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  </channel><item rdf:about="https://podcasts.apple.com/us/podcast/pope-leo-xivs-magnifica-humanitas-w-jack-hanson/id1462703434?i=1000773716438">
    <title>Pope Leo XIV's 'Magnifica humanitas' (with Jack Hanson) - Know Your Enemy - Apple Podcasts</title>
    <dc:date>2026-06-26T08:30:11+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/pope-leo-xivs-magnifica-humanitas-w-jack-hanson/id1462703434?i=1000773716438</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[also here:
https://dissentmagazine.org/online_articles/know-your-enemy-pope-leo-xiv-magnifica-humanitas/ ]

"As promised, here is our episode about Pope Leo XIV's recent encyclical, Magnifica humanitas, in which he brings to bear Catholic social teaching on the perils of artificial intelligence and what they reveal about what it really means to be human being. It's a distinctly Augustinian reading of our nature and destiny, marked not just by Leo's attention to our limits as flawed and fallible creatures, but the joy and hope found by living into them—which, finally, becomes his plea to see life from the perspective of the lowly, the downcast, the abandoned. 

To help us explain such a rich document, we had on our friend Jack Hanson, one of the most perceptive American writers on the Catholic Church. We tease out the connections between this Leo's first and encyclical and that of his namesake Leo XIII's Rerum novarum, an intervention on behalf of working people during the industrial and considered the origin of Catholic social teaching; Leo's "Augustinianism"; the encyclical's critique of artificial intelligence and what that has to do with its account of what really makes us human; and more.

Sources:

Pope Leo XIV, Magnifica humanitas, May 15, 2026
https://www.vatican.va/content/leo-xiv/en/encyclicals/documents/20260515-magnifica-humanitas.html

Pope Leo XIII, Rerum Novarum, May 15, 1891
https://www.vatican.va/content/leo-xiii/en/encyclicals/documents/hf_l-xiii_enc_15051891_rerum-novarum.html

Jack Hanson, "A Serious Man: The Militant Mysticism of Charles Péguy," Commonweal, May 3, 2021
https://www.commonwealmagazine.org/serious-man-0

– “The Heresy of Americanism,” The Drift, Jun 10, 2025. 
https://newsletter.thedriftmag.com/p/the-heresy-of-americanism

Michael Oakeshott, "The Tower of Babel" in On History and Other Essays (1983)
https://about.libertyfund.org/books/on-history-and-other-essays/

Reinhold Niebuhr, "The Tower of Babel" in Beyond Tragedy: Essays on the Christian Interpretation of History (1937)
https://books.google.com/books/about/Beyond_Tragedy.html?id=-Y0WAQAAMAAJ

Donna Haraway, “A Cyborg Manifesto,” (1985)
https://warwick.ac.uk/fac/arts/english/currentstudents/undergraduates/modules/fictionnownarrativemediaandtheoryinthe21stcentury/manifestly_haraway_----_a_cyborg_manifesto_science_technology_and_socialist-feminism_in_the_....pdf "]]></description>
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<item rdf:about="https://ellul.org/themes/ellul-and-berry/">
    <title>Ellul and Berry – International Jacques Ellul Society</title>
    <dc:date>2026-06-13T21:03:44+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ellul and Berry: A Short Comparison of Wendell Berry and Jacques Ellul
by Jason Hudson, 2016

“Once we build beyond a human scale, once we conceive ourselves as Titans or as gods, we are lost in magnitude.” –Wendell Berry

Wendell Berry (born 1934) is a prolific author of novels, short stories, poetry, and nonfiction. He is best known for his critical essays and his environmental activism. Students of Jacques Ellul will find striking similarities between the two. For example, in an essay called “Discipline and Hope,” Berry critiques television as a means that imposes itself on its passive audience by creating images that “will not bear scrutiny.”[1] He goes on to say, “It is a politics of illusion, and its characteristic medium is pre-eminently suited…to the propagation of illusion.”[2] The same essay features the section headings, “The Kingdom of Efficiency and Specialization,” “The Kingdom of Abstraction and Organization,” and “Discipline and Hope, Means as Ends.” Despite their overlapping concerns and Berry’s year (1961) spent studying in France, there is no evidence that either directly influenced the other.[3]
Capitalism and War

Like Ellul, Berry’s early disillusionment with capitalism and the advent of the atom bomb significantly shaped his attitudes toward industrialism and technology. In his 2012 Jefferson Lecture, Berry tells the story (which he inherited from his father) of the tobacco harvest of 1907. The American Tobacco Company had monopolized the industry, and Berry’s grandfather, a farmer, returned home from market with zero profit after transportation cost and commission fees were paid.[4] Additionally, Berry marks the end of WWII as the official turning point in USDA policy toward mechanization that has prioritized efficiency, minimized human agency, and produced an industrial food system that isolates and displaces smaller farms and rural populations. He sees a direct link between technologies of war and technologies of agriculture.
Technology

The most obvious commonality in the thought of Berry and Ellul is their similar critiques of technology. Berry claims that the chief aim of technological progress is an insatiable pursuit of greater efficiency and that human spontaneity and freedom will necessarily be sacrificed to this greater good. Furthermore, Berry argues that there is a tipping point, a limit of scale beyond which technology can no longer be contained by those who create it; it becomes autonomous. Berry writes, “They [works of technical invention] diminish us because…once we build beyond a human scale, once we conceive ourselves as Titans or as gods, we are lost in magnitude; we cannot control or limit what we do… If we have built towering cities, we have raised even higher the cloud of megadeath. If people are as grass before God, they are as nothing before their machines.”[5]
Politics in a Technological Age

Berry sees this drive toward technical efficiency as the dominant factor in all areas of life. Regarding the mechanization of politics, for example, he writes, “It is evident to us all by now that modern totalitarian governments become more mechanical as they become more total. Under any political system there is always a tendency to expect the government to work with mechanical “efficiency”– that is, with speed and no redundancy.”[6] In a later essay, he echoes Ellul’s frequently repeated concern that all things are political: “We must reject the idea — promoted by politicians, commentators, and various experts — that the ultimate reality is political, and therefore that the ultimate solutions are political….It seems likely that politics will improve after the people have improved, not before. The ‘leaders’ will have to be led.”[7]
Language in a Technological Age

Both men are concerned with the function and degradation of language in a technological age. Berry, as a poet, novelist, and English professor has devoted many pages and one collection of essays, Standing by Words, to the exploration of language and the role of the writer. In his essay, “In Defense of Literacy,” Berry argues that mastery of language is now taught as a specialization, and that “the schools…are following the general subservience to the ‘practical,’ as that term has been defined for us according to the benefit of corporations.”[8] Therefore, literacy is practical to the extent that the literate can efficiently function as an integer in a technological economy. He goes on to argue that true literacy, a knowledge of books and mastery of language, is the best defense against this industrial “language-as-weapon.”[9]
Pleasure Industries

Berry has seen that our alienating and inhuman technological society has given rise to an industry of new techniques devoted to help further assimilate people into the technological system; Ellul calls this “human technology.” Our industrial economy, Berry argues, is devoid of true pleasure. He acknowledges, “that we support… a great variety of pleasure industries and that these are thriving as never before. “But,” he counters, “that would seem only to prove my point. That there can be pleasure industries at all, exploiting our apparently limitless inability to be pleased, can only mean that our economy is divorced from pleasure and that pleasure is gone from our workplaces and our dwelling places.”[10]
Violence

Following from their critiques of technology and their common Christian faith, both men advocate for pacifist approaches to violence and war. Berry writes in Blessed are the Peacemakers, “One cannot be aware both of the history of Christian war and of the contents of the Gospels without feeling that something is amiss. One may feel that, in the name of honesty, Christians ought either to quit fighting or quit calling themselves Christians.”[11] He provides further analysis of modern warfare as a product of industrialization: “Modern war and modern industry are much alike, not just in their technology and methodology but also in this failure of imagination.”[12] He clarifies, “In the face of conflict, the peaceable person may find several solutions, the violent person only one.”[13] Finally, Berry links violence in warfare with violence against the creation. He asks, “How would you describe the difference between modern war and modern industry — between, say, bombing and strip mining, or between chemical warfare and chemical manufacturing?”[14]
Differences

Finally, Berry and Ellul take diverging paths at some significant points. Some of the differences are a matter of emphasis. Berry, for example, is never as explicitly theological as Ellul. And while Berry is often known for his environmentalism and his writings on ecology, Ellul only hints at an implicit ecology in his critique of technology and capitalism. Despite Ellul’s own environmental activism and his brief time as a farmer, Bernard Charbonneau took the lead in addressing ecology head-on.[15]

Others differences are a matter of style. Berry’s thought, even on technology, is less systematic and rigorous and is rooted in his own experience in rural Kentucky. Perhaps the greatest rift between the two is their views of work. Berry is far more optimistic about the potential for work to be full of meaning and pleasure, while Ellul sees work as a necessary rather than good part of life in marred world.

If Ellul was concerned with the forest, that is, the big question about fate and freedom, history and eschatology, Berry strives to be only concerned with the trees, asking, “What has happened to the black willows that once grew along the Ohio River.”[16] Ellul was fond of the slogan “Think Globally, Act Locally.” Berry, on the other hand would counter, “Think Locally and Act Locally.” “Global thinking,” he says, “can only do to the globe what a space satellite does to it; reduce it, make a bauble of it. Look at one of those photographs of half the earth taken from outer space, and see if you recognize your neighborhood. If you want to see where you are, you will have to get out of your spaceship, out of your car, off your horse, and walk over the ground.”[17]

[1] Berry, Wendell. A Continuous Harmony: Essays Cultural and Agricultural (New York: Harcourt, Brace,1972), 91. Cf. Ellul’s treatment of images and words in The Humiliation of the Word.

[2] Ibid., 90.

[3] I have recently been assured by Wendell Berry, via personal correspondence, that he is not familiar with Ellul.

[4] Berry, Wendell. It All Turns on Affection: The Jefferson Lecture and Other Essays (Berkeley: Counterpoint, 2012), 9-10.

[5] Berry, Wendell. The Art of the Commonplace: The Agrarian Essays of Wendell Berry. Ed. Norman Wirzba (Washington: Counterpoint, 2002), 95-96.

[6] Berry, Wendell. Life is a Miracle (Washington: Counterpoint, 2000), 51.

[7] Berry, Wendell. Our Only World: Ten Essays (Berkeley: Counterpoint, 2015), 63.

[8] Berry, A Continuous Harmony, 169.

[9] Ibid., 172

[10] Berry, Wendell. What are People For? (New York: North Point, 1990), 139.

[11] Berry, Wendell. Blessed Are the Peacemakers: Christ’s Teachings about Love, Compassion & Forgiveness (Washington: Shoemaker & Harold, 2005), 4.

[12] Berry, Wendell. Sex, Economy, Freedom and Community (New York: Pantheon, 1992), 82.

[13] Ibid., 87.

[14] Berry, What Are People For?, 202.

[15]  Daniel Cerezuelle compares the ecological thinking of Berry and Charbonneau at  http://agora.qc.ca/documents/agriculture_biologique–wendell_berry_et_bernard_charbonneau_par_daniel_cerezuelle

[16] Berry frequently raises this question to demonstrate the difference between “expert” or “specialist” knowledge that is abstract and aloof and his own knowledge which is personal, immediate, and historical.

[17] Berry, Sex, Economy, Freedom, and Community, 20."]]></description>
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<item rdf:about="https://www.publicbooks.org/against-babel-or-how-to-talk-to-strangers/">
    <title>Against Babel: Or, How to Talk to Strangers - Public Books</title>
    <dc:date>2026-01-17T04:26:25+00:00</dc:date>
    <link>https://www.publicbooks.org/against-babel-or-how-to-talk-to-strangers/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What would such an antigenealogical, transcendent philology that I’ve called for here look like? One example might be found in Jennifer Scappettone’s Poetry After Barbarism: The Invention of Motherless Tongues and Resistance to Fascism. Explicitly and abundantly antistatist, Scappettone’s work engages with national language traditions without reinscribing dominant geopolitics. Instead, the book offers a course toward “alternative republics … in which poetry (and its undervalued kith, translation) might assume a central agency,” noting:

<blockquote>Needless to say, the language of a People conceived as monolith needs to disavow the ineluctably shared histories and futures of speech and writing, which deposit themselves in linguistic resources representing a treasury of exchange impossible to shut down: a perpetual transmutation taking place in the ungovernable work of ears, mouths, and hands absorbing and passing on difference.</blockquote>

Difference, not an anachronistic Eden of similarity, is the indubitable protagonist of Scappettone’s story. Approaching the poetic traditions and artistic practices of fugitives, waywards, and exiles, from Etel Adnan to LaTasha N. Nevada Diggs, Scappettone retells not the story of Babel but the story of the Pentecost: wherein Christ’s followers, inspired by the divine spirit—“inspired” in the literal sense of “breathed into”—are suddenly able to speak languages foreign to them.

The Pentecost does not repair Babel but redrafts it, placing an antidote for our separation and noncommunication back in the hands of those who believe and care enough to speak beyond sameness: poets. Guided by the potential of xenoglossy—the spontaneous knowledge of an unlearned language—Scappettone’s book gathers near-magical moments of people producing works intelligible to those othered to them. These achievements, Scappettone notes, are not because of a myth of shared descent, but because of the possibility of their shared occupation of a homeland, enacted not through the state but through experience, performance, and poetics.

Thus, Poetry After Barbarism might be an inaugural bid at a philology without Babel. Scappettone’s book embraces Ahmed’s impossible invitation for language study to not repair through shared heritage or reform through shared futurity, but instead to regenerate legibility, refuse the pure, reembrace the gift of the unknown. Our new guiding myth, I take it, must be the Pentecost. We must live not at the moment of our scattering but at the moment of our spontaneous, and earned, remembrance. Importantly, though, Scappettone makes clear her work is not originary but collectivizing: it brings under a shared light generations of language workers before her, including an impressive chapter on the Italian philologist that undrapes a disciplinary tradition of antifascist praxis.

In this, Scappettone offers the ultimate rejoinder to both Auerbach and Said. To her, it is not enough that our philological home is the earth. In fact, our language—our home—must also be planetary and cosmic, escaping the entrapments that make an internationalized earth just another vestige of the state.

We need not see ourselves as scattered halves looking to be made whole by a return to a unified state. Escaping Babel’s haunt, it’s possible to see—xenoglossically—our bodies, our histories, our languages as complete in themselves. The task remains, then, to extend care, humanity, solidarity, and life, to tongues—and people—outside of the trajectories inscribed by our protos; to raze the language tree that dictates our cultural debt and our naturalized nations; and to reinvest in living with, and living for, difference."]]></description>
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<item rdf:about="https://danwang.co/2025-letter/">
    <title>2025 letter | Dan Wang</title>
    <dc:date>2026-01-04T07:12:10+00:00</dc:date>
    <link>https://danwang.co/2025-letter/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One way that Silicon Valley and the Communist Party resemble each other is that both are serious, self-serious, and indeed, completely humorless.

If the Bay Area once had an impish side, it has gone the way of most hardware tinkerers and hippie communes. Which of the tech titans are funny? In public, they tend to speak in one of two registers. The first is the blandly corporate tone we’ve come to expect when we see them dragged before Congressional hearings or fireside chats. The second leans philosophical, as they compose their features into the sort of reverie appropriate for issuing apocalyptic prophecies on AI. Sam Altman once combined both registers at a tech conference when he said: “I think that AI will probably, most likely, sort of lead to the end of the world. But in the meantime, there will be great companies created with serious machine learning.” Actually that was pretty funny.

It wouldn’t be news to the Central Committee that only the paranoid survive. The Communist Party speaks in the same two registers as the tech titans. The po-faced men on the Politburo tend to make extraordinarily bland speeches, laced occasionally with a murderous warning against those who cross the party’s interests. How funny is the big guy? We can take a look at an official list of Xi Jinping’s jokes, helpfully published by party propagandists. These wisecracks include the following: “On an inspection tour to Jiangsu, Xi quipped that the true measure of water cleanliness is whether the mayor would dare to swim in the water.” Or try this reminiscence that Xi offered on bad air quality: “The PM2.5 back then was even worse than it is now; I used to joke that it was PM250.” Yes, such a humorous fellow is the general secretary.

It’s nearly as dangerous to tweet a joke about a top VC as it is to make a joke about a member of the Central Committee. People who are dead serious tend not to embody sparkling irony. Yet the Communist Party and Silicon Valley are two of the most powerful forces shaping our world today. Their initiatives increase their own centrality while weakening the agency of whole nation states. Perhaps they are successful because they are remorseless.

Earlier this year, I moved from Yale to Stanford. The sun and the dynamism of the west coast have drawn me back. I found a Bay Area that has grown a lot weirder since I lived there a decade ago. In 2015, people were mostly working on consumer apps, cryptocurrencies, and some business software. Though it felt exciting, it looks in retrospect like a more innocent, even a more sedate, time. Today, AI dictates everything in San Francisco while the tech scene plays a much larger political role in the United States. I can’t get over how strange it all feels. In the midst of California’s natural beauty, nerds are trying to build God in a Box; meanwhile, Peter Thiel hovers in the background presenting lectures on the nature of the Antichrist. This eldritch setting feels more appropriate for a Gothic horror novel than for real life.

Before anyone gets the wrong idea, I want to say that I am rooting for San Francisco. It’s tempting to gawk at the craziness of the culture, as much of the east coast media tends to do. Yes, one can quickly find people who speak with the conviction of a cultist; no, I will not inject the peptides proffered by strangers. But there’s more to the Bay Area than unusual health practices. It is, after all, a place that creates not only new products, but also new modes of living. I’m struck that some east coast folks insist to me that driverless cars can’t work and won’t be accepted, even as these vehicles populate the streets of the Bay Area. Coverage of Silicon Valley increasingly reminds me of coverage of China, where a legacy media reporter might parachute in, write a dispatch on something that looks deranged, and leave without moving past caricature.

I enjoy San Francisco more than when I was younger because I now better appreciate what makes it work. I believe that Silicon Valley possesses plenty of virtues. To start, it is the most meritocratic part of America. Tech is so open towards immigrants that it has driven populists into a froth of rage. It remains male-heavy and practices plenty of gatekeeping. But San Francisco better embodies an ethos of openness relative to the rest of the country. Industries on the east coast — finance, media, universities, policy — tend to more carefully weigh name and pedigree. Young scientists aren’t told they ought to keep their innovations incremental and their attitude to hierarchy duly deferential, as they might hear in Boston. A smart young person could achieve much more over a few years in SF than in DC. People aren’t reminiscing over some lost golden age that took place decades ago, as New Yorkers in media might do. 

San Francisco is forward looking and eager to try new ideas. Without this curiosity, it wouldn’t be able to create whole new product categories: iPhones, social media, large language models, and all sorts of digital services. For the most part, it’s positive that tech values speed: quick product cycles, quick replies to email. Past success creates an expectation that the next technological wave will be even more exciting. It’s good to keep building the future, though it’s sometimes absurd to hear someone pivot, mid-breath, from declaring that salvation lies in the blockchain to announcing that AI will solve everything.

People like to make fun of San Francisco for not drinking; well, that works pretty well for me. I enjoy board games and appreciate that it’s easier to find other players. I like SF house parties, where people take off their shoes at the entrance and enter a space in which speech can be heard over music, which feels so much more civilized than descending into a loud bar in New York. It’s easy to fall into a nerdy conversation almost immediately with someone young and earnest. The Bay Area has converged on Asian-American modes of socializing (though it lacks the emphasis on food). I find it charming that a San Francisco home that is poorly furnished and strewn with pizza boxes could be owned by a billionaire who can’t get around to setting up a bed for his mattress. 

There’s still no better place for a smart, young person to go in the world than Silicon Valley. It adores the youth, especially those with technical skill and the ability to grind. Venture capitalists are chasing younger and younger founders: the median age of the latest Y Combinator cohort is only 24, down from 30 just three years ago. My favorite part of Silicon Valley is the cultivation of community. Tech founders are a close-knit group, always offering help to each other, but they circulate actively amidst the broader community too. (The finance industry in New York by contrast practices far greater secrecy.) Tech has organizations I think of as internal civic institutions that try to build community. They bring people together in San Francisco or retreats north of the city, bringing together young people to learn from older folks.

Silicon Valley also embodies a cultural tension. It is playing with new ideas while being open to newcomers; at the same time, it is a self-absorbed place that doesn’t think so much about the broader world. Young people who move to San Francisco already tend to be very online. They know what they’re signing up for. If they don’t fit in after a few years, they probably won’t stick around. San Francisco is a city that absorbs a lot of people with similar ethics, which reinforces its existing strengths and weaknesses.

Narrowness of mind is something that makes me uneasy about the tech world. Effective altruists, for example, began with sound ideas like concern for animal welfare as well as cost-benefit analyses for charitable giving. But these solid premises have launched some of its members towards intellectual worlds very distant from moral intuitions that most people hold; they’ve also sent a few into jail. The well-rounded type might struggle to stand out relative to people who are exceptionally talented in a technical domain. Hedge fund managers have views about the price of oil, interest rates, a reliably obscure historical episode, and a thousand other things. Tech titans more obsessively pursue a few ideas — as Elon Musk has on electric vehicles and space launches — rather than developing a robust model of the world.

So the 20-year-olds who accompanied Mr. Musk into the Department of Government Efficiency did not, I would say, distinguish themselves with their judiciousness. The Bay Area has all sorts of autistic tendencies. Though Silicon Valley values the ability to move fast, the rest of society has paid more attention to instances in which tech wants to break things. It is not surprising that hardcore contingents on both the left and the right have developed hostility to most everything that emerges from Silicon Valley. 

There’s a general lack of cultural awareness in the Bay Area. It’s easy to hear at these parties that a person’s favorite nonfiction book is Seeing Like a State while their aspirationally favorite novel is Middlemarch. Silicon Valley often speaks in strange tongues, starting podcasts and shows that are popular within the tech world but do not travel far beyond the Bay Area. Though San Francisco has produced so much wealth, it is a relative underperformer in the national culture. Indie movie theaters keep closing down while all sorts of retail and art institutions suffer from the crumminess of downtown. The symphony and the opera keep cutting back on performances — after Esa-Pekka Salonen quit the directorship of the symphony, it hasn’t been able to name a successor. Wealthy folks in New York and LA have, for generations, pumped money into civic institutions. Tech elites mostly scorn traditional cultural venues and prefer to fund the next wave of technology instead.

One of the things I like about the finance industry is that it might be better at encouraging diverse opinions. Portfolio managers want to be right on average, but everyone is wrong three times a day before breakfast. So they relentlessly seek new information sources; consensus is rare, since there are always contrarians betting against the rest of the market. Tech cares less for dissent. Its movements are more herdlike, in which companies and startups chase one big technology at a time. Startups don’t need dissent; they want workers who can grind until the network effects kick in. VCs don’t like dissent, showing again and again that many have thin skins. That contributes to a culture I think of as Silicon Valley’s soft Leninism. When political winds shift, most people fall in line, most prominently this year as many tech voices embraced the right. 

The two most insular cities I’ve lived in are San Francisco and Beijing. They are places where people are willing to risk apocalypse every day in order to reach utopia. Though Beijing is open only to a narrow slice of newcomers — the young, smart, and Han — its elites must think about the rest of the country and the rest of the world. San Francisco is more open, but when people move there, they stop thinking about the world at large. Tech folks may be the worst-traveled segment of American elites. People stop themselves from leaving in part because they can correctly claim to live in one of the most naturally beautiful corners of the world, in part because they feel they should not tear themselves away from inventing the future. More than any other topic, I’m bewildered by the way that Silicon Valley talks about AI."]]></description>
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<item rdf:about="https://www.theatlantic.com/magazine/archive/1991/02/out-your-car-your-horse/309159/">
    <title>Out of Your Car, Off Your Horse, by Wendell Berry (1991) - The Atlantic</title>
    <dc:date>2025-10-15T23:20:03+00:00</dc:date>
    <link>https://www.theatlantic.com/magazine/archive/1991/02/out-your-car-your-horse/309159/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Twenty-seven propositions about global thinking and the sustainability of cities"

[archived:
https://archive.ph/xkUk3

via:
https://social.ayjay.org/2025/10/15/wendell-berry-abstraction-is-the.html ]

"I. Properly speaking, global thinking is not possible. Those who have "thought globally" (and among them the most successful have been imperial governments and multinational corporations) have done so by means of simplifications too extreme and oppressive to merit the name of thought. Global thinkers have been, and will be, dangerous people. National thinkers tend to be dangerous also; we now have national thinkers in the northeastern United States who look upon Kentucky as a garbage dump.

II. Global thinking can only be statistical. Its shallowness is exposed by the least intention to do something. Unless one is willing to be destructive on a very large scale, one cannot do something except locally, in a small place. Global thinking can only do to the globe what a space satellite does to it: reduce it, make a bauble of it. Look at one of those photographs of half the earth taken from outer space, and see if you recognize your neighborhood. If you want to see where you are, you will have to get out of your space vehicle, out of your car, off your horse, and walk over the ground. On foot you will find that the earth is still satisfyingly large, and full of beguiling nooks and crannies.

III. If we could think locally, we would do far better than we are doing now. The right local questions and answers will be the right global ones. The Amish question "What will this do to our community?" tends toward the right answer for the world.

IV. If we want to put local life in proper relation to the globe, we must do so by imagination, charity, and forbearance, and by making local life as independent and self-sufficient as we can—not by the presumptuous abstractions of "global thought."

V. If we want to keep our thoughts and acts from destroying the globe, then we must see to it that we do not ask too much of the globe or of any part of it. To make sure that we do not ask too much, we must learn to live at home, as independently and self-sufficiently as we can. That is the only way we can keep the land we are using, and its ecological limits, always in sight.

VI. The only sustainable city—and this, to me, is the indispensable ideal and goal—is a city in balance with its countryside: a city, that is, that would live off the net ecological income of its supporting region, paying as it goes all its ecological and human debts.

VII. The cities we now have are living off ecological principal, by economic assumptions that seem certain to destroy them. They do not live at home. They do not have their own supporting regions. They are out of balance with their supports, wherever on the globe their supports are.

VIII. The balance between city and countryside is destroyed by industrial machinery, "cheap" productivity in field and forest, and "cheap" transportation. Rome destroyed the balance with slave labor; we have destroyed it with "cheap" fossil fuel.

IX. Since the Civil War, perhaps, and certainly since the Second World War, the norms of productivity have been set by the fossil-fuel industries.

X. Geographically, the sources of the fossil fuels are rural. Technically, however, the production of these fuels is industrial and urban. The facts and integrities of local life, and the principle of community, are considered as little as possible, for to consider them would not be quickly profitable. Fossil fuels have always been produced at the expense of local ecosystems and of local human communities. The fossil-fuel economy is the industrial economy par excellence, and it assigns no value to local life, natural or human.

XI. When the industrial principles exemplified in fossil-fuel production are applied to field and forest, the results are identical: local life, both natural and human, is destroyed.

XII. Industrial procedures have been imposed on the countryside pretty much to the extent that country people have been seduced or forced into dependence on the money economy. By encouraging this dependence, corporations have increased their ability to rob the people of their property and their labor. The result is that a very small number of people now own all the usable property in the country, and workers are increasingly the hostages of their employers.

XIII. Our present "leaders"—the people of wealth and power—do not know what it means to take a place seriously: to think it worthy, for its own sake, of love and study and careful work. They cannot take any place seriously because they must be ready at any moment, by the terms of power and wealth in the modern world, to destroy any place.

XIV. Ecological good sense will be opposed by all the most powerful economic entities of our time, because ecological good sense requires the reduction or replacement of those entities. If ecological good sense is to prevail, it can do so only through the work and the will of the people and of the local communities.

XV. For this task our currently prevailing assumptions about knowledge, information, education, money, and political will are inadequate. All our institutions with which I am familiar have adopted the organizational patterns and the quantitative measures of the industrial corporations. Both sides of the ecological debate, perhaps as a consequence, are alarmingly abstract.

XVI. But abstraction, of course, is what is wrong. The evil of the industrial economy (capitalist or communist) is the abstractness inherent in its procedures—its inability to distinguish one place or person or creature from another. William Blake saw this two hundred years ago. Anyone can see it now in almost any of our common tools and weapons.

XVII. Abstraction is the enemy wherever it is found. The abstractions of sustainability can ruin the world just as surely as the abstractions of industrial economics. Local life may be as much endangered by "saving the planet" as by "conquering the world." Such a project calls for abstract purposes and central powers that cannot know, and so will destroy, the integrity of local nature and local community.

XVIII. In order to make ecological good sense for the planet, you must make ecological good sense locally. You can't act locally by thinking globally. If you want to keep your local acts from destroying the globe, you must think locally.

XIX. No one can make ecological good sense for the planet. Everyone can make ecological good sense locally, if the affection, the scale, the knowledge, the tools, and the skills are right.

XX. The right scale in work gives power to affection. When one works beyond the reach of one's love for the place one is working in, and for the things and creatures one is working with and among, then destruction inevitably results. An adequate local culture, among other things, keeps work within the reach of love.

XXI. The question before us, then, is an extremely difficult one: How do we begin to remake, or to make, a local culture that will preserve our part of the world while we use it? We are talking here not just about a kind of knowledge that involves affection but also about a kind of knowledge that comes from or with affection—knowledge that is unavailable to the unaffectionate, and that is unavailable to anyone as what is called information.

XXII. What, for a start, might be the economic result of local affection? We don't know. Moreover, we are probably never going to know in any way that would satisfy the average dean or corporate executive. The ways of love tend to be secretive and, even to the lovers themselves, somewhat inscrutable.

XXIII. The real work of planet-saving will be small, humble, and humbling, and (insofar as it involves love) pleasing and rewarding. Its jobs will be too many to count, too many to report, too many to be publicly noticed or rewarded, too small to make anyone rich or famous.

XXIV. The great obstacle may be not greed but the modern hankering after glamour. A lot of our smartest, most concerned people want to come up with a big solution to a big problem. I don't think that planet-saving, if we take it seriously, can furnish employment to many such people.

XXV. When I think of the kind of worker the job requires, I think of Dorothy Day (if one can think of Dorothy Day herself, separate from the publicity that came as a result of her rarity), a person willing to go down and down into the daunting, humbling, almost hopeless local presence of the problem—to face the great problem one small life at a time.

XXVI. Some cities can never be sustainable, because they do not have a countryside around them, or near them, from which they can be sustained. New York City cannot be made sustainable, nor can Phoenix. Some cities in Kentucky or the Midwest, on the other hand, might reasonably hope to become sustainable.

XXVII. To make a sustainable city, one must begin somehow, and I think the beginning must be small and economic. A beginning could be made, for example, by increasing the amount of food bought from farmers in the local countryside by consumers in the city. As the food economy became more local, local farming would become more diverse; the farms would become smaller, more complex in structure, more productive; and some city people would be needed to work on the farms. Sooner or later, as a means of reducing expenses both ways, organic wastes from the city would go out to fertilize the farms of the supporting region; thus city people would have to assume an agricultural responsibility, and would be properly motivated to do so both by the wish to have a supply of excellent food and by the fear of contaminating that supply. The increase of economic intimacy between a city and its sources would change minds (assuming, of course, that the minds in question would stay put long enough to be changed). It would improve minds. The locality, by becoming partly sustainable, would produce the thought it would need to become more sustainable."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=CFaTxvlMWuY">
    <title>The Wisdom of Not Knowing (with Pico Iyer and Nathan Gardels) - YouTube</title>
    <dc:date>2025-09-16T17:16:11+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=CFaTxvlMWuY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We live in a culture hooked on speed and certainty. Hot takes, quick fixes, and algorithms that claim to know us better than we know ourselves. Yet despite all the information at our fingertips, the world seems to make less sense by the day.

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

Chapters
0:00 Intro
2:15 What’s in a Name
4:28 Travel and Stillness
7:19 The Contemplative Life
9:02 The Mirage of Globalization
14:06 The Inward Clash of Civilizations
17:36 The Nation of No Nation
24:24 The Return of the Strong Gods
26:54 Science, Spirituality, and the Dalai Lama
31:36 Leonard Cohen and the Half-Known Life
40:50 Ego and Undeludedness
43:00 Living in the Moment
46:41 Fire and Impermanence
52:19 The Danger of Certainty"]]></description>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=bDTcp6u04XU">
    <title>Conjuncture: Jordan T. Camp on Conjunctural Analysis | S3 Ep3 - YouTube</title>
    <dc:date>2025-03-27T21:26:49+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=bDTcp6u04XU</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Christina Heatherton speaks with Jordan T. Camp about Antonio Gramsci, Stuart Hall, conjunctural analysis, and the politics of the present.

Conjuncture is a web series and podcast curated and co-produced by Jordan T. Camp and Christina Heatherton with support of the Trinity Social Justice Institute. It features interviews with activists, artists, scholars, and public intellectuals. Taking its title from Antonio Gramsci and Stuart Hall’s conceptualization, it highlights the struggles over the meaning and memory of particular historical moments. 

Jordan T. Camp is an Associate Professor of American Studies and Founding Co-Director of the Social Justice Institute at Trinity College in Hartford, Connecticut, and a Visiting Fellow in the University of Connecticut Humanities Institute.

Christina Heatherton is Elting Associate Professor of American Studies and Human Rights and Founding Co-Director of the Social Justice Institute at Trinity College in Hartford, Connecticut."]]></description>
<dc:subject>antoniogramsci stuarthall 2023 jordancamp conjuncture christinaheatherton via:javierarbona communism marxism italy italia politics racism race poverty mezzogiorno thesouthernquestion antiracism antiimperialism imperialism feminism work workers labor democracy organzing fascism antifascism anticapitalism capitalism sardinia underdevelopment africa prisonnotebooks conjuncturalanalysis robinkelley robindgkelley manolocallahan zapatistas populareducation georgelipsitz culturalstudies paulgilroy hazelcarby prisonstudies michaeldenning ruthwilsongilmore gillianhart stefankipfer ayyazmallick geographers geography translation translatability context situated chiapas gustavocastro paulofreire pedagogy liberation latinamerica cedricrobinson clydewoods averygordon laurapulido marvingaye culture poetry music jaynecortez junejordan sunnipatterson joseramirez cyrilneville socialchange josephbuttigieg socialjustice pandemic coronavirus covid-19 neofascism farright rightwing militarism us americanexceptionalism history neoli</dc:subject>
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    <title>Why Are Birthrates Plummeting Worldwide? - YouTube</title>
    <dc:date>2025-03-22T17:47:35+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=ispyUPqqL1c</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Birth rates are plummeting worldwide – and while this might seem like nothing new – as it has been the case in developed countries for quite some time. The thing that is interesting is that we are seeing declining birth rates everywhere and the standard explanations that you have heard in the past don’t really hold up."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=iJw4zV0yf6c">
    <title>Lessons in Global Solidarity with James Kilgore - YouTube</title>
    <dc:date>2025-03-20T21:42:24+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=iJw4zV0yf6c</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode we'll talk to movement veteran, organizer, former political prisoner and educator James Kilgore. Kilgore is the author of multiple books including Understanding Mass Incarceration: A People's Guide to the Key Civil Rights Struggle of Our Time, Electronic Monitoring, the Surveillance State, and the Future of Mass Incarceration, and The Warehouse: A Visual Primer on Mass Incarceration. For 27 years James Kilgore was a fugitive from US law enforcement, spending most of that time in Zimbabwe and South Africa.

He'll join us to discuss a new zine series he's created along with visual artists Vic Liu and billy dee called 'Lessons in Global Solidarity' where they seek to articulate the importance of international solidarity today and examine some of the histories and tendencies within various forms of internationalism, and interviewed some really brilliant activists, organizers, and scholars about the subject.

You can download a copy of the zine series here (the first one which we will be discussing is available now): https://www.communityjusticeexchange.org/en/resources-all/a-luta-continua-lessons-in-global-solidarity-a-zine-series

There is an upcoming webinar for the launch of the zine. Details below:

A Luta Continua: Conversations on Building International Solidarity
Monday March 24th 7-830pm ET
Register here: bit.ly/lutacontinua

A group discussion with
James Kilgore, Community Justice Exchange
Robert Saleem Holbrook, Abolitionist Law Center
Dawn Harrington, National Council for Incarcerated and Formerly Incarcerated Women and Girls
Toni Tulloch, International Network of Formerly Incarcerated Women
Moderated by: Nathaniel Moore, Freedom Archives"]]></description>
<dc:subject>jameskilgore jaredware solidarity 2025 antiimperialism millennialsarekillingcapitalism us mutualaid zimbabwe international southafrica civilrights surveillance incarceration prisons prisonabolition abolitionism socialism massincarceration vicliu global internationalism activism organizing imperialism apartheid firstfollowers prisonindustrialcomplex socialjustice congo sudan elsalvador remor reformism politics thenewjimcrow michellealexander books writing howwewrite accessibility education teaching howweteach power palestine gaza organizations iww masspolitics labor work workers tradeunions democracy accountability structure leadership tyrannyofstructurelessness grassroots hierarchy liberation paulofreire wto neoliberalism ussr sovietunion history communism revolution china cuba vietnam vietnamwar blackpanthers blackpantherparty portugal portugueserevolution mozambique angola nicaragua shame silence academia highered highereducation resistance yemen donaldtrump kamalaharris democrats elections 2024 joebiden po</dc:subject>
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<item rdf:about="https://www.disconnect.blog/p/the-united-states-has-gone-rogue">
    <title>The United States has gone rogue. There must be consequences.</title>
    <dc:date>2025-03-08T21:34:21+00:00</dc:date>
    <link>https://www.disconnect.blog/p/the-united-states-has-gone-rogue</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Countries must form new alliances and end their dependence on US tech in response to Trump’s trade war"

]]></description>
<dc:subject>parismarx 2025 us policy international global donaldtrump</dc:subject>
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    <title>How the Wealthy Hack the World with Atossa Araxia Abrahamian - YouTube</title>
    <dc:date>2024-11-06T19:53:50+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=X8tYY7hl3Nw</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We all know the ultra-wealthy look for ways to dodge paying taxes, but when you have enough money, this game goes global. From Swiss bank accounts to international business consultants, there’s an entire network dedicated to helping the rich hide their money and avoid paying their fair share. This week, Adam sits down with journalist and author Atossa Araxia Abrahamian to discuss her book, The Hidden Globe: How Wealth Hacks the World, and uncover the shady tricks the wealthy are using on a global scale."

[See also:

The Hidden Globe: How Wealth Hacks the World, by Atossa Araxia Abrahamian (2024)
https://www.penguinrandomhouse.com/books/667306/the-hidden-globe-by-atossa-araxia-abrahamian/

"About The Hidden Globe

“Vivid, revelatory, and politically unpredictable…What bothers Abrahamian, in the end, isn’t the anarchic but the unfair; if capital is free, people deserve the same respect.” — Gideon Lewis-Kraus, The New Yorker

“A season of unrest looms ahead, and The Hidden Globe lays out the unvarnished truth in a luminous feat of reportage.”—Hamilton Cain, Minneapolis Star Tribune

Borders draw one map of the world; money draws another. A journalist’s riveting account exposes a parallel universe that has become a haven for the rich and powerful.
 
A globe shows the world we think we know: neatly delineated sovereign nations that grant or restrict their citizens’ rights. Beneath, above, and tucked inside their borders, however, another universe has been engineered into existence. It consists of thousands of extraterritorial zones that operate largely autonomously, and increasingly for the benefit of the wealthiest individuals and corporations.

Atossa Abrahamian traces the rise of this hidden globe to thirteenth-century Switzerland, where poor cantons marketed their only commodity: bodies, in the form of mercenary fighters. Over time, economists, theorists, statesmen, and consultants evolved ever more sophisticated ways of exporting and exploiting statelessness, in the form of free trade zones, flags of convenience, offshore detention centers, charter cities controlled by foreign corporations, and even into outer space. By mapping this countergeography, which decides who wins and who loses in the new global order—and helping us to see how it might be otherwise—The Hidden Globe fascinates, enrages, and inspires."

and

https://www.nytimes.com/2024/10/06/books/review/the-hidden-globe-atossa-araxia-abrahamian.html

"Freeports, Free Zones and Other Places With Perks — for the Rich
In “The Hidden Globe,” the journalist Atossa Araxia Abrahamian examines the rise of spaces where wealthy countries and companies bend rules and regulations to their advantage.

...

In the early 1960s, an American named Richard Bolin, who was working for the consulting firm Arthur D. Little, pitched an idea to the Mexican government. What if it put factories along its border with the United States and allowed them to produce goods that could be exported duty-free? The goal was to jump-start the economy in the border region while at the same time encouraging free trade. The factories built under this plan, called maquiladoras, exist to this day. The concept behind them — that you could siphon off part of a country and allow it to play by different rules — has spread globally.

Take, for instance, the Geneva Freeport, a warehouse complex where collectors can store, buy and sell art, wine and other valuables without being taxed. Or the Dubai International Financial Center, a 110-acre “free zone” spread across the center of Dubai where registered foreign businesses can benefit from tax breaks and expedited immigration procedures for employees. Or Próspera, a resort town on the Honduran island of Roatán that functions as a semiautonomous territory, with its own tax and governance system, as well as an e-residency program enabling people to incorporate a business there even if they don’t live on the island.

The rise and spread of these “extraterritorial domains” is the subject of Atossa Araxia Abrahamian’s new book, “The Hidden Globe: How Wealth Hacks the World.” Abrahamian, a journalist who grew up in Geneva, a city rife with enclaves “bound by some Swiss laws, but immune from others,” traces the development of such zones, talking to some of the people who made them happen, including a few who regret their role in helping countries excise pieces of themselves in the name of allowing the already privileged to become even wealthier.

In Abrahamian’s telling, these features of what she calls the hidden globe have their roots in freeports, places that emerged centuries ago, originally in Italy, so that traders on long journeys could store perishable merchandise for a short time without having to go through local customs. But these zones have lately taken on a life of their own, she writes, as “capitalists, forever pursuing profit, regard liminal and offshore jurisdictions as frontiers.” Shipping companies have figured out how to reflag their ships, registering them to countries with less regulation. Nations have developed special economic zones exempt from tariffs and other taxes to attract foreign investment. And governments eager not to admit asylum seekers have established offshore domains where they can hold and process people arriving at their borders without documentation.

One interesting argument Abrahamian makes is that these exceptional areas came about as imperialism was declining; in some respects, they represent a less conspicuous form of colonialism. By setting up special economic zones, for instance, richer countries push poorer ones into participating in manufacturing and trade relationships without having to deal with local rules or regulations. In Mauritius in 1970, the Parliament passed a law giving tax breaks and customs exemptions to firms that produced exports; though the firms were located within the nation’s territory, they functioned as if they were outside it — not subject to normal protocols. The law led to an economic boom that generated jobs but not necessarily good ones. The concessions lowered the minimum wage and made women — the majority of the firms’ work force — more vulnerable to sexual harassment.

Abrahamian’s interviews with the people — the vast majority of them men — who helped develop and run these special economic zones provide a window into how just a few economists and consultants could change the way countries around the world operate. But her accounts of the conversations can be meandering, and sometimes divert her from a focus on the final product: the unusual jurisdictions her book seeks to illuminate.

Abrahamian is ostensibly looking at how wealthy nations and companies create zones for the benefit of capitalists and entrepreneurs, and for the states themselves. But some of her examples don’t fall obviously into this category. She devotes a heart-wrenching chapter to Abdul Aziz Muhamat, an asylum seeker from Sudan who spent years detained on Manus Island, which is part of Papua, New Guinea, but was used by Australia to detain migrants and prevent them from entering Australian territory. While Muhamat’s story is fascinating, Abrahamian does not explain how such “extralegal” zones figure in Australia’s economic interest. Moreover, as she acknowledges, almost all its offshore detention centers have been shut down, undercutting her argument that these places are hallmarks of the new world order.

Abrahamian ends her book with the tale of Svalbard, a Norwegian archipelago with no passport control and thus where, at least in theory, anyone can live. In some ways, it is the anti-special zone: a place where capitalists can’t expect special treatment because no one can. “Svalbard suggests that out of the darkness we might coax some light,” she writes. Finding solace in a place without borders makes for a nice conclusion, but it skips over the question of what to do about the rest of the world — the hidden globe of Abrahamian’s title. The answer might require another book."]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=Y7USJ6ucupc">
    <title>Historia freak de nuestra relación con la naturaleza - Joaquín Barañao l Biobío 2024 - YouTube</title>
    <dc:date>2024-09-05T19:21:55+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Y7USJ6ucupc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Durante los últimos 200 mil años, un primate muy poco impresionante del este de África pasó de ser un puñado de bandas rasguñando la subsistencia a convertirse en el reescultor del planeta completo, al punto que hoy hablamos del Antropoceno. A lo largo de esos milenios, el ser humano evolucionó desde el temor reverencial y la incomprensión más absoluta de los sistemas naturales de gran escala hacia un dominio creciente de sus servicios y posibilidades. Del miedo y el asombro se pasó a la domesticación; de ahí a la sobreutilización inconsciente, seguido de las primeras alarmas de que el planeta es finito. Luego vinieron los movimientos medioambientales y ahora enfrentamos la amenaza de derramar pintura sobre obras maestras si no abandonamos los combustibles fósiles de inmediato.

El escritor Joaquín Barañao, autor de los exitosos libros sobre “historias freak”, guio un paseo histórico por la relación del ser humano con su entorno natural, a través de una narración construida con un pliego de anécdotas, curiosidades y serendipias que le hace honor a aquello de que la realidad, al menos en ocasiones, supera la ficción."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=3nB688xBYdY">
    <title>There are NOT 195 countries - YouTube</title>
    <dc:date>2024-06-26T06:08:24+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=3nB688xBYdY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How many countries are there? Does the UN's official list of 195 include them all? Which ones are missing? Does Sealand count? Does England count for that matter? And why are Mark and Jay up a tree?"]]></description>
<dc:subject>countries borders 2024 mapmen jayforeman micronations recognition international global nationstates defintions classideas geography</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://restofworld.org/music/">
    <title>Rest of World’s 2024 global playlist - Rest of World</title>
    <dc:date>2024-06-15T04:58:28+00:00</dc:date>
    <link>https://restofworld.org/music/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>music restofworld radio global</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://overthefield.substack.com/p/where-you-are-is-where-you-are">
    <title>Where You Are Is Where You Are - by Hadden Turner</title>
    <dc:date>2024-02-20T19:22:14+00:00</dc:date>
    <link>https://overthefield.substack.com/p/where-you-are-is-where-you-are</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It is worth repeating that by failing to realise, appreciate, and accept that we are where we are, we overlook what is right in front of us — the very things which should be of upmost importance. These are the objects and realities, the people and places, and norms and institutions that make up our every day. They directly influence our lives, and we, through the relationships and actions we form, directly influence them. The health (or otherwise) of our local community and local wildlife significantly affects and directly concerns us. We must realise that their health or degeneracy is, in part, caused by our local actions. Our responsibility for those things, peoples and creatures that make up our place should be obvious — bluntly so. These are the relationships by which our life will be judged, these are the places, buildings, stories, and habitats we will hand down to the next generation, and these are the places and things which bear our name. But, in this modern, rootless age we too easily forget this. And our eyes, oh, how they do wander…

Wander, they do, to where we think we primarily are (or more accurately, want to be). They drift to the greener pastures of elsewhere: to the lofty heights of the city lights — the places of importance, wealth, power (that make the 10 o’clock news, and the 5 o’clock, 2 o’clock and so on), or to the picture-postcard rural idyll, with the perfect community, perfect garden, and perfect cottage.

These are the places we wish we were, the places that we like to think would fulfil us or complete us, or at least provide more spark and life than where we currently are. Even if we do not wish to live elsewhere, the importance and power of other places catches our attention and concern until we become preoccupied with what happens “over there” and not here where we are. A good benchmark of ascertaining where our focus lies is to examine our news reading habits. Do we know more about what is happening at a global or national level than what is happening in our local community? Probably.5 Too easily then are we addicted what really does not concern us, that which we have not the power to change, and that which will be replaced tomorrow by more irrelevant but oh, so important sounding news.

Our governments and national corporations fuel this sense of ‘dislocated rootlessness’6 by eroding our sense of the local and replacing it with a national vision: “The national is all important” they say, “we all need to come together and grow our national GDP and we all need to come together to contribute to solving our national problems”. And if you haven’t got the message, posters paid for by the government will constantly remind us of our national-scale duties and the primary importance of our big economy-boosting cities.

They have been remarkably successful. For many of us, the national has supplanted the local in our imaginations and affections regardless of the fact that local concerns are: more likely to match our own concerns, are concerns that more directly influence us, and finally are problems that we have the power to do something about. And the tragedy is that all this — the national governmental spin, the reprogramming and re-entering of our locational affections, and the centralisation efforts — goes on while the very policies our governments churn out at best neglect, or at worse, positively harm, our local areas in favour of those big-name players and big-name places in the national economy. Governments will rush to the rescue of a bank or a big city — but our local pub, the bulwark of the community and perhaps the only social meeting place for many? Forget it.7

But we mustn’t stop at the national level. When we listen to the global institutions, we find our responsibilities are even bigger than what our governments tell us. In our modern, hyper-connected world, we all need to play our part in the “the burden of world saving”. Our planet is under threat from economic downturn, climate change, ballooning poverty, and global diseases — and you, dear reader, are expected to play an instrumental part in saving it…

This, my friends, is a crippling and intolerable burden.

***

The place where this intolerable burden is placed most eagerly upon others’ shoulders is at the graduation ceremonies of every self-respecting university. No grandiose ceremony is complete without the standard trope from the vice-chancellor: “Go out, make us proud, and change the world!” I myself have been the recipient of this plea — and at the time I did not detect the incredible amount of hubris contained within this burden. The world is immense, and its needs and unique contexts innumerable. It can be guaranteed that the 'education’ obtained over the course of three years of study has only scratched the surface of what is needed to even attempt to positively change a single region let alone the world. That is a severe knowledge deficiency; the scale mismatch is even starker. No individual can hope to change something which is so beyond his or her capacity — as fundamentally limited creatures we simply do not have the time, energy, or mental power to sometimes get out of bed in the morning let alone change the world. The intolerable and impossible nature of this burden may explain why some climate activists seem so hysterical and emotional. If they feel individually responsible for saving the planet and averting climate change, then the weight of this immense burden will cripple them mentally.8

I believe we were never made to have such global burdens on our shoulders. The world is not ours to save — and we can’t even if we tried with all our might.9 One in a million of us may make a world changing difference — finding a cure for cancer or discovering something as world-changing as electricity — but such men and women are few and far between. You, dear reader, are unlikely to be one of them and neither am I. The memory of most of us will be erased once the inscription on our tombstone has weathered away. But if that inscription told of a life faithfully lived towards God and man — a ripe life10 with duties faithfully discharged and accomplished, and a local area all the better for your presence — then all is as it should have been.

You are not responsible for the whole world — far from it. But you are responsible for the local places11 in front of you: the local people who you relate to, the unique buildings, art, and beauty that you enjoy every day, and the local environments and habitats that surround the place you dwell. Where you are is where you are — and what you are responsible for. This is a burden heavy enough for us. This is a burden that matches our limitations.12 This is a burden that we can faithfully discharge. And this is a burden that will present us with a lifetime of opportunities for doing good.

Some of our local actions will indeed have global ramifications for good and for bad — such is the nature of our tele-connected world. Pollutants spread, emissions add up, and buying locally and sustainable food means less demand for unsustainable food from elsewhere13. But we can be certain that all of our local actions will have a local effect. Buying from your local shop supports the livelihood of your local proprietor. Stewarding your local habitats helps to protect the specific creatures who live there. Campaigning to save the listed building helps preserve that which otherwise would be lost. If I don’t care for my local area who else will? There are millions of people looking to care for the globe, but few to care for the places that are right in front of them.

Local action, though, is often far from glamorous and won’t make you famous. What’s more, it is often beset with infuriating bureaucracy and setbacks, funding is always in short supply, and positive change can take a lifetime to become apparent. Coupled with the fact that the global advocates with their glaring adverts and slogans tell you day in day out that: “you are worth it”, “you can change the world”, “don’t waste your life on the small, insignificant, and the local” it can be very tempting to broaden our horizons and focus on the important issues of elsewhere. Chances are your neighbour is already doing so, and their neighbour too. There is always a shortage of local advocates, local workers, and rooted people — and there are never enough willing hands for the unglamorous work to be done. If this essay convinces you to be numbered among the willing hands, then I will count the hours invested into these words a success. “Be famous within 15 miles” a sage once said14. If more people took this to heart, the ground beneath our feet might just start to heal and our fractured and dilapidating communities might just start to revive.

<blockquote>“A couple who make a good marriage, and raise a healthy, morally competent children, are serving the world's future more directly and surely than any political leader, though they never utter a public word. A good farmer who is dealing with the problem of soil erosion on an acre of ground as a sound grasp of that problem and cares more about it and is probably doing more to solve it than any bureaucrat who is talking about it in general. A man who is willing to undertake the discipline and the difficulty of mending his own ways is worth more to the conservation movement than a hundred who are insisting merely that the government and the industries mend their ways.”15</blockquote>"]]></description>
<dc:subject>haddenturner 2024 via:daniellucas democracy technocracy wendellberry local national global globalization centralization decentralization scale zoominginandout fulfillment governance government place placemaking community responsibility slow small burden individualism collectivism neighbors neighborliness environment politics distraction farms farming land bureaucracy</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=XEduL_PKDKw">
    <title>Cities After… Profiting From The Homeless - YouTube</title>
    <dc:date>2023-12-22T00:00:58+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=XEduL_PKDKw</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["[S3.5E06]  Profiting From The Homeless

Cities After… with Prof. Miguel Robles-Durán. A radical exploration into the capitalist contradictions of our urban world, and the many anti-capitalist futures to come.

*This episode is the third of several to come where Politics In Motion will be re-publishing some of the previous productions that he did on a volunteer basis for democracy@work.

The number of people experiencing homelessness has been increasing dramatically worldwide. This crisis has worsened in the past decade due to uncontrolled predatory real estate speculation, the harmful privatization of social housing, high levels of inequality, a severe shortage of affordable homes, and the lack of legal and economic support for social spending on basic human needs. Neoliberal capitalism is at the core of this problem. In this episode, Prof. Robles-Durán examines the systemic failure of governments, private-public partnerships, and non-profit organizations in addressing homelessness. This combination has given rise to an exploitative homeless industry that has profited from creating and perpetuating this social misfortune for decades.

References:
- The Business of Homelessness report by Picture The Homeless:
https://www.picturethehomeless.org/wp-content/uploads/2018/03/PtH_White_paper5.pdf ]]]></description>
<dc:subject>miguelrobles-durán housing homelessness homeless cities citiesafter urbanism capitalism urban neoliberalism inequality realestate politics policy society munich nyc vancouver us global globalfinance finance singapore finland japan canada germany france australia homes latestagecapitalism privatization perpetuation extraction extractivism wealthtransfer data research</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:6c15fad94c15/</dc:identifier>
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<item rdf:about="https://www.thestar.com/business/opinion/2023/07/08/why-does-your-boss-want-you-back-in-the-office-sometimes-its-to-prevent-a-big-loss-in-commercial-real-estate.html">
    <title>How the real estate market is about to upend your job | The Star</title>
    <dc:date>2023-07-08T23:54:11+00:00</dc:date>
    <link>https://www.thestar.com/business/opinion/2023/07/08/why-does-your-boss-want-you-back-in-the-office-sometimes-its-to-prevent-a-big-loss-in-commercial-real-estate.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["With the rate of office vacancies the highest since 1994, Navneet Alang writes, a second real estate crisis looms."

...

"With so much money at stake, there is a structural incentive to have workers return to the office, lest those desks remain empty and become a drain on one side of the balance sheet.With so much money at stake, there is a structural incentive to have workers return to the office, lest those desks remain empty and become a drain on one side of the balance sheet."

Why does your boss want you back in the office? Sometimes, it’s to prevent a big loss in commercial real estate"

...

"If you are ever bored at a dinner party, here’s a little game you can play with a friend: take a bet on how long before someone mentions the cost of real estate.

That the subject will arise is almost inevitable. Forget maple syrup, the great outdoors or multiculturalism. There is simply nothing more Canadian than talking about real estate.

And it’s no wonder. Most of the country is grappling with an affordability crisis, and in the most populated regions, the cost of housing is a looming, inescapable presence.

Alas, add one more thing the real estate market is about to upend: your job.

That at least is a reasonable assumption to make after we had one more sign commercial real estate is facing a reckoning. According to commercial real estate firm CBRE, the national vacancy rate for offices has climbed to its highest number since 1994.

Put more plainly, as remote work has become increasingly common for white collar workers post-COVID, the need for commercial real estate has plummeted.

It’s tempting to think in idyllic terms and believe that there will be a neat resolution. Behaviour changed in reaction to a historic event, and over time we will simply need fewer offices.

But things rarely work out so unproblematically. Rather, a showdown between companies and their workers is more likely.

It’s useful to put some of this in context. Not so long ago, most North American cities had central business districts populated with larger office buildings and not much else. But the urban renewal that started in the 1990s led to gentrification and saw downtowns draw in more and more people.

At the time it was a virtuous cycle: companies were hiring and opening office space, while people wanted to work and live downtown.

How things have changed. With the prevalence of remote work, that cycle is instead now a vicious one, in which not only commercial real estate is suffering, but also all the related businesses that cater to an office crowd.

The first and most obvious problem is, companies that have invested in commercial real estate see remote work as a financial burden. Having put money into property, whether via construction or long-term leases, they now are motivated make a return on that investment.

A slightly more cynical read of the situation is that with so much capital at play, there is a structural incentive to have workers return to the office, lest those offices remain empty and become a drain on one side of the balance sheet.

This may well factor into the reasons many CEOs have been calling for a return to the office. It’s not just the possibility that it leads to better outcomes — a proposition that needs further debate and study — but that it’s about recouping sunk costs.

There is another looming real estate issue here. As the country’s biggest urban centres continue to struggle with an affordability crisis, people are being pushed out of the areas that only recently became so vibrant. And for those who can work remotely, there is greater motivation to move to the suburbs, or even further.

After all, the worst thing about living far from the city centre is the commute. If you don’t even have that, many simply ask: well, why stay?

In that sense, one factor driving remote work isn’t just convenience or lifestyle: it’s the chance to live somewhere more affordable.

The real estate market is thus squeezing work on both sides: affordability for workers and capital investments made by companies.

There are a few possible resolutions, but one particular sticking point is the significant difference between a five-room office and a 70-storey skyscraper. The towers that crowd Downtown Toronto will either have to be filled with workers or they will have to be converted to residential.

It’s a phenomenon happening all around the world — but that doesn’t mean it’s straightforward.

The other issue is that those with their hands on policy levers of housing — people who thus far have done almost less than nothing to alleviate the affordability crunch — need to factor in the productivity losses if the real estate crisis continues.

Real estate is everything in Canada, but it’s a situation that cannot hold. It accounts for the largest percentage of the gross domestic product, dwarfing other sectors like manufacturing and mining. For an asset class that simply sits there, that is phenomenally wasteful.

Workers want to work from home. Companies have excess real estate, and off-loading or transforming it is no small task.

It all amounts to a second real estate crisis, and it’s one that will express itself in tension between workers and their bosses. Yes, it’s true, we are already always talking about real estate. But in the discussions that take place over canapes and bubbly in the halls of power, some thought must be given to this impending conflict, too."]]></description>
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<item rdf:about="https://europeanreviewofbooks.com/beamer-dressman-bodybag/en">
    <title>Beamer, Dressman, Bodybag</title>
    <dc:date>2023-06-04T21:01:59+00:00</dc:date>
    <link>https://europeanreviewofbooks.com/beamer-dressman-bodybag/en</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On the unexpected joys of Denglisch, Berlinglish & global Englisch"

[via: https://www.robinsloan.com/newsletters/lit-up-like-a-sparkler/ ]]]></description>
<dc:subject>berlin english language languages alexanderwells 2023 englisch berlinglish denglisch germany german international global communication howwespeak howwewrite howweread</dc:subject>
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<item rdf:about="https://techwontsave.us/episode/155_the_untold_history_of_silicon_valley_w_malcolm_harris">
    <title>The Untold History of Silicon Valley w/ Malcolm Harris - Episodes - Tech Won’t Save Us</title>
    <dc:date>2023-02-17T18:56:03+00:00</dc:date>
    <link>https://techwontsave.us/episode/155_the_untold_history_of_silicon_valley_w_malcolm_harris</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Paris Marx is joined by Malcolm Harris to discuss the sordid history of Silicon Valley, including the long influence of eugenics at Stanford, how Silicon Valley profited from the United States’ wars throughout the 20th century, and why the libertarian narrative of tech hide a much darker reality."]]></description>
<dc:subject>malcolmharris 2023 parismarx siliconvalley californianideology stanford history military technosolutionsism libertarianism environment california technology eugenics education highered highereducation mining miningengineering engineering bionomics economics herberthoover lelandstanford davidstarrjordan politics race racism imperialism capitalism latecapitalism globalization biology evolution competition hierarchy markets oligarchy oligarchs techoligarchs ideology longtermism natalism humancapital horses breeding paloalto paloaltostockfarm eadweardmuybridge charlesmarvin children kindergarten invention technicians marketing bayarea war coldwar weapons hp hewlettpackard davidpackard warprofiteering governance government neoliberalism counterculture freedom individualism stevejobs apple hierarchies stewartbrand xerox deregulation ronaldreagan shermanfairchild left newleft computers computing parc xeroxparc newdeal ibm labor sweatshops manufacturing stevewozniak refugees laborrelations johnperrybarlow global clas</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.wbur.org/hereandnow/2022/08/03/bad-bunny-un-verano-sin-ti">
    <title>Bad Bunny's enormous success: Why the reggaeton artist is dominating the popular music scene | Here &amp; Now</title>
    <dc:date>2022-08-05T20:20:26+00:00</dc:date>
    <link>https://www.wbur.org/hereandnow/2022/08/03/bad-bunny-un-verano-sin-ti</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Also here:
https://www.npr.org/2022/08/03/1115463716/bad-bunnys-enormous-success-first-fully-synthetic-mouse-embryos ]]]></description>
<dc:subject>2022 badbunny music puertorico language spanish español reggaeton carinadelvalle carinadelvalleschorske queer change geopolitics inclusivity assimilation decolonization reguetón reggaetón global</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=usv9o2I_y9o">
    <title>David Rooney | A History of Civilization in Twelve Clocks - YouTube</title>
    <dc:date>2022-03-21T05:10:32+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=usv9o2I_y9o</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How has time been imagined, politicized, and weaponized over the centuries—and how it might bring peace?

Horologist David Rooney tells the hidden story of timekeeping and how it continues to shape our modern world. From medieval water clocks to monumental sundials, and from coastal time signals to satellites in earth's orbit, Rooney takes us on a global journey that showcases the ingenuity and craftsmanship humans have used to track and measure time. His in-depth research illustrates the very real effects clocks and timekeeping have on everything from navigation, to capitalism, to politics, to our very identity.

An expert storyteller, Rooney brings pivotal moments from the past vividly to life and shows us how a history of clocks is a history of civilization.

David Rooney, is a historian of technology and expert on clocks and timekeeping practices. As a curator at the Science Museum, London, Rooney was the lead caretaker of Long Now's "Prototype 1" of The 10,000 Year Clock which is on display there in the "Making of the Modern World" exhibit."

[See also:

"About Time: A History of Civilization in Twelve Clocks"
https://wwnorton.com/books/9780393867930

"One of Smithsonian Magazine's Ten Best History Books of 2021

A captivating, surprising history of timekeeping and how it has shaped our world.

For thousands of years, people of all cultures have made and used clocks, from the city sundials of ancient Rome to the medieval water clocks of imperial China, hourglasses fomenting revolution in the Middle Ages, the Stock Exchange clock of Amsterdam in 1611, Enlightenment observatories in India, and the high-precision clocks circling the Earth on a fleet of GPS satellites that have been launched since 1978. Clocks have helped us navigate the world and build empires, and have even taken us to the brink of destruction. Elites have used them to wield power, make money, govern citizens, and control lives—and sometimes the people have used them to fight back.

Through the stories of twelve clocks, About Time brings pivotal moments from the past vividly to life. Historian and lifelong clock enthusiast David Rooney takes us from the unveiling of al-Jazari’s castle clock in 1206, in present-day Turkey; to the Cape of Good Hope observatory at the southern tip of Africa, where nineteenth-century British government astronomers moved the gears of empire with a time ball and a gun; to the burial of a plutonium clock now sealed beneath a public park in Osaka, where it will keep time for 5,000 years.

Rooney shows, through these artifacts, how time has been imagined, politicized, and weaponized over the centuries—and how it might bring peace. Ultimately, he writes, the technical history of horology is only the start of the story. A history of clocks is a history of civilization."]

[See also:

"The ACCUTRON Show Special Episode | David Rooney"
https://www.youtube.com/watch?v=IsTL7yWr9JI
https://www.accutronwatch.com/blogs/podcast/history-and-time-through-the-lens-of-twelve-clocks-with-david-rooney

"In this special episode dedicated to history, our hosts talk to writer, historian, and lifelong clock enthusiast David Rooney about how the meaning, perception, and use of time have changed since its creation. Together they also discuss Rooney's latest book About Time: A History of Civilization in Twelve Clocks, captivating, surprising history of timekeeping and how it has shaped our world. Tune in and join the ultimate time travel with The Accutron Show."]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=amusB9j7Oz4">
    <title>Why 90% Of Foreign Military Bases Are American - YouTube</title>
    <dc:date>2022-01-13T05:06:10+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=amusB9j7Oz4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["You can't talk about how many bases the United States has without talking about what those bases actually represent — U.S. imperialism. With about 750 bases overseas, in 80 countries and colonies, the U.S. has more foreign military bases than any empire, people or country in world history."]]></description>
<dc:subject>us 2022 military imperialism global spending bases davidvine</dc:subject>
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<item rdf:about="https://millennialsarekillingcapitalism.libsyn.com/the-swedish-model-social-democracy-the-imperialist-world-system-with-torkil-lauesen">
    <title>Millennials Are Killing Capitalism: &quot;The Swedish Model,&quot; Social Democracy and the Imperialist World System with Torkil Lauesen</title>
    <dc:date>2021-09-29T18:35:54+00:00</dc:date>
    <link>https://millennialsarekillingcapitalism.libsyn.com/the-swedish-model-social-democracy-the-imperialist-world-system-with-torkil-lauesen</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[book: https://www.leftwingbooks.net/book/content/riding-wave-sweden ]

“In this episode we inter view Torkil Lauesen. Lauesen is a long-time anti-imperialist activist and writer living in Denmark. From 1970 to 1989 he was a full-time member of a communist anti-imperialist group, supporting Third World liberation movements by both legal and illegal means. In connection with support work, he has traveled in Lebanon, Syria, Zimbabwe, South Africa, the Philippines, and Mexico. In the 1990’s, during his political imprisonment, he was involved in prison activism and received a Masters degree in political science.

He is also the author of multiple books, including The Global Perspective: Reflections on Imperialism and Resistance and The Principal Contradiction. He is currently a member of International Forum, an anti-imperialist organization based in Denmark.

Today we talk to him about his latest book Riding The Wave: Sweden’s Integration into the Imperialist World System. Which is a thorough investigation into the development of the so-called “Swedish Model” considered by many to be the pinnacle of social democracy. Many US based social democrats, have even gone so far as to describe it this model as a form of “socialism.” Torkil explains the relationship of this economic model to colonialism and imperialism, arguing that the accomplishments of the Social Democratic Party, and trade union movement, would not be possible if one took imperialism out of the equation.

We hope you enjoy this conversation, and definitely recommend Lauesen’s new book Riding The Wave, which is not only a great history of the conditions that produced the “Swedish Model,” but deals with many other global phenomena at some length, including how neoliberalism restructured the capitalist world system.”]]></description>
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    <title>Charmaine Chua on Twitter: &quot;Everyone is talking about the big ship getting stuck in the #Suez Canal. Here's a critical logistics reading list on the politics of how we got here -why ships are so huge, why there is a manmade canal cutting through a contine</title>
    <dc:date>2021-03-30T02:46:44+00:00</dc:date>
    <link>https://twitter.com/charmaineschua/status/1375868552129863681</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Everyone is talking about the big ship getting stuck in the #Suez Canal. Here’s a critical logistics reading list on the politics of how we got here -why ships are so huge, why there is a manmade canal cutting through a continent, why global supply chains seem so brittle, & more.

On the rise of the logistics revolution that shaped the martial politics of global trade from the 1960s to present, read @debcowen’s seminal The Deadly Life of Logistics https://www.upress.umn.edu/book-division/books/the-deadly-life-of-logistics

This talk I gave at @SonicActs, also the partial subject of of my book manuscript, thinks through the irrational rationalities of obsessions with monstrous ships in the logistics industry, and the corresponding effects on global infrastructure https://re-imagine-europe.eu/resources_item/indurable-monstrosities/

@LalehKhalili’s wonderful Sinews of War and Trade is a tour de force history of the making or ports & shipping infrastructure in the Arabian Peninsula and beyond. Ch. 1, “route-making” has an important section on the Suez Canal https://versobooks.com/books/3172-sinews-of-war-and-trade

On Barak’s “Powering Empire” is a powerful (literally) account of how the age of empire was driven by coal-powered steamships, leading to the globalization of carbon energy today. https://www.ucpress.edu/book/9780520310728/powering-empire

If you’re worried about ships hijacked by pirates as they reroute around the Cape of Good Hope, Jatin Dua’s “Captured by Sea” is essential reading; an account of the entanglements of insurance regimes and global capital with the history of Somali Piracy: https://www.ucpress.edu/book/9780520305205/captured-at-sea

In a study of the Panama Canal, @martindanyluk interrogates the interspatial global competition premised on attracting cargo traffic to ports and canals, representing capital’s tendency to produce “fungible space”: https://www.ijurr.org/article/fungible-space-competition-and-volatility-in-the-global-logistics-network/

@outsidadgitator’s classic and crucial @Endnotes essay is a must-read on “counterlogistics” and the possibilities of repurposing global logistical circuits for the communist prospect; https://endnotes.org.uk/issues/3/en/jasper-bernes-logistics-counterlogistics-and-the-communist-prospect

…which should be followed by Alberto Toscano’s excellent, comradely response: https://viewpointmag.com/2014/09/28/lineaments-of-the-logistical-state/

Years ago, I rode on an Evergreen container ship going from the Port of LA to KaoHsiung, Taiwan for 48 days. A series of five posts written onboard explores the everyday life of transoceanic shipping and its banal cruelties. (read from the bottom to top) https://thedisorderofthings.com/tag/slow-boat-to-china/

Of course, Tim Mitchell’s Carbon Democracy is not to be missed; an agenda-setting account of the global shift from coal to oil and the rise of fossil-fueled capitalism grounded in global shipping mobilities https://versobooks.com/books/1020-carbon-democracy

Newly published, Alejandro Colas and @LiamCampling’s masterful Capitalism and the Sea covers an incredible geography and history of the political economy, ecology, and geopolitics of the global ocean. https://versobooks.com/books/3647-capitalism-and-the-sea

Edited by @martindanyluk, @debcowen, @LalehKhalili, and myself, this special issue of @societyandspace charts an agenda for critical logistics research, with excellent pieces by wonderful contributors such as @RafeefZiadah and Wes Attewell

Environment and Planning D: Society and Space - Volume 36, Number 4, Aug 01, 2018
Table of contents for Environment and Planning D: Society and Space, 36, 4, Aug 01, 2018
https://journals.sagepub.com/toc/epd/36/4

Finally, for those in the US interested in the consequences and effects of global just-in-time shipping on inland warehousing logistics, Juan De Lara’s “Inland Shift” is a wonderful account of the entwinements of race, space, labor and logistics: https://www.ucpress.edu/book/9780520297395/inland-shift

And Phil Neel’s “Hinterland” is a beautifully written account of the transformation of the geography of the US and China into a network of coastal hubs and logistical heartlands: https://www.akpress.org/hinterland.html

A lot of wonderful work was not covered here; for those who want to dive deeper into global logistics and the ocean, I recommend @ProfPeterCole’s Dockworker Power; and the work of Katy Fox-Hoddess, Dave Featherstone, Elizabeth Sibilia, Phil Steinberg, & Hege Hoyer Leivestad."]]></description>
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    <title>The Modern World Has Finally Become Too Complex for Any of Us to Understand | by Tim Maughan | Nov, 2020 | OneZero</title>
    <dc:date>2020-12-07T22:56:37+00:00</dc:date>
    <link>https://onezero.medium.com/the-modern-world-has-finally-become-too-complex-for-any-of-us-to-understand-1a0b46fbc292</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Vast systems, from automated supply chains to high-frequency trading, now undergird our daily lives — and we’re losing control of all of them"]]></description>
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    <title>A Light at the End of the World – Rampant</title>
    <dc:date>2020-03-20T22:42:41+00:00</dc:date>
    <link>https://rampantmag.com/2020/03/17/a-light-at-the-end-of-the-world/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["COVID-19 inaugurates a new era. The future will be shuttered by repression or it will be built upon solidarity.

The crisis has begun. The COVID-19 pandemic, to be followed closely by a deep global recession and permanent climate emergency, has opened the door to a new epoch. Not even a 1.5 trillion dollar bailout can slow the juggernaut. The stakes are being measured in thousands of human lives. The defining question of our times suddenly appears with unavoidable magnitude: will the road out of this disaster run through repression or solidarity?

One possible future is a violent intensification of the present and our recent past.

The social distancing of accumulated alienation and loneliness have already marred life under late capitalism. Decades of neoliberal reorientation and just-in-time production have not only left grocery store shelves empty and vaccines absent, but have reorganized social life itself. Ever longer working hours, increasing demands for flexibility, and disappearing social services have compelled working families to rely more and more on commercialized means of social reproduction.

The ways we meet our basic needs between shifts or gigs, the ways we care for relatives who are retired or unable to work, and the ways we raise our kids all rest on networks of paid goods and services that are abruptly shutting down. For most families, making do indefinitely without public playgrounds or paychecks presents nightmares, but the added strain will also act as a powder keg for gendered violence inside private homes. For corporations, the pandemic represents an opportunity to further commodify social life and reinforce the temporarily intensified social alienation and commercial mediation of social interactions.

If we let them, the rich and their governments will solve the crisis with military lockdowns and shock doctrinaire assaults on our long-term liberties and living standards. Media and politicians now sing the praises of the Chinese state’s decision to seal off Wuhan, where the infection rate has now dropped. After the outbreak, public health demands a policy of quarantine, but there is no such thing as progressive repression. These are the actions of an autocratic state that continues to fill concentration camps with Muslim Uyghur communities. 

More disturbingly, the COVID-19 pandemic and its responses herald more waves of social collapse ahead, wrought by the horrors of climate disaster, epidemiological contagion, and economic crisis inherent in the capitalist system. In the popular imagination, apocalyptic events and social disasters are often thought of as chaos unleashed by the collapse of central authority, a dystopic landscape of roving anarchic bands competing for survival.

However, as climate activist Jonathan Neale points out: “Society will not disintegrate, it will not come apart. It will intensify. Power will concentrate. (. . .) It will come in the form of tanks in the streets and the military or the fascists taking power.” Borders will not crumble but will become more militarized and strictly enforced. The ruling class politics of racism and nativism will be blasted louder and louder to legitimize repressive measures, war, and cruelty on an unprecedented scale.

But this is not the only path, and the present is pregnant with other possibilities.

Nascent Solidarities
The sheer incompetence of the federal government, ongoing at the time of this writing, has drawn comparison to failed states. In the US, the response by wide, unorganized swathes of the population has been more swift and decisive than that of almost any level of government. Millions of people are collaborating in efforts to “flatten the curve” by limiting their potential participation in the spread of infections as a mass, albeit atomized, act of solidarity.

We are seeing mutual aid networks pop up similar to the efforts in the wake of the 2012 Hurricane Sandy, to provide care and services to those in need. Over and against profit-minded officials, it has been workers who have championed the health and livelihoods of the entire population. When Mayor Bill de Blasio refused to close public schools, New York teachers organized mass sickouts to force the issue and protect human life. In Chicago the same social justice–oriented teachers union that has long fought to keep schools open has most recently fought to close them.

Here lie the seeds of a wholly new future. It is ordinary people, organized through unions, neighborhood response networks, or spontaneously on their own, who have taken responsibility for the safety and health of their whole society into their own hands. Once one acquires the taste of running a workplace without superiors, even for a few days, it is hard not to notice how superfluous many of our bosses and political institutions really are. If school principals are considered inessential personnel, why not reopen the schools on the other side of the curve under teacher control? If dishwashers and cooks, not managers, are the real essential personnel in the restaurant, why don’t the dishwashers and the cooks have a vote in the existential priorities of the business?

What is happening in Italy is one of our possible futures, ten or eleven days ahead on the pandemic trajectory. But alongside the bleak tales we hear from that country, we can also see blazing embers of an alternate future. When the government’s state of emergency forced apartment dwellers off of the streets, they leaned out of their windows to fill the skies with song. In Sicily, working people already had the tambourines and accordions needed to confront COVID-19 at their fingertips. Strike waves now roil the country.

The present crisis comes in another context, too. As of Sunday, it has now been one year since the outbreak of the new wave of global revolt. We have seen rulers toppled and governments shaken by revolutionary movements around the world. The spark leapt from Hong Kong to Lebanon, Iraq, France, Chile, Colombia, and elsewhere. It is ordinary people, supporting one another with food, water, laughter, and solidarity, that has built the path out of even bleaker scenarios. Solidarity, too, is a global contagion.

Today, tomorrow, and for the days to come, each member of the global working class confronts common questions, common fears, and a potential for a common awakening. Such a shared, simultaneous global political experience is unprecedented in the history of modern capitalism. The seeds are being planted; their growth will depend upon the actions taken among the grassroots.

Practicing solidarity distancing means checking on neighbors, strengthening relationships, and deepening the bonds that are so indispensable to political organizing. When it is again safe to hold mass gatherings, millions more will emerge from mass quarantine with an urgent understanding of the need to fight for and win public goods such as Medicare for All, moratoria on evictions and foreclosures, and living wages sufficient for emergency savings.

After the pandemic, it can be a far easier slide from these immediate steps toward the large, tectonic shifts in how we organize social life. Truly socialized healthcare run collaboratively, not competitively for profit, could ensure that detection, prevention, and treatment for the next epidemic are made freely and quickly available. Homelessness can be ended swiftly by filling the far greater number of vacant homes with the currently unhoused. As epicenters of communities, schools can become sites of wraparound services in times of need.

The future can be built on solidarity. To seize this future and make it real, we must be able to think in decades and continents, even while the next steps can be measured in weeks and neighborhoods.

As righteous anger mounts at the callous government response, this solidarity need  not stay within official channels. The task ahead is to stoke this mutual support, demand and take back a safe, healthy life for every single one of us. The scale of the crisis is immense, and the official infrastructure is not designed to surmount it. Our hope and our future depend upon rampant solidarity."]]></description>
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<item rdf:about="https://www.foreignaffairs.com/articles/2020-03-19/real-pandemic-danger-social-collapse">
    <title>As the Pandemic Drives the Global Economy Apart, Societies May Break Apart, Too</title>
    <dc:date>2020-03-20T21:48:33+00:00</dc:date>
    <link>https://www.foreignaffairs.com/articles/2020-03-19/real-pandemic-danger-social-collapse</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As of March 2020, the entire world is affected by an evil with which it is incapable of dealing effectively and regarding whose duration no one can make any serious predictions. The economic repercussions of the novel coronavirus pandemic must not be understood as an ordinary problem that macroeconomics can solve or alleviate. Rather, the world could be witnessing a fundamental shift in the very nature of the global economy.

The immediate crisis is one of both supply and demand. Supply is falling because companies are closing down or reducing their workloads to protect workers from contracting COVID-19, the disease caused by the new coronavirus. Lower interest rates can’t make up the shortfall from workers who are not going to work—just as, if a factory were bombed in a war, a lower interest rate would not conjure up lost supply the following day, week, or month. 

The supply shock is exacerbated by a decrease in demand due to the fact that people are locked in, and many of the goods and services they used to consume are no longer available. If you shut countries off and stop air traffic, no amount of demand and price management will make people fly. If people are afraid or forbidden to go to restaurants or public events because of the likelihood of getting infected, demand management might at most have a very tiny effect—and not necessarily the most desirable one, from the point of view of public health.

The world faces the prospect of a profound shift: a return to natural—which is to say, self-sufficient—economy. That shift is the very opposite of globalization. While globalization entails a division of labor among disparate economies, a return to natural economy means that nations would move toward self-sufficiency. That movement is not inevitable. If national governments can control or overcome the current crisis within the next six months or a year, the world would likely return to the path of globalization, even if some of the assumptions that undergirded it (for example, very taut production chains with just-in-time deliveries) might have to be revised.

But if the crisis continues, globalization could unravel. The longer the crisis lasts, and the longer obstacles to the free flow of people, goods, and capital are in place, the more that state of affairs will come to seem normal. Special interests will form to sustain it, and the continuing fear of another epidemic may motivate calls for national self-sufficiency. In this sense, economic interests and legitimate health worries could dovetail. Even a seemingly small requirement—for instance, that everyone who enters a country needs to present, in addition to a passport and a visa, a health certificate—would constitute an obstacle to the return to the old globalized way, given how many millions of people would normally travel.

That process of unraveling might be, in its essence, similar to the unraveling of the global ecumene that happened with the disintegration of the Western Roman Empire into a multitude of self-sufficient demesnes between the fourth and the sixth centuries. In the resulting economy, trade was used simply to exchange surplus goods for other types of surplus produced by other demesnes, rather than to spur specialized production for an unknown buyer. As F. W. Walbank wrote in The Decline of the Roman Empire in the West, “Over the whole [disintegrating] Empire there was a gradual reversion to small-scale, hand-to-mouth craftsmanship, producing for the local market and for specific orders in the vicinity.”

In the current crisis, people who have not become fully specialized enjoy an advantage. If you can produce your own food, if you do not depend on publicly provided electricity or water, you are not only safe from disruptions that may arise in food supply chains or the provision of electricity and water; you are also safer from getting infected, because you do not depend on food prepared by somebody else who may be infected, nor do you need repair people, who may also be infected, to come fix anything at your home. The less you need others, the safer and better off you are. Everything that used to be an advantage in a heavily specialized economy now becomes a disadvantage, and the reverse.

The movement to natural economy would be driven not by ordinary economic pressures but by much more fundamental concerns, namely, epidemic disease and the fear of death. Therefore, standard economic measures can only be palliative in nature: they can (and should) provide protection to people who lose their jobs and have nothing to fall back on and who frequently lack even health insurance. As such people become unable to pay their bills, they will create cascading shocks, from housing evictions to banking crises.

Even so, the human toll of the disease will be the most important cost and the one that could lead to societal disintegration. Those who are left hopeless, jobless, and without assets could easily turn against those who are better off. Already, some 30 percent of Americans have zero or negative wealth. If more people emerge from the current crisis with neither money, nor jobs, nor access to health care, and if these people become desperate and angry, such scenes as the recent escape of prisoners in Italy or the looting that followed Hurricane Katrina in New Orleans in 2005 might become commonplace. If governments have to resort to using paramilitary or military forces to quell, for example, riots or attacks on property, societies could begin to disintegrate.

Thus the main (perhaps even the sole) objective of economic policy today should be to prevent social breakdown. Advanced societies must not allow economics, particularly the fortunes of financial markets, to blind them to the fact that the most important role economic policy can play now is to keep social bonds strong under this extraordinary pressure."]]></description>
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    <title>Ben &amp; Jerry’s and Unilever: You have fewer choices than you think in the grocery aisle - Vox</title>
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    <title>Calling for a More-Than-Human Politics - Anab Jain - Medium</title>
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<item rdf:about="https://www.cbc.ca/radio/ideas/global-trumpism-bailouts-brexit-and-battling-climate-change-1.5321199">
    <title>'Global Trumpism': Bailouts, Brexit and battling climate change | CBC Radio</title>
    <dc:date>2019-10-17T03:15:26+00:00</dc:date>
    <link>https://www.cbc.ca/radio/ideas/global-trumpism-bailouts-brexit-and-battling-climate-change-1.5321199</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Also here:
https://www.cbc.ca/radio/ideas/global-trumpism-how-rogue-code-writers-became-the-authors-of-our-politics-1.5321199
https://www.cbc.ca/listen/live-radio/1-23-ideas/clip/15741291-global-trumpism-bailouts-brexit-and-battling-climate-change ]

“How did the middle class end up in perpetual debt? Why is there ‘no money’ for infrastructure or social programs, but there is for waging war? And what does all this have to do with Donald Trump, or Brexit, or climate change? 

If you’re mystified about any of the above, then author and Brown University professor Mark Blyth can clarify things for you. He says it’s helpful to use a computer metaphor to describe the economy. 

In his lecture at McMaster University as part of their Socrates Project, Blyth compared capitalist economies to laptops: different makes, but similar in appearance. He argues these computers run just fine for a while — say, about 30 years . But all the while, there are bugs in the software that eventually causes the system to crash. Then you rebuild the hardware, fix the software, and reboot.

System breakdown
That’s what happened in the 1970s and 1980s, when labour costs and inflation became a problem. The ‘system rebuild’ included less powerful unions, more global trade, and central bankers who were put in charge of setting interest rates. 

But this new system generated bugs of its own, among them, a runaway culture of lending, and a lack of wage growth among the middle classes, who did a lot more borrowing than they could afford. 

Mark Blyth says this borrowing wasn’t just driven by rampant consumerism.

“How do you get by when … everybody tells you there’s no inflation, yet the cost of everything that matters is actually going up? Education, health care, all that sort of stuff,” Blyth said in his lecture.

“And the only way you can fill in the gap is to borrow more money.” 

Cue the 2008 financial crisis
However this time, Blyth says there was no rebuild. Instead, the United States Federal Reserve led a bailout of the big banks, domestically and internationally.  The rich got much richer, the middle class got perpetual low interest rates to keep carrying their debts, and the poor had their social programs cut in the name of austerity.

Blyth contends this dynamic is what lit the fuse of global populism: the rise of leaders who appeal to public outrage, alienation, and lack of trust toward career politicians and traditional political parties.

“Your debts are too high…you can’t pay them off, but you can roll them over. They’re not going to be eaten away by inflation, and the people who brought you here have zero credibility,” said Blyth.

[video: https://www.youtube.com/watch?v=KGuaoARJYU0 ]

Blyth compares populist leaders to ‘rogue code-writers’, hacking into the software of a system that was never properly rebuilt after the crisis of 2008.  This is not necessarily a bad thing, especially if it strengthens democracies. 

“[Populism] is now part of the furniture … It’s already changed, so just get used to it.  And let’s remember historically that 100 years ago, the people who were the populists then, the people that everyone was afraid of, became the established parties in many cases,” Blyth told IDEAS host Nahlah Ayed.

“So every now and again you have to have a little revolution, and that’s what’s happening now.”

Populism is springing up on the right and the left, said Blyth. The difficult choices that need to be made about climate change could come from a left-wing populist movement, not unlike the so-called ‘Green New Deal’ proposed by younger American Democrats like Alexandria Ocasio-Cortez. 

Looking at how things may unfold in the not-too-distant future, Blyth speculates “right populism wins round one.”

“But ultimately, left populism wins round two, because left populism is the only one that takes climate change seriously,” he concludes.”]]></description>
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<item rdf:about="https://davidharvey.org/2018/11/new-podcast-david-harveys-anti-capitalist-chronicles/">
    <title>Podcast: David Harvey's Anti-Capitalist Chronicles - Reading Marx's Capital with David Harvey</title>
    <dc:date>2019-10-10T23:58:55+00:00</dc:date>
    <link>https://davidharvey.org/2018/11/new-podcast-david-harveys-anti-capitalist-chronicles/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[a lot of the tags here come as I am bookmarking that while listening to the episode "Alienation - Part 2" which I found via and can be directly accessed via https://roarmag.org/2019/10/08/david-harveys-anti-capitalist-chronicles-ep-24/ ]]]></description>
<dc:subject>davidharvey anticapitalism capitalism karlmarx 2019 2018 alienation consumption production consumerism labor work plannedobsolescence life living well-being dispossession socialmedia organizing religion geopolitics neoliberalism latecapitalism socialism freedom power financialization history economics politics democracy china brazil us global globalization capital internet tourism climatechange plastics emissions value evangelicals mobilization nationalism populism instability donaldtrump authoritarianism anger inequality productivity immigration podcasts accumulation expansion growth debt debtpeonage wageslavery meaning meaningmaking technology burden frustrations blame defeat defeatism ohio eastgermany addictions opiods drugabuse lifeexpectancy uk malaise precarity rightwing brasil jairbolsonaro germany france india modi hungary turkey philippines narendramodi erdoğan fascism neofascism wellbeing receptayyiperdoğan latestagecapitalism türkiye</dc:subject>
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</item>
<item rdf:about="https://qz.com/se/because-china/">
    <title>Because China — Quartz</title>
    <dc:date>2019-04-18T06:35:15+00:00</dc:date>
    <link>https://qz.com/se/because-china/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Small changes in China have huge effects worldwide; Chinese people are reshaping global tourism, education, technology, and more. But superpowers are rare, and each is different—China won’t be like the United States. We’re traveling around the world to find stories that show a Chinese superpower in action along with all of its opportunities, tensions, innovations, and dangers. Check back for new episodes."]]></description>
<dc:subject>china video technology education superpower global influence impact learning</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:de79c451a65e/</dc:identifier>
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</item>
<item rdf:about="https://radicalhousingjournal.org/">
    <title>Radical Housing Journal</title>
    <dc:date>2019-04-07T02:48:14+00:00</dc:date>
    <link>https://radicalhousingjournal.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The first issue of the Radical Housing Journal focuses on practices and theories of organizing as connected to post-2008 housing struggles. As 2008 was the dawn of the subprime mortgage and financial crisis, and as the RHJ coalesced ten years later in its aftermath, we found this framing apropos. The 2008 crisis was, after all, a global event, constitutive of new routes and formations of global capital that in turn impacted cities, suburbs, and rural spaces alike in highly uneven, though often detrimental, ways. Attentive to this, we hoped to think through its globality and translocality by foregrounding “post-2008” as field of inquiry. What new modes of knowledge pertinent to the task of housing justice organizing could be gained by thinking 2008 through an array of geographies, producing new geographies of theory?"]]></description>
<dc:subject>housing organization organizing 2008 mortgages greatrecession finance translocality global capitalism cities urban urbanism globalfinancialcrisis</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:984ef36ca7fc/</dc:identifier>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=7YynqVvgZYI">
    <title>David Graeber on a Fair Future Economy - YouTube</title>
    <dc:date>2019-01-09T07:19:47+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=7YynqVvgZYI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["David Graeber is an anthropologist, a leading figure in the Occupy movement, and one of our most original and influential public thinkers.

He comes to the RSA to address our current age of ‘total bureaucratization’, in which public and private power has gradually fused into a single entity, rife with rules and regulations, whose ultimate purpose is the extraction of wealth in the form of profits. 

David will consider what it would take, in terms of intellectual clarity, political will and imaginative power – to conceive and build a flourishing and fair future economy, which would maximise the scope for individual and collective creativity, and would be sustainable and just."]]></description>
<dc:subject>democracy liberalism directdemocracy borders us finance globalization bureaucracy 2015 ows occupywallstreet governance government economics politics policy unschooling unlearning schooliness technology paperwork future utopianism capitalism constitution rules regulation wealth power communism authority authoritarianism creativity neoliberalism austerity justice socialjustice society ideology inequality revolution global international history law legal debt freedom money monetarypolicy worldbank imf markets banks banking certification credentials lobbying collusion corruption privatization credentialization deschooling canon firstamendment</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=7hSj01bAZAU">
    <title>James Bridle on New Dark Age: Technology and the End of the Future - YouTube</title>
    <dc:date>2018-09-25T20:12:33+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=7hSj01bAZAU</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As the world around us increases in technological complexity, our understanding of it diminishes. Underlying this trend is a single idea: the belief that our existence is understandable through computation, and more data is enough to help us build a better world.

In his brilliant new work, leading artist and writer James Bridle surveys the history of art, technology, and information systems, and reveals the dark clouds that gather over our dreams of the digital sublime."]]></description>
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<item rdf:about="https://theintercept.com/2017/12/21/cornel-west-ta-nehisi-coates-feud/">
    <title>Forget Coates vs. West — We All Have a Duty to Confront the Full Reach of U.S. Empire</title>
    <dc:date>2017-12-22T21:43:00+00:00</dc:date>
    <link>https://theintercept.com/2017/12/21/cornel-west-ta-nehisi-coates-feud/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What are the duties of radicals and progressives inside relatively wealthy countries to the world beyond our national borders?"

…

" Is it even possible to be a voice for transformational change without a clear position on the brutal wars and occupations waged with U.S. weapons?"

…

"Our movements simply cannot afford to stick to our various comfort zones or offload internationalism as someone else’s responsibility.

The unending misery in Haiti may be the most vivid illustration of how today’s crises are all interrelated. On the island, serial natural disasters, some linked to climate change, are being layered on top of illegitimate foreign debts and coupled with gross negligence by the international aid industry, as well as acute U.S.-lead efforts to destabilize and under-develop the country. These compounding forces have led tens of thousands of Haitians to migrate to the United States in recent years, where they come face-to-face with Trump’s anti-Black, anti-immigrant agenda. Many are now fleeing to Canada, where  hundreds if not thousands could face deportation. We can’t pry these various cross-border crises apart, nor should we.

IN SHORT, THERE is no radicalism — Black or otherwise — that ends at the national boundaries of our countries, especially the wealthiest and most heavily armed nation on earth. From the worldwide reach of the financial sector to the rapidly expanding battlefield of U.S. Special Operations to the fact that carbon pollution respects no borders, the forces we are all up against are global. So, too, are the crises we face, from the rise of white supremacy, ethno-chauvinism, and authoritarian strongmen to the fact that more people are being forced from their homes than at any point since World War II. If our movements are to succeed, we will need both analysis and strategies that reflect these truths about our world.

Some argue for staying in our lane, and undoubtedly there is a place for deep expertise. The political reality, however, is that the U.S. government doesn’t stay in its lane and never has — it spends public dollars using its military and economic might to turn the world into a battlefield, and it does so in the name of all of U.S. citizens.

As a result, our movements simply cannot afford to stick to our various comfort zones or offload internationalism as someone else’s responsibility. To do so would be grossly negligent of our geopolitical power, our own agency, as well as our very real connections to people and places throughout the world. So when we build cross-sector alliances and cross-issue solidarity, those relationships cannot be confined to our own nations or even our own hemisphere — not in a world as interconnected as ours. We have to strive for them to be as global as the forces we are up against.

We know this can seem overwhelming at a time when so many domestic crises are coming to a head and so many of us are being pushed beyond the breaking point. But it is worth remembering that our movement ancestors formed international alliances and placed their struggles within a global narrative not out of a sense of guilt or obligation, but because they understood that it made them stronger and more likely to win at home — and that strength terrified their enemies.

Besides, the benefit of building a broad-based, multiracial social movement — which should surely be the end goal of all serious organizers and radical intellectuals — is that movements can have a division of labor, with different specialists focusing on different areas, united by broad agreement about overall vision and goals. That’s what a real movement looks like.

The good news is that grassroots internationalism has never been easier. From cellphones to social media, we have opportunities to speak with one another across borders that our predecessors couldn’t have dreamed of. Similarly, tools that allow migrant families to stay connected with loved ones in different countries can also become conduits for social movements to hear news that the corporate media ignores. We are able, for instance, to learn about the pro-democracy movements growing in strength across the continent of Africa, as well as efforts to stop extrajudicial killings in countries like Brazil. Many would not have known that Black African migrants are being enslaved in Libya if it had not been for these same tools. And had they not known they wouldn’t have been able to engage in acts of necessary solidarity.

So let’s leave narrow, nostalgic nationalism to Donald Trump and his delusional #MAGA supporters. The forces waging war on bodies and the planet are irreversibly global, and we are vastly stronger when we build global movements capable of confronting them at every turn."]]></description>
<dc:subject>cornelwest ta-nehisicoates 2017 us politics global international jelanicobb barackobama imperialism africa malcolmx haiti naomiklein opaltometi climatechange colonialism immigration refugees activism outrage crises donaldtrump fascism military borders naturaldisasters isolationism debt finance destabilization</dc:subject>
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<item rdf:about="http://www.antarcticaworldpassport.com/en/">
    <title>Antarctica World Passport</title>
    <dc:date>2017-11-23T21:54:43+00:00</dc:date>
    <link>http://www.antarcticaworldpassport.com/en/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["BECOME A WORLD CITIZEN
- To act in favour of sustainable development through simple, daily acts 
- To defend natural environments under threat, as a global public resource
- To fight against climate change generated by human activity
- To support humanitarian actions aiding displaced peoples of the world
- To share values of peace and equality
The Antarctica World Passport is a universal passport for a continent without borders, common good of humanity. Climate change has no borders."

…

"Lucy Orta and Jorge Orta are internationally renowned artists who have been working in partnership at Studio Orta since 1992. Their collaborative practice explores the major concerns that define the 21st century: biodiversity, sustainability, climate change, and exchange among peoples. The artists realise major bodies of work employing drawing, sculpture, photography, video and performances in an endeavour to use art to achieve social justice. Their work is the focus of exhibitions in major contemporary art museums around the world and can be found in international public and private collections."

…

"ANTARCTICA WORLD PASSEPORT

In 1995, Lucy + Jorge Orta present the Antarctica World Passport concept at the XLVI Biennale di Venezia in Italy. And in 2007, they finally embark on an expedition to Antarctica to install their ephemeral installation Antarctic Village – No Borders and raise the Antarctic Flag, a supranational emblem of human rights.

NO BORDERS

Through the Antarctica project, the artists explore the underlying principles of the of the Antarctic peace treaty, as a symbol of the unification of world citizens. The continent’s immaculate environment the village embodies all the wishes of humanity and spreads a message of hope to future generations.

In 2008, the first printed edition of the Antarctica World Passport was produced for an important survey exhibition of the artist’s work at the Hangar Bicocca centre for contemporary art in Milan, Italy.

Through the worldwide distribution of Antarctica World Passport the artists have created a major socially engaging and participative art project."

[See also: 
https://www.studio-orta.com/en/artworks/serie/12/Antarctica
https://www.studio-orta.com/en/artwork/301/Antarctica-World-Passport
https://www.studio-orta.com/en/artwork/589/Antarctica-World-Passport-Delivery-Bureau-COP21-Grand-Palais
http://sustainable-fashion.com/blog/antarctica-world-passport/
http://www.antarcticaworldpassport.com/bundles/antarcticafront/pdf/passport.pdf
http://estore.arts.ac.uk/product-catalogue/london-college-of-fashion/centre-for-sustainable-fashion/antarctica-world-passport
]]></description>
<dc:subject>passports art antarctica lucyorta jorgeorta studioorta 2008 classideas mibility global international borders climatechange sustainability humans humanism universality humanity 1995 2007 antarctic</dc:subject>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2007"/>
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</item>
<item rdf:about="https://medium.com/future-crunch/99-reasons-why-2016-has-been-a-great-year-for-humanity-8420debc2823#.tj7kowhpd">
    <title>99 Reasons 2016 Was a Good Year – Future Crunch – Medium</title>
    <dc:date>2017-01-01T23:55:14+00:00</dc:date>
    <link>https://medium.com/future-crunch/99-reasons-why-2016-has-been-a-great-year-for-humanity-8420debc2823#.tj7kowhpd</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also Chris Hadfield’s list: 

"With celebrity death and elections taking the media by the nose, it’s easy to forget that this year saw a great many positives. Let’s look."
https://pinboard.in/u:robertogreco/b:017019e54e7b ]

"Our media feeds are echo chambers. And those echo chambers don’t just reflect our political beliefs; they reflect our feelings about human progress. Bad news is a bubble too."

Some of the biggest conservation successes in generation

[1 – 9]

Huge strides forward for global health

[10 – 24]

Political and economic progress in many parts of the world

[25 – 41]

We finally started responding seriously to the climate change emergency

[42 – 59]

The world got less violent

[60 – 66]

Signs of hope for a life-sustaining economy

[67 – 78]

Endangered animals got a some well-deserved breaks

[79 –  90]

The world got more generous

[91 – 99]"]]></description>
<dc:subject>optimism 2016 trends improvement progress health global healthcare disease conservation environment chrishadfield economics endangeredanimals animals violence climatechange politics generosity charity philanthropy via:anne charities</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:7f3dcde97227/</dc:identifier>
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</item>
<item rdf:about="https://www.academia.edu/16242454/The_Gates_Foundation_Ebola_and_Global_Health_Imperialism">
    <title>The Gates Foundation, Ebola, and Global Health Imperialism | Jacob Levich - Academia.edu</title>
    <dc:date>2017-01-01T23:05:10+00:00</dc:date>
    <link>https://www.academia.edu/16242454/The_Gates_Foundation_Ebola_and_Global_Health_Imperialism</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Powerful institutions of Western capital, notably the Bill& Melinda Gates Foundation, viewed the African Ebola outbreak of 2014–2015 as an opportunity to advance an ambitious global agenda.Building on recent public health literature proposing “global health governance” (GHG) as the preferred model for international healthcare, Bill Gates publicly called for the creation of a worldwide,militarized, supranational authority capable of responding decisively to outbreaks of infectious disease—an authority governed by Western powers and targeting the underdeveloped world. This article examines the media-generated panic surrounding Ebola alongside the response and underlying motives of foundations, governments, and other institutions. It describes the evolution and goals of GHG, in particular its opposition to traditional notions of Westphalian sovereignty. It proposes a different concept—“global health imperialism”—as a more useful framework for understanding the current conditions and likely future of international healthcare."

[via the thread that starts with (and contains highlighted screenshots)

"The Gates Foundation, Ebola and Global Health Imperialism. https://www.academia.edu/16242454/The_Gates_Foundation_Ebola_and_Global_Health_Imperialism … #ResistCapitalism 

Really great & insightful read."
https://twitter.com/JordanLM__/status/791260406518079488

Amidst the Ebola outbreak, Gates said there needs to be a 'powerful global warning and response system' alike to NATO rather than WHO etc.

…

I did not know about this. 
International health charity has its roots in colonial 'tropical medicine schools' est in Britain 19th cent.

Post-war philanthropy 'development' schemes specifically set out to pacify the third world & counter communism.

Agricultural CDPs [Community Development Programmes] in post-ind India, were specifically to counter revolutionary communist threats of.....

wait for it....'basic social reforms'. 
Basic social reforms in India fought for by revolutionary communists were a threat to the US empire

See how subtle academia frames things like this. It's not by accident. #Imperialism #ResistCapitalism #GHG ['Global Health Governance']" ]

[that thread via "Bill Gates publicly called for the creation of a worldwide, militarized, supranational authority..."
https://twitter.com/shailjapatel/status/815457312013856768]]></description>
<dc:subject>gatesfoundation imperialism global health capitalism charity philanthropicindustrialcomplex philanthropy communism history development agriculture us policy thirdworld colonialism healthcare medicine healthimperialism charitableindustrialcomplex power control nonprofit nonprofits charities</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://soundcloud.com/hazlittmag/the-arcade-episode-44-with-william-gibson">
    <title>The Arcade, Episode 44 with William Gibson by Hazlitt Magazine | Free Listening on SoundCloud</title>
    <dc:date>2016-04-06T19:59:52+00:00</dc:date>
    <link>https://soundcloud.com/hazlittmag/the-arcade-episode-44-with-william-gibson</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""I have already told you of the sickness and confusion that comes with time travelling." H.G. Wells wrote those words in The Time Machine, but that quote also begins author William Gibson's new novel, The Peripheral. He speaks with Hazlitt audio producer Anshuman Iddamsetty about resonance, Health Goth, and how infrequently we hear of the 22nd Century."

[via: "I guess it’s here that @GreatDismal closes the loop and says jet lag is a time-travelling disease: https://soundcloud.com/hazlittmag/the-arcade-episode-44-with-william-gibson "
https://twitter.com/yayitsrob/status/717762111699431424 ]

[See also: "I kept remembering this @GreatDismal story about how globalized video games => time travel. http://webcache.googleusercontent.com/search?q=cache:stJe8tBoy "
https://twitter.com/yayitsrob/status/717761063828242432

"There was a period where my daughter was always sort of vaguely jet lagged because she had to stay up to 3:00 in the morning until the Japanese, or maybe it was the Australian players came on in whatever multi-player first person shooter she was really into because she said they were the best players and they were several time zones away.  It's just a little bit of jump from this girl's jet lagged because she's playing online shooters to this girl's got PTSD because she has been playing online shooters."]]]></description>
<dc:subject>jetlag williamgibson timetravel theperipheral anshumaniddamsetty technology fashion sports storytelling books annerice politics 2015 jimgaffigan conradblack scaachikoul princelestat literature scifi sciencefiction videogames games gaming international global timezones</dc:subject>
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</item>
<item rdf:about="https://www.lensculture.com/articles/martin-roemers-metropolis#slide-1">
    <title>Martin Roemers - Metropolis | LensCulture</title>
    <dc:date>2015-11-25T02:06:08+00:00</dc:date>
    <link>https://www.lensculture.com/articles/martin-roemers-metropolis#slide-1</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Dutch photographer Martin Roemers won the 1st prize in the LensCulture Street Photography Awards 2015 for his series, Metropolis, which documents street life in "mega-cities", defined as urban areas that are home to more than 10 million inhabitants. Here we present an extended slideshow of this project, as well as an interview with the photographer."

[via: http://globalvoices.tumblr.com/post/133898896954/archatlas-metropolis-martin-roemers ]]]></description>
<dc:subject>martinroemers photography streetphotography 2015 cities urban urbanism global kolkata lagos pakistan bangladesh cairo nigeria egypt karachi dhaka mumbai india guangzhou china istanbul turkey jakarta indonesia buenosaires argentina manila philippines basil brazil riodejaneiro mexicocity mexicodf mexico nyc sãopaulo london tokyo japan df calcutta türkiye</dc:subject>
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</item>
<item rdf:about="http://www.ted.com/talks/pico_iyer_where_is_home/transcript?language=en">
    <title>Pico Iyer: Where is home? | TED Talk Subtitles and Transcript | TED.com</title>
    <dc:date>2015-07-12T20:48:28+00:00</dc:date>
    <link>http://www.ted.com/talks/pico_iyer_where_is_home/transcript?language=en</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["And if "Where do you come from?" means "Which place goes deepest inside you and where do you try to spend most of your time?" then I'm Japanese, because I've been living as much as I can for the last 25 years in Japan. Except, all of those years I've been there on a tourist visa, and I'm fairly sure not many Japanese would want to consider me one of them.

And I say all this just to stress how very old-fashioned and straightforward my background is, because when I go to Hong Kong or Sydney or Vancouver, most of the kids I meet are much more international and multi-cultured than I am. And they have one home associated with their parents, but another associated with their partners, a third connected maybe with the place where they happen to be, a fourth connected with the place they dream of being, and many more besides. And their whole life will be spent taking pieces of many different places and putting them together into a stained glass whole. Home for them is really a work in progress. It's like a project on which they're constantly adding upgrades and improvements and corrections.

And for more and more of us, home has really less to do with a piece of soil than, you could say, with a piece of soul. If somebody suddenly asks me, "Where's your home?" I think about my sweetheart or my closest friends or the songs that travel with me wherever I happen to be.

And I'd always felt this way, but it really came home to me, as it were, some years ago when I was climbing up the stairs in my parents' house in California, and I looked through the living room windows and I saw that we were encircled by 70-foot flames, one of those wildfires that regularly tear through the hills of California and many other such places. And three hours later, that fire had reduced my home and every last thing in it except for me to ash. And when I woke up the next morning, I was sleeping on a friend's floor, the only thing I had in the world was a toothbrush I had just bought from an all-night supermarket. Of course, if anybody asked me then, "Where is your home?" I literally couldn't point to any physical construction. My home would have to be whatever I carried around inside me.

And in so many ways, I think this is a terrific liberation. Because when my grandparents were born, they pretty much had their sense of home, their sense of community, even their sense of enmity, assigned to them at birth, and didn't have much chance of stepping outside of that. And nowadays, at least some of us can choose our sense of home, create our sense of community, fashion our sense of self, and in so doing maybe step a little beyond some of the black and white divisions of our grandparents' age. No coincidence that the president of the strongest nation on Earth is half-Kenyan, partly raised in Indonesia, has a Chinese-Canadian brother-in-law.

The number of people living in countries not their own now comes to 220 million, and that's an almost unimaginable number, but it means that if you took the whole population of Canada and the whole population of Australia and then the whole population of Australia again and the whole population of Canada again and doubled that number, you would still have fewer people than belong to this great floating tribe. And the number of us who live outside the old nation-state categories is increasing so quickly, by 64 million just in the last 12 years, that soon there will be more of us than there are Americans. Already, we represent the fifth-largest nation on Earth. And in fact, in Canada's largest city, Toronto, the average resident today is what used to be called a foreigner, somebody born in a very different country.

And I've always felt that the beauty of being surrounded by the foreign is that it slaps you awake. You can't take anything for granted. Travel, for me, is a little bit like being in love, because suddenly all your senses are at the setting marked "on." Suddenly you're alert to the secret patterns of the world. The real voyage of discovery, as Marcel Proust famously said, consists not in seeing new sights, but in looking with new eyes. And of course, once you have new eyes, even the old sights, even your home become something different."]]></description>
<dc:subject>picoiyer 2013 place belonging culture japan california migration international thirdculturekids global roots</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:8fc3b1763126/</dc:identifier>
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<item rdf:about="http://thenerdsofcolor.org/2015/06/10/sense8-and-the-failure-of-global-imagination/">
    <title>Sense8 and the Failure of Global Imagination | thenerdsofcolor</title>
    <dc:date>2015-06-22T17:32:31+00:00</dc:date>
    <link>http://thenerdsofcolor.org/2015/06/10/sense8-and-the-failure-of-global-imagination/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There should be word for the exhilaration of a half-success coupled with the glowing disappointment of the half-failure, that two-sided coin. People who don’t speak German would say that there must be a long-ass German word for it. There isn’t, but German has the virtue of allowing someone to make a half-assed attempt at coining it. Ehrgeitzversagensschoene? I mention this, because this is one of the primary failures of the show: it attaches itself to Americans’ perceptions of how things are in other idioms, as much as, or more than, it attaches to how things actually are.

To put it plainly: Sense8’s depiction of life in non-western countries is built out of stereotypes, and of life in non-American western countries is suffused with tourist-board clichés. The protagonist in Nairobi is a poor man whose mother has AIDS and whose life is ruled by gangs; in Mumbai we have a woman in a STEM career marrying a man she doesn’t love and engaging in Bollywood dance numbers; in Korea we have a patriarchally oppressed wealthy corporate woman who also happens to be a kickass martial artist; in Mexico City we follow a telenovela actor. London and Reykjavik are filmed using tourist locations and anonymous interiors.

Worse, the filmic clichés of each country are brought to bear on the production in each location — each organized by a different director: Nairobi is sweaty, garish, earth-toned, radiantly shabby; Mumbai is multicolored, and Hindu iconned, full of the jewelry, silks, flowers, and jubilant crowds that burst out of classic Bollywood; Seoul is clean to the point of sterility, with little patches of grass and mirrors and windows everywhere, a grey, hi-tech aesthetic; Mexico City is jewel-toned, rife with skulls, full of melodrama deliberately reminiscent of the telenovela; etc. I believe, quite literally, that the filmmakers primarily learned about these other cultures through their films, and considered that enough.

And finally, the pop-cultural elements of the show are all American. There’s no evidence of local or national culture influencing how the non-American characters view themselves or live their lives. The Kenyan sensate idolizes Jean-Claude Van Damme (who is, granted, not American, but known for his role in American action films). The German sensate claims Conan the Barbarian quotes as his personal philosophy. The Icelandic DJ in London puts on 4 Non Blondes’ hideous anthem “What’s Goin’ On?” and infects the entire cluster with a dancing/singing jag. Where there’s no American cultural lead — in Korea and Mexico, and even in the Ganesh-worshipping Indian sensate’s life — the characters’ life philosophies are a blank.

The Wachowskis take advantage of the apparent international ascendancy of American pop culture to unify disparate cultures, when the way American pop works on non-western cultures is often counterintuitive to Western minds. Sense8 also displays a profound lack of recognition of local pop cultures even when they would definitely have influenced such characters. In the show, American pop is specific, non American pop is generalized and clichéd, as in the Bollywood dance, or entirely absent.

The universality being promoted here is a universality of American ideas, American popular culture, American world views. It’s like Stephen Colbert’s idea of freedom of religion:

“I believe that everyone has the right to their own religion, be you Hindu, Jew, or Muslim. I believe there are infinite paths to accepting Jesus Christ as your personal savior.”

If the entire show were an even spread of such thin notions, I could dismiss the show, or even enjoy it as as a guilty or problematic pleasure. But Sense8 has two great counter virtues.

The first is in the depiction of the San Francisco sensate, which is the best representation both of the city and of that particular community that I’ve ever seen on TV. Nomi, a trans woman, is first seen wandering through a very locally-informed San Francisco cityscape during Pride weekend. At every level, the limning of Nomi’s character and the study of San Francisco are intimate, layered, nuanced, and above all, specific. Nomi doesn’t fall off a bike somewhere in San Francisco, she falls off a motorcycle in the Castro during the Dykes on Bikes parade, which she rides in every year with her girlfriend, a gesture of extreme importance to her identity. She doesn’t meet-cute her girlfriend in a random park; she remembers a key moment early in their relationship where her girlfriend stands up for her against a hostile TERF during a picnic in Dolores Park.

It’s the specificity that rings true to this San Franciscan, and that signals to all viewers that this world is real, and the character is alive within it.

It’s a vision of how the entire show could have been, if the Wachowskis could have figured out in time how to bring this level of intimacy and specificity to their depiction of all the characters, and all the cities. Because Tom Tykwer, himself a Berliner, directs the Berlin sequences, you see a little bit of this familiarity in the locations chosen for that city and in the character of Wolfgang — his East German origins, his family’s Slavic name and orthodox religion, etc.

But none of the other sensates, including the idealistic Chicago cop, bear anything close to the level of intimate knowledge or specific detail that Nomi or Wolfgang have. In fact, pay attention and you’ll see how generalizing the locations and incidents are. For example: in Nairobi, the sensate’s bus is robbed in what the characters themselves call “a bad area,” i.e. they don’t refer to the district by its name.

…

But even this failure in the rest of Sense8’s world is countered somewhat by its second great virtue, which is that it commits totally to its clichés and rides them out to their conclusions. Thank the slow pacing for this. The entire 12-episode first season covers a story arc that would generally be covered in the first two episodes of any other show (the sensates are introduced, discover each other, start to learn the rules of their condition, meet their antagonist, and finally successfully pull off their first combined action). The very deliberation with which the story unfolds forces the writers to unpack details of each character’s life and situations that bring a kind of life and reality to the clichés they’re embedded in. Details are forced into the narrative — one by one in each character’s arc — and each character eventually becomes rooted in these details, even though they often come late in the season.

…

In a discussion before I wrote this piece, I disagreed with a friend about the handling of language in the show. I really appreciated the choice of having all characters speak English without forcing them all to speak English in cheap versions of their “native” accents. And, given that this was an American TV show, I didn’t expect the makers to force American audiences to read subtitles. My friend, however, pointed out that it would have been… well, less hegemonic for everyone to be actually speaking their own languages.

Upon reflection, I have to agree that having the dialogue in non-English speaking countries translated would have offered the translators an opportunity for input about the content of the dialogue. And if the Wachowskis had hired writers from each culture to translate not merely the text but also the entire culture and idiom — up to and including changing plot points and points of view to better fit with the local culture of that character — this could have solved their whole problem.

Whether or not you believe in the universality of human experience — whether or not you believe in a single global imagination — the only way to attempt to depict a true global imagination would be to create — in the writers room and on the directors’ chairs — a facsimile of a sensate cluster. Just imagine it: eight equal auteurs, each in their own physical location and cultural context, striving together — and frequently pulling apart — to achieve a single, complex story on film. Even the failure of such an enterprise would have been far more ambitious, far more glorious, far more Ehrgeizversagensschoen, than the Sense8 we actually got.

And if it had succeeded?

There are four more seasons to go on this show — if the Wachowskis get their way. Let’s hope that in the future their globalism is more than just an aesthetic decision.

Bottom line: yes, watch it. Binge it. Its failure is far more interesting than the success of almost anything else happening at this moment. And it’s truly one of the most diverse shows on TV right now."]]></description>
<dc:subject>sense8 tv television wachowskis universality language culture global 2015 clairelight stereotypes universing translation humans human humanexperience</dc:subject>
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<item rdf:about="https://medium.com/chrysaora-weekly/the-tamborz%C3%A3o-goes-to-thailand-f3fd2ddfb4b5">
    <title>The Tamborzão Goes to Thailand — Chrysaora Weekly — Medium</title>
    <dc:date>2015-06-11T21:21:02+00:00</dc:date>
    <link>https://medium.com/chrysaora-weekly/the-tamborz%C3%A3o-goes-to-thailand-f3fd2ddfb4b5</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It started with a WeChat Sight I received from my mom at 7 a.m. one morning. I squinted sleepily at the silent preview, amused by the elderly Asian woman’s adorable dance moves. Then the music kicked in, and I woke up fast. The woman was dancing on a sidewalk somewhere in Thailand, but the Portuguese rapping and the beatbox beat were unmistakably Brazilian.

This is the kind of world-spanning electronic music thing I live and skip meals for. I spent all my free time over the next two weeks investigating.

*********

The music I care about the most hasn’t settled on an umbrella label, but I know it when I hear it. To generalize wildly: it’s the kind produced by and for young people using pirated software all over the world. It’s loud enough to be its own drug, with a heavy foundation of bass to give people something to gyrate to at dance parties. It’s released online with file names that end in “FINAL DRAFT 05–12.mp3,” and is also sometimes sold in homemade mix CDs by street vendors. Often, it’s raunchy and violent enough to incite moral panic.

Well-made dance music, like design, is a highly functional form of art created in conversation with those who enjoy it. New songs are tested live at parties, often well before they’re finished, and co-evolve alongside the dance forms and fashions they accompany. Many of the genres are so tied to spaces that they’re named after their venues: dancehall, ballroom, or just (Baltimore/Jersey) “club.” The lyrics and instrumentals of the music are prone to sampling, soaking up references to mainstream music, pop culture, current events, and tech with in record turnaround time. The tracks are raw glimpses into their birthplaces, each one reflecting the place not as it was or as it would like itself to be, but as it is in the instant it’s made.

Though the sounds and contexts of these musical genres differ from place to place, they share a lot in common these days: production tools (Ableton Live, Fruity Loops, Roland drum machines), distribution platforms (SoundCloud, YouTube), and demographics (kids who want to party). These commonalities have allowed these regional club scenes to find, borrow from, and even work with each other. The dynamics of this interplay mostly reflect the globalization that connected the world in the first place, with European and American labels acting as brokers and gatekeepers. But occasionally an unexpected cross-pollination appears— like a Thai grandmother dancing to Brazilian music on the sidewalk."

…

"IRL, dances take place in hard-earned public spaces ruled — and sometimes run — by young people. These dance floors are important liminal spaces where identities and communities can be explored, normalized, and established, and where young people can simply have unsupervised, escapist fun with their peers.

Online, dance floors are asynchronous and global. People share videos of themselves dancing — sometimes in groups, often in their bedrooms or living rooms — and watch each other’s videos in turn to learn new moves or just to take a hit of contagious joy straight to the amygdala.

“Kawo Kawo” itself is not the pinnacle of music production, but it’s remarkable both as the result of an unlikely global discourse and as the rallying call for some incredible dance videos. It’d be overly naïve to claim that dance music alone can breed some kind of universal empathy, but in the success of “Kawo Kawo” I see a glimmer of hope for new global connections born in the rapture of music rather than in the trauma of colonialism.

When the sun is hot and the music is blasting, whether it’s during Songkran or Carnaval, anything seems possible."]]></description>
<dc:subject>christinaxu 2015 music global thailand brasil brazil dance internetonline youtube soundcloud wechat facebook international kawokawo djchois mcjairdarocha crosspollination remixing</dc:subject>
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<item rdf:about="http://www.7billionothers.org/">
    <title>7 billion Others</title>
    <dc:date>2015-05-01T09:58:04+00:00</dc:date>
    <link>http://www.7billionothers.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In 2003, after The Earth seen from the Sky, Yann Arthus-Bertrand, with Sybille d’Orgeval and Baptiste Rouget-Luchaire, launched the 7 billion Others project. 6,000 interviews were filmed in 84 countries by about twenty directors who went in search of the Others. From a Brazilian fisherman to a Chinese shopkeeper, from a German performer to an Afghan farmer, all answered the same questions about their fears, dreams, ordeals, hopes: What have you learnt from your parents? What do you want to pass on to your children? What difficult circumstances have you been through? What does love mean to you?

Forty-five questions that help us to find out what separates and what unites us. These portraits of humanity today are accessible on this website. The heart of the project, which is to show everything that unites us, links us and differentiates us, is found in the films which include the topics discussed during these thousands of hours of interviews.

These testimonies are also presented during exhibitions in France and around the world (Belgium, Brazil, Spain, Italy, Russia ...), and on other media such as book, DVD or on TV."

[Saw this at MOPA: http://www.mopa.org/7billionOthers

"A ground breaking, multimedia exhibition, 7 billion Others brings voices and compelling video portraits from more than 6,000 individual interviews filmed in 84 countries by nearly 20 directors. For its premiere in the United States, the 30-week presentation will allow visitors to identify what separates and unites us by giving direct access to individuals as diverse as a Brazilian fisherman, a Chinese shopkeeper, a German performer and an Afghan farmer. These interviews touch on our most visceral emotions and pose many thought-provoking questions and answers that speak to the human condition." ]]]></description>
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<item rdf:about="http://www.theecologist.org/campaigning/2778425/anthropology_is_so_important_all_children_should_learn_it.html">
    <title>Anthropology is so important, all children should learn it - The Ecologist</title>
    <dc:date>2015-03-21T11:25:35+00:00</dc:date>
    <link>http://www.theecologist.org/campaigning/2778425/anthropology_is_so_important_all_children_should_learn_it.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Anthropology, the study of humankind, should be the first of all the sciences our children encounter, writes Marc Brightman, with its singular capacity to inspire the imagination, broaden the mind and open the heart. Moves to downgrade it in the education system by those who know the price of everything, and the value of nothing, must be fought off.

Anthropology has been in the news because its A-level, only introduced in 2010, is under threat.

This discipline has never been more important at a time of troubling intolerance in society, but it does far more than merely help understand ethnic diversity.

Anthropology includes biological, linguistic and medical fields as well as social and cultural ones, and is as much about human ecology as it is about the 'ecology of mind', to recall the title of Gregory Bateson's classic work. [http://en.wikipedia.org/wiki/Steps_to_an_Ecology_of_Mind ]

I can remember when I was choosing what to study at University. I loved languages, literature, history and art, and I yearned to travel. But I had never heard of anthropology.

It was only later, as a student of English literature, that I read Lévi-Strauss's Tristes Tropiques and was spellbound by the story he told of his experience of the degradation of the environment by colonialism, and of the mental worlds of the Bororo and Nambikwara people, which were so close to having been obliterated.

Many of my students tell me similar stories of how they discovered anthropology by accident, and when I tell them about the anthropology A-level they say they wish they could have taken it at their school.

Anthropology is a key to ecology as well as culture

Lévi-Strauss's melancholy tone, expressed in the title of his book, comes from witnessing the erosion of both cultural and biological diversity. Rooted in older disciplines closer to the natural sciences, such as geography and biology, as well as in humanities and social sciences, anthropology is about human ecology, different ways of being in the physical world, and about sustainability - not just culture and identity.

It is good that the press has recently covered the well justified protests against the axing of the anthropology A-level before it has even been given a chance to take root (most schools still do not have the capacity to offer it). But the reports emphasise only the value of anthropology for understanding cultural difference.

Yes, it is true that anthropology can help us to understand and relate to different cultures, different ways of being in the world. It can certainly offer ways to educate people to become more tolerant of diversity. But anthropology is much more than this.

In the face of a global ecological crisis which most of the press fails to take seriously, the discipline also has much to offer. Anthropologists are well known for documenting traditional livelihoods, which are often sustainable adaptations to environments which would be difficult to live in without rich bodies of traditional knowledge and practice to draw upon.

As The Ecologist frequently reports, many indigenous peoples have a wealth of traditional knowledge, which is embedded in complex sets of practices that are compatible with, and indeed founded upon, long term ecological relations.

Anthropologists have been at the forefront of efforts to understand these practices and to bring them to the attention of the wider world. We show how people manipulate their environments to make them more productive, rather than depleting the resources that they find - examples of anthropogenic forest islands or dark earths are cases in point.

The myth of 'wilderness'

Land that is not intensively farmed is often all too easily labelled as 'wilderness', and incorporated into the economist's category of 'natural capital', inviting the naïve conclusion that by subjecting it to the laws of supply and demand it will find its true value.

But the value of land, as my work on REDD+ has shown, alongside many other anthropological studies, cannot be simply reduced to exchange value on the market, and attempts to do so can be severely harmful to people and to the environment.

My colleague at UCL, Jerome Lewis, has shown how the sharing economy of Mbendjele hunter gatherers in Congo-Brazzaville, and their intimate relationship with the forest, are invisible to neighbouring farmers, logging companies and conservation organisations, often leading to dispossession and abuse, as others have shown in this magazine.

In my own work, in collaboration with Brazilian scholars, I have shown how ownership plays a fundamental role in structuring social relations among native Amazonian peoples.

When states and extractive industrial actors make claims to land on the basis that it is not used - that it is terra nullius - they often do so in profound ignorance of both indigenous practices and indigenous property regimes. Anthropologists are often well placed to mediate in such cases.

Is the real problem that it's seen as 'subversive'?

The noises made by the Education Secretary about academic 'rigour' ring false as an excuse for axing anthropology, a discipline which at its best combines scientific precision with the critical awareness of the humanities.

Anthropologists also provide robust, evidence based critiques of the assumptions of policy makers and technocrats who offer tempting 'win-win' solutions to problems of sustainable development. Far too many well-meaning development projects do not take detailed account of situations on the ground, and fail in their objectives, with unintended and sometimes destructive consequences, both for the environment and for native inhabitants.

Perhaps for this reason anthropology is perceived as too subversive - it does indeed foster critical thinking that can be uncomfortable for those in power, especially in the hands of incisive and influential critics of the establishment such as David Graeber.

Successive governments have made claims to basing their policies on scientific knowledge. But the fact is that they usually only do so when it suits them, and scientific arguments are taken piecemeal to justify preconceived policy objectives.

The idea of natural capital has been enthusiastically taken up by policymakers from economists such as Partha Dasgupta, because it can be used to bolster a bold new rhetoric about launching a 'green economy', while in reality making few fundamental changes to business as usual.

The natural capital paradigm is not necessarily something to be rejected wholesale, but it must be recognised for what it is: a universalising discourse which has very particular historical origins in Western capitalism.

'Nature' is not an object, and is not separate from culture, for many peoples of the world. Indeed many of the 'natural' landscapes that conservation organisations try to preserve are the product of efforts over the centuries of indigenous peoples - the very peoples who are all too often evicted to make way for hunting lodges, plantations or 'carbon sinks' that only benefit the wealthy.

We should all study anthropology - beginning at primary school!

There is an increasing consensus among those involved in addressing the global ecological crisis that the natural sciences and economics cannot succeed without input from the arts, humanities and social sciences, as a recent conference at UCL resoundingly showed.

Anthropologists routinely deal with local and global phenomena, working at the interface of the arts and the sciences. We have something very important to contribute, and sometimes we are given this opportunity.

The director of the UCL Institute for Global Prosperity is an anthropologist (Henrietta Moore); an anthropologist, Steven Rayner, has served on the Intergovernmental Panel on Climate Change and the Royal Society's Working Group on Climate Geoengineering; and an anthropologist, Manuela Carneiro da Cunha, serves on the Intergovernmental Panel for Biodiversity and Ecosystem Services.

So anthropological knowledge is in demand, and not merely in the field of cultural identity. To limit the argument about the value of the anthropology A-level to identity politics does a disservice to the discipline.

Anthropology provides students at any level with the critical awareness need for key issues of our times, which are not just religion and ethnicity, but also global sustainability, biocultural diversity and environmental governance. It also gives an excellent preparation for the study of other, more established disciplines such as history, English literature or geography.

More anthropologists are needed in public life, and then the discipline will really influence society and the environment - and very much for the better.

Far from axing the anthropology A-level, the government should support its expansion into the school system at all levels. When I arranged for Nixiwaka Yawanawá of Survival to speak to my son's primary school in Oxford, he gave a basic anthropology lesson to a packed assembly of children aged from four years old upwards, and created a real sensation.

Parents and teachers, as well as children themselves, came to me for weeks afterwards to comment on what a powerful and inspiring experience it had been.

Opening children's eyes, from the earliest ages, to the wonders of cultural diversity, and the different ways of living sustainably in the world, ought surely to be a core aim of our education system."]]></description>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:davidgraeber"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:parthadasgupta"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:ecology"/>
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<item rdf:about="http://www.bbc.com/news/magazine-30227025">
    <title>BBC News - Where do your old clothes go?</title>
    <dc:date>2015-02-14T18:32:34+00:00</dc:date>
    <link>http://www.bbc.com/news/magazine-30227025</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Every year, thousands of us across the UK donate our used clothing to charity - many in the belief that it will be given to those in need or sold in High Street charity shops to raise funds. But a new book has revealed that most of what we hand over actually ends up getting shipped abroad - part of a £2.8bn ($4.3bn) second-hand garment trade that spans the globe. We investigate the journey of our cast-offs and begin to follow one set of garments from donation to their eventual destination."]]></description>
<dc:subject>clothing secondhand charities markets global international 2015 charity philanthropy</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:cfe34bace369/</dc:identifier>
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</item>
<item rdf:about="http://globallives.org/">
    <title>Global Lives Project - A Video Library of Life ExperiencesGlobal Lives Project</title>
    <dc:date>2015-01-23T18:27:52+00:00</dc:date>
    <link>http://globallives.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Global Lives Project is a video library of life experience, designed to cultivate empathy across cultures. We curate an ever-expanding collection of films that faithfully capture 24 continuous hours in the lives of individuals from around the world. We explore the diversity of human experience through the medium of video, and encourage discussion, reflection, and inquiry about the wide variety of cultures, ethnicities, languages, and religions on this planet. Our goal is to foster empathy and cross-cultural understanding.

Our new web presence is possible thanks to generous support from the National Endowment for the Arts and design firm Method. Allowing visitors to engage with and become participants in the Global Lives Project, this advanced web interface is vital to transforming Global Lives’ exhibit design into an interactive video installation. Please stay tuned as we iron out kinks and continue to launch features in the coming months."

[via: https://twitter.com/robinsloan/status/558686720955125760
"This → http://www.nytimes.com/2015/01/23/business/media/vice-uses-virtual-reality-to-immerse-viewers-in-news.html … makes me think of the Global Lives Project, which might be amazing as VR: http://globallives.org/ " ]]]></description>
<dc:subject>global international documentary film globalization culture globallives immersion video diversity empathy vr understanding virtualreality</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:c2ed368ab43c/</dc:identifier>
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</item>
<item rdf:about="http://td-architects.eu/projects/show/walled-world/">
    <title>Projects » TD</title>
    <dc:date>2015-01-22T17:37:58+00:00</dc:date>
    <link>http://td-architects.eu/projects/show/walled-world/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Vrij Nederland (47/2006),Catalogue Architecture Biennale Rotterdam 2007, domus 927 (07/08/2009)

Accelerated through the fear from the attacks of 9/11 and all what followed, the so called ‘Western Society’ is constructing the greatest wall ever build on this planet. On different building sites on all five inhabitable continents, walls, fences and high-tech border surveillance are under construction in order to secure the citizens and their high quality of life within this system. The fall of the Berlin Wall was described as the historical moment that marks the demolition of world’s last barrier between nation states. Yet it took the European Union only six years to create with the Schengen Agreement in 1995 a new division only 80km offset to the east of Berlin. 

Producer: Theo Deutinger"]]></description>
<dc:subject>global world 2006 walls maps mapping inequality security border borders fences surveillance eu us theodeutinger</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:0d914834d9ee/</dc:identifier>
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<item rdf:about="http://seriouseats.com/2015/01/hot-sauces-around-the-world.html">
    <title>Around the World in Hot Sauce: An Illustrated Tour of 18 Varieties | Serious Eats</title>
    <dc:date>2015-01-06T04:04:41+00:00</dc:date>
    <link>http://seriouseats.com/2015/01/hot-sauces-around-the-world.html</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>food hotsauce 2015 global</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="http://readwrite.com/2014/11/28/video-game-design-ikea-killscreen">
    <title>Want To Learn About Game Design? Go To Ikea - ReadWrite</title>
    <dc:date>2014-12-03T09:04:03+00:00</dc:date>
    <link>http://readwrite.com/2014/11/28/video-game-design-ikea-killscreen</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The path is constantly curving to keep you enticed."

[also posted at: http://killscreendaily.com/articles/game-design-ikea/
video: https://www.youtube.com/watch?v=LKCDJ89ODyM ]

"IKEA’s reach extends beyond simple economic heft. In Lauren Collins’ epic 2011 New Yorker profile of the company, she casts the IKEA vision as something that extends beyond pure commerce. “The invisible designer of domestic life, it not only reflects but also molds, in its ubiquity, our routines and our attitudes.” Our IKEA, ourselves, as it were.

But to become that successful requires a unique understanding of the consumer mindset and there are certainly many explanations for why this might be. I wanted to introduce something else. Intentionally or not, IKEA embodies some of the best values of good games. I’m not saying that IKEA is a game, per se, but it exhibits many game-like characteristics.

So how?

DESIGNING A GOOD MAZE …

BUILD A STORY WORLD THROUGH DETAILS …

"Because Ikea's founder is dyslexic, the company built a whole taxonomy for products to help him remember. Furniture is Swedish place names, chairs are men’s names, and children’s items are mammals and birds. (Lars Petrus’ Ikea dictionary reads like a key to reading Ulysses in this respect.)

The act of naming an object is an incredibly powerful key to immersion that games use all the time. Think about the names of the drones in BioShock or inventory descriptions in Dark Souls. Each of these games uses unique in-game language to build a convincing story world and keep you there.

For Ikea, they want you to identify with a place, in this case the Swedish concept of “folkhemmet,” a social democratic term coined by the Social Democratic Party leader Per Albin Hansson in 1928, that means “the people’s home.” And this identity is bolstered through numerous elements that want to capture a full-bodied Swedish identity, despite the global presence of the store. The colors are the Swedish national flag; the store sells traditional Swedish foods; the children’s play room is called Smaland as a nod to the founder’s hometown and so on. 

As Ursula Lindqvist, an associate professor of Scandinavian studies at Adolphus Gustavus, writes, “The Ikea store is a space of acculturation, a living archive in which values and traits identified as distinctively Swedish are communicated to consumers worldwide through its Nordic-identified product lines, organized walking routes, and nationalistic narrative.”

But the language plays the largest part Ikea builds their retail universe, the same way that Borderlands doesn’t just call a pistol a pistol. It’s a Lacerator or The Dove or the Chiquito Amigo or Athena’s Wisdom. Ikea doesn't just sell you a coffee table; it sells you a Lack or a Lillbron or a Lovbaken.

As writers Rob Walker and Joshua Glenn said of their Significant Objects project, “It turns out that once you start increasing the emotional energy of inanimate objects, an unpredictable chain reaction is set off.""

ALLOW SHOPPERS TO CREATE THEIR OWN MEANING …

THE VALUE IS THAT YOU HAVE TO DO IT YOURSELF …

"But the value is that you have to do it yourself, which makes it more meaningful. Researchers found this is at the heart of “the Ikea effect” which suggests that people will value mass-produced items as much as artisan wares … if only they build them piece by frustrating piece. In their 2012 paper, “The Ikea Effect: When Labor Leads to Love,” Michael Norton and his team explain that the reason people love Ikea is a form of “effort justification.” You’ve put so much time into building Lack shelves that it has to be valuable."

DEVELOP UNIVERSAL EXPERIENCES

This is something we take for granted in games, but think about if you couldn’t play Tetris if you didn’t speak Russian or Super Mario Galaxy if you didn’t speak Japanese. Games are their own language and can be played by anyone, regardless of the nationality, location or background.

IKEA has a similar idea about decorating your home. They call it “democratic design.” As founder Ingvar Kamprad wrote, “Why do the most famous designers always fail to reach the majority of people with their ideas?” So IKEA tries to takes its designs to everyone in the world and designs products that ostensibly could fit in any living room from Shanghai to Berlin or Los Angeles.

This has obviously been a source of critique. Bill Moggridge, the director of the Cooper-Hewitt, National Design Museum, in New York, calls IKEA’s aesthetic “global functional minimalism.” He says “it’s modernist, and it’s very neutral in order to avoid local preferences.” IKEA flattens the experience of every home by selling the same furniture which, of course, benefits the company but also benefits the mission of the paradoxical non-profit that technically owns IKEA and is somehow dedicated to furthering the advancement of architecture and interior design.

Regardless, that impulse for world domination has a pleasant by-product in that creates a common design language for people around the world. It’s the same type of experience that Jenova Chen wanted to make in Journey. Chen argued to me that the language we use is a facade and that games like Journey can be played by anyone. One could argue is the same desire to explains the lack of words on IKEA’s instructions."]]></description>
<dc:subject>ikea gamedesign 2014 games gaming jaminwarren jenovachen journey design videogames effortjustification dyslexia names naming flow objects economics effort language constructivism construction mastery difficulty ingvarkamprad culture acculturation robwalker joshuaglenn billmoggridge homoludens significantobjects ursulalindqvist adolphusgustavus universality global meaningmaking michaelnorton</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:d65946b1c583/</dc:identifier>
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</item>
<item rdf:about="http://www.nytimes.com/2014/08/03/opinion/sunday/evgeny-morozov-facebooks-gateway-drug.html">
    <title>Facebook’s Gateway Drug - NYTimes.com</title>
    <dc:date>2014-08-10T00:10:58+00:00</dc:date>
    <link>http://www.nytimes.com/2014/08/03/opinion/sunday/evgeny-morozov-facebooks-gateway-drug.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Consider the role of “identity services,” the mesh of publicly issued identifications that has traditionally meant things like driver’s licenses and Social Security numbers, but has come to include things like Facebook accounts. In a short essay outlining the vision behind Internet.org, Mr. Zuckerberg says one of its goals is to offer credit and identity infrastructure “that is still nascent in many developing countries.” Such services might be of some help in developing countries. But is Facebook the best entity to provide them?"

…

"Any emergent social movements concerned with matters of universal and affordable connectivity — as opposed to the corporatism of Silicon Valley — should not take this premise for granted. Nor should they fall for the pseudo-humanitarian rhetoric of rights espoused by technology companies. Whenever Mark Zuckerberg says that “connectivity is a human right,” as he put it in his Internet.org essay, you should think twice before agreeing. There is, after all, little joy in obtaining free access to an empty library, or browsing a bookstore with empty pockets — which is, in effect, what Internet.org offers, while holding out the promise of robust content, if users will pay, a few cents at a time, for the privilege.

In this way, Facebook and Internet.org are following a well-trod path. As the World Bank has demonstrated, when development becomes just a means of making a buck, the losers will always be the people at the bottom. Thus, to Silicon Valley’s question of “Is Internet access a human right?” one could respond by turning the tables: What kind of “Internet,” and what kind of “access”?"]]></description>
<dc:subject>africa facebook global mobile identity services evgenymorozov 2012 markzuckerberg worldbank colonialism internet online web sliconvalley capitalism</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:7dced42e8152/</dc:identifier>
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</item>
<item rdf:about="http://projects.aljazeera.com/2014/world-cup-food/index.html#tournamentPost-1">
    <title>The World Cup of Food | Al Jazeera America</title>
    <dc:date>2014-06-12T21:17:53+00:00</dc:date>
    <link>http://projects.aljazeera.com/2014/world-cup-food/index.html#tournamentPost-1</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In the spirit of the World Cup, we offer you a lively and completely subjective global conversation about the merits of the national cuisine of each of the 32 countries competing in Brazil. Can England’s Yorkshire pudding stay the course against pasta al pomodoro? Will Red Red from Ghana emerge victorious over America’s barbeque (North Carolina division)? Go ahead, get acquainted with the dishes described below.

Bet you can’t read just one.

The opening round of our knockout tournament follows the first 16 matches of the World Cup. Each day we'll reveal a match-up and its winner, moving through four rounds of competition until we're down to the final. Writers were asked to come up with a dish that exemplifies the country they are representing, with food alone as the focus. (Desolée about nixing the rosé, France. Es tut mir leid, Germany, about your beer. But this isn't the World Cup of Drinks.)"]]></description>
<dc:subject>food global worldcup srg edg glvo</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:b183308c3555/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:worldcup"/>
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</item>
<item rdf:about="http://www.nationalgeographic.com/foodfeatures/feeding-9-billion/">
    <title>Feeding 9 Billion | National Geographic</title>
    <dc:date>2014-04-15T22:04:12+00:00</dc:date>
    <link>http://www.nationalgeographic.com/foodfeatures/feeding-9-billion/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Where will we find enough food for 9 billion?"

"A Five-Step Plan to Feed the World: It doesn't have to be factory farms versus small, organic ones. There's another way."]]></description>
<dc:subject>food gobalization agriculture farming 2014 classideas peojectideas jonathanfoley foodproduction us india china global brazil brasil africa mali perú ukraine uk ethiopia bangladesh efficiency diet</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://ukiahcommunityblog.wordpress.com/2012/08/03/wendell-berry-letter-to-wes-jackson/">
    <title>Wendell Berry: Letter to Wes Jackson… | UKIAH BLOG</title>
    <dc:date>2014-03-30T22:16:59+00:00</dc:date>
    <link>https://ukiahcommunityblog.wordpress.com/2012/08/03/wendell-berry-letter-to-wes-jackson/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["From WENDELL BERRY
Home Economics (1982)

[This evening, August 3rd, will be our second First Friday of Neighbors Reading at Mulligan Books downtown Ukiah, 6-7pm. We share favorite passages from favorite books around topics of community, transition, resilience, or anything else, as part of the second semester of Mendo Free Skool. We video the readings for Community TV and invite your participation. I will be reading from one of my favorite authors, Wendell Berry... passages from an essay The Family Farm, from his book Home Economics. What follows is the opening essay from that book... -DS]

Dear Wes,

I want to try to complete the thought about “randomness” that I was working on when we talked the other day.

The Hans Jenny paragraph that started me off is the last one on page twenty-one of The Soil Resource:

<blockquote>Raindrops that pass in random fashion through an imaginary plane above the forest canopy are intercepted by leaves and twigs and channeled into distinctive vert space patterns of through-drip, crown-drip, and stem flow. The soil surface, as receiver, transmits the “rain message” downward, but as the subsoils lack a power source to mold a flow design, the water tends to leave the ecosystem as it entered it, in randomized fashion.</blockquote>

My question is: Does “random” in this (or any) context describe a verifiable condition or a limit of perception?

My answer is: It describes a limit of perception. This is, of course, not a scientist’s answer, but it may be that anybody’s answer would be unscientific. My answer is based on the belief that pattern is verifiable by limited information, whereas the information required to verify randomness is unlimited. As I think you said when we talked, what is perceived as random within a given limit may be seen as part of a pattern within a wider limit.

If this is so then Dr. Jenny, for accuracy’s sake, should have said that rainwater moves from mystery through pattern back into mystery.

If “mystery” is a necessary (that is, honest) term in such a description, then the modern scientific program has not altered the ancient perception of the human condition a jot. If, in using the word “random,” scientists only mean “random so far as we can tell,” then we are back at about the Book of Job. Some truth meets the eye; some does not. We are up against mystery. To call this mystery “randomness” or “chance” or a “fluke” is to take charge of it on behalf of those who do not respect pattern. To call the unknown “random” is to plant the flag by which to colonize and exploit the known. (A result that our friend Dr. Jenny, of course, did not propose and would not condone.)

To call the unknown by its right name, “mystery,” is to suggest that we had better respect the possibility of a larger, unseen pattern that can be damaged or destroyed and, with it, the smaller patterns.

This respecting of mystery obviously has something or other to do with religion, and we moderns have defended ourselves against it by turning it over to religion specialists, who take advantage of our indifference by claiming to know a lot about it.

What impresses me about it, however is the insistent practicality implicit in it. If we are up against mystery, then we dare act only on the most modest assumptions. The modern scientific program has held that we must act on the basis of knowledge, which, because its effects are so manifestly large, we have assumed to be ample. But if we are up against mystery, then knowledge is relatively small, and the ancient program is the right one: Act on the basis of ignorance. Acting on the basis of ignorance, paradoxically, requires one to know things, remember things— for instance, that failure is possible, that error is possible, that second chances are desirable (so don’t risk everything on the first chance), and so on.

What I think you and I and a few others are working on is a definition of agriculture as up against mystery and ignorance-based. I think we think that this is its necessary definition, just as I think we think that several kinds of ruin are the necessary result of an agriculture defined as knowledge-based and up against randomness. Such an agriculture conforms exactly to what the ancient program, or programs, understood as evil or hubris. Both the Greeks and the Hebrews told us to watch out for humans who assume that they make all the patterns."

[via Charlie's newsletter 6, 5 http://tinyletter.com/vruba/letters/6-5-hills ]]]></description>
<dc:subject>wendellberry via:vruba 1982 mystery science random patterns patternsensing zoominginandout religion belief myth myths information perspective perception modernism indifference ignorance local global knowledge</dc:subject>
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<item rdf:about="http://www.nais.org/Articles/Pages/Challenge-20-20.aspx">
    <title>Challenge 20/20</title>
    <dc:date>2014-03-28T16:19:55+00:00</dc:date>
    <link>http://www.nais.org/Articles/Pages/Challenge-20-20.aspx</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Challenge 20/20 is an Internet-based program that pairs classes at any grade level (K-12) from schools in the U.S. with their counterpart classes in schools in other countries; together, the teams (of two or three schools) find local solutions to one of 20 global problems. Schools do not have to be NAIS members to participate. We accept private, public, charter schools from the U.S. and any other country. Schools can be elementary or secondary schools. There is no cost to participate in Challenge 20/20 and no travel required. Follow the navigation on the left to read details."

[See also: http://challenge2020.tiged.org/
http://www.tigweb.org/tiged/
http://www.connectallschools.org/about/partners/nais ]

[via: http://www.edutopia.org/blog/rethinking-independent-schools-21st-century-homa-tavangar ]]]></description>
<dc:subject>nais teaching classideas global collaboration projectideas</dc:subject>
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</item>
<item rdf:about="http://doyle-scienceteach.blogspot.com/2014/02/anomie.html">
    <title>Science teacher: Anomie</title>
    <dc:date>2014-02-16T17:17:01+00:00</dc:date>
    <link>http://doyle-scienceteach.blogspot.com/2014/02/anomie.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One in 6 children "experience a mental disorder in a given year." We know something is wrong.

The brain we have, the one that got us through untold generations of the folks before us, does not change because a few of us now worship the global economy. What has kept us alive for millions of years has been paying attention, close attention, to the earth we (literally) walk upon.

The hormones that surge through us now and the thousands of generations before us responded to real threats, real people that shared the air we breathed. Now we seek our lusts through flat screens, manipulated by strangers, and we respond with symphonic surges, weaving dopamine and oxytocin, cortisol and adrenaline as we wile away our time, emptying our wallets and our souls.

Arne Duncan wants us to train our children for the global economy, an oxymoron. I want to teach our children how to live happy lives right here in Bloomfield, or wherever else they lay down their roots.

I do not teach 21st century learners, I teach human children.
I do not teach biology as a discipline per se, I share with young humans our connections to the earth, the air, the water, and the organisms around us.

Until a child knows the life in her neighborhood,  under her feet, in her very gut, teaching biology as just another mandated high school course is a waste of her time and mine.

We plant a lot in our classroom--most of the plants do not do well, not at first. Still, the seeds and the pots are available every day, and a few students persist. Right now there's some lettuce, one carrot, about a dozen basil plants, and several pea plants wending their way up makeshift wooden stakes.

And in our specialized, detached world, even something as simple as planting a seed has become "professionalized"--another sign that we have lost our way."]]></description>
<dc:subject>small local humans humanism michaeldoyle 2013 wendellberry globalism global stress mentalhealth health 2014 children learning teaching howweteach place</dc:subject>
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<item rdf:about="http://www.youtube.com/watch?v=U7gFj8PxxT0">
    <title>▶ Artists as Public Intellectuals: Carol Becker Guest Speaker - YouTube</title>
    <dc:date>2013-11-26T02:52:28+00:00</dc:date>
    <link>http://www.youtube.com/watch?v=U7gFj8PxxT0</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>carolbecker art audience society publicspace individualism collectivism spectacle public visibility humans isolation socialconnection ows occupywallstreet 2012 events tinosehgal marinaabramović private privacy protest publicsquares politics egypt collectivity internet debate individual commons good architecture urban design urbanism adbusters moveon.org local global activism capitalism artists audiencesofone flashmobs performance humaninteraction statusquo media education subversion autonomy provocateurs homogenization suburbanization sanitization intimacy security museums disorder stillness theartistispresent moma buddhism performativespaces collaboration relationalaesthetics situationist interactivity simplicity meditation aversion place action intervention utopias gandhi microutopias austerity tahrirsquare janineantoni nicolasbourriaud utopia pocketsofutopia</dc:subject>
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<item rdf:about="http://www.youtube.com/watch?v=U3sis8AjKWo">
    <title>School of the Arts Dean Carol Becker on the Role of the Artist - YouTube</title>
    <dc:date>2013-11-25T20:09:41+00:00</dc:date>
    <link>http://www.youtube.com/watch?v=U3sis8AjKWo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
School of the Arts Dean Carol Becker Explains Art's Role in Society
http://www.youtube.com/watch?v=VZszW8NobfY

and 

School of the Arts Dean Carol Becker Discusses Artist Education
http://www.youtube.com/watch?v=vkM3x5xY3aI ]]]></description>
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<item rdf:about="https://medium.com/medium-long/b695860cb6d6">
    <title>Bradley Manning and the Two Americas — Medium, Long — Medium</title>
    <dc:date>2013-08-20T18:18:02+00:00</dc:date>
    <link>https://medium.com/medium-long/b695860cb6d6</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If you see America as a place within borders, a bureaucratic and imperial government that acts on behalf of its 350 million people, if you see America as its edifices, its mandarins, the careful and massive institutions that have built our cities and vast physical culture, the harsh treatment of Manning for defying that institution makes sense, even if it was, at times, brutal.

But if you see America as an idea, and a revolutionary one in its day, that not only could a person decide her fate but that the body of people could act together as a great leader might lead — and that this is a better way to be — Manning didn’t betray that America.

The second America doesn’t have that name anymore. It morphed and grew just as the first, promulgated for a moment from the east side of the mid-North American continent, but going on to become a sense of democracy, the rights of man. It merged with the other spirits born of the Enlightenment and became the force behind science, technology, free speech, and populist will.

Then the ideas of self-determination and the freedom to know blossomed as they never had before in the dying days of the 20th century. The second America became a strange and amorphous transnational creature. It became networked.

The first America built the Internet, but the second America moved onto it. And they both think they own the place now.

Both Americas were so successful they are at this point slightly startled to find they have to share the world with the other. All the while, the law, a poor third player in this drama, has tried to straddle the two like a man trying to stand on two battleships while they drift apart."

…

"Ford, in his funny and slightly cynical way, was identifying a quality so profound to the Internet its people usually didn’t even realize it was new. This idea that participation was more important than qualification, that what made your opinion important was that you had an opinion. This was a new thing in the world, with its own magic. The Why-Wasn’t-I-Consulted faction showed up as open source and free software. It was there when bloggers took on the hoary greats of the news business. It powered Wikipedia, which shocked the world by doing better than anything the old world of accredited expertise could do. The un-consulted could not only appear as a creative force; they could appear as critique, suddenly coalescing into an Anonymous DDOS, or a street protest. They began to make their demands known, from Spain to Cairo to New York, talking across borders and ideological divides, creating distributed media, and above all, having opinions on things."

…

"Ellsberg related the story of a panel on which he debated his own actions and those like him, with someone who seemed to him a surprisingly vigorous opponent. “I asked him after we’d had a debate, whether we really disagreed as much as had appeared in the debate,” Ellsberg continued,

“And he said ‘Oh, I think you’re evil.’ That was a little startling. And I said really? Why do you think that? He said ‘You undermine authority and that’s evil.’”

Can we really do without authority? Can we make a better world by letting everyone in on the secrets, by letting everyone act according to their conscience? Our system, for better or worse, isn’t about that. Democracy as we know it, the democracy invented in the 18th century, was never about everyone being equal. It is about getting rid of bad leaders peacefully, and hopefully arriving at better ones, more closely aligned with the people, committed to serving them better.

I asked Ellsberg, “Weren’t you undermining a system?” Speaking of himself and Manning, Ellsberg answered: “[We were] undermining the sense that the American state is a force for good on the whole in the world… I have no doubt that the majority of Americans think that we intend to and prefer to support democracy in the world.” Instead, he explained, we are a self-interested empire with no particular regard for global democracy. “What Bradley Manning did, and what I did, with these two large leaks… what they revealed was the long term or wide spread operations of an empire.”"

…

"And Snowden in the time since has revealed the dirty details of its mass surveillance, its tools of control.

The empire hasn’t liked that enforced openness one bit, as Obama made clear to Price at breakfast. But in September of that year, the empire had a new problem. The spirit of the Arab Spring and the Spanish summer protests moved into a park in Lower Manhattan, and set up camp, just as they had done elsewhere. They were lit up not only by anger but by a network. Occupy Wall Street was born, and spread across the U.S. and the Western world faster than an epidemic can travel, faster than the sound of their own voices. The spread of Occupy was constrained only by the speed of light and thought. Once again, WikiLeaks and even more the still quiet, still-in-custody Manning became one of the movement’s many rallying points.

This was because at its core, Occupy Wall Street was a disagreement with power about what America is. Not a new disagreement, but one whose tension and time had come — a disagreement that became a battle."

…

"This is an age of unprecedented classification and unprecedented access, of openness and secrecy that are filling the world like gasses, just as they pervade the space of Manning’s military courtroom. Despite its unassuming setting, this trial has been the beginning of a fight over how the Internet is redefining democracy. The contradictions are not mere metaphors, they are architectural, they are logistical; they invade our cities, our politics, and even our bodies."

…

"No one knows yet what happens when we conflict with our minders.

Manning allegedly told Lamo, the person who turned him in, “God knows what happens now, hopefully worldwide discussion, debates, and reforms… if not… i will officially give up on the society we have if nothing happens.”

At this moment, Snowden has vanished into Russia, Assange still passes time in trapped in an embassy. The embattled NSA has announced it will be letting go of 90% of its systems administrators. Afghanistan and Iraq are wracked with seemingly endless violence, while the whole Middle East teeters in uncertainty. In America, people are upset and confused, and our European allies have been in turns condemning us and dealing with domestic scandals as it’s come out they’ve been surveilling with us, too. Our government is fighting constitutional scandals on every side, while privacy services shut down or flee our borders. The world is shrouded in confusion and fear.

Manning, now 25, awaits his sentence. His future is more understandable than ours right now. While we spin into conflict about information, about access, about who gets consulted, Manning will go away into the quiet of a military prison, retired, for now, from the information war he helped start."]]></description>
<dc:subject>quinnorton 2013 bradleymanning democracy us internet wikipedia authority control edwardsnowden security privacy secrecy transparency whistleblowing truth power barackobama julainassange wikileaks information freedom global arabspring loganprice activism complacency canon worldchanging ows occupywallstreet danielellsberg richardnixon informationwar adrianlamo paulford</dc:subject>
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<item rdf:about="http://www.guernicamag.com/daily/trevor-paglen-turnkey-tyranny-surveillance-and-the-terror-state/">
    <title>Trevor Paglen: Turnkey Tyranny, Surveillance and the Terror State - Guernica / A Magazine of Art &amp; Politics</title>
    <dc:date>2013-06-26T06:38:47+00:00</dc:date>
    <link>http://www.guernicamag.com/daily/trevor-paglen-turnkey-tyranny-surveillance-and-the-terror-state/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A few statistics are telling: between 1992 and 2007, the income of the 400 wealthiest people in the United States rose by 392 percent. Their tax rate fell by 37 percent. Since 1979, productivity has risen by more than 80 percent, but the median worker’s wage has only gone up by 10 percent. This is not an accident. The evisceration of the American middle and working class has everything to do with an all-out assault on unions; the rewriting of the laws governing bankruptcy, student loans, credit card debt, predatory lending and financial trading; and the transfer of public wealth to private hands through deregulation, privatization and reduced taxes on the wealthy. The Great Divergence is, to put it bluntly, the effect of a class war waged by the rich against the rest of society, and there are no signs of it letting up."

…

"…the effects of climate change will exacerbate already existing trends toward greater economic inequality, leading to widespread humanitarian crises and social unrest. The coming decades will bring Occupy-like protests on ever-larger scales as high unemployment and economic strife, particularly among youth, becomes a “new normal.” Moreover, the effects of climate change will produce new populations of displaced people and refugees. Economic and environmental insecurity represent the future for vast swaths of the world’s population. One way or another, governments will be forced to respond.

As future governments face these intensifying crises, the decline of the state’s civic capacities virtually guarantees that they will meet any unrest with the authoritarian levers of the Terror State. It won’t matter whether a “liberal” or “conservative” government is in place; faced with an immediate crisis, the state will use whatever means are available to end said crisis. When the most robust levers available are tools of mass surveillance and coercion, then those tools will be used. What’s more, laws like the National Defense Authorization Act, which provides for the indefinite detention of American citizens, indicate that military and intelligence programs originally crafted for combating overseas terrorists will be applied domestically.

The larger, longer-term scandal of Snowden’s revelations is that, together with other political trends, the NSA’s programs do not merely provide the capacity for “turnkey tyranny”—they render any other future all but impossible."]]></description>
<dc:subject>trevorpaglen surveillance terrorism 2013 edwardsnowden climatechange authoritarianism thegreatdivergence disparity wealth wealthdistribution tyranny global crisis society classwar class deregulation privatization taxes taxation unions debt economics policy politics encarceration prisons prisonindustrialcomplex militaryindustrialcomplex socialsafetynet security terrorstate law legal secrecy democracy us martiallaw freedom equality fear civilliberties paulkrugman environment displacement socialunrest ows occupywallstreet refugees</dc:subject>
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<item rdf:about="http://demilit.tumblr.com/post/53794165176/the-dark-matter-of-the-security-state">
    <title>DEMILIT: The Dark Matter of the Security State</title>
    <dc:date>2013-06-26T01:46:44+00:00</dc:date>
    <link>http://demilit.tumblr.com/post/53794165176/the-dark-matter-of-the-security-state</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The everyday of the security state is an always emerging rabble. What’s actually going on behind the scenes would not be terribly surprising, truth be told. It is the business of surveillance, run as a giant institution, with hierarchies and command chains, jealousies and dirty tricks, dry-erase boards, office rules, and sworn allegiances and company barbecues. One could take the approach of measuring stuff in purely physical forms: How many miles of fiber optic does the NSA require? How many teraflop-bytes of data storage? How many Sharpies? How many cubicles; how many codenames—how much of all this stuff? In the end, one would gets an almost infinite and Borgesian infographic—but an infographic nonetheless.

Meanwhile, what are the common extensions of the NSA and the rest of the security state: the next-door neighbor that makes a trust app on a laptop in their garage and licenses it to the government? What are the very particular machinations—the NSA jokes, for instance? Where are the mom-and-pop shops that devise a few lines of code? Who are the otherwise unemployed Hollywood or New York actors, screenwriters, producers, and gaffers that make an NSA recruitment video? Who installs the internet wiretaps, and where do they buy their lunch? Where does the paralegal grab drinks with the data analyst, and what banal intimacies do they share with the bartender?

Snowden (and others before him) revealed a certain “globality” to the NSA. But it is with a whole, vast array of human relationships, transactions, and negotiations with which the security apparatus wraps the world several times over. There seems to be a certain shared pleasure pulsating through the networks, as if delighting in the publicness of their own transgressions—which makes the Snowden revelations something quasi-theatrical; another hedonistic chance to show state power by disciplining him. This flow would be the actual “dark matter” that a salivating agency like DARPA could never boil down into a business requisition. Through the tendrils of this mesh, furthermore, flow the very constructs like “bravery” and “justice,” repeated as mantra, like a glue that bonds the intersections—words that are lobbed against those who poke out of the darkness. Snowden did his part, but it is never enough. Now it’s time to start."]]></description>
<dc:subject>2013 demilit nsa edwardsnowden journalism security us global darkmatter darpa flow cia surveillance</dc:subject>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:nsa"/>
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</item>
<item rdf:about="http://www.landmatrix.org/">
    <title>LAND MATRIX</title>
    <dc:date>2013-06-13T06:44:27+00:00</dc:date>
    <link>http://www.landmatrix.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Online Public Database on Land Deals

The Land Matrix is a global and independent land monitoring initiative that promotes transparency and accountability in decisions over land and investment. 

This website is our Global Observatory - an open tool for collecting and visualising information about large-scale land acquisitions. 

The data represented here is constantly evolving; to make this resource more accurate and comprehensive, we encourage your participation."]]></description>
<dc:subject>via:joguldi land property global data transparency accountability globalobservatory landgrab</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:3675fbf611f5/</dc:identifier>
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<item rdf:about="http://jonathansoma.com/open-source-language-map">
    <title>Building an Open-Source Map of the World's Languages</title>
    <dc:date>2013-05-23T20:33:10+00:00</dc:date>
    <link>http://jonathansoma.com/open-source-language-map</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We're trying to map the world's languages, and we can't do it alone.

Linguists have awesome visualizations up their sleeves, but they don't have a universal, open-source dataset for where languages are spoken.

We're going to fix that!"]]></description>
<dc:subject>maps mapping language languages via:meetar jonathansoma world global</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:0ad3ba9db4c2/</dc:identifier>
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<item rdf:about="http://traderoutestories.tumblr.com/">
    <title>Trade Route Stories</title>
    <dc:date>2013-05-13T03:26:56+00:00</dc:date>
    <link>http://traderoutestories.tumblr.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I set sail July 2011 for a year-long adventure: sail Eastbound around the globe by cargo ship and spend time in port cities en route. I boarded a total of 7 ships to travel across the Atlantic, through the Mediterranean, past the Gulf of Aden and Indian Ocean, and through the South China Sea to Shanghai. Then, one last ship took me across the Pacific, through the Panama Canal and back to the East Coast where I started.

I made this journey to A) see global trade in action and B) collect stories from the sailors whose work keeps the world running. Back on land, I'm working to share these stories through writing and film, and bringing in collaborators through a series of trans-media storytelling labs.

Visit this link to see the route I traveled: http://g.co/maps/wj5cq

Read my updates from global ports of call: http://transom.org/?cat=63

Contact me at allison.swaim at gmail.com!"

[See also: "Artist Statement/Works in Progress" https://vimeo.com/54692655
"It's Not About the Cargo -- Rough Cut 1" https://vimeo.com/64738563 (via Jeeves: http://tumble77.com/post/50306322506/its-not-about-the-cargo-rough-cut-1-from )
and  "Moments We Live For" https://vimeo.com/47287159 ]

[Also see: "Transmedia Documentary Storytelling Lab" http://traderoutestories.tumblr.com/post/47579823378/transmedia-documentary-storytelling-lab ]

"Here’s the latest with Trade Route Stories: I invited a group of 8 Oberlin college student-artists to collaborate over their month-long January term. We dove into my hard-drives of audio interviews, photos, video footage and writing. Each student transcribed one sailor’s interview… shared the transcripts with the group… and created all sorts of art-pieces to share and honor the sailors’ stories. The month culminated in an exhibit and performance featuring monologues, performance pieces, an interactive poem installation, songs, bound books, videos and sound pieces."]]></description>
<dc:subject>trade film video allisonswaim 2013 cargo cargoships storytelling trans-media darkmatterproject traderouts ships sailing global travel movement</dc:subject>
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<item rdf:about="http://www.thebaffler.com/past/practical_utopians_guide">
    <title>A Practical Utopian’s Guide to the Coming Collapse | David Graeber | The Baffler</title>
    <dc:date>2013-05-11T00:09:14+00:00</dc:date>
    <link>http://www.thebaffler.com/past/practical_utopians_guide</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Now here: http://www.thebaffler.com/salvos/a-practical-utopians-guide-to-the-coming-collapse ]

"What is a revolution? We used to think we knew. Revolutions were seizures of power by popular forces aiming to transform the very nature of the political, social, and economic system in the country in which the revolution took place, usually according to some visionary dream of a just society. Nowadays, we live in an age when, if rebel armies do come sweeping into a city, or mass uprisings overthrow a dictator, it’s unlikely to have any such implications; when profound social transformation does occur—as with, say, the rise of feminism—it’s likely to take an entirely different form. It’s not that revolutionary dreams aren’t out there. But contemporary revolutionaries rarely think they can bring them into being by some modern-day equivalent of storming the Bastille."

…

"Revolutions are thus planetary phenomena. But there is more. What they really do is transform basic assumptions about what politics is ultimately about. In the wake of a revolution, ideas that had been considered veritably lunatic fringe quickly become the accepted currency of debate. Before the French Revolution, the ideas that change is good, that government policy is the proper way to manage it, and that governments derive their authority from an entity called “the people” were considered the sorts of things one might hear from crackpots and demagogues, or at best a handful of freethinking intellectuals who spend their time debating in cafés. A generation later, even the stuffiest magistrates, priests, and headmasters had to at least pay lip service to these ideas. Before long, we had reached the situation we are in today: that it’s necessary to lay out the terms for anyone to even notice they are there. They’ve become common sense, the very grounds of political discussion.

Until 1968, most world revolutions really just introduced practical refinements: an expanded franchise, universal primary education, the welfare state. The world revolution of 1968, in contrast—whether it took the form it did in China, of a revolt by students and young cadres supporting Mao’s call for a Cultural Revolution; or in Berkeley and New York, where it marked an alliance of students, dropouts, and cultural rebels; or even in Paris, where it was an alliance of students and workers—was a rebellion against bureaucracy, conformity, or anything that fettered the human imagination, a project for the revolutionizing of not just political or economic life, but every aspect of human existence. As a result, in most cases, the rebels didn’t even try to take over the apparatus of state; they saw that apparatus as itself the problem."

…

"In retrospect, though, I think that later historians will conclude that the legacy of the sixties revolution was deeper than we now imagine, and that the triumph of capitalist markets and their various planetary administrators and enforcers—which seemed so epochal and permanent in the wake of the collapse of the Soviet Union in 1991—was, in fact, far shallower."

…

"In fact, most of the economic innovations of the last thirty years make more sense politically than economically. Eliminating guaranteed life employment for precarious contracts doesn’t really create a more effective workforce, but it is extraordinarily effective in destroying unions and otherwise depoliticizing labor. The same can be said of endlessly increasing working hours. No one has much time for political activity if they’re working sixty-hour weeks.

It does often seem that, whenever there is a choice between one option that makes capitalism seem the only possible economic system, and another that would actually make capitalism a more viable economic system, neoliberalism means always choosing the former. The combined result is a relentless campaign against the human imagination. Or, to be more precise: imagination, desire, individual creativity, all those things that were to be liberated in the last great world revolution, were to be contained strictly in the domain of consumerism, or perhaps in the virtual realities of the Internet. In all other realms they were to be strictly banished. We are talking about the murdering of dreams, the imposition of an apparatus of hopelessness, designed to squelch any sense of an alternative future. Yet as a result of putting virtually all their efforts in one political basket, we are left in the bizarre situation of watching the capitalist system crumbling before our very eyes, at just the moment everyone had finally concluded no other system would be possible.

Work It Out, Slow It Down

Normally, when you challenge the conventional wisdom—that the current economic and political system is the only possible one—the first reaction you are likely to get is a demand for a detailed architectural blueprint of how an alternative system would work, down to the nature of its financial instruments, energy supplies, and policies of sewer maintenance. Next, you are likely to be asked for a detailed program of how this system will be brought into existence. Historically, this is ridiculous. When has social change ever happened according to someone’s blueprint? It’s not as if a small circle of visionaries in Renaissance Florence conceived of something they called “capitalism,” figured out the details of how the stock exchange and factories would someday work, and then put in place a program to bring their visions into reality. In fact, the idea is so absurd we might well ask ourselves how it ever occurred to us to imagine this is how change happens to begin.

This is not to say there’s anything wrong with utopian visions. Or even blueprints. They just need to be kept in their place. The theorist Michael Albert has worked out a detailed plan for how a modern economy could run without money on a democratic, participatory basis. I think this is an important achievement—not because I think that exact model could ever be instituted, in exactly the form in which he describes it, but because it makes it impossible to say that such a thing is inconceivable. Still, such models can be only thought experiments. We cannot really conceive of the problems that will arise when we start trying to build a free society. What now seem likely to be the thorniest problems might not be problems at all; others that never even occurred to us might prove devilishly difficult. There are innumerable X-factors.

The most obvious is technology. This is the reason it’s so absurd to imagine activists in Renaissance Italy coming up with a model for a stock exchange and factories—what happened was based on all sorts of technologies that they couldn’t have anticipated, but which in part only emerged because society began to move in the direction that it did. This might explain, for instance, why so many of the more compelling visions of an anarchist society have been produced by science fiction writers (Ursula K. Le Guin, Starhawk, Kim Stanley Robinson). In fiction, you are at least admitting the technological aspect is guesswork.

Myself, I am less interested in deciding what sort of economic system we should have in a free society than in creating the means by which people can make such decisions for themselves. What might a revolution in common sense actually look like? I don’t know, but I can think of any number of pieces of conventional wisdom that surely need challenging if we are to create any sort of viable free society. I’ve already explored one—the nature of money and debt—in some detail in a recent book. I even suggested a debt jubilee, a general cancellation, in part just to bring home that money is really just a human product, a set of promises, that by its nature can always be renegotiated."]]></description>
<dc:subject>debt economics politics revolution work labor davidgraeber power society revolutions 2013 grassroots punk global conformity bureaucracy feminism 1789 frenchrevolution 1848 1968 communism independence freedom 1917 thestate commonsense fringe ideas memes socialmovements war collateraldamage civilrights gayrights neoliberalism freemarkets libertarianism debtcancellation fear insecurity consumerism occupy occupywallstreet ows sustainability growth well-being utopianism productivity environment humanism ideology class classstruggle abbiehoffman slow supervision control management taylorism virtue artleisure discipline leisurearts globalization wellbeing</dc:subject>
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<item rdf:about="http://geoguessr.com/">
    <title>GeoGuessr - Let's explore the world!</title>
    <dc:date>2013-05-10T23:41:35+00:00</dc:date>
    <link>http://geoguessr.com/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>geography maps mapping streetview games play fun classideas global antonwallén local location diversity googlestreetview</dc:subject>
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<item rdf:about="http://www.frontporchrepublic.com/2009/10/liberal-education-stewardship-and-the-cosmopolitan-temptation/">
    <title>Liberal Education, Stewardship, and the Cosmopolitan Temptation | Front Porch Republic</title>
    <dc:date>2013-03-05T20:48:46+00:00</dc:date>
    <link>http://www.frontporchrepublic.com/2009/10/liberal-education-stewardship-and-the-cosmopolitan-temptation/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When speaking of the proper care for the natural world, the word that best describes our efforts is stewardship. Stewards are care-takers. They lovingly guide, protect, and cultivate that which is under their care. In the language of stewardship the concepts of indebtedness, gratitude, love, and responsibility all find their proper places. But it is not only in the context of the natural world that the concept of stewardship has meaning. When we examine the topic of liberal education the idea of stewardship is indispensable. For as inheritors of a civilization, we are its stewards. And because the gifts of civilization are tender plants requiring constant nourishment, our task as stewards requires perseverance, courage, and, ultimately, faith that succeeding generations will take up the mantle when we are no longer able to bear it.

…

It is, in the end, impossible seriously to engage the great tradition without cultivating the habit (or is it the art?) of attention. Tocqueville notes that the habit of inattention is the greatest vice of democracy. This vice is exponentially more pervasive in an age where email, text messaging, Tweets, and YouTube are only a click away. Learning to attend carefully is, perhaps, one of our culture’s greatest needs. Paying attention requires self-control. We must learn to listen before we speak and think before we act. These habits are essential for self-government.

…

But with all this, there is at the heart of much writing about liberal education a sort of cosmopolitan temptation that, ultimately, does a disservice to the concept of stewardship. When proponents of liberal education describe it as the attempt to grasp the whole, they are partially right, but if we do not continue with the acknowledgment that the whole is grasped via particulars and that, as human creatures, we necessarily inhabit only a small and particular part of the whole, we are missing something crucial.

If a liberal education teaches a person to love abstraction, to relish the exchange of universal ideas of justice, charity, and beauty, yet to be inattentive to the neighbor down the street or the beauty of a well-tended garden, then something has gone wrong. Such an education is suited to abstract beings who naturally belong in no particular place and have none of the senses by which particular beauty or empathy can be experienced. Such an education is, in other words, not fit for human beings.

…

In other words, a liberal education should teach students how to be human beings and how to live in some particular place. If a course of education cultivates a hatred for home, it has failed. If it cultivates a dissatisfaction with the local, particular, and the provincial in favor of distant, abstract places where cosmopolitanism drowns out the loveliness and uniqueness of local customs, practices, stories, and songs, then the education has failed. To be well-educated is to be educated to live well in a particular place. It is to acknowledge the creatureliness of one’s existence and thereby to recognize our many debts of gratitude and the scale proper to a human life. A successful liberal education cultivates stewards who are disposed to love their places and who are equipped to tend them well."

[via: http://randallszott.org/2013/03/01/mark-t-mitchell-the-art-of-attention-stewardship-and-cosmopolitan-neglect/ ]]]></description>
<dc:subject>liberaleducation democracy liberalarts 2009 via:randallszott cosmopolitanism stewardship gratitude love responsibility civilization sustainability humanism attention tocqueville self-control self-government local slow small abstraction justice charity beauty global glocal charities philanthropy</dc:subject>
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<item rdf:about="http://en.wikipedia.org/wiki/Global_city">
    <title>Global city - Wikipedia</title>
    <dc:date>2013-03-04T23:13:53+00:00</dc:date>
    <link>http://en.wikipedia.org/wiki/Global_city</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A global city (also called world city or sometimes alpha city or world center) is a city generally considered to be an important node in the global economic system. The concept comes from geography and urban studies and rests on the idea that globalization can be understood as largely created, facilitated, and enacted in strategic geographic locales according to a hierarchy of importance to the operation of the global system of finance and trade.

The most complex of these entities is the global city, whereby the linkages binding a city have a direct and tangible effect on global affairs through socio-economic means.[1] The use of global city, as opposed to megacity, was popularized by sociologist Saskia Sassen in her 1991 work, The Global City: New York, London, Tokyo[2] though the term world city to describe cities that control a disproportionate amount of global business dates to at least the May 1886 description of Liverpool by the Illustrated London News.[3] Patrick Geddes also used the term "world city" later in 1915.[4] Cities can fall from such categorization, as in the case of cities that have become less cosmopolitan and less internationally renowned in the current era, e.g., Alexandria, Egypt; Coimbra, Portugal; and Thessaloniki, Greece."

[See the chart on the page.]

[via: https://twitter.com/blaine/status/308696111818895360 ]]]></description>
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<item rdf:about="http://basecase.org/env/not-war-and-war">
    <title>Not war and war: politics and environmentalism · on Env</title>
    <dc:date>2012-09-18T22:18:37+00:00</dc:date>
    <link>http://basecase.org/env/not-war-and-war</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["By embiggening the import of national abstractions, it pulls us away from good opportunities to work on simple, tangible, everyday things."

"In another place, working on simple, tangible, everyday things is the way to death. It’s called environmentalism, which exemplifies a lot of its problems."

"We encourage each other to feel responsible for our cultural ecology at the largest scale – Roe v. Wade, science v. faith, welfare v. laissez-faire. We should make as big a fuss tending the culture right in front of us – raising children, jury duty, block parties.

We encourage each other to feel responsible for the ecology right in front of us – litter, gas milage, sorting the recycling. We should work as hard on ecology at the largest scale – mass-sequestering CO2, figuring out what to do about the 2 billion people who want cars for the first time, replanting the Amazon.

Politics should be less warlike. Environmentalism should be more."

[See http://news.ycombinator.com/item?id=3605059 ]

[Update 12 May 2013: See also: https://pinboard.in/u:robertogreco/b:8a776525a919 ]]]></description>
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