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    <title>The power imbalance between parent and child leaves a trace | Aeon Essays</title>
    <dc:date>2026-05-22T10:35:32+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Nobody quite recovers from being a child: the asymmetry of power between parents and children always leaves a trace"]]></description>
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    <title>The Care Economy is the Everything Economy - with Emma Holten - YouTube</title>
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    <title>Understood - For learning and thinking differences</title>
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    <title>Opinion | Jesus Has ‘More to Say Than Any Human Language Can Carry’: A Q&amp;A With Rowan Williams - The New York Times</title>
    <dc:date>2025-06-10T19:39:15+00:00</dc:date>
    <link>https://www.nytimes.com/2025/06/08/opinion/jesus-faith-god-compassion.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The New Atheists ‘Attack a God I Don’t Believe In, Either’: A Q&A With Rowan Williams"

...

"Rowan Williams is among the most important religious thinkers in the world. A theologian, poet, playwright and literary critic, he served as the archbishop of Canterbury from 2002 to 2012. I spoke to Dr. Williams about his journey of faith and doubt, why God allows the innocent to suffer and how to interpret the Bible (and how not to). He talked about the New Atheists and the influence on his theology of Fyodor Dostoyevsky, what makes Jesus such a compelling figure and what it means to pastor people through grief. Dr. Williams also talked about how, for him, the Christian faith is “the perspective that enriches.” Our conversation, which has been lightly edited, is the third in a series of interviews I am doing that explores the world of faith.

1. Dostoyevsky Led the Way

Peter Wehner: Let me start out by asking you to describe your journey of faith. As a young adult, what was the pull toward Christianity for you? Was it primarily intellectual or aesthetic or an appeal to the imagination or some combination of those? Did you experience what C.S. Lewis called “Sehnsucht,” an intense longing and divine spark for something that’s unattainable in this material world?

Rowan Williams: I’d grown up in a Christian environment but not a very intense one. It was really when I was a teenager that it began to speak to me, and it did so largely, to pick up your categories, at the imaginative level. It felt like a larger world to inhabit and at a time when I was discovering more and more about the literary world, about philosophical questioning, about the historical roots of our culture.

All of that seemed to me, as a student, enriching and exciting. But it was also brought alive — and here was my good fortune — through particular people who were very important to me at the time, especially my parish priest, who was a huge influence — encouraging, supportive, giving me the message all the time that there’s room for all that in the life of faith.

When I started as a university student — coming into contact with an awareness of human need and human suffering that I hadn’t quite registered before, meeting homeless people when I was a student in Cambridge, the sense that you needed to have quite a capacious picture of human nature in order to see the dignity and the need — that reinforced my feeling that the faith I’d grown into was something which actually allowed you to engage at depth with people.

Wehner: Is the draw of faith for you now essentially what it was when you were younger?

Williams: It’s probably pretty much what I grew up in, in many ways, which is not to say it’s not changed or developed. It’s certainly been battered and tested in various ways. But when I go back to what I was learning at that time, it’s still that same sense that this is the perspective that enriches. This is the perspective that enlarges.

Wehner: You’re a person of great theological depth, but I imagine, like many people of faith, you’ve struggled at various points with doubt. If so, how has that manifested itself to you?

Williams: Looking back, there have been very few times when I felt what you might call a substantive doubt of the whole thing. You know, “Is any of this true?” It’s much more, “Does any of this make sense where I am?” I’ve always resonated with the person who said, “God exists, but I don’t believe in him,” in the sense that the system’s there, the pattern’s there and it’s compelling. But how much am I actually inhabiting it? How much am I making it my own? How much is it really making sense of where I am? And there have been periods, especially of personal loss and personal awareness of struggle and uncertainty, where it’s been not so much I doubt that God exists but I don’t know whether I’m connecting with what’s there — and I don’t know how to.

Wehner: Those moments, that particular manifestation of doubt, how have you worked your way through that?

Williams: It’s a lot to do with doing the next thing. It’s a lot to do with trying to hold your position, and I don’t mean an intellectual position. I mean holding a place where you are standing firm and doing what you can do. I was very struck as a young man reading the fiction of Iris Murdoch, particularly her novel “The Bell.” At the end of that, you’re faced with a chapter about the experience of somebody who has been intensely involved in religious activity and has just had an absolutely traumatic shock to everything that he believes in and everything he holds dear.

He’s living next door to a convent, and all he can do is to go to Mass every morning. And I thought, “Yes, I see what’s going on there. He’s doing the next thing.” He’s treading water, you might say, but also he knows something can be done — not to keep the darkness at bay but to keep breathing, to keep moving, to keep open to something. I think that sense of wanting to keep open to something is probably quite near the center of what I believe about a spiritual life. You don’t pray or meditate or contemplate in order to get results, exactly.

Wehner: Sometimes doing the next thing is the best thing to do. You wrote a book on Fyodor Dostoyevsky. He’s one of the writers who have meant the most to you, and it’s understandable why. What is it about the work of Dostoyevsky, in particular, that has so impressed you in the context of faith? How has your theology been shaped by him?

Williams: I discovered Dostoyevsky as a teenager and read him fairly intensely as a student and as a graduate student. What struck me most was two things. One is he’s very good at depicting characters who are holy, who are in some sense transparent to the divine and also letting you see that they’re not going to have all the answers. They’re going to be the window that lets the light in. And I thought, “That tells me something about holiness. Don’t look for the leader, the controller, the problem solver. Look for where the light gets in.” In Leonard Cohen’s famous image, the persons who are part of the crack that lets the light in.

Throughout my life I’ve been privileged to see a number of individuals in whom I could say, “Yes, there’s the crack. They’ve let the light in.” They’ve been people of varied accomplishment or status, but the one thing in common is things look different in their light. So that was one thing I learned from Dostoyevsky.

I suppose the other thing was Dostoyevsky’s absolutely relentless commitment to making it as difficult for himself as he possibly could. He says: You want the grounds for atheism? I’ll tell you the grounds for atheism. Let me lay out to you all the good reasons for not believing in God.

Of course, in the famous chapters in “The Brothers Karamazov” where Ivan Karamazov talks about the suffering of children, that’s Dostoyevsky saying: Let me show you. You think you have reason for not believing? I can show even better reasons for not believing. And pushing through that, saying: I’m not going to pretend it’s simpler than it is. And saying at the end of that: I’m not going to pretend to give you an answer. I’m going to give you the fact that love is possible in the middle of this.

The moment of reconciliation, of love, of forgiveness, of acceptance is as real as all the nightmares that he describes. Dostoyevsky, as it were, flings down his pen and says: Well, there you are. You make your choice. The world is full of evidence against love, against reconciliation, against the possibility of a God who holds the world.

The probabilities stack up in a fairly unpromising way, and then a moment happens where the light gets in, where something in the world refuses to be crushed by that.

Nick Cave, the singer and songwriter, with whom I had a long conversation a couple of years ago, spoke about the impact on him of the tragic death of his teenage son. He said his main feeling was not that it made faith harder but that it made faith more imperative: I’m not going to be defeated.

I think there’s something of that in Dostoyevsky, when at the end of that astonishingly painful and difficult section of “The Brothers Karamazov” Alyosha kisses his brother. It’s as if Dostoyevsky is saying: Well, that is as real as any amount of suffering. Make what you will of it. I’m not going to tell you, but there it is.

Wehner: Let me stay on Dostoyevsky for a moment, because, as you said, his indictment of God was so searing in “The Brothers Karamazov” that he wasn’t even confident that he’d adequately refuted it. That raises the issue you touched on, which is theodicy, the effort to resolve the problem of evil with the existence of an all-powerful and all-benevolent God. You touched on this in your answer, but I want to home in on it a little bit more. What is Dostoevsky’s response to suffering? If I understand you right and if I’ve read Dostoyevsky correctly, the answer is not philosophical or theological. It’s primarily love. How would you respond to people who ask this ancient question: Why does a good God allow the innocent, the children, to suffer?
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Williams: The question I want to ask in reply — though, of course, I can’t ask it in quite these terms if somebody is actually in the middle of suffering — is: What would a satisfactory answer to that look like? What would our lives be like if I could say, “I’ll tell you exactly why your child died. I’ll tell you exactly why you suffered that terrible accident. I’ll tell you exactly why people are dying daily in Ukraine and Gaza and Congo. I can tell you, and it’ll all be clear, and you won’t have to worry about it any longer.”

What would that feel like? When people say they want an answer, it’s not that kind of answer they’re really looking for. I don’t know entirely what to make of that. But whenever people say, “Have you got an answer?” I say, “Do you really want that kind of answer?” Imagine the bereaved mother turns up at the parsonage door and says, “Why should my child die?” And you say, “Because of this, this and this. Satisfied? See you next week.”

No, that’s not it. And what is “it”? I don’t entirely know, except that people live with these horrors. People make personal sense of them. People are sometimes opened up by them to depths they hadn’t expected. That’s, again, as Dostoyevsky would say, it’s as much a part of the fabric of the world as anything else.

The other dimension was that he’s always nudging us to ask, “You talk about suffering. So what’s your complicity in this?”

He invites you to understand that you are part of the problem. You’re part of what tangles and embroils the world more and more in injustice and suffering. Just step up to that and say, “Yes, I’m part of this. I’m responsible. I’m answerable for the neighbor.” We’re not just talking about love in a vague and general way, but as he put it and as the great Dorothy Day liked to quote, this is a “harsh and dreadful love.” This is asking something really quite frightening of you, that you understand your solidarity in this.

Wehner: I imagine what some people might ask, what Ivan Karamazov might ask, isn’t simply, “Tell me the reason that this happened.” It might be, “Why did you allow it to happen in the first place?”

Williams: Of course. It essentially has to do with the basic question of why there is anything other than God. Because anything other than God is going to be, in some ways, unstable, in some ways flawed. If God made the perfect, God would make another God. So why does God invest in what isn’t God? And not being God, I don’t have a very clear sense of the answer to that, nor do any of us.

2. The Purpose of God’s Elusiveness

Wehner: Why would God deny tangible assurances — empirical and nearly incontestable proofs — to those whom he loves and who desperately cry out for it?

Williams: It’s not that God is deliberately making things difficult but that God is God. God is not a thing among other things. God is not an item in the world, and God is not a response to our mail order form. He doesn’t simply slot into what we think is intelligible or manageable. God is the infinite, unmanageable, unconditioned context of all that we are and we do, and so it’s not entirely surprising if we can’t boil that down into something we can manage. That’s why, of course, in Hebrew Scripture, when the people of Israel gather at Mount Sinai, the mountain is covered with cloud and fire, and God says to Moses: Keep your distance. I’m sorry. This is how I am. You’re not going to boil me down to something that’s manageable.

There’s always an innate depth, inaccessibility, unmanageability about this, and at times that comes home to us with enormous force when we would like there to be a simple answer — part of the burden of what Old and New Testaments alike say: Be careful of idolatry. You’re always prone to making a God you can manage.

That’s what idolatry boils down to. You can make that manageable God in any number of forms. You can make it in religious forms. You could make it in economic and social forms. Just be very conscious that, as the Lord says to Moses, “You shall have no other gods before me.” Don’t go putting in his place something which is a pseudo-God.

When you’ve got all that going on in the background, then it does seem to me that there’s always going to be that elusiveness, that “something around the corner of your vision” quality about God. At the same time you are talking about this elusive and unmanageable, unimaginable God there have been lives and signs and nudges and hints everywhere you look. In the work of some great mystical writer like St. John of the Cross you have that sense that at one and the same time, there’s nowhere you can pin God down in the world and there’s nowhere where God isn’t. And you are always poised on the knife edge.

Reinforcing that, look at the basic story of Christian faith, the story of Jesus Christ, and you see that Jesus himself, as he moves toward his death, stares into the darkness and says: Well, can’t you do something to stop this? “Let this cup pass from me.” On the cross he asks, “Why have you abandoned me?” And those things have always been profoundly difficult for Christians to get their mind around but also profoundly important in helping us see that Jesus’ humanity is real. It’s as three-dimensional as ours. And also, when we feel those dark moments of rebellion, we’re not alone. Those words have been spoken by the son of God himself, so don’t be too surprised. As St. John of the Cross says in one of his works: Don’t imagine that God is going to make things so much easier for you than they were for Jesus.

Wehner: It sounds like what you’re saying is God is elusive but deeply present.

Williams: Deeply present, yes. Absolutely that, and I love the Jewish image of the divine glory, the Shekinah, being present everywhere in the world but present as if it were a beggar in the street, as if scattered, exiled, obscure. Yet around every corner is this presence, this insistent reminder.

Wehner: Early in my Christian journey, I was struck by the exchange that Jesus had with Thomas, when Jesus told Thomas, after Thomas asked for evidence, “Blessed are those who haven’t seen and believed.” I thought, “Now, why is that? Why would it be better to believe not having seen?” I was never fully able to answer that question, but I came to understand that there was something in the nature of faith that was important to God, that Kierkegaard’s leap of faith meant something to him.

Williams: It’s a real theme in St. John’s Gospel, isn’t it? Because it’s not only the story of St. Thomas but also earlier on, at the Last Supper, when Jesus says, “It is expedient for you that I go away,” as if Jesus is saying, “If I stay around, it’ll be all too easy for you to be comfortable with the assurance of the love of God and the healing power of God that I have embodied for you. But actually, for you to be open to the full range and depth of what God is going to give through the life of the Holy Spirit, then you’ve got to let go of having me around as a best friend. It’s more than that.”

“The point of my going away is that immeasurably more will open up. If I don’t go, the Holy Spirit won’t come,” says Jesus, in effect. “If you cling to me as a human friend, a warm presence, that’s not it.” There’s a joy and a fullness beyond that.

That’s the good news. The bad news is that in order to open up to that fullness, you’ve got to let go of pretty well everything you think makes you feel better, which is why Christian spirituality has a very complicated relationship to joy and fulfillment. It’s all about joy and fulfillment, and it’s all about the fact that joy and fulfillment, if they’re real, if they’re durable, cost you.

Wehner: You’ve debated some of the most prominent New Atheists, as they were referred to some 15 years ago. One of them is the evolutionary biologist Richard Dawkins. What do you think they might have missed in their understanding of faith or of God?

Williams: It’s been an interesting experience, being in debate with Richard, with others like A.C. Grayling and Philip Pullman. I always learn from those encounters, and I have respect and affection for them. I think what’s missing sometimes is precisely that sense that when we talk about God, we’re not just talking about a thing or a person, in the sense of an individual. As a Christian, I believe in God as Trinity. I believe in God as an interweaving of personal agencies, the love and mutuality of what we call the Father, the Son and the Holy Spirit. In that sense, I’m not saying I believe in an impersonal God. Far from it.

But very often the God who’s being attacked and questioned by the Dawkinses and the Graylings and the Pullmans of this world is a God I don’t believe in, either: an individual who sits in the remote parts of the universe and treats the rest of the universe as an intriguing hobby for himself, rather than the God who is much more like the ocean that soaks through everything that is and yet is infinitely beyond it.

I found recently in the work of a 17th-century Welsh Catholic writer, Augustine Baker, a wonderful image: that the soul without God, the soul cut off from God, is like a whale stuck in a pond. It longs for the ocean, he said. It can’t be in the depths where it belongs. Now, I don’t hear very much of that sense in the New Atheists. They come up with all sorts of very neat and, as far as they go, perfectly rational arguments about how difficult it is to believe in some chap out there in midspace.

I want to say, “Well, yeah. I have no interest in a chap out there in outer space, none at all.” But I am quite interested in what the infinite, unconditioned life of generosity is within which I and everything else live. And I have every interest in the story of how that life astonishingly comes to fruition in the middle of our history in the life of Jesus. Now, that’s something I do think I can spend my life thinking and praying about and something that transfigures the horizons in which we live.

So the old chestnut about talking about the existence of God is like saying, “Well, there’s a chocolate teapot infinitely circling the earth, and it happens to be invisible and intangible and incapable of offering any evidence at all for its presence, and I still believe in it.” Well, no. Open a page of St. Augustine or George Herbert or T.S. Eliot or Dostoyevsky, and chocolate teapot doesn’t quite do the work there.

Wehner: It sounds like you reject the God of the New Atheists but your God is not their God.

Williams: Indeed, and there’s a very interesting paper by a French writer, Olivier Clément. He was a convert to Russian Orthodoxy, and back in the late ’60s he wrote a very interesting essay called “Purification by Atheism,” in which he said, long before the age of Dawkins and the others: When people talk about the death of God, when people talk about the impossibility of belief, one thing we might say in response is, “Well, thank God, you’ve been delivered from a particular kind of idolatry in mythology. Thank God, you’ve broken through the chocolate teapot level and realized that it’s much more exciting than that.”

Wehner: Let me ask you an interpretive question related to Christianity. How would you recommend Christians think about situations in which they’re convinced the Bible is teaching something that their moral conscience would otherwise say is horrifying? For example, the slaughter of the Canaanites, including children and other innocents, or God predestining people before time to eternal conscious torment.

Many American evangelicals argue that our moral consciences are fundamentally flawed and often unreliable and therefore we have to let the Bible shape our moral consciences rather than the other way around. Their view, as I understand it, is 1) the Bible, inerrant and infallible, clearly teaches these things and 2) human beings are in no position to question any action of God. They’d much rather have God’s revelation — or what they believe to be God’s revelation — be the source of what they consider to be true and good. They don’t want to rely on human logic or moral intuition, even if God’s revelation seems to endorse genocide or God creating individuals predestined to experience unceasing agony. What problem, if any, do you see with this fairly widely accepted approach to the Bible and moral reasoning?

Williams: I’m familiar with the approach, and I’ve come across it in parts of my own church from time to time. The problem that strikes me is that it takes the Bible completely out of any sort of human context, as if the Bible had fallen from heaven as a self-contained unit, as if it were exactly like what the Quran claims to be. But the Quran, of course, is radically different. The Quran was composed in one short period and proclaims itself to be direct revelation. The Bible doesn’t seem to work like that. The Bible is the accumulation of what you might call the interaction of God with a succession of human societies.

Within the Bible itself, you have little bits that are in tension with one another. To take one of my favorite examples: You have God apparently telling Elisha to go and anoint a new king for Israel, Jehu, and to overthrow the dynasty of Ahab, and there’s a blood bath that follows. And then, at the beginning of the book of Hosea, a century or so after that, you have a statement essentially that that blood bath was an offense in the eyes of God.

So you have already — and this is the really important thing — you have the self-critical element within Scripture. The one thing you don’t have is a revelation you can grasp hold of and say, “Now I can weaponize this against whoever I choose.”

Now, that means if you read the Bible as it stands — literally, if you like — what you have is a painful, protracted conversation on who the God is that is engaging with you. There are moments where you will draw radically mistaken conclusions from that.

There are also moments where you can see a continuity you hadn’t expected. I love the idea that the Book of Ruth was written as a pushback against an excessively exclusive racial policy in the Judaism of the postexilic period, where somebody said: All right. You may be very unhappy with the Jews returning from exile and marrying the people of the land. But don’t forget that King David’s great-grandmother was a Moabite.

Even within the New Testament, you can see the gradual emergence of a recognition that this new community doesn’t work by quite the same standards and quite the same protocols as the Jewish world. It’s continuous, but it’s also fresh. What does that mean? You have sometimes the painfully difficult language of antisemitic hatred that appears in pages of the New Testament. At the same time, you have in St. Paul the clear affirmation: Well, I’m proud to be Jewish, and the future of the world is somehow connected with the history that begins with Jews, and don’t forget it.

So a process is always going on, a lively exchange, a discovery over time. Now, I think that is how to read the Bible literally, and I think that is quite consistent with saying the Bible is the Word of God, in the sense that the Bible tells us what God needs us to know. And looked at as a whole, it says what we need to know is that we are made freely by God, in God’s image. That we are from the very first moment of being made in God’s image also capable of an almighty train crash of misunderstanding and misrepresentation. Our massive misinterpretation of who God is and what God is up to doesn’t frustrate the purpose of God. God is faithful. Any Jew would say that. A Christian would add that faithfulness is embodied once and for all in the event where the worst thing possible is done to the incarnate representative of God and God is not defeated by it — the cross and the Resurrection.

Now, I think that gives you quite a bit to go on, and I think it does indeed shape a moral perspective on things. What it doesn’t do is say anything and everything that is described in Scripture as good must be accepted as good and anything that Scripture describes as bad has to be accepted as bad — never mind the context, never mind the place it holds the unfolding story that I’ve mentioned. I just don’t think it can be quite that simple.

That’s not putting our values or our principles in the place of the will of God. It’s much more saying: Let the whole of that story shape my principles and my vision. Because when that happens, I don’t see that it’s consistent to believe in a God who deliberately endorses genocide, a God who deliberately creates people for damnation. Is that the God who is at work in the story of faithfulness, the story of a constant radical reclaiming of the human world through compassion and absolution, the God of Jesus?

So, yes, I think the idea that we just park our instinctive moral reactions and accept what the Bible says is a travesty. And I would use that strong a word, because of course, our moral instincts are faulty, but they’re faulty because they are self-protective, self-serving, idolatrous, short term, based on fictional views of who we are and what we are. Yes, they’re faulty in all sorts of ways. But when I say I can’t imagine God commanding genocide, then my inability to believe that God commands genocide is precisely not a failing to do with my selfishness or my idolatry. I think it’s the beginnings of a sense of where the true God is at work and where he isn’t.

So I want us to read the Bible again and again. I want us to read it literally and closely and intensely and prayerfully and to read it as a whole and not just to say, “It’s a sort of monolithic block.” It’s much more interesting, much more challenging, much more transformative if we can get into the conversation that the Bible embodies.

Wehner: It sounds like what you’re saying is that the Bible is both the Word of God and a dialectic and that God has invited human beings into the process in an intimate way beyond simply being transcribers.

Williams: Absolutely, yes. Because of course, if you say that the whole of the Bible is the Word of God, then you are saying that, for example, the passionate protests against God that you find in the Book of Job are the Word of God. That the Psalms — where the psalmist says: Where are you? What are you doing? I can’t come to you. Are you deaf? — that’s the Word of God. The words of protest and pushback against God, that’s also what God wants you to know. He wants us to hear: It’s all right to express that anguish and frustration. Don’t panic. I’m not going to go away because you shout at me.

3. The Jesus Who Never Stops Asking Questions

Wehner: The theologian David Bentley Hart said that he finds Jesus to be “infinitely compelling.” Hart says he finds the Christian religion is “a dogmatic and institutional reality” secondary and even marginal to his faith. It’s the person of Jesus, “the presence of God in time,” he finds impossible to abandon. I wonder if you could talk about what aspects of Jesus you might find infinitely compelling.

Williams: Let’s begin with Jesus as a storyteller. One of the things that people seem to have remembered about Jesus is that he told extremely good stories and stories which left you with an enormous agenda of self-discovery. So with the great classical stories like the good Samaritan and the prodigal son, you are left not with a neat answer to the question. You are left with a question to you: Who do you identify with? Where do you stand in this? And what are you going to do? Are you going to be the sort of person who resents the generosity shown to another, like the elder brother in the prodigal son? Are you going to be the sort of person who finds a good religious excuse for not crossing the road to attend to suffering?

So the first thing that strikes me is that the compelling distinctiveness of Jesus has a great deal to do with the stream of powerful, disturbing stories which put you on the spot, which make you ask: So who am I? Where am I? And do I know who I am yet?

The second thing is — it’s an odd thing to say about the figure of Jesus in the Gospels, but I’ve always been struck by it — from time to time there’s a deep impatience in Jesus: How can I make this clear to you? You’re an unfaithful generation. He bursts out in exasperation at the disciples. Do you understand nothing? Even in exasperation of the crowds. Jesus said: You’re all looking for miracles.

In a strange way, I feel that’s a rather compelling aspect of the story of Jesus. There’s more going on in him than he can express, and sometimes it kind of bursts out. And when I think of what the divinity of Jesus means in that context, one of the signs of it is that feeling he’s got more to say than human language can carry. As he says in St. John’s Gospel, “I have many things to say to you, but you cannot bear them now.”

And it’s almost as if Jesus goes to the cross saying: The only way of telling you what the love of God is like is to absorb this monumental violent injustice and show you that God is not crushed by it.

Not words but the act of redemptive self-giving. The image I’ve sometimes used, especially with St. Mark’s Gospel, is it’s almost as if you’re looking at a Jesus who stands at the mouth of an enormous dark cave. Behind is a mystery you can’t get at and express. He’s trying to tell you something about it, and it doesn’t always come through. But it comes through finally in the act and the suffering rather than in the words. And that I’m completely compelled and haunted by.

But on top of that, the more obvious things — the instinctive compassion for the rejected and the forgotten — and the deeper tension when people come for healing and Jesus turns to them and says: So what do you want me to do? You have to say it. You have to tell me. It’s as if he’s saying: Step out. Let me know where the pain is. Let me into that.

I find it so deeply moving that he doesn’t wave a wand. He attends. He spends the time. And of course, famously in the story of the woman taken in adultery where he, in effect, enacts an enormous joke. Addressing professional teachers of the law, you could paraphrase his response: So you are very keen to uphold the standards of the law, right? You’re clear the law says such behavior is sin. So fine, go ahead. If you’re confident that you deserve better from God than this person does, just go ahead. I’ll watch.

And that profoundly convincing and compelling moment when nobody quite has the nerve to say: I deserve a reward from God. And they all drift away. You have that almost comical moment where Jesus looks up from doodling on the ground in the dust and says: Oh, have they all gone? It’s one of those moments which to my mind just shines through with a sense of the eyewitness recollection of something very, very unusual.

Wehner: You mentioned Jesus entering into the pain of others. I want to ask a question about Rowan Williams entering into the pain of others. You’re a renowned scholar, but you’re also known as a man with a pastor’s heart. So I want to ask you this: When you’ve pastored people in the midst of grief — a terminal diagnosis, the death of a dream, the death of a child — what have you found is most helpful for them to receive from you? Is it something you say? Some perspective you can offer? Or perhaps it’s mainly your presence, listening to them, weeping with them, reassuring them, even giving them the space to rage at God. So what does it mean for you to be a minister of the Gospel in those moments?

Williams: The main thing is always accompaniment. You’re not there to answer questions at the theoretical level. You are there to try to embody the God who is not going away. And that does mean sometimes sticking through times when people rage not only against God but against the church, against you personally. And the challenge is: Can you take a deep breath and absorb that as some kind of sign that God is not to be written out of this encounter, this event, and God will not turn his back?

And that’s hard. It’s hard in individual pastoral terms at times because you’d quite like people to go away saying, “Oh, he was so helpful.” And when people say, as occasionally they do, “Well, that’s no help to me at all,” you just have to digest that.

But it’s also something about the church, isn’t it? Because people rage at the church, and I don’t blame them. They rage about its history of exclusion of various kinds of people. They rage about its record on child abuse. They rage about its wealth, its indifference, all sorts of things. And here am I, ordained in the church. So I’m part of that system against which they’re raging. And it’s not part of my job to say, “Oh, it’s not as bad as you think,” but to say, “Yep, it’s pretty bad. And the only thing I can tell you is that we’re still here not because we’re succeeding but because God is present.”

What the church does is not to point to itself as an example of impeccable behavior and triumph and success but to point to the faithfulness of God who won’t let go of even this very unpromising human material. So all of that somehow comes into this business of accompanying, accepting the pain and the anger and trying not to be crushed by it.

Wehner: That’s very moving.

If faith was not a part of your life, how would Rowan Williams be different? And I mean as a person, not vocationally, what part of you that is essential to who you are would be missing? And would the world be less enchanting to you without your faith?

Williams: I certainly believe that the world would be less exciting without my faith. I’ve been blessed with so many examples of people whose faith has, as I said right at the beginning, enlarged and enriched what I see and what I sense.

But what would be different about me? The main thing that came to my mind was I think I’m very much a perfectionist, in the sense that I like to think that I’m doing well, that I can polish my image successfully. And I can be very unforgiving of myself when I get that wrong.

And I think, without faith, that would have made my life even less edifying than it is. I’d have been trapped in that mixture of self-punishing and self-aggrandizing that is so easy to slip into. I aim at a polished self-image, and at the same time, I’m brutally unforgiving of myself if that doesn’t work and unforgiving of others who make it difficult for me.

There are personalities around us, even in some very high places, who seem to be trapped in something of that kind of hall of mirrors. And I guess I would be much more trapped in that without faith, with how to manage the reality of failure, the reality of having to start again, the reality of knowing one’s limitations, the reality of needing to be forgiven.

Wehner: When people have asked me about faith, I’ve said it’s almost as if you’re dropping food coloring into water. It changes everything. It’s not compartmentalized. Over time you may not even be aware how you’re different. So when you think of the question “How would I be different without my faith?” in some respects you think very little would be different, and in other respects you think everything would be different.

Williams: Everything would be different. Yes, that’s right. That’s right.

Wehner: It’s the prism, I think, through which people of faith see things.

Williams: Interesting, isn’t it? That we turn to these images of life in the water, like the whale in the pond once again. Everything’s different if the whale is in the ocean.

Wehner: When you think about your vast work over the course of your life, which traverses so many disciplines and genres, what are the unifying themes? What are some of the things you’ve most wanted to convey to others?

Williams: What I’ve most wanted to convey, I suppose, is that sense of the enrichment just around the corner of your vision, the perspective of that eternally overflowing source of love and mercy and how that lights up everything. I’d like people to see the world afresh. I suppose that’s why my other vocation, if you like, as a poet, has come in there. And I see what I do as a poet and what I do as a theologian or a preacher as absolutely bound up. I’ve been — I still am, to some extent — an academic theologian. I preach regularly. I write poems. They’re all about this new landscape, trying to get people into a new landscape. And if anything that I’ve said or done has somehow kept the door open to the depth and the richness of that new landscape, then I might not have been wasting my time.

Wehner: Well, you’ve helped a lot of people keep a lot of doors open through your life and ministry. So thanks for doing that, and thanks for doing the interview. It was moving and enlightening — and helpful to me on a personal level.

Williams: Thank you very much."]]></description>
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<item rdf:about="https://chrishedges.substack.com/p/the-politics-of-cultural-despair">
    <title>The Politics of Cultural Despair - The Chris Hedges Report</title>
    <dc:date>2024-11-06T18:47:37+00:00</dc:date>
    <link>https://chrishedges.substack.com/p/the-politics-of-cultural-despair</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In the end, the election was about despair. Despair over futures that evaporated with deindustrialization. Despair over the loss of 30 million jobs in mass layoffs. Despair over austerity programs and the funneling of wealth upwards into the hands of rapacious oligarchs. Despair over a liberal class that refuses to acknowledge the suffering it orchestrated under neoliberalism or embrace New Deal type programs that will ameliorate this suffering. Despair over the futile, endless wars, as well as the genocide in Gaza, where generals and politicians are never held accountable. Despair over a democratic system that has been seized by corporate and oligarchic power. 

This despair has been played out on the bodies of the disenfranchised through opioid and alcoholism addictions, gambling, mass shootings, suicides — especially among middle-aged white males — morbid obesity and the investment of our emotional and intellectual life in tawdry spectacles and the allure of magical thinking, from the absurd promises of the Christian right to the Oprah-like belief that reality is never an impediment to our desires. These are the pathologies of a deeply diseased culture, what Friedrich Nietzsche calls an aggressive despiritualized nihilism.

Donald Trump is a symptom of our diseased society. He is not its cause. He is what is vomited up out of decay. He expresses a childish yearning to be an omnipotent god. This yearning resonates with Americans who feel they have been treated like human refuse. But the impossibility of being a god, as Ernest Becker writes, leads to its dark alternative -- destroying like a god. This self-immolation is what comes next. 

Kamala Harris and the Democratic Party, along with the establishment wing of the Republican Party, which allied itself with Harris, live in their own non-reality-based belief system. Harris, who was anointed by party elites and never received a single primary vote, proudly trumpeted her endorsement by Dick Cheney, a politician who left office with a 13 percent approval rating. The smug, self-righteous “moral” crusade against Trump stokes the national reality television show that has replaced journalism and politics. It reduces a social, economic and political crisis to the personality of Trump. It refuses to confront and name the corporate forces responsible for our failed democracy. It allows Democratic politicians to blithely ignore their base -  77 percent of Democrats and 62 percent of independents support an arms embargo against Israel. The open collusion with corporate oppression and refusal to heed the desires and needs of the electorate neuters the press and Trump  critics. These corporate puppets stand for nothing, other than their own advancement. The lies they tell to working men and women, especially with programs such as the North American Free Trade Agreement (NAFTA), do far more damage than any of the lies uttered by Trump.

Oswald Spengler in “The Decline of the West” predicted that, as Western democracies calcified and died, a class of “monied thugs,” people such as Trump, would replace the traditional political elites. Democracy would become a sham. Hatred would be fostered and fed to the masses to encourage them to tear themselves apart.

The American dream has become an American nightmare.

The social bonds, including jobs that gave working Americans a sense of purpose and stability, that gave them meaning and hope, have been sundered. The stagnation of tens of millions of lives, the realization that it will not be better for their children, the predatory nature of our institutions, including education, health care and prisons, have engendered, along with despair, feelings of powerlessness and humiliation. It has bred loneliness, frustration, anger and a sense of worthlessness.

“When life is not worth living, everything becomes a pretext for ridding ourselves of it … ,” Émile Durkheim wrote. “There is a collective mood, as there is an individual mood, that inclines nations to sadness. … For individuals are too closely involved in the life of society for it to be sick without their being affected. Its suffering inevitably becomes theirs.”

Decayed societies, where a population is stripped of political, social and economic power, instinctively reach out for cult leaders. I watched this during the breakup of the former Yugoslavia. The cult leader promises a return to a mythical golden age and vows, as Trump does, to crush the forces embodied in demonized groups and individuals that are blamed for their misery. The more outrageous cult leaders become, the more cult leaders flout law and social conventions, the more they gain in popularity. Cult leaders are immune to the norms of established society. This is their appeal. Cult leaders seek total power. Those who follow them grant them this power in the desperate hope that the cult leaders will save them.

All cults are personality cults. Cult leaders are narcissists. They demand obsequious fawning and total obedience. They prize loyalty above competence. They wield absolute control. They do not tolerate criticism. They are deeply insecure, a trait they attempt to cover up with bombastic grandiosity. They are amoral and emotionally and physically abusive. They see those around them as objects to be manipulated for their own empowerment, enjoyment and often sadistic entertainment. All those outside the cult are branded as forces of evil, prompting an epic battle whose natural expression is violence.

We will not convince those who have surrendered their agency to a cult leader and embraced magical thinking through rational argument. We will not coerce them into submission. We will not find salvation for them or ourselves by supporting the Democratic Party. Whole segments of American society are now bent on self-immolation. They despise this world and what it has done to them. Their personal and political behavior is willfully suicidal. They seek to destroy, even if destruction leads to violence and death. They are no longer sustained by the comforting illusion of human progress, losing the only antidote to nihilism.

Pope John Paul II in 1981 issued an encyclical titled “Laborem exercens,” or “Through Work.” [https://www.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_14091981_laborem-exercens.html ] He attacked the idea, fundamental to capitalism, that work was merely an exchange of money for labor. Work, he wrote, should not be reduced to the commodification of human beings through wages. Workers were not impersonal instruments to be manipulated like inanimate objects to increase profit. Work was essential to human dignity and self-fulfillment. It gave us a sense of empowerment and identity. It allowed us to build a relationship with society in which we could feel we contributed to social harmony and social cohesion, a relationship in which we had purpose.

The pope castigated unemployment, underemployment, inadequate wages, automation and a lack of job security as violations of human dignity. These conditions, he wrote, were forces that negated self-esteem, personal satisfaction, responsibility and creativity. The exaltation of the machine, he warned, reduced human beings to the status of slaves. He called for full employment, a minimum wage large enough to support a family, the right of a parent to stay home with children, and jobs and a living wage for the disabled. He advocated, in order to sustain strong families, universal health insurance, pensions, accident insurance and work schedules that permitted free time and vacations. He wrote that all workers should have the right to form unions with the ability to strike.

We must invest our energy into organizing mass movements to overthrow the corporate state through sustained acts of mass civil disobedience. This includes the most powerful weapon we possess – the strike. By turning our ire on the corporate state, we name the true sources of power and abuse. We expose the absurdity of blaming our demise on demonized groups such as undocumented workers, Muslims or Blacks. We give people an alternative to a corporate-indentured Democratic Party that cannot be rehabilitated. We make possible the restoration of an open society, one that serves the common good rather than corporate profit. We must demand nothing less than full employment, guaranteed minimum incomes, universal health insurance, free education at all levels, robust protection of the natural world and an end to militarism and imperialism. We must create the possibility for a life of dignity, purpose and self-esteem. If we do not, it will ensure a Christianized fascism and ultimately, with the accelerating ecocide, our obliteration."]]></description>
<dc:subject>chrishedges mrfish 2024 elections donaldtrump joebiden kamalaharris popejohnpaulii work solidarity labor capitalism latecapitalism despair us gaza newdeal israel genocide neoliberalism war oligarchy corporations corporatism nietzsche nihilism christianright society yearning dnc democracy democrats dickcheney republicans nafta oswaldspengler elitism elites social socialbonds unions institutions education healthcare prisons powerlessness humiliation worthlessness loneliness frustration anger émiledurkheim yugoslavia politics economics cults personalitycults empowerment violence 1981 identity humans human humanness humanism self-fulfillment wages automation jobsecurity unemployment underemployment fullemployment health healthinsurance massmovements universalhealthcare universalbasicincome ubi dignity purpose self-esteem imperialism fascism obliteration ecocide environment climate climatechange militarism latestagecapitalism</dc:subject>
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<item rdf:about="https://psyche.co/ideas/bureaucracy-and-other-civic-bullshit-can-be-good-for-us">
    <title>Bureaucracy and other civic bullshit can be good for us | Psyche Ideas</title>
    <dc:date>2024-10-16T21:14:30+00:00</dc:date>
    <link>https://psyche.co/ideas/bureaucracy-and-other-civic-bullshit-can-be-good-for-us</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["No one enjoys waiting in stuffy buildings or on congested roadways, but there’s an upside to our fellowship of frustration"
]]></description>
<dc:subject>bureaucracy psychology joelcox solidarity frustration 2024 traffic fellowship connection society citizenry</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=I0i0mnhobNs">
    <title>Norman Finkelstein’s lifelong rebellion and new war on woke | The InnerView - YouTube</title>
    <dc:date>2023-10-29T23:41:59+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=I0i0mnhobNs</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The InnerView meets esteemed American political scientist and activist Norman Finkelstein at his home in New York City. Finkelstein discusses why he was compelled to write his latest book, “I’ll Burn That Bridge When I Get to It!” on why he believes modern identity politics, cancel culture and being “woke” are insincere and ineffectual vehicles for true change that have been co-opted by the status quo.

The child of Holocaust survivors, Finkelstein is best known for his staunch criticism of Israel and tells Imran Garda how it feels to be labelled a holocaust denier and self-hating Jew. Finkelstein also addresses his fall from grace within some Palestinian circles after taking issue with the BDS movement.

00:00 Intro
01:10 New Book - ‘I’ll Burn That Bridge When I Get to It!’
02:40 The Bernie Sanders phenomenon
06:35 What is ‘Identity politics’?
09:58 Why the super-rich donate millions of dollars to politicians?
11:34 On Black Lives Matter
12:53 Rosa Luxemburg – True left-wing figure
15:00 A self-hating Jew?
18:30 Earning respect
23:20 The choice. Fame and fortune or truth and justice?
24:06 Former “rockstar” of the Palestinian solidarity movement"]]></description>
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<item rdf:about="https://theconvivialsociety.substack.com/p/the-one-best-way">
    <title>The One Best Way Is a Trap - by L. M. Sacasas</title>
    <dc:date>2023-05-27T22:19:25+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/the-one-best-way</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One under-appreciated consequence of believing there is such a thing as the “one best way” in every aspect of life is subsequently living with the unyielding pressure to discover it and the inevitable and perpetual frustration of failing to achieve it.

And not only frustration. It produces anxiety, fear, compulsiveness, resignation, and, ultimately, self-loathing. If there is “one best way,” how will I know it? If I have not found it, have I failed? And is it my fault?

As Ellul already knew in the 1950s, a society ordered by technique is necessarily inhospitable to the human person."

...

"As it turns out, Ellul believed that the technological society was, in fact, very savvy about anticipating this failure mode of the human component of the system. It was already deploying perhaps the most critical layer of techniques, what Ellul called human techniques. In short, these were techniques designed to assure the survival and suitable functioning of the human being in a milieu ordered by technique. They included, for example, pharmacological interventions and a regime of diversion and entertainment as well as an attempt to “humanize” the base layer of techniques.

What is striking from our vantage point is the degree to which even these compensatory techniques, those which ostensibly afforded some relief from the logic of technique, have themselves yielded to its imperatives. I think, for example, of how social media, in its form and content, became just another way to optimize the self and its relations. We were subjected to techniques designed to optimize for compulsive engagement and we ourselves internalized the logic in the way we learned to conduct ourselves online. And is there any more dispiriting word in the English tongue than “gamification.”"

...

"But as Ellul made clear, finding the “one best way,” should we grant for argument’s sake that such a thing even exists, is just a way of eliminating our freedom of action. And the very tools that promise to disclose the “one best way” are like two-way mirrors, they allow us to see but also to be seen. They promise to empower us to optimize our lives for the sake of our self-chosen goals, while empowering those who would condition and optimize us for their profit.

So, once again I invite us to ask a simple question: Is there, in fact, “one best way” in every realm of experience? And even if there were, at what cost would we discover it? And what would we gain? Might it be that in the course of pursuing the “one best way,” we would lose our way in a more profound sense?

Ellul was not quite the pessimist he is often made out to be. He just believed that freedom required us to understand the depth of our conditioning. Only then would we be in the position to choose otherwise. He also wrote, as Phil Christman reminded us recently, that “fate operates when people give up.” But we must understand these two imperatives in light of one another. We must make sure that even our “not giving up” is not itself framed by technique and that it is not for the sake of technique, which will in turn require us to abide, or maybe even relish, the appearance of a certain folly in the conduct of our lives."]]></description>
<dc:subject>2023 jacquesellul lmsacasas social technology human humanism standardization humanity efficiency optimization productivity homogeneity homogenizingeffects mentalhealth capitalism neoliberalism unschooling deschooling philchristman faith luddism fate gamification psychology freedom schooling schooliness progress bestpractices anxiety fear health pressure frustration self-loathing failure achievement technique quantification medicalization pharmaceuticals humans onebestway luddites</dc:subject>
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<item rdf:about="https://journals.sagepub.com/doi/full/10.1177/20436106221117167">
    <title>‘That’s enough!’ (But it wasn’t): The generative possibilities of attuning to what else a tantrum can do - Jayne Osgood, Victoria de Rijke, 2022</title>
    <dc:date>2022-09-19T02:01:45+00:00</dc:date>
    <link>https://journals.sagepub.com/doi/full/10.1177/20436106221117167</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Often used in the plural, tantrum denotes an uncontrolled outburst of anger and frustration, typically in a young child. In this paper we attempt to enact a feminist project of reclamation and reconfiguration of ‘the toddler tantrum’. Drawing on a range of theoretical traditions, this paper investigates the complex yet generative possibilities inherent within the tantrum to argue that it can be encountered as more-than-human, as a worldly-becoming, and as a form of resistance to Anthropocentrism and childism. We propose that the tantrum might be reappraised as a generative form of (child) activism. By mobilising the potential of arts-based approaches to the study of childhood we seek to reach other, opened out and speculative accounts of what tantrum-ing is, what it makes possible, and what it might offer to stretch ideas about, and practices with very young children. We undertake a tentacular engagement with children’s literature to arrive at possibilities to resist smoothing out, extinguishing or demonising the uncomfortable affective ecologies that are agitated by child rage. This paper brings together a concern with affect, materialities and bodies as they coalesce in more-than-human relationalities captured within ‘the tantrum’. In doing so, the unthinkable, the unbearable, the uncomfortable and the unknowable are set in motion, in the hope of arriving at a (more) critically affirmative account of childhood in all its messy complexity."]]></description>
<dc:subject>jayneosgood victoriaderijke 2022 children childhood tantrums behavior anger messiness unschooling deschooling education pedagogy learning rage activism arts art childism anthropocene anthropocentrism capitalocene ageism resistance morethanhuman multispecies generative pluralism frustration feminism childood childhoodstudies toddlers society schools schooling schooliness lcproject adultsupremacy</dc:subject>
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<item rdf:about="https://www.nytimes.com/2020/08/10/opinion/coronavirus-school-closures.html">
    <title>Opinion | What if Some Kids Are Better Off at Home? - The New York Times</title>
    <dc:date>2020-08-31T18:48:02+00:00</dc:date>
    <link>https://www.nytimes.com/2020/08/10/opinion/coronavirus-school-closures.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“For parents like me, the pandemic has come with a revelation: For our children, school was torture.

In the early morning hours of Monday, March 9, I was locked in battle with my oldest son, Izac, then a freshman in high school, over what felt like his one-billionth request to skip his 7 a.m. physical education class. He said he was tired and anxious and begged for a break. I told him that when you commit to something, you show up. End of story. And so off he went to school, bleary-eyed and resentful.

Four days later, all of my kids were home, with schools closed “out of an abundance of caution” to prevent the spread of Covid-19. Before long, the morning rush to get to class on time felt like a distant memory. The pandemic changed everything.

One difference that became clear within a few weeks of lockdown: My son was happy.

Izac, my lanky, serious-faced 15-year-old who runs cross-country and listens to Kendrick Lamar, has A.D.H.D. He’s never been disruptive — he’s more the dreamy, nose-in-a-book type who likes a calm environment and a limited schedule. Sadly, he’s rarely had that. But while my husband and I knew the pressure of a traditional school day could be challenging for him, we didn’t realize exactly how miserable he was.

It felt like he started breathing again the day in-person school was canceled. He started smiling again. This happiness was profound.

We are not the only family experiencing this. Yes, students across the country are complaining that they miss seeing their friends, and many parents are struggling with the unsustainable arrangement that is working from home while supervising virtual learning. But amid all this, there’s also a group of kids who, whether because of bullying, mental health issues or simple overscheduling and pressure, struggled at school in a way that’s been made undeniable by the way they’re thriving at home amid the pandemic. Parents like me are having to contemplate whether traditional school — a staple of American childhood — in fact hurts our children.

Jen Foreman, a mother of four children from 1 to 19, saw an immediate change in her 13-year-old daughter after Michigan’s classroom closings kept her home. “Piper was thrilled to be in charge of her own schedule, get the sleep she needed and choose which friends to communicate with,” Ms. Foreman told me. Piper has been noticeably less anxious. Her acne has even cleared up since she started distance learning.

One couple I spoke to, who chose to withhold their son’s name to protect him from further bullying, told me he said his arm was broken when a classmate shoved him into a wall last fall. They weren’t surprised to see his depression lift when he transitioned to virtual learning and no longer had to face his tormentors.

Olivia Hinebaugh told me she never quite realized the extent to which her 9-year-old daughter, who is transgender, was stressed by things like the implications of using the bathroom of her choice and unwanted questions and comments from classmates. But she would often come home from school withdrawn.

“When we first started doing at-home schooling, I noticed her sort of take a breath,” Ms. Hinebaugh told me. “She slept a little longer, seemed more engaged in her interests and wanted to talk to me more. I don’t know if we’ll ever want to go back to six- to eight-hour school days.”

What is behind all this quiet misery that we are now realizing was part of daily life for some children? Rosalind Wiseman, the author of “Queen Bees & Wannabees” and “Masterminds & Wingmen,” books based on years of research into the social and emotional lives of school-age kids, said a contributing factor might be the intense pressures that come with schooling in 2020. Just one example: The brutal world of youth athletics. “We didn’t grow up with travel sports that separate wealthier families from poorer ones and parents who, during games, scream at each other, coaches and kids and then brag about their child’s ‘D-1’ opportunities with other parents,” Ms. Wiseman said.

She said dynamics like this have turned school-based programs into competition with adult-level pressure on children who are often not mature enough to handle it in a healthy way. As soon as Covid-19 lockdowns were in place, all of that pressure instantly lifted.

Because of budget cuts, many public schools find themselves jamming 27 or more kids into classrooms and teachers are forced to “teach to the test,” which severely limits creativity and often goes against how they were taught to inspire students.

There are some children for whom this kind of environment is more stifling than enriching. Perhaps this is what explains why Izac’s school-related anxiety didn’t return as I thought it might when teachers started assigning online work. Sure, we had some standard ninth-grade late work and panicked last-minute projects, but nothing at home has rattled him the way an average day at school did.

He’s told his dad and me that even though the medication he takes greatly reduces the symptoms of his A.D.H.D., he would still struggle to concentrate when a classroom got loud.

“Teachers at my school,” he said, “don’t see it as a problem because the kids are doing something positive, laughing or singing, but it does not have a positive effect on me, because I can’t concentrate, and it makes me very stressed.”

On top of the boredom and frustration, social media create an ever-present fear of doing something “wrong” or embarrassing in school that may be caught on video and plastered across classmates’ accounts. This is particularly true if they are, in any way, social outliers because of their race, disability, gender identity, sexual orientation or neurodivergence.

Lisa Kaplin, a psychologist, told me the kind of anxiety caused by this level of social pressure can be debilitating for children, seriously impairing their ability to learn. “It would be like trying to memorize something in the middle of a construction zone,” she said.

During quarantine, Izac hasn’t just finished schoolwork with more ease — he’s dived into hobbies and subjects he’s actually interested in: mountain biking, cooking and practicing archery at the local outdoor range. He even makes his own pizza crusts and sauces from scratch.

It’s been painful for my husband and me to realize that in the years leading up to this pandemic, he was driven to exhaustion every day. But, we thought, doesn’t everyone hate school from time to time? Isn’t every teenager tired? So we nudged him back onto the hamster wheel, assuming that was the alternative to becoming “helicopter parents” who cushion and coddle their kids into lifelong dependency.

We never questioned whether we were pushing him into suffering. Now we have to ask: Will we do it again when his school reopens?

Of course, the ability to explore this question is itself a privilege. Home-schooling is off the table for many working parents, single parents and those whose children have disabilities. Adiba Nelson’s 11-year-old daughter, Emory, who has cerebral palsy, uses a wheelchair and relies on a specialized tablet for communication.

Ms. Nelson knows that Emory is missing out on social and academic skills that can be particularly hard to replicate outside of the classroom. When I asked Emory if she liked being out of school for so long, she gave me an emphatic thumbs down.

But those of us whose children are thriving outside the classroom and who are lucky enough to have the time and resources to contemplate home-schooling have difficult decisions to make.

When there’s a vaccine or herd immunity, things will eventually return to “normal.” But for our children, was normal wrong all along?”]]></description>
<dc:subject>joannaschroeder children school schooling schooliness unschooling deschooling homeschool stress anxiety bullying happiness adhd covid-19 coronavirus disabilities disability gender race identity sexuality neurodiversity neurodivergence parenting youth teens learning howwelearn openstudioproject lcproject distancelearning online schedules homework pace overscheduling health rosalindwiseman emotions sports athletics competition pressure boredom frustration psychology schools</dc:subject>
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</item>
<item rdf:about="https://boingboing.net/2019/03/26/procrastination-is-an-emoti.html">
    <title>“Procrastination is an emotion regulation problem, not a time management problem,” says psychologist / Boing Boing</title>
    <dc:date>2019-05-01T15:48:08+00:00</dc:date>
    <link>https://boingboing.net/2019/03/26/procrastination-is-an-emoti.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[People don't procrastinate because they are lazy, says Dr. Piers Steel, author of The Procrastination Equation: How to Stop Putting Things Off and Start Getting Stuff Done. “It’s self-harm,” he told The New York Times.

Dr. Fuschia Sirois, professor of psychology at the University of Sheffield, agrees. “This is why we say that procrastination is essentially irrational,” she told the Times “It doesn’t make sense to do something you know is going to have negative consequences... People engage in this irrational cycle of chronic procrastination because of an inability to manage negative moods around a task.”

From the article:

<blockquote>Procrastination isn’t a unique character flaw or a mysterious curse on your ability to manage time, but a way of coping with challenging emotions and negative moods induced by certain tasks — boredom, anxiety, insecurity, frustration, resentment, self-doubt and beyond.

...

In fact, there’s an entire body of research dedicated to the ruminative, self-blaming thoughts many of us tend to have in the wake of procrastination, which are known as “procrastinatory cognitions.” The thoughts we have about procrastination typically exacerbate our distress and stress, which contribute to further procrastination, Dr. Sirois said.

But the momentary relief we feel when procrastinating is actually what makes the cycle especially vicious. In the immediate present, putting off a task provides relief — “you’ve been rewarded for procrastinating,” Dr. Sirois said. And we know from basic behaviorism that when we’re rewarded for something, we tend to do it again. This is precisely why procrastination tends not to be a one-off behavior, but a cycle, one that easily becomes a chronic habit.</blockquote>]]></description>
<dc:subject>procrastination pschology 2019 via:davidtedu fusciasirois boredom anxiety self-doubt frustration resentment</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:190a21641bc0/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2019"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:self-doubt"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:resentment"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="https://twitter.com/Julie4NYSenate/status/1032470589984985088">
    <title>Julie Goldberg on Twitter: &quot;The people I know who are the most miserable about politics right now are doing all their politics online. The people I know who are the least discouraged about politics are doing most of their politics in three dimensions. Get</title>
    <dc:date>2018-08-25T03:45:40+00:00</dc:date>
    <link>https://twitter.com/Julie4NYSenate/status/1032470589984985088</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The people I know who are the most miserable about politics right now are doing all their politics online. The people I know who are the least discouraged about politics are doing most of their politics in three dimensions.
Get involved. You'll never regret it!

Isolation + constantly aggravated frustration = despair.
Community +  working for change = hope.
Social media corporations make more money when we sit alone, argue with strangers, yell at the TV, and despair."]]></description>
<dc:subject>juliegoldeberg politics activism isolation frustration despair socialimedia online internet web twitter facebook action discouragement 2018</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:67cb89741a91/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:twitter"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:facebook"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:action"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:discouragement"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2018"/>
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</item>
<item rdf:about="http://www.huffingtonpost.com/gaye-groover-christmus/4-things-worse-than-not-l_b_9985028.html">
    <title>4 Things Worse Than Not Learning To Read In Kindergarten | HuffPost</title>
    <dc:date>2017-05-29T21:53:33+00:00</dc:date>
    <link>http://www.huffingtonpost.com/gaye-groover-christmus/4-things-worse-than-not-l_b_9985028.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Limited time for creative play. Young children learn by playing. They learn by digging and dancing and building and knocking things down, not by filling out piles of worksheets. And they learn by interacting with other children, solving problems, sharing and cooperating, not by drilling phonics. Mrs. Gantt and Mrs. Floyd created fabulous centers and units that allowed children to learn about everything from houses to trucks to pets to oceans. And they snuck in some reading and math skills that the children didn’t even notice, because they were so busy playing and creating! Teachers today, however, often have to limit (or even eliminate) time for centers and units, because the academic requirements they are forced to meet don’t allow time for creative learning.

Limited physical activity. Few things are more counterproductive than limiting recess and other types of physical play time for children. Children learn better when they move. Parents and teachers know this intuitively, but research also confirms it. Children who have more opportunities to run around and play have better thinking skills and increased brain activity. And don’t assume that young children are naturally active and are getting all of the exercise they need; researchers have found that children as young as three and four are surprisingly inactive. Yet many schools are limiting or even eliminating recess, even for very young children.

Teaching that focuses on standards and testing. Teachers are increasingly under pressure to prepare their students to perform on standardized tests. This means that their focus is shifting from teaching children in ways that match their development and learning styles to “teaching to the test.” As one teacher reported, “I have watched as my job requirements swung away from a focus on children, their individual learning styles, emotional needs, and their individual families, interests and strengths to a focus on testing, assessing and scoring young children...” This shift in focus means that teachers have less time to nurture and develop children as lifelong learners, because they’re required to focus their efforts on standards that are unrealistic for many children.

Frustration and a sense of failure. Children know when they aren’t meeting the expectations of teachers and other adults. What they don’t know, however, is that those expectations often make no sense. And because they don’t know that, they experience frustration and a sense of failure when they don’t measure up. So the boy who thrived in his experiential preschool, but struggles in his academic -focused kindergarten may become frustrated to the point that he “hates school.” And the girl who can’t sit still for 30 minutes and fill out worksheets knows that she’s disappointing her teacher, but doesn’t know that the task isn’t appropriate for her. Which means that many normal children are becoming frustrated - and are being labelled - by an entirely unrealistic system. As one report has bluntly stated, “Most children are eager to meet high expectations, but their tools and skills as learners as well as their enthusiasm for learning suffer when the demands are inappropriate.”"]]></description>
<dc:subject>kindergarten reading schools education sfsh literacy children 2017 play health psychology testing failure frustration readiness gayegrooverchristmus</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:a58614ace919/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:gayegrooverchristmus"/>
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</item>
<item rdf:about="https://twitter.com/lntel/status/843435246918025217">
    <title>David on Twitter: &quot;https://t.co/1BiVl4ELjL&quot;</title>
    <dc:date>2017-03-22T04:39:09+00:00</dc:date>
    <link>https://twitter.com/lntel/status/843435246918025217</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>humor video frustration frustrating broken</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://www.biblegateway.com/passage/?search=Ecclesiastes%201:18&amp;version=ESV">
    <title>Ecclesiastes 1:18 ESV - For in much wisdom is much vexation, - Bible Gateway</title>
    <dc:date>2016-07-17T20:53:46+00:00</dc:date>
    <link>https://www.biblegateway.com/passage/?search=Ecclesiastes%201:18&amp;version=ESV</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For in much wisdom is much vexation,
    and he who increases knowledge increases sorrow."

[via: https://twitter.com/clonghb/status/754567647140777986 ]]]></description>
<dc:subject>ecclesiastes wisdom knowledge sorrow sadness thinking vexation frustration</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e4b2e9363868/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:knowledge"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:thinking"/>
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</rdf:Bag></taxo:topics>
</item>
<item rdf:about="https://foreignpolicy.com/2016/06/16/why-young-americans-are-giving-up-on-capitalism/">
    <title>Why Young Americans Are Giving Up on Capitalism | Foreign Policy</title>
    <dc:date>2016-06-28T17:20:27+00:00</dc:date>
    <link>https://foreignpolicy.com/2016/06/16/why-young-americans-are-giving-up-on-capitalism/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Imagine that you’re twenty years old. You were born in 1996. You were five years old on 9/11. For as long as you can remember, the United States has been at war.

When you are twelve, in 2008, the global economy collapses. After years of bluster and bravado from President George W. Bush — who encouraged consumerism as a response to terror — it seems your country was weaker than you thought. In America, the bottom falls out fast.In America, the bottom falls out fast. The adults who take care of you struggle to take care of themselves. Perhaps your parent loses a job. Perhaps your family loses its home.

In 2009, politicians claim the recession is over, but your hardship is not. Wages are stagnant or falling. The costs of health care, child care, and tuition continue to rise exponentially. Full-time jobs turn into contract positions while benefits are slashed. Middle-class jobs are replaced with low-paying service work. The expectations of American life your parents had when you were born — that a “long boom” will bring about unparalleled prosperity — crumble away.

Baby boomers tell you there is a way out: a college education has always been the key to a good job. But that doesn’t seem to happen anymore. The college graduates you know are drowning in student debt, working for minimum wage, or toiling in unpaid internships. Prestigious jobs are increasingly clustered in cities where rent has tripled or quadrupled in a decade’s time. You cannot afford to move, and you cannot afford to stay. Outside these cities, newly abandoned malls join long abandoned factories. You inhabit a landscape of ruin. There is nothing left for you.

Every now and then, people revolt. When you are fifteen, Occupy Wall Street captivates the nation’s attention, drawing attention to corporate greed and lost opportunity. Within a year, the movement fades, and its members do things like set up “boutique activist consultancies.” When you are seventeen, the Fight for 15 workers movement manages to make higher minimum wage a mainstream proposition, but the solutions politicians pose are incremental. No one seems to grasp the urgency of the crisis. Even President Barack Obama, a liberal Democrat — the type of politician who’s supposed to understand poverty — declares that the economy has recovered."

…

"Does this mean that the youth of America are getting ready to hand over private property to the state and round up the kulaks? No. As many of those who reported on the Harvard survey noted, the terms “socialism” and “capitalism” were never defined. After meeting with survey takers, John Della Volpe, the director of the Harvard poll, told the Washington Post that respondents did not reject capitalism inherently as a concept. “The way in which capitalism is practiced today, in the minds of young people — that’s what they’re rejecting,” he said.

Capitalism, in other words, holds less appeal in an era when the invisible hand feels like a death grip. Americans under 20 have had little to no adult experience in a pre-Great Recession economy. Things older generations took for granted — promotions, wages that grow over time, a 40-hour work week, unions, benefits, pensions, mutual loyalty between employers and employees — are increasingly rare.

As a consequence, these basic tenets of American work life, won by labor movements in the early half of the twentieth century, are now deemed “radical.” In this context, Bernie Sanders, whose policies echo those of New Deal Democrats, can be deemed a “socialist” leading a “revolution”. His platform seems revolutionary only because American work life has become so corrupt, and the pursuit of basic stability so insurmountable, that modest ambitions — a salary that covers your bills, the ability to own a home or go to college without enormous debt — are now fantasies or luxuries.

Policies like a $15 per hour minimum wage — brought to mainstream attention not by Sanders, but by striking fast food workers years before — are not radical, but a pragmatic corrective to decades of wage depreciation. The minimum wage, which peaked in 1968, would have reached $21.72 in 2012 had it kept pace with productivity growth. Expectations of American life are formed on the premise that self-sufficiency is possible, but nearly half of Americans do not have $400 to their name. The gap between the rhetoric of “economic recovery” and “low unemployment” and the reality of how most Americans live is what makes Sanders seem unconventional: he describes widespread economic hardship many leaders rationalize or deny. Voters are not only rejecting the status quo, but how the status quo is depicted by media and politicians — the illusion that the economy is strong, and that suffering is the exception, not the rule.

We live in an era where heated rhetorical battles are fought over terms that have lost clear meaning. In an attempt to placate an angry populace, all three major candidates — Sanders, Donald Trump, and Hillary Clinton — have at various times positioned themselves as “anti-establishment”: a dubious description of two career politicians and a billionaire tycoon. “Neoliberal” has gone from a term that describes an advocate of specific economic and political policies to an insult hurled indiscriminately on social media. Thanks to Trump, the word “fascist” has reentered the American political vocabulary, with some playing down Trump’s brutal and unlawful policies on the grounds that they do not precisely emulate foreign fascist leaders of the past. Meanwhile, Trump castigates Clinton for not using the term “radical Islam.” This sparring over labels illustrates the depths of our ideological confusion.

It is in this rhetorical morass that the debate over whether young Americans support “socialism” or “capitalism” takes place. Omitted from most coverage of the Harvard poll was the fact that youth were asked not only about socialism and capitalism but four other categories. “Which of the following, if any, do you support?” the questionnaire inquired, giving the options of socialism, capitalism, progressivism, patriotism, feminism, and social justice activism. None of the terms were defined. Respondents could choose more than one. “Socialism,” at 33 percent, actually received the lowest support. “Patriotism” received the highest support, at 57 percent, while the three remaining categories were each supported by roughly half the respondents.

What do these category-based questions really tell us, then, about the allegiance of youth to ideologies? Nothing. The real answers are found in questions about policies. When asked whether they support the idea that “Basic necessities, such as food and shelter, are a right that the government should provide to those unable to afford them,” 47 percent of all respondents said “yes.” Does this indicate support for socialism? Not necessarily. It indicates that respondents grew up in an America where a large number of their countrymen have struggled to afford food and shelter — and they want the suffering to stop.

You do not need a survey to ascertain the plight of American youth. You can look at their bank accounts, at the jobs they have, at the jobs their parents have lost, at the debt they hold, at the opportunities they covet but are denied. You do not need jargon or ideology to form a case against the status quo. The clearest indictment of the status quo is the status quo itself."]]></description>
<dc:subject>age capitalism economics us socialsafetynet socialism 2016 occupywallstreet ows democracy labor work minimumwage education highered highereducation debt neoliberalism progressivism patriotism donaldtrump hillaryclinton barackobama opportunity hope despair frustration ideology berniesanders employment unemployment youth politics policy statistics</dc:subject>
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</item>
<item rdf:about="http://intenseminimalism.com/2015/a-framework-for-thinking-about-systems-change/">
    <title>A Framework for Thinking About Systems Change · Intense Minimalism</title>
    <dc:date>2016-04-29T04:46:59+00:00</dc:date>
    <link>http://intenseminimalism.com/2015/a-framework-for-thinking-about-systems-change/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I found the following diagram recently and I thought it was interesting: Unfortunately the source is a single book titled “Restructuring for Caring and Effective Education: Piecing the Puzzle Together” that contains a chapter by Knoster, Villa and Thousand. Apparently nobody quotes the content of it in any way around the web, and it’s without a digital edition, so I wasn’t able to evaluate the proper context and what the authors meant with each terms.

However, I find this valuable even in this unexplained form, so here it is:

[image]

While the original context seem education, the above seems more framed in terms of initial action around complex systems, which makes it interesting.

The aspect I find valuable about this diagram is that it highlights the outcomes of missing a piece, more than saying that you really need all of them. In other words, you can still achieve change without steps, but you have to consider the negative effect that comes out of it and address it."]]></description>
<dc:subject>systems change management systemschange confusion vision frustration resistance anxiety falsestarts actionplans incentives resources skills</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:d0bf067c627a/</dc:identifier>
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<item rdf:about="http://iheartintelligence.com/2015/06/07/23-new-words-for-emotions-that-we-all-feel-but-cant-explain/">
    <title>23 New Words for Emotions That We All Feel, but Can't Explain</title>
    <dc:date>2016-01-04T05:50:38+00:00</dc:date>
    <link>http://iheartintelligence.com/2015/06/07/23-new-words-for-emotions-that-we-all-feel-but-cant-explain/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sonder:
(n) The realization that each passerby has a life as vivid and complex as your own

Opia:
(n) The ambiguous intensity of Looking someone in the eye, which can feel simultaneously invasive and vulnerable
Read: Wondering where you feel emotions in your body? These heat maps will shed light on the subject

Monachopsis:
(n) The subtle but persistent feeling of being out of place.

Énouement:
(n) The bittersweetness of having arrived in the future, seeing how things turn out, but not being able to tell your past self.

Vellichor:
(n) The strange wistfulness of used bookshops.

Rubatosis:
(n) The unsettling awareness of your own heartbeat.

Kenopsia:
(n) The eerie, forlorn atmosphere of a place that is usually bustling with people but is now abandoned and quiet.

Mauerbauertraurigkeit:
(n) The inexplicable urge to push people away, even close friends who you really like.

Jouska:
(n) A hypothetical conversation that you compulsively play out in your head.
Read: Worry and anxiety linked to high IQ?

Chrysalism:
(n) the amniotic tranquility of being indoors during a thunderstorm.

Vemödalen:
(n) The frustration of photographic something amazing when thousands of identical photos already exist.

Anecdoche:
(n) A conversation in which everyone is talking, but nobody is listening

Ellipsism:
(n) A sadness that you’ll never be able to know how history will turn out.

Kuebiko
(n) A state of exhaustion inspired by acts of senseless violence.

Lachesism:
The desire to be struck by disaster – to survive a plane crash, or to lose everything in a fire.

Exulansis:
(n) The tendency to give up trying to talk about an experience because people are unable to relate to it.

Adronitis:
(n) Frustration with how long it takes to get to know someone.

Rückkehrunruhe:
(n) The feeling of returning home after an immersive trip only to find it fading rapidly from your awareness.
Read: Does The Sound Of Chewing Bother You? You May Be A Creative Genius!

Nodus Tollens
(n) The realization that the plot of your life doesn’t make sense to you anymore.

Onism
(n) The frustration of being stuck in just one body, that inhabits only one place at a time.

Liberosis:
(n) The desire to care less about things.

Altschmerz:
(n) Weariness with the same old issues that you’ve always had – the same boring flaws and anxieties that you’ve been gnawing on for years.

Occhiolism:
(n) The awareness of the smallness of your perspective."]]></description>
<dc:subject>words emotions dictionaryofobscuresorrows sonder 2015 language feelings sadness frustration weariness smallness exhaustion anxiety</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:774e6bf3c6a6/</dc:identifier>
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    <title>The Web and the Quest for the Perfect Document - Paul Ford - YouTube</title>
    <dc:date>2013-10-30T06:31:46+00:00</dc:date>
    <link>http://www.youtube.com/watch?v=CmOZL238Tzg</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>paulford talent writing www web internet emptiness 2013 practice tension tools skills experience absence annoyance frustration fixes gapfilling publishing wikis amazon twitter amaya html html5 tednelson dougengelbart bretvictor strewartbrand ios7 skeumorphs history technology skeuomorph computing accumulation time coding software culture ios stevejobs adobe design photoshop psd accretion timberners-lee colonization</dc:subject>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:colonization"/>
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</item>
<item rdf:about="http://www.theamericanconservative.com/jacobs/change-that-doesnt-last/">
    <title>Change That Doesn’t Last | The American Conservative</title>
    <dc:date>2013-07-03T23:12:35+00:00</dc:date>
    <link>http://www.theamericanconservative.com/jacobs/change-that-doesnt-last/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Because students compartmentalize in this way, faculty members in other disciplines often come up to those of us who teach English writing to complain that we haven’t taught students the basics of research, organization, grammar, and style. When we say that we do indeed teach all those skills, and that the very students who are so manifestly incompetent in their classes were once competent in ours, we’re greeted with disbelief. But it’s true. Students forget what they’ve learned — often.

But here’s the thing: when college students forget what they learned about writing in their freshman comp class, or when Chicago teenagers forget what they learned about nonviolent options in their group therapy sessions, they don’t do nothing: instead, they do something that they learned to do at an earlier point, something that they fall back on as natural. So, for example, college students frequently set aside everything they learned in their freshman-year composition class and resume the way they were taught to write in high school.

Now, this is not all just a matter of age and mental development. One reason high-school models of writing stick with students is that that tend to be inflexible and highly rule-based, and so are relatively easy to follow. But still all these examples raise for me a key question: when and how do young people form those strong and lasting habits — the ones that prove so difficult to dislodge later on?

Nobody is ever too old to learn, and I feel that I have had a good deal of success over the years in teaching my students new habits, but by the time people reach their nineteenth year they are remarkably, and often alarmingly, fully-formed in their mental approach to the world. So who are the teachers, and what are the social and familial and cultural forces, that are getting to young people at the age of maximal impressionability? And what might that age be for the various skills and tendencies that we want young people to form — or not to form?"]]></description>
<dc:subject>change persistence learning teaching schools forgetting compartmentalization students frustration 2013 alanjacobs writing retention</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:2c88b5c03f2f/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:compartmentalization"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:alanjacobs"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:writing"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:retention"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.nytimes.com/2012/02/19/opinion/sunday/the-art-of-distraction.html?pagewanted=all">
    <title>The Art of Distraction - NYTimes.com</title>
    <dc:date>2012-02-19T22:39:44+00:00</dc:date>
    <link>http://www.nytimes.com/2012/02/19/opinion/sunday/the-art-of-distraction.html?pagewanted=all</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Biological determinism is one of psychology’s ugliest evasions, removing the poetic human from any issue."

"As we as a society become desperate financially, and more regulated and conformist, our ideals of competence become more misleading and cruel, making people feel like losers. There might be more to our distractions than we realized we knew. We might need to be irresponsible. But to follow a distraction requires independence and disobedience; there will be anxiety in not completing something, in looking away, or in not looking where others prefer you to. This may be why most art is either collaborative — the cinema, pop, theater, opera — or is made by individual artists supporting one another in various forms of loose arrangement, where people might find the solidarity and backing they need."
]]></description>
<dc:subject>anxiety conformism confomity medication medicine ritalin psychology frustration boredom humiliation diversity human labels labeling education schools attention winners losers winnersandlosers stigma society 2012 hanifkureishi dyslexia adhd learning distraction</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:744e1561d75c/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2012"/>
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<item rdf:about="http://blog.tanmade.com/post/17161724844/rhythms">
    <title>Rhythms</title>
    <dc:date>2012-02-07T09:47:39+00:00</dc:date>
    <link>http://blog.tanmade.com/post/17161724844/rhythms</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I like what Kelli Anderson says about her work. For every project, she figures out everything that she hates about the conventional approaches, and proceeds to rage and spit at them, and then tries to channel all of that energy into a different approach. This is how many of her projects turn out to be fantastical.

I see a similar rhythm in the way I like to work. Build up a set of frustrations, in public or in private, and then use them as fuel to light a path forward."]]></description>
<dc:subject>flow habits meditation 2012 self-knowledge energy frustration rage howwework allentan kellianderson rhythms rhythm</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:0619b85d204f/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:flow"/>
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</item>
<item rdf:about="http://thesocietypages.org/socimages/files/2011/07/1.png">
    <title>Public Perception of Science vs. Science in Reality</title>
    <dc:date>2011-07-30T23:37:30+00:00</dc:date>
    <link>http://thesocietypages.org/socimages/files/2011/07/1.png</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>via:artichoke science public messiness scientificmethod learning frustration publicperception filetype:png media:image</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:aa70c84c4e5c/</dc:identifier>
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<item rdf:about="http://www.thismoi.com/2010/11/little-things-of-great-importance/">
    <title>Little Things of Great Importance | This Moi</title>
    <dc:date>2011-07-10T21:11:15+00:00</dc:date>
    <link>http://www.thismoi.com/2010/11/little-things-of-great-importance/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Wayback link: https://web.archive.org/web/20110123052115/http://www.thismoi.com/2010/11/little-things-of-great-importance/ ]

"It would be easy to say, that no one *needs* a piece of lemon loaf, and you might be correct, but maybe *this* boy *did*. Maybe he had a very real need for a piece of iced lemon loaf. Maybe he needed it for comfort. Maybe he needed it for power. Maybe he needed it for the Indian in his cupboard that would only eat iced lemon loaf and would starve to death if he didn’t get it for him. Maybe he had a whole wealth of emotional difficulties or mental challenges I didn’t know about. Who knows? Do you? I don’t…

…It was a panic that I remember having experienced sometimes. Perhaps you do too. The panic in realizing that you have no power at all. You are a child and you are powerless. There is nothing you can do.

I understand it may be extremely hard for many to have sympathy for a little white western boy deprived of a sweet as this is precisely what I would say if I had not observed the child in person, but the look  on his face is a universal one: “Life is not fair”."]]></description>
<dc:subject>powerlessness childhood kartinarichardson fairness poetry life empathy power insignificance frustration emotions</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:6120cd8bc2d8/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:poetry"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:life"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:empathy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:power"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:insignificance"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:frustration"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:emotions"/>
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</item>
<item rdf:about="http://berglondon.com/blog/2011/06/21/week-315/">
    <title>Week 315 – Blog – BERG</title>
    <dc:date>2011-06-27T07:49:15+00:00</dc:date>
    <link>http://berglondon.com/blog/2011/06/21/week-315/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Your sensitivity & tolerance improve only with practice. I wish I’d been given toy businesses to play w/ at school, just as playing w/ crayons taught my body how to let me draw.

I’ve written in these weeknotes before how I manage three budgets: cash, attention, risk. This is my attempt to explain how I feel about risk, and to trace the pathways between risk and cash. Attention, & how it connects, can wait until another day…

I said I wouldn’t speak about attention, but here’s a sneak peak of what I would say. Attention is the time of people in the studio, & how effectively it is applied. It is affected by the arts of project & studio management; it can be tracked by time-sheets & capacity plans; it can be leveraged with infrastructure, internal tools, and carefully grown tacit knowledge; and it magically grows when there’s time to play, when there is flow in the work, and when a team aligns into a “sophisticated work group.”
Attention is connected to cash through work."]]></description>
<dc:subject>design business management berg berglondon mattwebb attention flow groups groupculture sophisticatedworkgroups money risk riskmanagement riskassessment confidence happiness anxiety worry leadership tinkering designthinking thinking physical work instinct frustration lcproject studio decisionmaking systems systemsthinking manufacturing making doing newspaperclub svk distribution integratedsystems infrastructure deleuze guattari cyoa failure learning invention ineptitude ignorance deleuze&amp;guattari gillesdeleuze interactive fiction if interactivefiction félixguattari supplychains</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:81c05893b8f4/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:berglondon"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:mattwebb"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:attention"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:flow"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:groups"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:sophisticatedworkgroups"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:money"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:riskmanagement"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:confidence"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:lcproject"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:studio"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:decisionmaking"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:systems"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:manufacturing"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:making"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:doing"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:newspaperclub"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:svk"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:learning"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:deleuze&amp;guattari"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:gillesdeleuze"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:interactive"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:fiction"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:if"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:interactivefiction"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:félixguattari"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:supplychains"/>
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</item>
<item rdf:about="http://mrgan.tumblr.com/post/4460556800/what-its-like-to-share-an-article-from-one-of-these">
    <title>What it’s like to share an article from one of these iPad magazines - Neven Mrgan's tumbl</title>
    <dc:date>2011-04-09T20:53:40+00:00</dc:date>
    <link>http://mrgan.tumblr.com/post/4460556800/what-its-like-to-share-an-article-from-one-of-these</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Alright, let me find this bad boy. For some reason* I can’t search this app so let me simply swipe my way through every page of every issue until I see the article I mentioned. I appreciate your patience. Ok here it is. Hey also for some reason* I can’t directly email this or select it to send it to you, so let’s do this right. You ready?"]]></description>
<dc:subject>snark ipad magazines sharing twostepsback frustration reading ebooks digital analogbeatsdigital broken 2011 nevenmrgan</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:16b9c0a3823d/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:magazines"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:sharing"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:twostepsback"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:frustration"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:reading"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:ebooks"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:digital"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:analogbeatsdigital"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:broken"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2011"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:nevenmrgan"/>
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</item>
<item rdf:about="http://betajames.net/social-media-frustration">
    <title>social media frustration - against multiphrenia</title>
    <dc:date>2011-03-13T04:51:05+00:00</dc:date>
    <link>http://betajames.net/social-media-frustration</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If the technologies I use and value take steps to jeopardize the important connections and relationships cultivated and facilitated there, I will stop using and valuing those technologies. I'll entreat everyone for their email addresses and then otherwise eliminate my persistent online presence.

My interest in and patience for being a digital migrant, of moving to a different online oasis every couple years, nears null. I want a measure of reliability and stability in where I am online. No more TOS changes, no more sudden and limiting archives, no more rumors or threats of being shuttered or sold.

If this is too much to expect, then perhaps I don't belong on the internet."]]></description>
<dc:subject>frustration socialmedia twitter tos termsofservice internet web online digitalimmigrants reliability stability technology monetization networks spam myspace trust</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:8d51a1b7ebf7/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:socialmedia"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:twitter"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:tos"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:termsofservice"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:internet"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:web"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:online"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:digitalimmigrants"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:reliability"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:stability"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:technology"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:monetization"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:networks"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:spam"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:myspace"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:trust"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.dailykos.com/story/2011/02/26/950079/-I-Dont-Want-to-be-a-Teacher-Any-More">
    <title>Daily Kos: I Don't Want to be a Teacher Any More</title>
    <dc:date>2011-02-27T23:14:14+00:00</dc:date>
    <link>http://www.dailykos.com/story/2011/02/26/950079/-I-Dont-Want-to-be-a-Teacher-Any-More</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Maybe it’s that for the first time, our school didn’t meet AYP…

When I heard this, I instantly thought of the 2 ELL in my class who hadn’t passed their reading tests last year & how unfair I thought it was that they even counted on our test scores when they came to our school in January & were absent at least twice a week from that point on. I was wondering how I could possibly have gotten them to benchmark level in 3 days a week for 3 months. I was thinking how if only those two students hadn’t counted on our scores, we would’ve met AYP as a school. When I mentioned it to my principal, she just said there are no excuses. We aren’t allowed to have any excuses… I thought of the little boy I had with an IQ of 87 who could barely read. I thought of the little girl in a wheelchair who’d had 23 operations on tumors on her body in her 11 years, & the girl who moved from Mexico straight into my class & learned to speak English before my eyes, but couldn’t pass the state test…"]]></description>
<dc:subject>teaching education us policy rttt nclb frustration unions oregon testing standardizedtesting standardization teachingtothetest respect 2011</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:26ea755d76c2/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:us"/>
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</item>
<item rdf:about="http://pieratt.tumblr.com/post/977179815/in-praise-of-quitting-your-job">
    <title>Ben Pieratt's Blog In Praise of Quitting Your Job</title>
    <dc:date>2010-10-11T08:10:55+00:00</dc:date>
    <link>http://pieratt.tumblr.com/post/977179815/in-praise-of-quitting-your-job</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["for some people, work is personal…in the same way that singing or playing the piano or painting is personal.

As a creative person, you’ve been given ability to build things from nothing by way of hard work over long periods of time. Creation is a deeply personal & rewarding activity, which means your Work should also be deeply personal & rewarding. If it’s not, then something is amiss.

Creation is entirely dependent on ownership.

Ownership not as a %age of equity, but as a measure of your ability to change things for the better. To build & grow & fail & learn. This is no small thing. Creativity is the manifestation of lateral thinking, & w/out tangible results, it becomes stunted. We have to see fruits of our labors, good or bad, or there’s no motivation to proceed, nothing to learn from to inform next decision. States of approval & decisions-by-committee & constant compromises are third-party interruptions of an internal dialog that needs to come to its own conclusions."

[via: http://kottke.org/10/10/for-some-people-work-is-personal ]]]></description>
<dc:subject>employment entrepreneurship freelancing creativity psychology cv quitting yearoff depression advice business lifehacks jobs life frustration ownership meaning glvo creation work compromise meetings interruptions decisionmaking</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e3629b9aee05/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:jobs"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:glvo"/>
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</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://snarkmarket.com/2010/6262">
    <title>Kanye West, media cyborg « Snarkmarket</title>
    <dc:date>2010-09-16T05:35:42+00:00</dc:date>
    <link>http://snarkmarket.com/2010/6262</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["At some point in your life, you meet a critical mass of smart, fun, interesting people, and a depressing realization hits: There are too many.  You’ll never meet all the people that you ought to meet. You’ll never have all the conversations that you ought to have. There’s simply not enough time."

"Media lets you clone pieces of yourself and send them out into the world to have conversations on your behalf. Even while you’re sleeping, your media —your books, your blog posts, your tweets—is on the march. It’s out there trying to making connections. Mostly it’s failing, but that’s okay: these days, copies are cheap. We’re all Jamie Madrox now."

[Pair of tweets from me in response: (1) .@robinsloan's "clone[d] pieces of yourself" + classroom of middle schoolers = @fchimero's "past me just punked present me" = my every day AND (2) Context for previous tweet: "clone[d] pieces of yourself" http://snarkmarket.com/2010/6262 & "past me just punked present me" http://bit.ly/9afv3q ]

[URLs for my tweets quoted above: http://twitter.com/rogre/status/24637354857 AND http://twitter.com/rogre/status/24637637721 ]]]></description>
<dc:subject>snarkmarket robinsloan kanyewest cyborgs media timeshifting atemporality mediaextensions tools mediaprostheses conversation mediaextandability mediacyborgs timmaly cv teaching scale frustration slow toolittletime time frankchimero tcsnmy celebrity</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:a50c64e4341f/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:timmaly"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:frankchimero"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:tcsnmy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:celebrity"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://designswarm.com/blog/2010/07/24/thoughts-on-corporate-innovation/">
    <title>designswarm thoughts » Thoughts on corporate innovation</title>
    <dc:date>2010-07-29T04:42:19+00:00</dc:date>
    <link>http://designswarm.com/blog/2010/07/24/thoughts-on-corporate-innovation/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The half-baked R&D Model: Companies who don’t officially have a space for innovation but have one or 2 people who are creative and want to do r&d. So they make them do r&d mostly but brush it aside the second client work comes in. Really dangerous as a model as the level of frustration of those people escalates rather rapidly. You’re either dedicated to the idea that people can do good new and useful things in specific conditions where they are isolated from the everyday, or not. Don’t pretend...]]></description>
<dc:subject>innovation creativity strategy business small tcsnmy frustration cv r&amp;d apple nokia organizations process development commitment</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:1499502d4261/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:strategy"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:apple"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:development"/>
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</item>
<item rdf:about="http://www.matthewculnane.co.uk/post/753782202/nostrich-lets-talk-about-football">
    <title>nostrich: Let's Talk About Football | Coldbrain.</title>
    <dc:date>2010-07-08T05:00:54+00:00</dc:date>
    <link>http://www.matthewculnane.co.uk/post/753782202/nostrich-lets-talk-about-football</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Football is supposed to be fun to watch. Having a debatable decision go for or against you adds so much to the appeal of the game, and introduces an element of random uncertainty that is as fun as it is frustrating. Just the same as an injury to your team’s star striker as a result of an innocuous collision is frustrating, or a rain-sodden pitch stopping a goal-bound shot from creeping over the line." [Exhibit B demonstrating how Ian Bogost nailed this one: [A] Americans "are obsessed with fairness and transcendental truth," while [B] the rest of world is OK with "the unfairness and randomness in human experience": http://www.bogost.com/blog/there_are_no_blown_calls.shtml ] [Exhibit A, the post this one responds to, is here: http://tumblr.quisby.net/post/753524642 ]]]></description>
<dc:subject>matthewculnane football soccer rules worldcup 2010 frustration uncertainty sports futbol</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:8a8adec57ad5/</dc:identifier>
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<item rdf:about="http://blog.mrmeyer.com/?p=6176">
    <title>dy/dan » Blog Archive » TEDxNYED Metadata [Forgot to bookmark this—thanks to Basti for making it resurface. Also, see the comment from Michael Wesch.]</title>
    <dc:date>2010-05-04T15:10:02+00:00</dc:date>
    <link>http://blog.mrmeyer.com/?p=6176</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I'm not saying that the only people capable of describing or critiquing classroom teaching are classroom teachers. There are people who don't work in a classroom who know a lot more about my business than I do. I'm saying it's difficult, as one of public education's foot soldiers, to do much with inspiration. I don't have many places to put inspiration, certainly not as many as the edtechnologists walking away from TEDxNYED minds buzzing, faces aglow, and so it tends to settle and coagulate around my bile duct. It's too hard to forget that tomorrow I and three million others will have to teach too many standards of too little quality to too many students with too few resources. What can you do with this?"
]]></description>
<dc:subject>danmeyer education tedxnyed curriculum math reflection reform theory practical doingvsimagining wcydwt teaching schools doing inspiration doingvsinspiring edtech hereandnow now implementation constraints frustration flexibility constructivecriticism power control jeffjarvis michaelwesch georgesiemens davidwiley andycarvin</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:210016e22262/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:constraints"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:power"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:control"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:jeffjarvis"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:michaelwesch"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:georgesiemens"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:davidwiley"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:andycarvin"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.newscientist.com/article/mg20427392.300-lets-face-it-science-is-boring.html?full=true">
    <title>Let's face it, science is boring - science-in-society - 21 December 2009 - New Scientist</title>
    <dc:date>2009-12-23T18:59:44+00:00</dc:date>
    <link>http://www.newscientist.com/article/mg20427392.300-lets-face-it-science-is-boring.html?full=true</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["ASTONISHING discoveries in space, revelations about human nature, frightening news on the environment, medical advances that will banish life-threatening diseases: an inexhaustible stream of wonders runs through the pages of New Scientist. All tell the same tale. Science is exciting. Science is cutting-edge. Science is fun.

It is now time to come clean. This glittering depiction of the quest for knowledge is... well, perhaps not an outright lie, but certainly a highly edited version of the truth. Science is not a whirlwind dance of excitement, illuminated by the brilliant strobe light of insight. It is a long, plodding journey through a dim maze of dead ends. It is painstaking data collection followed by repetitious calculation. It is revision, confusion, frustration, bureaucracy and bad coffee. In a word, science can be boring."
]]></description>
<dc:subject>science boring boredom misconception patience frustration bureaucracy repetition knowledge learning</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:24841e8929c2/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:science"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:boring"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:boredom"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:misconception"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:patience"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:frustration"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:bureaucracy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:repetition"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:knowledge"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:learning"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://blog.mrmeyer.com/?p=608">
    <title>dy/dan » Blog Archive » Crisis of Faith</title>
    <dc:date>2008-01-30T17:29:31+00:00</dc:date>
    <link>http://blog.mrmeyer.com/?p=608</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I find myself entirely uninterested in matters ed-tech, ed-policy, or ed-anything related, aside from what’s going on in my own classroom. The Twitterverse (cringe) bores the hell out of me; I’ve nothing to blog about; and too much of my time has bee
]]></description>
<dc:subject>technology schools education policy edtech learning teaching frustration disengagement productivity work danmeyer</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:a3f6ea5a84fd/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:technology"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:schools"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:education"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:policy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:edtech"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:learning"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:teaching"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:frustration"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:disengagement"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:productivity"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:work"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:danmeyer"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.fredshouse.net/2007/05/the_coming_age_of_enraging_tec.html">
    <title>fredshouse: the coming age of enraging technology</title>
    <dc:date>2007-05-07T04:52:34+00:00</dc:date>
    <link>http://www.fredshouse.net/2007/05/the_coming_age_of_enraging_tec.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I hope ubicomp really does take a hundred years. That way I'll be spared the indignity of having to use it."
]]></description>
<dc:subject>future technology ubicomp everyware ubiquitous frustration society user</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:112005600b10/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:future"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:technology"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:ubicomp"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:everyware"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:ubiquitous"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:frustration"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:society"/>
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</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.nearfuturelaboratory.com/2007/01/26/OLD289/">
    <title>Near Future Laboratory » World of Warcraft Bullshit Installation</title>
    <dc:date>2007-01-26T21:14:23+00:00</dc:date>
    <link>http://www.nearfuturelaboratory.com/2007/01/26/OLD289/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Research Insight 14: This game is for those who have too much time on their hands."
]]></description>
<dc:subject>games play wow mmog software user experience frustration time julianbleecker</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:d0921d62bd68/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:games"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:play"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:wow"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:mmog"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:software"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:user"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:frustration"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:julianbleecker"/>
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</item>
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