with the commune’s residents and experiencing a “kind of intense and physically satisfying fatigue.” It wasn’t just the physical exertion, she explains; rather, it “had more to do with the social density and intensity brought on by the intermingling of labor and social interaction, especially for someone like me, used to spending much of my time by myself.”

Ross, a career academic, acknowledges, with appropriate self-deprecation, that she might be falling a bit too hard for the charms of pastoral living—an uncharitable reader might be inclined to dismiss “The Commune Form” as “Marxist N.Y.U. professor bales hay once and writes book about it.” But such a reductive reading would miss her larger point, about the hope that can be found in our most essential tasks, done together, for the greater good. As she writes, “everyday life may well be the site of alienation, but it is also the site of its undoing, the terrain for social change.” The basic responsibilities that we have as part of a community, from the distribution of food to the negotiation of disagreements, become the proof that a different type of society can be formed.

A common complaint I hear among parents is that it’s almost impossible to create a collective sense of anything. This gripe mostly centers on phones—parents don’t want their kids to have them but feel powerless to put this prohibition into practice given the extreme social pressures that their children face. If their kids’ friends are communicating primarily via smartphones, parents fear that any phoneless child will be isolated. The only solution, it seems, is to offset these pressures with a countervailing social force. (The group Wait Until 8th, for instance, encourages parents to sign a pledge not to give their children smartphones before the end of eighth grade.) The problem, as noted by Jessica Winter in a review of Jonathan Haidt’s recent book, “The Anxious Generation,” is that parents these days have little capacity for or faith in collective action. Children, after all, aren’t the only ones who are isolated, anxious, and addicted to their phones—and we parents don’t have anyone to take the devices out of our hands.

The irony of middle-class-parent alienation is that those same parents have, in some ways, never been more connected with one another, through group chats and e-mail chains and social media. (I have had four apps on my phone for youth sports leagues alone.) In recent years, these digital forums have been harnessed by middle-class parents as tools of political organization, and used, for instance, to defend exclusive admissions standards at magnet high schools across the country, to ban books from school libraries, and to eject elected officials from school boards. I don’t think it’s a coincidence that many of these fights are on behalf of essentially conservative causes. Many conservative parents feel as though their children are under constant threat, and they often see the government in a fundamentally antagonistic way. Even the faintest call to defend some tradition or another will bring them to the barricades. Middle-class parents who skew more progressive do not feel the same explicit political stakes in these fights, and seem more likely to associate collective action with issues of equity and social justice. (I suspect that part of the reason so much of the discussion around parenting among the liberal and suburban middle class has focussed on phones and screen time is that these parents don’t feel particularly connected to the culture wars that hover around their children’s schools.) One can—and maybe even should—roll one’s eyes at this particular alienation, but that doesn’t exactly help with the alienation.

All of this may seem a far cry from French communes. But another thing I was thinking about as I read Ross’s book was the nursery school that I attended four decades ago. There was a time in recent history when many American cities were dotted with vaguely socialist preschools and child-care coöperatives; some of these schools could trace their history to a group of faculty wives at the University of Chicago who, in 1916, founded a child-care coöperative to free up some of their time for Red Cross work. I attended a coöperative nursery school as a child, but, when it came time to send my daughter to a similar place, the price tag was close to three thousand dollars a month. A similar fate has met so many formerly communal spaces: civic recreational sports leagues replaced by competitive clubs, city pools replaced by prohibitively expensive swim centers, public schools supplemented with after-school tutoring. These are all physical spaces, and so many of them have been plundered by privatization and neglect. This is what happens when everyone just gets too busy to invest in the commons.

The majority of middle-class parents would never join a mildly demanding co-op, much less a commune, but there are still salient lessons in Ross’s book, and ways to build and defend little communes everywhere. If parents want to feel less alienation—if they want, for example, to believe that it might actually be possible for families in their town to hold off on giving their kids phones until high school—they may need to return to the weird, quasi-communal spirit that animated American parenting, at least in certain corners, during various periods of the twentieth century. Physical spaces, whether pools or parks, can be reclaimed through collective action, in much the way that admissions policies at exclusive magnet schools can be protected by a small group of dedicated parents. Small, everyday victories are the only real cure for alienation. What else would work?"]]></description>
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<item rdf:about="https://reactionaryfeminist.substack.com/p/you-need-to-be-cringemaxxing">
    <title>You Need To Be Cringemaxxing - by Mary Harrington</title>
    <dc:date>2024-01-14T03:14:43+00:00</dc:date>
    <link>https://reactionaryfeminist.substack.com/p/you-need-to-be-cringemaxxing</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How do you reverse social atomisation? I spend a lot of time critiquing the breakdown of social bonds, and especially pointing out how difficult it is to create and sustain families with dependent children in the vacuum left by the breakdown of bonds.

But how do you resist, or even reverse it? This is, obviously, a complicated question. Some of atomisation is driven by large-scale political, technological, and economic pressures that are beyond my capacity as an individual to shift, or the space in this essay to change. But some of it is also about cultural habits and dispositions: as it were ingrained habits of fracture and loneliness.

And I wonder if we underrate the contribution made to those habits of loneliness by the pursuit of “cool”. Of course I’m middle aged, and therefore by definition not cool, and there’s probably a new word for “cool” now anyway that’s cooler than “cool”. But anyone younger than 75 or so will surely know what the word denotes: the indefinable, elusive, exclusive aura that marks an idea, look, behaviour, or social group out as aspirational - and that, by definition, goes away when everyone catches on. That air of cultural exclusivity, whose desirability lies in its scarcity and evanescence.

“Cool” is perhaps the essence of “counterculture”, in the paradoxical, post-1960s sense of something that’s both anti-normative and yet unavoidably bound up in normalisation. “Cool” is also, by virtue of its elusiveness, structurally antisocial. Something stops being cool when everyone starts doing it, or wearing it, or whatever. That means that as long as you operate under the sign of “cool”, you can’t build anything lasting, or broad-based - because the moment you do, it stops being cool and the glamour migrates somewhere else. By the same token, ordering your social life around “cool” requires a certain ruthlessness: a willingness to exclude old friends, ditch old haunts, or cut someone dead, the moment they no longer have the magic fairy-dust. It’s anti-loyal.

That’s all very well if you’re so young (ie a teenager) your social structures and movements are mostly pre-determined, for instance by the requirement to keep showing up at school. In that situation, your social setting won’t change much regardless of who or what is or is not cool this week. It’s a different matter once you’re an adult: for at that point, you become responsible for creating and sustaining your own social networks.

If, in that context, you aspire to build lasting friendships, cross-generational loyalties, and thick social bonds of the kind able to sustain meaningful family life, then “cool” is your enemy. “Cool” will discourage you from keeping up with old friends; “cool” will put you off talking to old people; “cool” will incentivise you to seek out only friends who are just like you, or who everyone else admires. It will deter you from taking the emotional risk of friendship with those who have different perspectives, or whom others might look down on. Above all, “cool” enjoins you never, ever to let on that you need other people. There is nothing less cool than needing.

And there is nothing more inimical to the social fabric than pretending we don’t need one another. This is most extreme, and most pronounced, when we have young, dependent children. No one needs us more than our babies; that makes a baby, by definition, uncool. A baby can’t dissemble his or her physical and emotional needs, as “cool” requires: they are too immediate, too urgent, and too impossible to satisfy independently. By extension, those caring for small children also become uncool: we can’t just do what we want, whenever we feel like it, and we start to need others around us for reasons other than their coolness. And we need those things on an ongoing basis: where “cool” thrives on constant motion, families need consistency, stability, and reliability.

But the absolute opposite of “cool” is not “uncool” but “cringe”: the wincing, jaw-clenching feeling you get when you do, or witness, something that you know the cool people would regard not just as uncool, but actively anti-cool: embarrassing, awkward, social Kryptonite. And while babies merely uncool, probably the most cringe thing you can do is going to church. There, you show up regularly to join a group of others you didn’t choose, and some of whom are probably old, or weird, or awkward, or otherwise uncool. The purpose of showing up is prayer: again, the opposite of cool, because to pray is to declare, openly, that you are not completely self-contained.

There is no way in the world to make going to church cool, and the most cringe thing of all is trying. Here’s the thing though: data consistently show that the happiest people - those who feel that their lives are most filled with purpose and fulfilment - are not necessarily those with kids - it’s those who go to church. Those, in other words, who are not just to be indifferent to cool, but actively anti-cool. The first step to a happy and fulfilled life, it appears, is cringemaxxing.

There are, no doubt, a great many reasons for this. But I am convinced that whatever your relationship to religious worship, a central reason why religious attendance is associated with happiness is that in order to make that commitment you need already to have abandoned the pursuit of cool. Perhaps, for committed non-believers, there are other ways to do so. But for those who believe, why reinvent the wheel? And, unsurprisingly, when you abandon an anti-loyalty, anti-dependence, anti-friendship social edict that privileges the judgemental gaze of the other over an honest assessment of their own needs, the result seems to be a nicer life.

Small wonder: for where community is endlessly self-renewing, “cool” is the opposite: consumerist sociality. To pursue cool is to choose your social connections on the basis of what they bring to you. It’s an instrumental attitude that ultimately degrades the social cachet of whatever is pursued. Cool doesn’t build; it devours, then moves on. It’s the social equivalent of strip-mining. You cannot both be cool, and have lasting relationships. And as for being cool while also admitting you need something - anything at all - forget it.

Post-60s culture tries to convince us that being “cool” is not just desirable in general, but possible or beneficial beyond the point where the structure of social networks stops being a given imposed by school or parents. But once sustaining social networks becomes your own responsibility, “cool” is your enemy. For pursuing it comes at the expense of loyalty, trust, and stability, and without these things you will not have social networks save in the most self-serving, mistrustful sense.

A culture that valorises “cool” sets us up to fail as social beings - and then sells us myriad forms of “self-care” to make up the shortfall. Against this, you need to be cringemaxxing. You need to be seeing old schoolfriends. You need to be helping out at Scouts. You need to be praying with old ladies, babysitting people’s kids, picking up litter, and wearing the jumper your nan knitted. It feels weird to begin with, but it’s worth it. Trust me: I’m as uncool as it gets. You need to be cringemaxxing."

[via:
https://social.ayjay.org/2024/01/13/mary-harrington-a.html ]]]></description>
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<item rdf:about="https://jackforster.substack.com/p/the-watch-in-the-age-of-mechanical">
    <title>The Watch In The Age Of Mechanical Reproduction</title>
    <dc:date>2023-12-10T03:34:32+00:00</dc:date>
    <link>https://jackforster.substack.com/p/the-watch-in-the-age-of-mechanical</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["No, I think that the objection to the Uni-Racer 1949 is deeper than the question of fakes or plagiarism or creative license, and I’m going to drag Walter Benjamin’s The Work Of Art In The Age Of Mechanical Reproduction kicking and screaming into watch discourse, which I like to do every once in a while because it makes me feel intellectually respectable and I like dressing in borrowed glory as much as the next fellow. Benjamin’s thesis is complicated and I have read the book many times since I read it at fifteen for the first time (which probably tells you more about my tragically lonely adolescence than I ought to be comfortable admitting … if I could go back in time I’d probably tell myself to get outside and enjoy the fresh air a little … which is something I could say to myself, right now, come to think of it). The basic idea is that unique works of art have something he calls an aura – a sort of numinous symbolic spiritual presence that is dependent on the unique place, time, and circumstances of a work of art.

The Sistine Chapel mural is a good case in point – there’s only one and insofar as it was painted by this one guy, during this one period in history, and it’s in this one place (no prizes for guessing where) it has an aura. Reproducing a work of art in multiples can dim the aura of the original and having stood in front of the Mona Lisa, and having found it depressingly anticlimactic, I am inclined to agree with this assessment. The problem that some folks have with the Uni-Racer 1949 is not, I think, that it is an act of plagiarism, nor that it is a fake. Both of these are demonstrably untrue and to defend the watch against accusations of plagiarism as well as to make the accusation in the first place, is to miss a deeper point. Collectors value anything collectible, whether it’s wine, furniture, or postage stamps, to the extent that it is rare and the obsession with vintage watches in particular is based on the aura they possess. This is bound up inextricably with the question of nostalgia but the aura conferred by rarity and exclusivity is I think something you can discuss as a separate question from nostalgia per se. To take a page from Benjamin, we feel an emotional connection to a work of art insofar as it has an aura, which lends it its social utility as an object to which we look for a commonly shared emotional experience. If the Uni-Racer 1949 touched a nerve, maybe it’s partly because some people felt that in reproducing the original, the aura of the original – its presence in the world as a special and even totemic object – had been diluted, and that what was left, after all was said and done, was not a uniquely special work made in a uniquely special time, possessing uniquely special qualities, but merely an object."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=K6MLtFeZcak">
    <title>Our History Has Always Been Contraband: In Defense of Black Studies - YouTube</title>
    <dc:date>2023-07-20T21:54:33+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=K6MLtFeZcak</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Join Keeanga-Yamahtta Taylor and Robin D.G. Kelley for a conversation about perspectives for fighting back against racism today.

Since its founding as a discipline, Black Studies has been under relentless attack by social and political forces seeking to discredit and neutralize it. Most recently, legislatures across the country have moved to ban Black Studies from curricula, while the right mobilizes outrage against librarians and educators. These attacks come in the context of a backlash against the popular 2020 uprising against racism and police violence, and are being amplified in the halls of power from Congress to the Supreme Court.

Join Keeanga-Yamahtta Taylor and Robin D.G. Kelley, co-editors with Colin Kaepernick of the new book Our History Has Always Been Contraband: In Defense of Black Studies, for a wide-ranging conversation about perspectives for fighting back against racism today, from the classroom to the streets.

Speakers:

Robin D. G. Kelley is Professor and Gary B. Nash Endowed Chair in U.S. History at UCLA. He is the author of Hammer and Hoe, Race Rebels, Freedom Dreams: The Black Radical Imagination, and Thelonious Monk: The Life and Times of an American Original, among other titles. His writing has been featured in the Journal of American History, American Historical Review, Black Music Research Journal, African Studies Review, New York Times, The Crisis, The Nation, and Voice Literary Supplement.

Keeanga-Yamahtta Taylor writes and speaks on Black politics, social movements, and racial inequality in the United States. She is the author of Race for Profit: How Banks and the Real Estate Industry Undermined Black Homeownership, published in 2019 by University of North Carolina Press. Race for Profit was a semi-finalist for the 2019 National Book Award and a finalist for the Pulitzer Prize in History in 2020. She is a 2021 MacArthur Foundation Fellow. Her earlier book From #BlackLivesMatter to Black Liberation won the Lannan Cultural Freedom Award for an Especially Notable Book in 2016. She is also editor of How We Get Free: Black Feminism and the Combahee River Collective, which won the Lambda Literary Award for LGBQT nonfiction in 2018. She is a contributing writer at The New Yorker and Professor of African American Studies at Princeton University."]]></description>
<dc:subject>2023 keenga-yamahttataylor robindgkelley race racism us history scotus criticalracetheory academia universities colleges admission blackstudies politics policy law legal socialmovements georgefloyd clarencethomas affirmativeaction conservatism republicans donaldtrump antiracism structuralracism ethnicstudies 1619project reverseracism wardconnerly richardsander education ucla universityofcalifornia california proposition209 prop209 meritocracy liberalism michigan northcarolina scarcity unc universityofmichigan openadmissions elitism inclusion inclusivity exclusivity selectiveadmissions cuny audreylorde scarcitymodel radicalism workinclass tuition margaretprescod inequality freetuition harvard yale princeton publicuniversities calstatelongbeach capitalism harvardonthehudson tokenization representation workingclass qualityoflife economics lifeexpectancy studentdebt wages labor housing wealthconcentration neoliberalism helplessness organizing socialmobility precarity adjuncts tenure librarians libraries right tra</dc:subject>
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<item rdf:about="https://www.lewissociety.org/innerring/">
    <title>Innerring - CS Lewis Society of California</title>
    <dc:date>2023-06-13T20:45:34+00:00</dc:date>
    <link>https://www.lewissociety.org/innerring/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Until you conquer the fear of being an outsider, an outsider you will remain."]]></description>
<dc:subject>cslewis belonging corruption insiders exclusivity exclusion outsiders innerring loneliness humiliation conscientiousness confusion disappointment competition scoundrels scoundrelism desire graft morality moralism</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://srslywrong.com/podcast/270-the-future-is-degrowth-w-aaron-vansintjan/">
    <title>270 – The Future is Degrowth (w/ Aaron Vansintjan) – srsly wrong</title>
    <dc:date>2023-01-15T20:19:08+00:00</dc:date>
    <link>https://srslywrong.com/podcast/270-the-future-is-degrowth-w-aaron-vansintjan/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The ideology of infinite economic growth destroys the ecological foundations of human life, produces alienating ways of living and working, gives rise to undemocratic productive forces and techniques, and mismeasures our lives, standing in the way of well-being and equality of all."

[See also:

"The Future Is Degrowth: A Guide to a World beyond Capitalism, by Matthias Schmelzer, Aaron Vansintjan, and Andrea Vetter"
https://www.versobooks.com/books/3989-the-future-is-degrowth ]]]></description>
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<item rdf:about="https://www.ssense.com/en-us/editorial/fashion/this-is-an-essay-by-hanif-abdurraqib-about-sneakers">
    <title>This is an Essay by Hanif Abdurraqib About Sneakers | SSENSE</title>
    <dc:date>2022-08-13T22:32:02+00:00</dc:date>
    <link>https://www.ssense.com/en-us/editorial/fashion/this-is-an-essay-by-hanif-abdurraqib-about-sneakers</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Conversations about sneakers can be both incredibly exclusive, and not always interesting. I have always had more of a passion for the searching out and wearing of sneakers, and less for the communal conversation.

[…]

The problem with having a passion for sneakers is that at some point, a person has to realize a simple fact: what they consider a lot of pairs is not at all what a reasonable person would consider a lot of pairs.

[…]

I have no real interest in selling sneakers once I’m done with them. I don’t particularly need the money, but it occurs to me that there is something exciting about what can be sacrificed to make space for a person you love. The things that can be parted with in the name of making a comfortable home for anyone or anything beloved.

[…]

I have found myself starting to imagine a love for sneakers as a communal activity, even if it’s just walking around a sneaker store with someone who has no intention of buying anything, but perhaps wants to see how some shoe looks on his feet. I think, as I get older, this is my way of working against all of the concepts I was fed about our passions being things we engage in as solitary acts, geared to keep people on the outside and keep ourselves as the authority."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=0yNjUFEuW18">
    <title>The Extraordinary King of Luxury Fashion - YouTube</title>
    <dc:date>2022-06-11T20:59:49+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=0yNjUFEuW18</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["To outsiders, luxury fashion is a curious industry where consumers seem to irrationally shell out hundreds and thousands of dollars for sneakers, handbags, wallets, or T-shirts.  

But take a step inside, and you’ll find the world of high fashion is more like Game of Thrones with  Italian, English, and French houses like Gucci, Louis Vuitton, YSL, and Balenciaga fighting to be the king.  For the houses that get to sit on the throne, they don’t last for long.  

Brands like Versace, Tony Burch, and Coach once dominated in the 2000’s.  Fast to the 2020’s and today’s top players are Gucci, Louis Vutton, YSL.  Now what if I told you that there’s a high fashion brand that’s more lucrative and successful than Gucci, YSL, Moncler, and Louis Vutton? 

A brand who only sells its products to a carefully curated list of only its highest spending customers, takes no preorders, refuses to expand inventory, or scale production.  A brand whose products are so elusive that they appreciate thousands of dollars and are often resold for profit.   A brand that does not allow returns, refunds, or exchanges.  A brand who has remained independent, manufactures by hand, spends the least on marketing, and yet grosses close to what Gucci makes every year.   

That brand is Hermès and they are the current king in high fashion. Hermès operates their business with a playbook and style that no other brand can even come close to emulating."]]></description>
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</item>
<item rdf:about="https://ahuehuete.substack.com/p/anarchy-grivera?s=r">
    <title>Anarchism as a Nationality - ahuehuete.org</title>
    <dc:date>2022-04-06T04:05:49+00:00</dc:date>
    <link>https://ahuehuete.substack.com/p/anarchy-grivera?s=r</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[original Spanish here:
https://edicioneslasocial.wordpress.com/2017/04/09/escucha-anarquista-un-ensayo-para-despensar-el-anarquismo-desde-el-tercer-mundo/

another English translation here:
https://theanarchistlibrary.org/library/guadalupe-rivera-anarchism-as-a-nationality ]]]></description>
<dc:subject>guadaluperivera anarchism nationality border borders 2022 2017 ethnicity race zapatismo zapatistas land movement migration mobility libertarianism feminism socialism pierrejosephproudhon pierreproudhon machismo patriarchy indigeneity indigenous ricardofloresmagón praxédisguerrero pln ezln struggle christianity inclusivity exclusivity pagans movements maori mapuche ikoot juliochávezlópez abyayala mexico geography history autonomy freedom liberty mikhailbakunin peterkropotkin mazunte nations marxism west capitalism nationstates perspective directionality homeland chauvinism ethnocentrism insurrection insurrectionalists bourgeois colonialism colonization whiteness politicalcorrectness government governance humanity eurocentrism urbanization industrialization nigeria africa workerism urban urbanism gronganarchism Māori tallerahuehuete emilianozapata maya chiapas</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=YQ_xWvX1n9g">
    <title>Line Goes Up – The Problem With NFTs - YouTube</title>
    <dc:date>2022-01-28T20:29:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=YQ_xWvX1n9g</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If someone pitches you on a "great" Web3 project, ask them if it requires buying or selling crypto to do what they say it does."

[See also:
https://www.theverge.com/2022/1/28/22906010/web3-nft-internet-history-video-platformer ]]]></description>
<dc:subject>2022 nfts capitalism crypto cryptocurrency cryptocurrencies blockchain web3 greatrecession globalfinancialcrisis 2008 mortgagebackedsecurities danolson finance speculation housing markets power energy regulation greed electricity silkroad gambling scams ethereum banks banking governance government data computing inequality siliconvalley peterthiel dell michaeldell microsoft square libertarianism camillarusso journalism medicalsectors technosolutionism technology systems systemsthinking disruption waste inefficiency scale scalability decentralization centralization exclusivity standardization shipping tracking fraud daos democracy volativity tether liquidity coinbase stephendiehl biggerfoolscam financialization hype fear uncertainty doubt pumpanddump phishing insidertrading malware privacy security possession ownership access transactions dystopia drm enforcement corporations tokens paywalls rules oppression money skymaven motivation games gaming economics videogames justice injustice society jürgengeuter f</dc:subject>
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<item rdf:about="https://www.hodinkee.com/articles/have-price-and-quality-filed-for-divorce-in-luxury-watchmaking">
    <title>Watches Cost More Than Ever: Are You Getting What You Pay For?</title>
    <dc:date>2022-01-14T18:15:18+00:00</dc:date>
    <link>https://www.hodinkee.com/articles/have-price-and-quality-filed-for-divorce-in-luxury-watchmaking</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The constant drumbeats of scarcity! exclusivity! and ever-higher prices everywhere you look, starts to make the whole business look the way my older son meant when he said to me a few years ago, "I don't know, Dad, the whole luxury thing just seems unbelievably juvenile." Betting the farm on the capricious whims of a handful of high- and ultra-high-net-worth collectors more interested in flexing on social media than actual watchmaking might work – it's working pretty damned well so far – and depending on how this big old world of ours rolls in the next few decades, it might be the smart way to go. And let's face it, the brands didn't get to where they are alone. They're following the money.

What I'm hoping for, though, is if not a world where watches are more affordable, then at least one where the biggest fuss is made over quality, not how much you paid and how quickly you were able to cut the line – and that, my horological comrades, is as much on us as the industry. I long, maybe foolishly, for the days when "luxury" was luxury of craft, time, and materials. 

There is nothing like an obsession with money to make luxury start to look cheap."]]></description>
<dc:subject>jackforster 2022 watches capitalism exclusivity luxury craft business hype marketing scarcity materials money flexing canon watchcanon</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f5907c156c78/</dc:identifier>
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<item rdf:about="https://twitter.com/dantaeyoung/status/1277838307544662018">
    <title>Dan 태영 on Twitter: &quot;as much as I loved my grad arch school, part of this project needs to be about understanding how the formal/aesthetic aspects of my architectural pedagogy might be deeply racist, or denialist in the privileging of form, concept, ag</title>
    <dc:date>2020-08-19T21:23:36+00:00</dc:date>
    <link>https://twitter.com/dantaeyoung/status/1277838307544662018</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[noted here previously: https://twitter.com/rogre/status/1278804306506874880

“Here is a long thread on anti-racism, decolonization, anti-patriarchy, abolitionism, transformative justice, collectivism, and more that is worth your time even if you’re not in architecture and/or education. Read it through whichever lenses you wear. via @sevensixfive

How does an observation like this reframe your thinking? Will it convince you to look to different sources of reading and thought as you consider a post COVID-19, post-ACAB Spring world? I hope so https://twitter.com/dantaeyoung/status/1277862405108891648

<blockquote>Is this just a coincidence, that the Black-led abolitionist occupation is about sharing space next to each other while the oft white-dominated Occupy was about having enclosed, personal territories?</blockquote>

“The dream school isn’t a school.” ❤️ 

One of my lenses is K-12 lens, and this list is important to me. It’s also important that bell hooks comes first, as she references Freire specifically critiquing his attitude to gender especially, challenging him

https://twitter.com/dantaeyoung/status/1277891278353678336

<blockquote>The dream school isn’t a school.

An abolitionist society doesn’t need cops for us to be safe OR schools for us to learn. As bell hooks & Ivan Illich & Paulo Freire write: we can have deschooled society and liberatory & transgressive learning.
we keep us safe / we teach each other</blockquote>

Considering “the dream school isn’t a school,” an abolitionist and transformative future, and voices that build upon the past while addressing our time, here are two pointers (among so many great options) for additional reading.

1. Akilah S. Richards’s Fare of the Free Child podcast and forthcoming book Raising Free People: Unschooling as Liberation and Healing Work
https://raisingfreepeople.com/podcast/
https://pmpress.org/index.php?l=product_detail&p=1145

+

2. Leanne Betasamosake Simpson’s essay “Being with the Land, Protects the Land” and book As We Have Always Done: Indigenous Freedom through Radical Resistance
https://abolitionjournal.org/being-with-the-land-protects-the-land-leanne-betasamosake-simpson/?fbclid=IwAR2M8qr9CaeXOLs9q3kaGcCxkrhqnbCveEFCGmrnLE7RHwWiqIDhavHLJFM
https://www.upress.umn.edu/book-division/books/as-we-have-always-done

one more from Leanne Betasamosake Simpson: “Land as pedagogy: Nishnaabeg intelligence and rebellious transformation” https://jps.library.utoronto.ca/index.php/des/article/view/22170 ”

[image with abstract]]

“as much as I loved my grad arch school, part of this project needs to be about understanding how the formal/aesthetic aspects of my architectural pedagogy might be deeply racist, or denialist in the privileging of form, concept, agency, design in architectural spaces

design focused on authorship, identity, difference is deeply problematic. It treats space as being about trying to be as “non-fungible” as possible, a “unique product” rather than a living thing that is deeply connected to our notions of community and relation

the notion of “new designs” is also deeply problematic; (I forget whose argument this is) 
The focus on newness is a fundamentally market driven understanding of architecture, where value is achieved through distinction from other spaces. Spaces $ because they’re not like others

most of architectural pedagogy is a kind of giant commodity fetishizaton of a space. architecture is valued by a logic that is a logic of the market, not about SPACE ITSELF. How space is monetarily priced becomes how space is valued.

Or in other words: in architecture, instead of really caring about space first, then understanding second that different spaces might have different prices on a real estate market.. 

we are conditioned to care about space based on how much a profit oriented market pays for it

And the qualities of the market have actually become transmuted into the default pedagogical philosophies of most “”top”” architecture schools. This is what Marx calls reification - things appearing to have inherent ‘properties’ that actually come from social relations

A real estate market being reified into pedagogy would focus on newness and innovation in the studio pinup as a method to have unique and desirable “products” of space, teach implicitly that we should strive to have designs that are different from each other, a product mindset

A property-ist pedagogy influenced by fine art historical (art market) discourse would focus on authorship, and celebrate designers by tossing around their names, or focus on their bodies of work, or focus on the idea of “The Practice”

The commodity-ist architecture pedagogy/discourse that we seem to have is all about space, design, form, concept, all about space itself, focusing on the qualities of the commodity, not its relations, not its participation within an ecology of social relations and politics

Let me be specific: are architects trained for spatial contexts where “not designing anything” is the right answer? NO. Hence the “design a better border wall / design a better prison trap”. What would design pedagogy be if it was open to the possibility of not designing?

And I don’t mean some sort of shitty paper architecture conceptual play (very fun and meaningless tbh). I mean not designing where the “design” is the problematic part, the “architecture as commodity” is the part to transform

What would an architecture school, a spatial school look like, when commodity logics aren’t absorbed and taken as pedagogical logics??

What would an architecture school look like if space was defetishized, seen for what it actually FEELS, SUPPORTS, CREATES between people - and we used that logic of social relations and politics instead?

At this school, the anticapitalist, the antiracist, decolonialist, abolitionist, transformative justice school of my dreams, our dreams, design projects would not result in a jury or a critic. Instead, you would have a group that you’re working with, and the end of the project ..

would result in the entire group just saying thoughtful and nice things about the group’s project. This would be because the whole POINT of the semester would be about learning to facilitate a conversation, to cooperate  and listen, and find a consensus around the shared project.

Projects would not be thought of as “design” projects and representations would focus on social systems, politics, emotions, proxemics, rather than just visual aesthetics. Like Fanon’s sociogeny but applied onto space

As the coordinator of an exploratory arch representation course for all M.Archs at Columbia GSAPP, I’m working on this, but want to push it further. Every architectural representation should involve a discussion on the politics of that type of representation.

Not just the politics of renderings, say, but even asking the question: why the fuck is it that in architecture school, pedagogy continues to focus on an examination of even a drawing “about” the building - plans, sections, diagrams, renderings, etc etc

Why do attempts to answer this question often seem to land in a politics-bereft and easily instrumentalized paper architecture that just continues the commodity fetish space, then playing back into boosting architectural representation even further

I know what I’m saying might seem like an “old topic” in arch and the same argument gets rehashed over and over — but I am talking about arch pedagogy’s need to deeply connect to to radical politics and social justice and the pedagogy that would emerge from it

(This is getting strangely long-winded, so I will try to summarize in another thread)

(Actually, I may just have to keep on going for now and summarize later)
tldr: arch pedagogy logic is real estate logic

Context: I’ve been down at #OccupyCityHall / #abolitionplaza for a few days. It feels growing, shining, caring, safe, funny, excited, calm. I remember being at Occupy Wall Street during grad school days. No exaggeration - my understanding of space permanently changed afterwards

A friend - Demitra K - and I, after going to Zuccotti, would go into the @ColumbiaGSAPP studios and tried to tell our friends that going there was so much more important to our architectural education than a studio. We’d coax friends to come

Now I see: the societies that we can envision though OWS and occupy city hall are and have to be abolitionist futures, transformative justice futures, one in which our understanding of space needs to be DEEPLY connected to space, social relations, community care, repair

In a carceral society, our understandings of space are deeply connected to imprisonment, and also property and boundary. How has the PIC wormed its way into our architectural imaginations? How has white supremacy and fear of the Other fundamentally structured space?

At zuccotti, people mostly slept in enclosed tents; at abolition plaza everyone sleeps outside, next to each other. the abolitionist chant is that we keep us safe.

Is this just a coincidence, that the Black-led abolitionist occupation is about sharing space next to each other while the oft white-dominated Occupy was about having enclosed, personal territories?

IN ANY case, back to pedagogy. If we understand and see what space can ACTUALLY finally be about, then pedagogy needs to shift - from commodity pedagogy to transformative justice pedagogy

What would a transformative justice spatial pedagogy look like day to day, in its practice, not in theory? Some thoughts: 

(caveat: I am still learning and I imagine that many people are probably doing this Work already. I can see how much more I can learn and am excited for it)

1. No final reviews. architectural review culture is real estate product culture. Communal collaboration culture would like discussing, listening, laughing, exploring. https://twitter.com/dantaeyoung/status/1277849313616502784

<blockquote>At this school, the anticapitalist, the antiracist, decolonialist, abolitionist, transformative justice school of my dreams, our dreams, design projects would not result in a jury or a critic. Instead, you would have a group that you’re working with, and the end of the project ..</blockquote>

When you finish a project you should feel like you collaborated or facilitated an great time working on a hard project with people. Reviews being performances is deeply deeply problematic, the more we think about it.

2. No fucking grades. Not only do grades get in the way of learning, GRADING CULTURE IS COP CULTURE https://twitter.com/dantaeyoung/status/1272275976454537216

<blockquote>It is absolutely wild and unjust that in many/most schools, you can be *expelled* for having bad grades.

Imagine that you were on a hike on a mountain with a group. The group says: if you fall behind, we will kick you out of our group and leave you behind. Is this a good group? https://twitter.com/av_rose_ev/status/1271978534001471490 </blockquote>

In the grad students I’ve had in the past 6 years of teaching, SO Amuch of my teaching has been about undoing harm and trauma around grades so that we can actually LEARN and explore as a group, not as a coercive student-teacher power dynamic

At least, that’s what my own teaching has _attempted_, about pushing against grading culture within an already toxic environment of high pressure architecture Ivy League grad school.

(This isn’t a subtweet of  GSAPP specifically, which at least has pass fail and a reportedly more thoughtful studio culture compared to other organizations, but an indictment of something endemic across Architectural Discourse and capA architectural pedagogy)

3. Spatial designs aren’t visual ones. Aesthetics and vision are de-emphasized. Architectural image culture is real estate commodity culture.

4. Projects aren’t expected to be “new” and “original”, nor are they expected to be historical. Architectural projects aren’t compared between each other, or at least done so to avoid commodity culture. Architectural newness culture is commodity branding culture.

5. Architecture teachers (if they exist)  have roles based on the ideal ways that space is collectively altered:
 
facilitator-trainers (collaboration), 

engineers (building &planning), 

movement organizers (supporting & maintaining),

‘play’ers (joy, pleasure, connection)

6. Group classes (if they exist) are structured like collective research practices, specifically so that each person’s work benefits and enriches everyone else’s https://twitter.com/dantaeyoung/status/1272396060623765504

<blockquote>oriented in the same direction, like a school of fish, trying to find something together. oriented outwards, as if we are exploring a city of thought and agree to meet back in a few hours, with photos and notes of things we’ve discovered.
Show this thread</blockquote>

(And I actually have specifc actionable ideas on how to structure a class like this, using Zoom and collaboration tools for the fall semester, and am planning my classes this way. Happy to share more)

The Jigsaw learning technique, developed as a racial desegregation learning practice in 1971 in the US, or @niloufar_s’s lab’s idea of a Hive collective formation process http://niloufar.org/publications/2018/HIVE_CSCW2018.pdf are inspiring me lately for ways to think about this kind of pedagogy and play

7. (should be #1 but I had thought it was too obvious)
The pedagogy curriculum is grounded in reading anti-racist, decolonialist, abolitionist thought, especially by Black feminist writers, being able to deeply SEE spaces of a deeply problematic history and a yearned-for future

every thought I read and encounter and learn from is personally and slowly blowing my mind, and I catch these really powerful glimpses of what that abolitionist future could be

8. Spatial projects are understood to be social, financial, racial, about gender, race, class, education, access, oppression, bias. Where is the STS (Science and Technology Studies) of architecture? (Is geography studies like this? is there a geography “design” studies?)

9. Spatial projects begin the conversation around MAINTENANCE,  not construction. I mean: spaces are thought of as maintained ecologies and gardens, not as an environment that is “built”. 
@stewartbrand: “A building is not something you finish. A building is something you start”

Thinking about the @The_Maintainers, @shannonmattern on maintenance and care (https://placesjournal.org/article/maintenance-and-care/?cn-reloaded=1), Mierle Laderman Ukeles’s work, and @adriennemaree’s Emergent Strategy, connecting movement work to space
https://placesjournal.org/article/maintenance-and-care/

This is, of course, often feminized labor or termed ‘domestic labor’ and  implied to be undesirable; this would be feminist antipatriarchical pedagogy, classes or reading groups would discuss how spatial discourse & pedagogy has been deeply distorted and limited by the patriarchy

10. At this school, conversations would fundamentally involve talking about space, exclusivity, access. How a space can aesthetically transmit hostility or exclusivity that align and PERFORM with racism and classism https://twitter.com/autotheoryqueen/status/1273283366079561728

<blockquote>The gender binary is part of the carceral continuum from the bathroom — where trans & non binary people are policed, attacked and arrested — to the prison. Trans liberation is an abolitionist affair.</blockquote>

Or how binary-gendered bathrooms are a spatial layout that actively construct and reinforce a gender binary, as @QSAPP_ and @QSPACEarch and @melanieh0ff have been thinking about https://twitter.com/autotheoryqueen/status/1273283366079561728

<blockquote>The gender binary is part of the carceral continuum from the bathroom — where trans & non binary people are policed, attacked and arrested — to the prison. Trans liberation is an abolitionist affair.</blockquote>

11. Oh and this should be #2, also too obvious I forgot: 
architectural pedagogy would be explicitly grounded in studies and histories of spatial inequality, redlining, displacement, and systematic racism. (Not once in my time in M. Arch school did I learn about Seneca Village!)

Okay. And because I have to go to bed, I will end this list (even though there’s so much more) with my dream of a transformative abolitionist school:

The dream school isn’t a school.
An abolitionist society doesn’t need cops for us to be safe OR schools for us to learn. As bell hooks & Ivan Illich & Paulo Freire write: we can have deschooled society and liberatory & transgressive learning.
we keep us safe / we teach each other

The dream school is a society, a collective — thnking of @melanieh0ff’s heartful, touching Code Societies at @sfpc https://sfpc.io/codesocieties2020/

<blockquote>SFPC | Code Societies Winter 2020
The School for Poetic Computation (SFPC), based in NYC, is a hybrid of school, artist residency and research group where students develop a deep curiosity of what it means to work poetically in…</blockquote>

This transformative architectural “school” or learning society would be about *taking care of a space together.*

Imagine this:
The learning collective is also a community center. We collectively run programs and maintain/change the building.

We learn and discuss how to maintain, update, create community programs. How do we change the space accordingly? We discuss, listen, argue, laugh. We think about social, political, ecological impact. We renovate the building, or try new technologies if they help us serve others.

In this learning community, learning society, we learn about space by… making it. Shaping it. Creating it. Thinking about finances, space, accessibility, budget, anti-racism, decision-making process, transformative conflict resolution, harm repair. And we have fun doing so!

Perhaps this long thread is another way to say: I have been so honored and lucky to have been part of starting and maintaining and GROWing the communal and cooperative spaces of @primeproduce and Soft Surplus, and am grateful for my collaborators in our  wild adventures

There are soo many collaborators that I feel like my heart sinks at the prospect of leaving someone out, so I almost do not want to say further and stop speaking for these projects with my voice. I talked a little bit about this here with @willak: https://thecreativeindependent.com/people/designer-architect-teacher-and-learner-dan-taeyoung-on-growing-a-cooperative-like-youd-grow-a-garden/

<blockquote>On growing a cooperative like you’d grow a garden
Dan Taeyoung discusses building trust within cooperative spaces, developing open-ended systems, and un-learning hierarchical ways of operating.</blockquote>

But want to shoutout my initial collaborators in @primeproduce, Jerone Hsu & 
@mr_tumnus, and Soft Surplus, @melanieh0ff & @_newcubes_ all whom I have laughed and debated and imagined with; whom I have also made mistakes to, disappointed, in my own neverending process of learning.

Starting and growing two spaces and collectives has deeply shifted and structured my understanding about space and architecture and community in powerful, fundamental ways that my schooling did not and was deeply incapable of.

It’s from this context and experience that I (stay up incredibly late and) articulate this vision of a transformative architecture school.. that is anti-racist, that actively works towards repair, and works to abolish the police and jails in our minds, because it GROWS.

spatial culture can be about societal care, about repair, about calling in, about invitation. We can see space as something we want to grow, garden, tend, care for, the way we do with our neighbors and strangers.

Okay, to conclude. 

architecture culture and pedagogy can be real estate market culture 

OR

spatial culture can be communal culture, play culture, abolition culture, transformative culture.

Which one do we want for our communities? In our neighborhoods? In our imaginations?

FINALLY:
In terms of starting tomorrow, the statement that @bsa_gsapp has written to GSAPP is crucial. 

I’m vowing to find ways that I can support these in my role as (adjunct) faculty,  integrating these thoughts deeply into my teaching. https://twitter.com/a_l_hu/status/1276639014435590145

<blockquote>The Black Student Alliance at Columbia GSAPP (BSA+GSAPP) has written a powerful statement to the Columbia GSAPP Dean and Administration. The statement is titled, “On the Futility of Listening.” Please read it and sign your name in support!

https://onthefutilityoflistening.cargo.site/</blockquote> 

And this powerful statement by the Black faculty of @ColumbiaGSAPP that rightly and justly calls for an examination of anti-Black racism and white supremacy within all modes of it at GSAPP: https://twitter.com/jgmoore/status/1277965117930352640

<blockquote>UNLEARNING WHITENESS
A Statement from the Black Faculty of @Columbia University’s Graduate School of Architecture, Planning and Preservation
https://unlearningwhiteness.cargo.site</blockquote>

Everything I have said above is NOT NEW either! It has already been thought of. The barriers to us approaching this kind of transformative school isn’t because we haven’t thought of it yet. It’s the lack of willingness to actively engage in this work together.

[image (**denotes highlighted passage**): “of unlearning white supremacy. Fifty years ago there were radical actions undertaken by GSAPP students in architecture and planning inspired by the Black Power and Civil Rights movement. **One of those trailblazers, educator/alumni/colleague Dr. Sharon Egretta Sutton has narrated in When Ivory Towers were Black how she and classmates forged institutional change, brought Black and Latinx students into the school's disciplines, and initiated community-based design and planning studios that worked with Harlem residents and organizations. And yet by the 1980s those radical pedagogies and curricular changes disappeared within GSAPP as the whiteness of the school's disciplines was reconstituted into new versions of old racist paradigms, discourses, and practices.** It is our belief that unless white supremacy is first, recognized and second, dismantled within this institution, then the goals professed and desired by many of the GSAPP community to eradicate anti-black”]

The real #1 in my list is fundamental - a school should be centered around BIPOC & esp. Black and Indigenous faculty and students, and an understanding of the structural forces & racisms that make schools predominantly white in faculty, and white and East Asian in student makeup”]]></description>
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<item rdf:about="http://subpixel.space/entries/after-authenticity/">
    <title>After Authenticity</title>
    <dc:date>2018-04-08T08:11:05+00:00</dc:date>
    <link>http://subpixel.space/entries/after-authenticity/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Meanwhile, years of semantic slippage had happened without me noticing. Suddenly the surging interest in fashion, the dad hats, the stupid pin companies, the lack of sellouts, it all made sense. Authenticity has expanded to the point that people don’t even believe in it anymore. And why should we? Our friends work at SSENSE, they work at Need Supply. They are starting dystopian lifestyle brands. Should we judge them for just getting by? A Generation-Z-focused trend report I read last year clumsily posed that “the concept of authenticity is increasingly deemed inauthentic.” It goes further than that. What we are witnessing is the disappearance of authenticity as a cultural need altogether.

Under authenticity, the value of a thing decreases as the number of people to whom it is meaningful increases. This is clearly no longer the case. Take memes for example. “Meme” circa 2005 meant lolcats, the Y U NO guy and grimy neckbeards on 4chan. Within 10 years “meme” transitioned from this one specific subculture to a generic medium in which collective participation is seen as amplifying rather than detracting from value.

In a strange turn of events, the mass media technologies built out during the heady authenticity days have had a huge part in facilitating this new mass media culture. The hashtag, like, upvote, and retweet are UX patterns that systematize endorsement and quantify shared value. The meme stock market jokers are more right than they know; memes are information commodities. But unlike indie music 10 years ago the value of a meme is based on its publicly shared recognition. From mix CDs to nationwide Spotify playlists. With information effortlessly transferable at zero marginal cost and social platforms that blast content to the top of everyone’s feed, it’s difficult to for an ethics based on scarcity to sustain itself.

K-HOLE and Box1824 captured the new landscape in their breakthrough 2014 report “Youth Mode.” They described an era of “mass indie” where the search for meaning is premised on differentiation and uniqueness, and proposed a solution in “Normcore.” Humorously, nearly everyone mistook Normcore for being about bland fashion choices rather than the greater cultural shift toward accepting shared meanings. It turns out that the aesthetics of authenticity-less culture are less about acting basic and more about playing up the genericness of the commodity as an aesthetic category. LOT2046’s delightfully industrial-supply-chain-default aesthetics are the most beautiful and powerful rendering of this. But almost everyone is capitalizing on the same basic trend, from Vetements and Virgil Abloh (enormous logos placed for visibility in Instagram photos are now the norm in fashion) to the horribly corporate Brandless. Even the names of boring basics companies like “Common Threads” and “Universal Standard” reflect the the popularity of genericness, writes Alanna Okunn at Racked. Put it this way: Supreme bricks can only sell in an era where it’s totally fine to like commodities.

Crucially, this doesn’t mean that people don’t continue to seek individuation. As I’ve argued elsewhere exclusivity is fundamental to any meaning-amplifying strategy. Nor is this to delegitimize some of the recognizable advancements popularized alongside the first wave of mass authenticity aesthetics. Farmer’s markets, the permaculture movement, and the trend of supporting local businesses are valuable cultural innovations and are here to stay.

Nevertheless, now that authenticity is obsolete it’s become difficult to remember why we were suspicious of brands and commodities to begin with. Maintaining criticality is a fundamental challenge in this new era of trust. Unfortunately, much of what we know about being critical is based on authenticity ethics. Carles blamed the Contemporary Conformist phenomenon on a culture industry hard-set on mining “youth culture dollars.” This very common yet extraordinarily reductive argument, which makes out commodity capitalism to be an all-powerful, intrinsically evil force, is typical of authenticity believers. It assumes a one-way influence of a brand’s actions on consumers, as do the field of semiotics and the hopeless, authenticity-craving philosophies of Baudrillard and Debord.

Yet now, as Dena Yago says, “you can like both Dimes and Doritos, sincerely and without irony.” If we no longer see brands and commodity capitalism as something to be resisted, we need more nuanced forms of critique that address how brands participate in society as creators and collaborators with real agency. Interest in working with brands, creating brands, and being brands is at an all-time high. Brands and commodities therefore need to be considered and critiqued on the basis of the specific cultural and economic contributions they make to society. People co-create their identities with brands just as they do with religions, communities, and other other systems of meaning. This constructivist view is incompatible with popular forms of postmodern critique but it also opens up new critical opportunities. We live in a time where brands are expected to not just reflect our values but act on them. Trust in business can no longer be based on visual signals of authenticity, only on proof of work."]]></description>
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<item rdf:about="https://medium.com/@maggieshafer/knowledge-sharing-the-solution-to-hunger-disease-and-bad-art-b6c089243c92">
    <title>Knowledge sharing: The solution to hunger, disease and bad art — Medium</title>
    <dc:date>2015-03-16T20:59:52+00:00</dc:date>
    <link>https://medium.com/@maggieshafer/knowledge-sharing-the-solution-to-hunger-disease-and-bad-art-b6c089243c92</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When David Runkles chose his Master’s thesis topic, he didn’t know that his research would force him to track down a researcher in the war-torn Sudan, navigate complex academic institutions and their arcane policies, and eventually turn to crime. Which is great, because had he known, the world would have missed out on this.

As a student at the London School of Economics, David had access to more research than he could possibly read in a lifetime. But the research he needed — the work of famed famine researcher Alex de Waal — had been lost while de Waal was working in Sudan, in the thick of the nation’s bloody civil war. Only a partial copy of the data was left, locked inside Oxford’s Bodleian, a formidable labyrinth of library prestige. In an email exchange from across the ocean, de Waal requested that if David was somehow able to get his hands on the data, would he please send over a copy. De Waal himself did not have access to his own work.

A two hour bus ride, an arduous process for approval to enter and several hours of searching later, David was able to find a portion of the research he needed. But the library had a strict copying policy (no more than 5 percent of any single work could be photocopied) and strict rules about removing any research from its fortified walls. Which left David, a previously upstanding citizen, no choice but to smuggle in a pen scanner, an illicit device that he used to scan the entire work while hunkered down in a dark corner, stealing the work for the author one page at a time.

There had to be a better system.

In response to this absurdity, David later started bulb — a publishing network for knowledge (and where I now work). And this is the problem we are trying to solve: how do you give everyone in the world a place to publish and find knowledge?

Why is the best information the hardest (and sometimes most expensive) to get?

Every year, millions of hours of research and an untold amount of data is compiled into papers and filed away into a university library, where access is limited and chances that it will ever get looked at again become slim and grow slimmer with time. It’s privileged information reserved for the privileged.

That’s actually the positive spin on things. Even more work gets lost forever, stored or thrown away by those whose thesis/research/writing, while potentially valuable, won’t make it into a journal or other publication for one reason or another, and let’s be real here, who is going to take the time to design a website for self-publishing and then pay $10/month to keep it up? Maybe a very small number. Another small number might start a blog but soon realize that their academic work doesn’t fit into a diary-style, chronological structure unless you publish it backwards. Neither of these options have any actual audience included except the one the author builds, and someone dedicated to their work isn’t going to take the time to learn content marketing to do so. And good for you, scientists, please do stay focused on curing cancer, not on SEO, for the love of pete.

This lost work doesn’t just hurt other students who may be able to reference, build upon or solve a problem with it (think Minecraft), but we all lose out collectively because we don’t utilize everyone’s knowledge or give everyone with some unique insight a voice. The people whose voices get heard the least tend to be the least powerful, but that doesn’t necessarily make their knowledge any less valuable, so our knowledge network itself is poorer for it.

So not everyone can participate in our collective knowledge network because we don’t have a good system for storing and sharing the information we do have. This is not just limiting but devastating."

…

"Despite an internet structured for inclusivity, the apps we most frequently use and the business models that support them typically aren’t. It’s much easier to create an app for an exclusive market because you can sell it immediately — making the creation of exclusive apps more profitable, faster and therefore sustainable. But selling a knowledge sharing platform to an exclusive market doesn’t tackle the goal: to keep knowledge from being stored and siloed and to do it in a way that encourages more people to contribute. A true knowledge-sharing network cannot sell exclusivity because exclusivity would ruin it.

So getting more people to publish what they know is not only better for those of us who, like me, are trying to make a profitable business in UGCN land — it’s better for the world at large. The more people you invite to participate in the network the better the network is and the better the world is for it. Just like pool parties!

This vision for a fixed and functioning knowledge network has to be a global one because we are living in a global world (welcome to 1999). And while I admit a global knowledge network that values everyone’s voice may not be the panacea for every world problem, it has truly amazing potential to connect valuable information with those that need it most. This is not a one-way info street from developed country to developing (and if you think that’s the case you missed the point). Being able to share and distribute quality information across cultural, racial, socio economic and other silos is crucial to allow that knowledge to reach its full , applicable potential and until a network that allows for this is realized, we’ll continue to see knowledge die in the hands of those that no longer see use for it — hands often carrying $15,000 library cards."]]></description>
<dc:subject>maggieshafer clivethompson davidrunkles alexdewaal sudan research access accessibility inclusivity exclusivity information knowledge libraries internet web sharing silos penicillin ernestduchesne alexanderfleming inclusion</dc:subject>
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<item rdf:about="https://medium.com/code-words-technology-and-theory-in-the-museum/the-virtues-of-promiscuity-cb89342ca038">
    <title>The Virtues of Promiscuity — CODE | WORDS: Technology and Theory in the Museum — Medium</title>
    <dc:date>2014-07-31T17:30:05+00:00</dc:date>
    <link>https://medium.com/code-words-technology-and-theory-in-the-museum/the-virtues-of-promiscuity-cb89342ca038</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Museums would do well to learn a thing or two from Jansen, and focus more on the creating and spreading the “digital DNA” of our shared cultural heritage and less on controlling access to those assets. This is a call to be both more promiscuous and more discriminating in what we share and how. I know that sounds contradictory, but bear with me.

Museums’ current survival strategy is not unlike those of creatures that have evolved on remote islands. We have gotten very good at passing on one model of “museum” from generation to generation. We may have developed elaborate plumage and interesting displays, but these mask the underlying sameness of the idea we pass on. As long as the larger ecosystem evolved slowly, museums could adapt and keep pace. The global internet has shattered that isolation for good, and in the new ecosystem our current reproductive specialization will not continue to serve us well. Insularity — the tendency to look inward, ignore the larger world and produce institutions that are increasingly self-referential, self-pleasing, and obscure to the billions of potential museumgoers — is a strategy for extinction.

For Jansen, encouraging others to build on his idea of Strandbeests is a reproductive and evolutionary strategy. His best hope for the survival of his creations beyond his lifetime is to let them loose for others to tinker with. Survival (and further evolution) lies in spread. Cynthia Coburn gave a fascinating talk at the MacArthur Foundation’s Digital Media and Learning conference in 2014 on scale and spread. If you’re at all interested in dissemination of ideas, it’s worth reading. One thing that struck me from her talk and the paper from which it was distilled are that we tend to be imprecise about what we mean when we talk about “doing more!” Unpacking that, Coburn finds that there are “fundamentally different ways of conceptualizing the goals or outcomes of scale. We identify four: adoption, replication, adaptation, and reinvention.” For this essay, I’m most interested in the fourth outcome. This way of thinking about spread Coburn describes as, “the result of a process whereby local actors use ideas, practices, or tools as a jumping-off point for innovation.”"

…

"Promiscuity connects museums to maker communities. Community interaction and knowledge sharing are often mediated through networked technologies, with websites and social media tools forming the basis of knowledge repositories and a central channel for information sharing and exchange of ideas, and focused through social meetings in shared spaces such as hackspaces.

This latest eruption of interest in self-guided learning and doing has a long, distinguished lineage. Computer hobbyists, ham radio enthusiasts, and even the model railroad enthusiasts at the Tech Model Railroad Club at MIT, who gave us the modern meaning of “hacking” could claim to be “makers.” They were all communities of interest who came together to explore their passions and help each other out. The difference this time is the spread that the Internet makes possible. The 2012 Bay Area Maker Faire drew a crowd of 120,000 attendees over a weekend. “Making” with a capital M is now a firmly established subculture, and part of a growing economic sector.

Promiscuity allows museums to be participatory culture advocates. Henry Jenkins may have coined the term “participatory culture” in 2005, but the idea of a world where individuals are producers of culture, instead of just passive consumers, has been around a long time. I’ve got a dog-eared paper that I’ve toted around for years with a quote from the psychologist Mihaly Csikszentmihályi which reads, “Creating culture is always more rewarding than consuming it.” As someone who’s worked the cultural/creative sector my whole life, I know the truth of this statement. What might the world look like if we not only preserved and exhibited examples of human creative expression but also more actively encouraged that creative impulse in everyone we serve?

This kind of digital promiscuity also nicely aligns museums with the Open Culture movement. “Open” is already on track to supplant “participatory” as buzzword of the year, with good reason. The proliferation of groups supporting and encouraging openness in the cultural/creative sector is impressive. Wikimedia, Creative Commons, the Open Knowledge Foundation, free software advocates, open-source software advocates: the list gets longer all the time."

…

"The promiscuous spread of digital assets is a key factor in delivering on museums’ missions to educate, inform, stimulate, and enrich the lives of the people of the planet we live on. Merete Sanderhoff, in the excellent Sharing is Caring lays it out clearly,"

<blockquote>“Digital resources should be set free to form commons — a cultural quarry where users across the world can seek out and find building blaocks for their own personal learning.”</blockquote>

The more we sow these seeds of culture and the more effective we are at seeing those seeds take root, the more likely museums are to see cultural ideas persevere in the constantly-changing world.

"Promiscuity is one way to demolish the perception of exclusivity that has dogged museums for longer than I’ve been around. I realize that this virtue is by far the most painful, because it would force us as memory institutions to lay bare lots of things of things we’d rather not have to deal with: legacies of imperialism and colonialism, tensions between indigenous peoples and more recent arrivals. The history of the relations between Native Americans and museums is not the most cordial, at least in part because the perception that some museums are probably hiding things they don’t want tribes to know about is almost impossible to counter. Promiscuity offers a way to end that particular debate.

The “global village” the Internet has created is real, and now it is possible for a museum of any size to have global reach, provided they have anything to share. As Michael Edson pointed out in his introduction to Sharing is Caring, 34% of humanity is now reachable online. That’s 2.4 billion people who might be interested in your content.

One of the most interesting and infuriating changes in attitude that the Web has wrought is the expectation of finding everything. Not being visible online now is the equivalent of not existing."

…

"Creating digital analogues of our existing museums is a straitjacket that will not serve us well going forward. Making a virtual museum (in addition to sounding hopelessly 90s), regardless of the technology underlying it, fails to take into account the reality of how people consume digital content. They don’t go to museum websites. Jon Voss of HistoryPin made the statement that you have to meet people where they are, not where you wish they were. Museum websites, the traditional place for museums’ online presence, are not those places, so plowing resources into making bigger, swankier ones is a waste of resources that might be deployed in ways that actually reach a global audience."

…

"Merete Sanderhoff lists three problems this inability to be promiscuous creates:

1. By putting up impediments museums are pushing users away from authoritative sources of information.

2. We are missing out on the the opportunity to become hubs for people. The social gravity that museums could generate is largely unrealized.

3. By not using these new tools that are at our disposal, museums undermine their own raisons d’être."]]></description>
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<item rdf:about="http://www.theatlantic.com/technology/archive/2014/07/thermos-is-overnighting-hot-coffee-to-americans/375276/">
    <title>I Drank a Cup of Hot Coffee That Was Overnighted Across the Country - Robinson Meyer - The Atlantic</title>
    <dc:date>2014-07-31T16:29:16+00:00</dc:date>
    <link>http://www.theatlantic.com/technology/archive/2014/07/thermos-is-overnighting-hot-coffee-to-americans/375276/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Normcore moves away from a coolness that relies on difference to a post-authenticity coolness that opts in to sameness. But instead of appropriating an aestheticized version of the mainstream, it just cops to the situation at hand. To be truly Normcore, you need to understand that there’s no such thing as normal. […]

Normcore seeks the freedom that comes with non-exclusivity. It finds liberation in being nothing special, and realizes that adaptability leads to belonging."

[quote from: http://khole.net/issues/youth-mode/ ]]]></description>
<dc:subject>k-hole normcore liberation freedom adaptability flexibility nomadism nomads appropriation codeswitching authenticity mainstream exclusivity youth generations internet specialness openmindedness</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:542b00630039/</dc:identifier>
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<item rdf:about="http://www.theguardian.com/cities/2014/feb/20/cities-in-motion-mumbai-air-terminal-rails">
    <title>Cities in motion: why Mumbai's new air terminal has gone off the rails | Cities | theguardian.com</title>
    <dc:date>2014-02-21T20:26:46+00:00</dc:date>
    <link>http://www.theguardian.com/cities/2014/feb/20/cities-in-motion-mumbai-air-terminal-rails</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The difference between the two terminuses demonstrates just what's going wrong with Mumbai. After two decades of economic liberalisation, its middle class has been so brainwashed into believing privatisation is the solution for all their problems that the city seems to have forgotten what public actually means. As art historian Rahul D'Souza points out: "Richer residents are quite willing to accept the idea that an art exhibition can be public, even if it can accessed only by people who have bought an international air ticket." This attitude will surely have a profound effect on Mumbai's politics in the near future.

The middle-class aspiration for exclusivity is a jarring disjuncture with the mythology and history of a city that lives the best part of its life in full view of its neighbours, with one of the highest population densities in the world (it packs 22,937 people into each square kilometre, compared to 5,285 people in London). The size of the average Mumbai family is 4.5 people, and the average home size is 10 square metres, so some of their most private moments transpire in the midst of a crowd.

Much of Mumbai's easy urbanity has been forged in the sweaty confines of its public transport system, by far the most extensive in India. In its compartments, people of different castes and communities are forced to share benches and be wedged together in positions of daring intimacy. This is only to be expected when 5,000 commuters are stuffed into trains built to carry 1,800 – a density that the authorities describe as the "super-dense crushload". The commonplace negotiations of the commute – such as the convention of allowing a fourth traveller to sit on a bench built for three, but only on one buttock – force an acknowledgement of other people's needs that characterises Mumbai life.

The Mumbai commute, in addition to being compacted, is very long – for some, it could involve a journey of two hours each way. This has given rise to the institution of "train friends", people who travel in a group in the same section of the same compartment every morning, sharing stories of their triumphs and disappointments and even celebrating their birthdays by bringing in sweets for their companions.

Despite the enormous effort they sometimes entail, the accommodations of the commute are barely perceptible to the outsider. Because of the unavoidable press of bodies at peak hours, women travel in separate carriages – but every so often, couples who cannot bear to be parted or a clueless out-of-town pair will blunder into the "general compartment". When this happens, the other men will strain to provide the woman a millimetre or two of space around her, creating a cocoon in which she is magically insulated from the accidental nudge of limbs and torsos.

This isn't to suggest that life on the rails is all smiles and sunshine. As is to be expected on a long, sweaty journey, arguments do break out, mostly over trivial matters involving the placement of a limb or a bag in awkward proximity to a fellow passenger's face. But these exchanges rarely culminate in fisticuffs. The crowd around the belligerents can be counted on to defuse the tension quickly, usually with the remark, "These things happen. You have to adjust".

Sadly, though, the spirit of compromise so evident on the trains is evaporating on the streets outside. To watch Mumbai traffic in motion is to see the ferocious sense of entitlement in which India's moneyed classes have wrapped themselves. Mumbai's vehicles refuse to give way to ambulances, and honk furiously at old people and schoolchildren trying to cross the street. They never stops at zebra crossings, frequently jump red lights, and routinely come down the wrong way on no-entry streets. Because an estimated 60% of cars are driven by chauffers, more than in most other parts of the world, car owners have the fig-leaf of pretending that they aren't responsible for transgressions they actually encourage. And this sense of self-importance is pandered to by the government's budgetary allocations. Though the vast majority of Mumbai residents use the overburdened public transport system to get around, a disproportionate amount of development money has been poured into road projects.

The city has built approximately 60 flyovers and elevated roadways in recent years – facilities that have paradoxically made the congestion on the roads far worse. As incomes expand, traffic is growing at a rate of 9% a year, with an estimated 450 new vehicles being added to Mumbai's narrow streets every day. As a result, peak-hour traffic crawls ahead at an average of 10kmh – less than half the speed clocked by winners of the city's annual marathon. It merely proves the adage so beloved of planners around the world: "Building more roads to prevent traffic congestion is like a fat man loosening his belt to prevent obesity."

The imbalance so apparent between Mumbai's transport system and its airport seem sure to polarise political attitudes in the city even more sharply. The city's middle classes have become so enamoured of their privatised comforts, they are forgetting that great cities get their reputation not from the access-restricted pleasures they afford the few, but the public amenities that are available to all. The chasm between the elite and the working classes has long been the playground for populist politicians, here and elsewhere. But over the last few years, such divisions in Mumbai have literally been reinforced by concrete. Unless this changes, my city will lose the common ground on which to make common cause."]]></description>
<dc:subject>2014 mumbai publictransportation publictransit transportation privatization publicspace cities urbanism urban nareshfernandes commuting class segregation exclusivity community</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:00039ef3f3dc/</dc:identifier>
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<item rdf:about="http://thenewinquiry.com/essays/against-ted/">
    <title>Against TED – The New Inquiry</title>
    <dc:date>2012-02-19T23:18:18+00:00</dc:date>
    <link>http://thenewinquiry.com/essays/against-ted/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["TED is not simply “engaging” & “entertaining” but a specific type of entertainment that is increasingly out of touch & exclusionary.

…appears that whole TED brand induces laughter from many of those skeptical of corporate speak & techno-jargon. At first, I thought I was laughing alone; however, it turns out that lots of other people are equally unimpressed by the current state of TED…I’m not the only one who does not take TED very seriously or worse, views the whole project as suspect…

Perhaps the biggest complaint I heard was that TED smells of corporatism…

So many of the TED talks take on the form of those famous patent medicine tonic cure-all pitches of previous centuries, as though they must convince you not through the content of what’s being said but through the hyper-engaging style of the delivery…

As Mike Bulajewski pointed out in a Tweet, “TED’s ‘revolutionary ideas’ mask capitalism as usual, giving it a narrative of progress and change.”"
]]></description>
<dc:subject>technology alexismadrigal popularity exclusionary exclusivity bias ideology paulcurrion mikebulajewski evangelism delivery snakeoilsalesmen 2012 epistemology corporatism nathanjurgenson criticism ted</dc:subject>
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<item rdf:about="http://www.youtube.com/watch?v=-j9TmDi0vNY">
    <title>YouTube - Feynman on Elitist In-groups</title>
    <dc:date>2010-09-26T21:09:40+00:00</dc:date>
    <link>http://www.youtube.com/watch?v=-j9TmDi0vNY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: http://blog.javierarce.com/post/798000142/feynman-on-elitist-in-groups-via-techra]]]></description>
<dc:subject>richardfeynman honors awards elitism cv exclusivity</dc:subject>
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<item rdf:about="http://www.penguincatalogue.co.uk/lo/press/title.html?titleId=3774&amp;catalogueId=214">
    <title>Penguin - How Luxury Lost its Lustre</title>
    <dc:date>2007-09-17T22:24:28+00:00</dc:date>
    <link>http://www.penguincatalogue.co.uk/lo/press/title.html?titleId=3774&amp;catalogueId=214</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Once upon a time, luxury was only available to the rarefied/aristocratic world of old money/royalty...wasn't simply a product...was a lifestyle. Today, luxury is different...industry run by corporations that focus on brand-awareness, advertising...profit
]]></description>
<dc:subject>luxury marketing industry branding advertising brands walth exclusivity</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:2dfacf5cd4ef/</dc:identifier>
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