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    <title>Vanishing Culture #2: The Stories Hidden in Cookbooks with Katie Livingston - YouTube</title>
    <dc:date>2026-07-12T23:40:56+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=RfVF20mFkPg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why preserve a cookbook? In the second episode of our special six-part series on Vanishing Culture, host Vida Vojić speaks with Katie Livingston, a doctoral researcher at Stanford University who studies domestic culture and women’s literature. Through the lens of family cookbooks, recipe collections, and food traditions, Katie explores why everyday cultural artifacts deserve preservation and what they can teach us about history, identity, and community.

Read Vanishing Culture for free at the Internet Archive or purchase in print: https://archive.org/details/vanishing-culture-2026 "]]></description>
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    <title>Vanishing Culture: A Report on Our Fragile Cultural Record (2026) : Luca Messarra : Free Download, Borrow, and Streaming : Internet Archive</title>
    <dc:date>2026-07-12T23:37:08+00:00</dc:date>
    <link>https://archive.org/details/vanishing-culture-2026</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["LISTEN TO THE PODCAST (Release dates: July 1 - August 5, 2026):

• Vanishing Culture Episode #1: What We Stand to Lose with Luca Messarra
• Vanishing Culture Episode #2: The Stories Hidden in Cookbooks with Katie Livingston [via this: https://www.youtube.com/watch?v=RfVF20mFkPg ]
• Vanishing Culture Episode #3: Saving Queer Memory with Brooke Palmieri
• Vanishing Culture Episdoe #4: Keeping African Folktales Alive with Helen Nde & Laura Gibbs
• Vanishing Culture Episode #5: A Language Worth Saving with Peter Scholing
• Vanishing Culture Episode #6: What We've Learned with Vida Vojić & Alice Bridgwood

ABOUT VANISHING CULTURE:

In today’s digital landscape, corporate interests, shifting distribution models, and malicious cyber attacks are threatening public access to our shared cultural history. 

• The rise of streaming platforms and temporary licensing agreements means that sound recordings, books, films, and other cultural artifacts that used to be owned in physical form, are now at risk—in digital form—of disappearing from public view without ever being archived. 

• Web sites like MTV News, Gawker, and others are removed from the live web by their corporate owners, leaving only web archives like those in the Wayback Machine as the last remaining public record of their reporting and cultural impact.

• Cyber attacks, like those against the Internet Archive, British Library, Seattle Public Library, Toronto Public Library and Calgary Public Library, are a new form of digital barrier, impeding access to information at community scale. 

When digital materials are vulnerable to sudden removal—whether by design or by attack—our collective memory is compromised, and the public's ability to access its own history is at risk. Vanishing Culture: A Report on Our Fragile Cultural Record aims to raise awareness of these growing issues, featuring essays from:

• Digital librarian Brewster Kahle, founder of the Internet Archive;
• Humanities scholar Luca Messarra;
• Book historian and social media star Allie Alvis;
• Game designer Jordan Mechner;
• Journalist Philip Bump;
• Writer and editor Maria Bustillos;
• Film archivist Rick Prelinger;
• Digital humanities scholar Nichole Misako Nomura;
• Writer and book artist Eve Scarborough;
• And many more…

The report details recent instances of cultural loss, highlights the underlying causes, and emphasizes the critical role that public-serving libraries and archives must play in preserving these materials for future generations. By empowering libraries and archives legally, culturally, and financially, we can safeguard the public’s ability to maintain access to our cultural history and our digital future."]]></description>
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    <title>Hope You Like Burning Man Sculptures: the tech oligarch who picks the art that goes in public in SF - YouTube</title>
    <dc:date>2026-07-11T09:58:42+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=O2ClEi8me2A</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Related: https://www.sfexaminer.com/culture/private-funding-of-public-art-prompts-questions-about-intent/article_89b311c0-108a-4464-b676-73548d51471f.html ]

"Max Blue is one of San Francisco's few remaining art critics in legacy media (see: his column in SF Examiner); he also contributes regularly to Hyperallergic. 

Max gives the best brief introduction of the big art movements San Francisco is most well known for, and names names including: 

BXP, the company that benefited from the Vaillancourt fountain's removal) 

CIA Operation Mockingbird, the US government's mission to spread abstract expressionism across the globe

KAWS's hold on the Instagram background niche 

Randall Kline, SF Jazz founder behind the upcoming low-income artists' housing on Market Street

Sid Sijbrandij, the tech billionaire and art patron flooding public space with Burning Man installations

Max Blue: https://maxbluewriter.com

Max's Substack: https://maxblue.substack.com/

Max for the San Francisco Examiner: https://www.sfexaminer.com/culture/private-funding-of-public-art-prompts-questions-about-intent/article_89b311c0-108a-4464-b676-73548d51471f.html

Max for Hyperallergic: https://hyperallergic.com/author/max-blue/

Episodes: 

Hanky Code Art NSF Trash Cans with Christen Cioffi: https://www.patreon.com/sadfrancisco/posts/bonus-e2-watch-78664457  

The Technofascist Plan for an Elite City in Solano County with Anna Kirsch: https://www.patreon.com/sadfrancisco/posts/audio-planning-f-107037093  

Sad Francisco is produced by Toshio Meronek."]]></description>
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<item rdf:about="https://www.theideasletter.org/essay/soundtracks-to-argentinas-democracy/">
    <title>Soundtracks to Argentina’s Democracy</title>
    <dc:date>2026-07-10T09:01:48+00:00</dc:date>
    <link>https://www.theideasletter.org/essay/soundtracks-to-argentinas-democracy/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[part of this collection:
https://www.theideasletter.org/issue/quiddities/

"Finally, a palate cleanser by José Natanson, a music maven and editor of Le Monde Diplomatique Southern Cone Edition. Natanson judges two prominent styles of Argentine popular music: rock and trap. He asserts that the history of Argentine music mirrors the country’s social history: rock rose from the middle class, while trap reflects a more unequal and precarious Argentina. The shift from rock to trap is not just a musical fashion change, but a sign of social transformation. What does this illustrate about the cultural condition of Argentina?"]

"The shift from rock to trap is not simply a change in fashion or musical style; it is the reflection of a profound social transformation. Just as the birth of urban, industrial, and middle-class Argentina gradually left behind tango and folklore to make way for national rock, the evolution of Argentina—now unequal, Latin Americanized, digitalized—explains the shift from rock to trap. It is a more multi-class scene than rock and from urban peripheries.

But this evolution is not about supplanting or replacement. In fact, the European Argentina of the past persists in certain aspects that continue to set the country apart from the rest of Latin America, notably Argentines’ cultural hunger. Two Argentinas—the one of the past and the one of today—coexist. The same goes for music.

The evolution is more about absorption. The richness of Argentine music, whether rock or trap, has always lain in its ability to digest the past. It doesn’t deny the past; it transcends it. In its time, Argentine rock drew inspiration from folklore and tango, as well as jazz (a tradition that deserves a separate discussion). Today, trap blends with tango (“Traje unos tangos,” the track by YSY A, begins with a melancholic bandoneon before shifting to a heavy beat), rock (I like Trueno’s use of samples from Gustavo Cerati), and folklore (Milo J’s latest album, La vida era más corta, is a marvel that dares to feature Mercedes Sosa, the great Argentine folklorist who died in 2009).

The persistence of the old, coupled with the ability to absorb the new and create a unique blend, explains the power of the Argentine music scene. Building on the above, we could say that the changes Argentina has undergone in recent years—whose socioeconomic impact has clearly been negative—have, paradoxically, also allowed the country to renew its music by embracing global innovations and infusing them with elements of its own rock, tango, and folk traditions. This tension is the key to the diversity and avant-garde nature of this unique genre."]]></description>
<dc:subject>argentina josénatanson music rock trap class economics history suigeneris losfabulososcadillacs lfc 1960s 1970s middleclass instability perón juandomingoperón dictatorship latinamerica almendra charlygarcía serúgirán 1982 malvinas falkands peronism peronismo 2010s 2020s inequality giniindiex informaleconomy ysya muphasa elquintoescalón wos trueno duki javiermilei sociology miloj dillom neopistea bizarrap morón laboca nickinicole rosario fitopáez peruartina tango folklore gustavocerati sodastereo society socialtransformation pabloschanton</dc:subject>
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<item rdf:about="https://www.sfgate.com/local/article/bay-area-ghost-town-22330293.php">
    <title>Illegal and unsafe to visit, the Bay Area’s last ghost town may vanish</title>
    <dc:date>2026-07-10T05:42:58+00:00</dc:date>
    <link>https://www.sfgate.com/local/article/bay-area-ghost-town-22330293.php</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Drawbridge haunts the quiet marshlands bordering Silicon Valley"]]></description>
<dc:subject>ghosttowns bayarea sanfranciscobay drawbridge 2026 amandabartlett history donedwards anitagoldwasser cealcraig bridges marshes railroads railways trains southbay sanjose alviso wildlife tidalmarsh newark santaclara coyotecreek</dc:subject>
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<item rdf:about="https://acedsf.org/william-leidesdorff-mural">
    <title>William Leidesdorff Mural</title>
    <dc:date>2026-07-10T05:34:00+00:00</dc:date>
    <link>https://acedsf.org/william-leidesdorff-mural</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Beyond the Sea – The Life and Legacy of William Leidesdorff 

Twin Walls Mural Co’s mural aims to celebrate the life and legacy of William Alexander Leidesdorff, a founding father of San Francisco and the Bay Area. A biracial man, he was an exceptional social, economic, and political leader in the pre-gold rush era of San Francisco. We wanted to celebrate his legacy and passion for community, innovation, and adventure as it lives on through the city’s diversity and spirit.

The mural starts with his birth on the island of St. Croix and the beginning of his incredible journey with his 106lb Schooner “Julia Ann” on abstract waves of the Pacific Ocean currents that flow throughout the composition. A ship’s steering wheel acts as a halo behind Captain Leidesdorff and above, a map with fleur-de-lis which depicts his journey to New Orleans. It is there that he became a master of vessels. He often sailed between New Orleans and New York. Eager to head west, he purchased the Julia Ann, which took him on his voyage to the Pacific into a beautiful cove, that was then known as Yerba Buena cove, but would later become San Francisco. It is here that he begins his trade route. The sugar cane to his right represents some of the trade to and from Hawaii, Yerba Buena, Panama, St. Croix, Brazil, Chile, and Sitka, Alaska.

The compass symbolizes his life and travels as a master sailor and merchant. The map of Rancho Rio de los Americanos represents his connection with California, which was, at the time, still Mexico, the land the Mexican government gave him, and his title and position as Vice Consul to Mexico. Captain Leidesdorff purchased the “Sitka” from Alaska. She was the first steamboat to sail on the San Francisco Bay and in California. Later becoming “Rainbow,” the Sitka followed the Sacramento River even after discovering gold.

The mural then flows to Leidesdorff’s legacy and poignant events in US history before and after his death. These include the building of the first hotel in San Francisco, the land he donated to open the first public school there, having the Declaration of Independence read for the first time in California, and the Gold Rush, as depicted by Black and Asian men at a site. This includes one of the three black 49ers who came over as slaves and created their own successful business hauling supplier to remote mining camps.  Chinese and Philippine railroad workers are included to honor those who helped to build California and acknowledge the proximity of the mural to Chinatown.

After his death, Leidesdorff’s remains were placed in the front entrance of Mission Dolores. From there, the journey continues to present-day San Francisco and into our future. The three individuals in the boat depict a future where San Franciscans can steer their own futures, the future looking brighter, more open and green. 

[embed: https://www.youtube.com/watch?v=GgFdbinwk30 ]

Twin Walls Mural Company

Elaine Chu and Marina Perez- Wong are the dynamic duo behind the mural arts collaboration Twin Walls Mural Company (TWMC). They believe in the power of visual narratives to capture and reflect a community's history, struggles, dreams, and intentions. San Francisco natives, Elaine and Marina, met at the Ruth Asawa San Francisco School of the Arts in 1997 and instantly formed a friendship. They began painting murals with Precita Eyes Muralists Association under the guidance of muralist Susan Kelk Cervantes. Each mural they worked on collaboratively made them realize that they work like twins when painting. 

They formed TWMC in 2013 and have since designed and painted over 40 murals in the Bay Area and New York City. Elaine and Marina are both motivated by the healing of current and generational trauma and the transformation of the viewer and themselves through visual language, color, and collaboration. Together their partnership continues to flourish with intricate visual stories of hope, balance, and community. Their work reflects growing up in the Bay Area, celebrating the women and individuals who inspire them and the changes they wish to manifest through bright colors and semi-realism."

[Map: https://maps.app.goo.gl/TG1AkAU867dNHpFH8 ]]]></description>
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<item rdf:about="https://thereader.mitpress.mit.edu/can-the-classroom-ever-be-automated/">
    <title>Can the Classroom Ever Be Automated? | The MIT Press Reader</title>
    <dc:date>2026-07-09T16:19:44+00:00</dc:date>
    <link>https://thereader.mitpress.mit.edu/can-the-classroom-ever-be-automated/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Long before AI, teaching machines promised to make education more efficient. Their forgotten history reveals why that dream keeps falling short."]]></description>
<dc:subject>2026 audreywatters automation schools schooling edtech ai artificialintelligence history</dc:subject>
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<item rdf:about="https://lithub.com/americas-first-war-on-drugs-was-also-a-war-on-jazz/">
    <title>Literary Hub » America’s First War on Drugs Was Also a War on Jazz</title>
    <dc:date>2026-07-09T15:27:23+00:00</dc:date>
    <link>https://lithub.com/americas-first-war-on-drugs-was-also-a-war-on-jazz/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Lisa E. Davis on the Historical Anti-Black Crusade of Law Enforcement and the White Cultural Establishment"]]></description>
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    <title>Citations Needed: Ep 240: How the Media's &quot;Burden,&quot; the &quot;Straining Resources&quot; Framing Manufactures the Expendable Other</title>
    <dc:date>2026-07-09T06:24:11+00:00</dc:date>
    <link>https://citationsneeded.libsyn.com/ep-240-how-the-medias-burden-the-straining-resources-framing-manufactures-the-expendable-other</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode, we discuss the ideological work done by our media's default frame of immigrants, poor seniors, homeless people, and those with disabilities as "burdens" and "strains" on our limited resources––namely those provided by the holy Taxpayer. Meanwhile, skyrocketing police and Pentagon budgets are just treated as unremarkable laws of nature.
 
With guest Beatrice Adler-Bolton of the Death Panel podcast."]]></description>
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<item rdf:about="https://www.theatlantic.com/magazine/2026/08/reading-crisis-postliterate-age/687618/">
    <title>The End of Reading Is Here - The Atlantic</title>
    <dc:date>2026-07-09T05:52:51+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Optimists once believed that universal literacy was inevitable. Now it seems that the age of reading might be a short anomaly in human history."]]></description>
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    <title>&quot;America, U.S.A.&quot;: Eddie Glaude on the 250th Anniv., Race &amp; &quot;Madness at the Heart of the Country&quot; - YouTube</title>
    <dc:date>2026-07-08T06:23:38+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=JY01LmUxcOc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“I do not love America, and never have, especially now.” Those are the opening words of America, U.S.A.: How Race Shadows the Nation’s Anniversaries, a new book from Princeton historian Eddie Glaude. Released ahead of the 250th anniversary of the Declaration of Independence on July 4, the book is a critical look back at how the United States has celebrated previous milestone birthdays, including what narratives were left out of the official commemorations. This comes as President Donald Trump has made himself the center of many events and celebrations for the 250th anniversary, while promoting a “storybook version” of U.S. history that elides the injustice that was baked into the very founding of the country, Glaude tells Democracy Now! in a wide-ranging conversation about race, inequality and the legacy of slavery.

“Donald Trump and his supporters, they want to be white without judgment,” says Glaude. “History is a battleground, because history, of course, holds them to account.”"

[transcript:
https://www.democracynow.org/2026/6/29/eddie_glaude ]]]></description>
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    <title>Listen to Britain’s dawn chorus of 1976: the dramatic loss of birdsong in 50 years | Birds | The Guardian</title>
    <dc:date>2026-07-08T02:38:32+00:00</dc:date>
    <link>https://www.theguardian.com/environment/2026/jul/03/dawn-chorus-uk-birdsong-50-years-audio-landscape</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Guardian recreates audio landscape of past filled by loud morning symphony before 73m wild birds were lost"]]></description>
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<item rdf:about="https://hammerandhope.org/article/robin-kelley-black-radicals-declaration-independence">
    <title>“Do You Understand Your Own Language?”</title>
    <dc:date>2026-07-06T01:46:33+00:00</dc:date>
    <link>https://hammerandhope.org/article/robin-kelley-black-radicals-declaration-independence</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Black radicals read the Declaration of Independence."]]></description>
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<item rdf:about="https://zeteo.com/p/celebrating-nationalism-is-very-dangerous">
    <title>Celebrating Nationalism Is ‘Very Dangerous,’ Warns UCLA Historian</title>
    <dc:date>2026-07-06T00:41:27+00:00</dc:date>
    <link>https://zeteo.com/p/celebrating-nationalism-is-very-dangerous</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Academic and award-winning author Robin D. G. Kelley discusses his hopes and fears on America's 250th anniversary, recent Supreme Court rulings, the Palestine exception, and more with Mehdi."]]></description>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:5d19056d9c13/</dc:identifier>
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<item rdf:about="https://www.instagram.com/p/DYo6C-NN3fm/">
    <title>Instagram post by @anvietarchives and @kaitlanbui</title>
    <dc:date>2026-07-05T21:26:40+00:00</dc:date>
    <link>https://www.instagram.com/p/DYo6C-NN3fm/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["French poet Paul Géraldy once wrote that “memory is a poet, not a historian.” Poetry, in other words, subverts our engagement with documentation, organization, and “re-collection”—all components of archival work. This workshop invites you to engage with poetry, in all its fugitive forms, as a way to “re-member” and “re-collect” the archives of contested history: family memories, refugee histories, war narratives, and more. We will draw from the “hodgepodge” methods of poets hailing from a variety of oral and cultural traditions, and generate material of our own. We’ll practice our own mix of language, image, and collage; and we’ll use our hands, ears, and eyes to engage with paper, language, and ultimately memory. Is the poem an archive? Or is the archive a poem? (Images above are borrowed from Diana Khoi Nguyen’s Ghost Of, which will be one of the workshop’s materials.)

🔖 All forms of knowledge and experience are welcome! Participants are encouraged to write and speak in the language in which they feel most at home. 

🔖 Tea, snacks, and writing materials will be provided. If you’d like, feel free to bring your own writing utensils and materials, too. 

🔖 The workshop is facilitated by AVA’s Kaitlan Bui. Kaitlan is a Vietnamese American writer and scholar whose work explores how stories about Vietnam are told/untold/retold. She has been published with the Diasporic Vietnamese Artists’ Network, HAD, and Public Books, and her work has been exhibited at local theater and museum exhibitions. Kaitlan previously taught at Cao Đẳng Sư Phạm Bà Rịa Vũng Tàu as a Fulbright Scholar. She is now studying Migration, Diaspora Studies, and Vietnamese at SOAS, University of London as a Marshall Scholar; and on staff with An Việt Archives.

🎟️ This event is Pay What You Can! Your generous contributions will help us continue our work as volunteers. 

🔗Sign up link in bio! Limited at 20 seats."]]></description>
<dc:subject>paulgéraldy poetry history memory archives hodgepodge dianakhoinguyen 2026 narrative narratives knowledge language collage bricolage oraltradition culture refugees writing howwewrite kaitlinbui</dc:subject>
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<item rdf:about="https://www.blackagendareport.com/barack-obama-george-washington-and-4th-july">
    <title>Barack Obama, George Washington and the 4th of July | Black Agenda Report</title>
    <dc:date>2026-07-05T08:36:15+00:00</dc:date>
    <link>https://www.blackagendareport.com/barack-obama-george-washington-and-4th-july</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Former president Barack Obama, who we are told is incredibly intelligent and well read, nonetheless felt compelled to give one famous slave holder a pass.

Obama’s endless promotion of the newly completed Obama Center included an MSNOW interview with Michele Norris. Like all presidents Obama is an errand boy for the oligarchy but he holds a special place for them, which is why he has to give puff piece interviews to the Democratic Party’s favorite network. Like other presidents he left the white house with the usual payoffs of book deals, speaking fees in the millions of dollars, and friends in high places who raised $850 million for a monument to his more effective evil and to the fake democracy that he personifies. The system must impress the gullible into believing that they have a stake in what presidents say and do when in fact the opposite is true.

One of the reasons that Obama is a president for life, that is to say one who is always useful to the ruling class, is his commitment to erasing Black people’s experiences and history. The very thing that made him so useful keeps the grift going and apparently on a personal level keeps him going too."

...


"The Declaration of Independence is a lie written by greedy, corrupt, and racist people who waged a war in order to conquer a continent through terrible means.

Obama has proven once again that he has a kinship with them and with the very ideas that founded the United States. The flowery language used to lie to millions of people decade after decade must be ignored. In that interview Barack Obama told the truth about himself. He is a believer in – and an agent of – white supremacy."]]></description>
<dc:subject>margaretkimberley barackobama georgewashington slavery rulingclass foundingfathers sallyhemmings thomasjefferson enslavement us michelenorris libya history mountvernon philadelphia declarationofindependence indigenous indigeneity nativeamericans iriquois iriquoisconfederacy johnsullivan 1776 2026 whitesupremacy hillaryclinton power democrats marthacustis</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=dQMZR64G_eM">
    <title>Italy's Radical Solution to Extreme Inequality - YouTube</title>
    <dc:date>2026-07-05T05:51:03+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=dQMZR64G_eM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Behind Italy’s beauty (and parmesan) is a radical tradition of cooperatives. In some areas, they make up nearly a fifth of the GDP. We went to Emilia-Romagna, one of the richest regions in the country, to investigate how Italy’s workers built a more democratic economy. 

Many thanks to the Bologna Film Commission and the City of Reggio Emilia for the support and for the assistance."]]></description>
<dc:subject>economics cooperatives emilia-romagna emiliaromagna reggioemilia labor work hierarchy 2025 moreperfect union inequality workers ownership power equality production italia italy verazamagni business consolidation billionaires socialism mussolini benitomussolini fascism control grassroots governance resistance corporations corporatism legcoop law legal profits history coops wealth social socialcoops socialcooperatives decisionmaking finance snupotapinassi privateequity firenze florence marcora marcoralaw francescoborgomeo struggle solidarity globalization johnrussell democracy ilariabertinelli rural farming farmers agriculture stefanocacchioli paolobarbieri cplconcordia sharing cooperation community society danielemontroni wealthhoarding manufacturing collaboration</dc:subject>
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</item>
<item rdf:about="https://lareviewofbooks.org/article/fakes-future-artificial-intelligence-llms-larb-quarterly-traffic/">
    <title>Fakes of the Future | Los Angeles Review of Books</title>
    <dc:date>2026-07-05T05:21:54+00:00</dc:date>
    <link>https://lareviewofbooks.org/article/fakes-future-artificial-intelligence-llms-larb-quarterly-traffic/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our Most Human Trait

If any of this is right, a faint suspicion should be creeping in by now—about my claims, the examples I’ve chosen, perhaps the sentences themselves. This is, after all, another text of the GPT era. So, is this a human mind at work, or the result of a set of prompts guided along by an averaging algorithm? Even as I’m writing, I feel that suspicion too. As readers’ preferences change, so do writers’ incentives. In a culture newly alert to provenance, every author will anticipate the reader’s doubt.

There is much at stake for authors trying to overcome those doubts. As Grafton notes, the songs of Ossian won their creator not only fame but also “a series of impressive jobs and pensions that transformed a poor young man forced to do literary odd jobs into a member of the social as well as the literary establishment.” All the more reason to be suspicious then. Which leaves me, as it does every writer from now on, in the position of having to persuade you of my own humanity.

That need rests on an assumption that we still care about individual human vision, that authorship will still matter to us in something like the old way. I’m inclined to think we do and that it will. But I can’t be certain. It wouldn’t be the first time we just shrugged and carried on. The concept of authorship may get duly stretched. Someone will inevitably point out that Renaissance masters ran workshops, that their garzoni did three-quarters of the work. Didn’t Raphael only paint the faces and the hands?

My wager that we will turn to the past, that we will fetishize pre-GPT work, that we will manufacture new old things, may be wrong. Instead, we may simply adapt. We may come to read the way we now eat—content to consume highly processed fare, vaguely aware of what has been lost, but willing to trade it in for abundance and ease. The label says “homemade flavor,” and that might be enough. After all, while mass production gave rise to a cult of the handmade, industry still won the long game, by imitating just enough of its trappings. Jeans arrive pre-torn, boots pre-scuffed, tables pretreated with the patina of imagined family dinners. If that is the pattern, then the future of literature may not be defined by anxious humanism at all. Perhaps a newly devised look of authenticity will suffice.

Those fake ruins scattered through 18th-century English gardens weren’t really meant to fool anyone. Visitors knew they were built yesterday—it didn’t matter. The feel of antiquity was enough. Same was even true of Ossian. Doubts about the poems’ authenticity surfaced almost immediately; Samuel Johnson called them a fabrication. They swept Europe anyway. Napoleon still declared Ossian greater than Homer. Perhaps we will shrug and just learn to enjoy the fake ruins.

Which leaves me with little to offer but doubt itself. As it happens, doubt remains one of the few human traits that AI still struggles to reproduce. LLMs are brilliantly fluent but incurably confident. They are trained to finish sentences, not to tell you when they’ve reached the limits of what they know. The reason runs deeper than design choice: these systems have no independent way of querying what they know versus what they’re confabulating because the distinction doesn’t exist in them. Under the hood, their internal weights track patterns in language, not the reliability of the claims being made. Teaching a system to know when it doesn’t know, and to reliably reveal it, is surprisingly hard. As long as that remains a technical challenge, genuine doubt remains a refuge of the human. I don’t know which equilibrium we will settle into: an elevation of the pre-GPT world or a shrugging acceptance of the hybrid culture that follows. The only thing I can offer with confidence is my own uncertainty. It may be the most human trait we have left."]]></description>
<dc:subject>ai artificialintelligence llms chatbots howwewrite writing humanness fakes authenticity doubt human humans humanism krzysztofpelc 2026 fraud uncertainty confidence history photography aihallucinations recursion authorship handmade petrarch erasmus renaissance falsehoods culture chronology literature creativity machinelearning generativeai genai fabrication samueljohnson ossian homer napoleon</dc:subject>
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<item rdf:about="https://sfstandard.com/2026/07/02/america-s-250th-empire-founded-sf-has-warning/">
    <title>America’s 250th: The empire that founded SF has a warning for us | The San Francisco Standard</title>
    <dc:date>2026-07-04T13:12:00+00:00</dc:date>
    <link>https://sfstandard.com/2026/07/02/america-s-250th-empire-founded-sf-has-warning/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In his classic 1963 study “Imperial Spain 1469-1716,” J.H. Elliott argues that the decline of the empire was caused by a number of factors, including an economic crisis brought on by an endless procession of ill-conceived wars; an ossified society dominated by a reactionary church and clinging to dysfunctional ideals; a stagnant intellectual life characterized by a rejection of science and the Enlightenment; extreme nativism and an obsession with racial purity; a society divided between the very rich and the vast majority, who were very poor; rampant cronyism; and a procession of incompetent monarchs. 

Hmm. Does any of this sound familiar? 

Let’s start with unnecessary wars. If there was a single event that started the Spanish empire on its death spiral, it was King Philip II’s disastrous decision to send an “Invincible Armada” to attack England in 1588. Philip and the Spanish church were filled with holy zeal to smite the English infidels. A Jesuit prelate named Pedro de Ribadeneira wrote, “I consider this enterprise the most important undertaken by God’s Church for many hundreds of years. Every conceivable pretext for a just and holy war is to be found in this campaign. … This is a defensive, not an offensive war; one in which we are defending our sacred religion and our most holy Roman Catholic faith.” The invasion abjectly failed, the ships destroyed by a combination of English cannon, fires, and storms, at a cost of 10 million ducats — three-fourths of Philip’s annual budget. 

Wars imposed an insupportable financial burden on Spain, and its rejection of science and the Enlightenment prevented it from advancing alongside European nations that were open to new ideas. Spain’s stagnant intellectual climate was epitomized by a notorious episode that took place during the reign of Philip IV. When a junta of theologians was summoned to opine upon a proposed canal linking the Manzanares and the Tagus rivers, it declared that if God had intended the rivers to be navigable, He would have made them so. When progressive Spaniards embraced the humanist ideas of the free-thinking Dutch scholar Erasmus, the Inquisition, the powerful ecclesiastical institution charged with maintaining Catholic orthodoxy, accused him of heresy and forced him to recant his sins publicly and spend a year in seclusion in a monastery. Crucially, Elliott argues that Spain created the Inquisition precisely because Spain was more racially and religiously diverse than other European countries: “The intermingling of Christians, Jews, and Moors had created religious and racial problems of unparalleled complexity and had prompted the organization of a tribunal dedicated to a solution along the only lines that seemed feasible — the imposition of orthodoxy.” The Inquisition was driven not just by hatred of alien beliefs but by fear that even the slightest deviation from orthodoxy might open the floodgates to widespread heresy. 

The Inquisition’s obsession with ferreting out heretics was indistinguishable from its obsession with exposing and denouncing those who were racially impure; namely, Jews and Moriscos, descendants of the Moors who conquered Spain in the 8th century and ruled it for centuries. Spain’s obsession with racial purity, or limpieza de sangre (“purity of blood”), drove it to expel first its Jews, in 1492, then its Moriscos, between 1609 and 1614. The Spanish crown feared, for good reason, that even Jews or Muslims who had converted to Catholicism often secretly clung to their old beliefs. But political and economic reasons also played a role. Many Jews had attained high positions in finance and trade, and some Spanish resented their success. Similarly, many so-called Old Christians (as opposed to the Moriscos, who were known as “New Christians”) disliked the Moriscos for, as Elliott writes, “spending too little, working too hard, and breeding too fast.” 

Both expulsions had negative effects on the Spanish economy. So disastrous was the effect of the expulsion of the Moriscos that in 1633, the royal confessor wrote, “It is a very short time ago since the Moriscos were expelled — an action which did such harm to these kingdoms that it would be a good idea to have them back again, if they could be persuaded to accept our Holy Faith.” But as Elliott writes, “[W]hat was done could never be undone. The regime of the Duke of Lerma [the favorite of King Philip III, who effectively governed Spain during Philip’s reign] was never one to give much thought to the morrow, and the expulsion of the Moriscos aptly symbolized its general outlook in its total disregard for economic realities, its determination to adopt the easiest solution when confronted by admittedly intractable problems, and its tendency to give way before popular and sectarian pressures. Here was a regime that, at a time when Castile stood most in need of government, was content to follow where others led, a government that preferred panaceas to policies and had nothing but high-sounding phrases and empty gestures to offer a society that desperately needed a cure for its many ills.” 

Spain in the age of empire suffered from extremes of wealth and poverty: It had virtually no middle class. The writer Gonzalez de Cellorigo lamented in 1600, “Our republic has come to be an extreme contrast of rich and poor, and there is no means of adjusting them one to another. Our condition is one in which we have rich who loll at ease, or poor who beg, and we lack people of the middling sort, whom neither wealth nor poverty prevents from pursuing the rightful kind of business enjoined by natural law.” Elliott notes that Spain lacked what other European countries were developing: “a middling group of solid, respectable, hard-working bourgeois to bridge the gap between the two extremes.” Elliott argues that Spain’s potential middle class was lured away from productive activities by a desire to emulate the lazy, decadent aristocracy. As he writes, they “had committed the great betrayal. They had been enticed away by the false values of a disorientated society — a society of ‘the bewitched, living outside the natural order of things.’ The contempt for commerce and manual labor, the lure of easy money from investment in censos and juros [financial instruments that further drained Spain’s collapsing economy], the universal hunger for titles of nobility and social prestige — all these … had persuaded the bourgeoisie to abandon its unequal struggle, and throw in its lot with the unproductive upper classes of society.”

Spain’s decline was exacerbated by the rise of so-called validos, or royal favorites, who for decades wielded the real power in the royal court — and used their influence for massive self-enrichment. We’ve already noted the disastrous decision by one of the most prominent of these favorites, the Duke of Lerma, to expel Spain’s Moriscos. Lerma not only gorged himself at the royal trough; he was also particularly prone to being conned by even more outrageous grifters. “Lerma’s choice of confidants was uniformly disastrous,” Elliott writes. “Easily deceived by plausible rogues, he elevated to positions of great importance the most unsavory characters.” Don Pedro Franqueza, a bureaucrat tasked by Lerma to run the treasury, stole almost unbelievable amounts of money from the royal coffers and managed to obtain the title of Count of Villalonga before he was caught in 1607. Once arrested, Don Franqueza was charged with no fewer than 484 offenses, including fraud, misappropriation, bribery, extortion, embezzlement of public funds, document forgery, violation of state secrets, influence peddling, and concealment of assets. He was sentenced to life in prison and forced to  repay 1.5 million ducats, about a fifth of the Crown’s average annual expenditure. 

Finally, some of Spain’s monarchs, especially the ones who were in power during the empire’s swan song, were even worse than the validos. Sovereigns like Carlos IV, who was interested only in hunting, and his despotic, vindictive son Ferdinand VII were dreadful rulers whose incompetence led Napoleon to depose them both. Historian Stanley G. Payne described Ferdinand — during whose 19th century reign Spain lost most of its empire and whose later period is referred to as “the Ominous Decade” — as “in many ways the basest king in Spanish history. Cowardly, selfish, grasping, suspicious, and vengeful, D. Fernando seemed almost incapable of any perception of the commonwealth.” 

Spain’s decline was a long time in the making. When Anza proudly planted the Spanish flag on San Francisco soil in 1776, the great empire he represented had been rotting from within for more than a century and a half. But few could have predicted that it would collapse as suddenly as it did.

The United States isn’t Spain. But for anyone who follows the news, the parallels are inescapable — and ominous."]]></description>
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<item rdf:about="https://lithub.com/on-joan-didion-and-the-art-of-looking-back/">
    <title>Literary Hub » On Joan Didion and the Art of Looking Back</title>
    <dc:date>2026-07-04T12:33:13+00:00</dc:date>
    <link>https://lithub.com/on-joan-didion-and-the-art-of-looking-back/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Maggie McKinley Rereads One of America’s Great Nostalgists"

...

"In Thomas Wolfe’s posthumously published novel You Can’t Go Home Again (1940), protagonist George Webber finds himself in Germany amid the rise of Nazism in the 1930s and “face to face with something old and genuinely evil in the spirit of man.” Upon his return to America, Webber acknowledges that the darkness he has witnessed is not confined to Germany but is everywhere around him, a realization that “shook his inner world to its foundations.” Disillusioned, Webber reflects on the inability to return to a previous worldview, a previous self, or a previous innocence, though his realization remains tinged with longing:

<blockquote>You can’t go back home to your family, back home to your childhood, back home to romantic love, back home to a young man’s dreams of glory and fame, back home to exile, to escape to Europe and some foreign land, back home to lyricism, to singing just for singing’s sake, back home to aestheticism, to one’s youthful idea of “the artist” and the all-sufficiency of “art” and “beauty” and “love” . . . away from all the strife and conflict of the world . . . back home to someone who can help you, save you, ease you, ease the burden for you, back home to the old forms and systems of things which once seemed everlasting but which are changing all the time—back home to the escapes of Time and Memory.</blockquote>

Webber’s unsettling revelations do not end in defeatism, however; rather, he is inspired toward “a definite sense of new direction.” While he possesses a keen awareness of the corruption that surrounds him, he also exhibits a distinct optimism for the future, particularly the future of America, which he believes still has the capacity to conquer evil, and in the end he insists that “this glorious assurance is not only our living hope, but our dream to be accomplished.” Webber’s conception of the future is thus one that simultaneously encompasses and rejects a nostalgic view of the past, as his forward-looking vision is shaped by a longing for the return of a past moment that collides with the realization of its impossibility.

Of course, Wolfe is not the only American writer to contend with a nostalgic impulse that is deeply connected to experiences of chaos and change. As social, industrial, and technological shifts continued to inform art, politics, and commerce over the course of the twentieth century, writers ranging from F. Scott Fitzgerald to Toni Morrison also examined the allure of looking back, of yearning for a purportedly more stable past. Yet I would argue that there are few contemporary American writers who examine the complexity of nostalgia with more depth, breadth, curiosity, and prescience than Joan Didion. Like Wolfe before her, Didion acknowledges the multitude of ways we might define “home,” and recognizes the inevitable pull of nostalgia for a particular time, place, aesthetic, hope, ideology, or feeling even as she, too, harbors an increasing mistrust of past narratives that “once seemed everlasting.”

Yet Didion takes these ideas much further than Wolfe—and further than most writers, for that matter. Her engagement with nostalgia is not confined to a single character, publication, or era, but defines her fiction and nonfiction across decades, informing her discussions of politics, gender, rhetoric, media, and much more. Her nostalgia also becomes increasingly future-oriented, in a way that is more cautious than that of a character like George Webber, but which nevertheless undermines assessments of her worldview as nihilistic or fatalistic, and complicates common understandings of nostalgia as a purely conservative impulse."

...

"Indeed, nostalgia is at the center of nearly everything she wrote, and I argue that by investigating the various ways she engages with and defines the concept in both fiction and nonfiction, we can better understand the contradictory terms that have come to define Didion’s writing and literary persona: fatalistic and hopeful, fragile and strong, detached and connected, feminist icon and antifeminist, humble and haughty, conservative and liberal. Reading Didion’s work through the lens of nostalgia theory allows us to better understand the source of these tensions, and to reevaluate her views on American history, regional identity, hubris and imperialism, gender, political theater, the counterculture, national rhetoric, grief and loss, and more."

...

"While Didion’s cultural observations are often filtered through a personal experience of nostalgia, more often the latter functions as a critical lens that she discerningly turns onto twentieth-century American culture. At the same time, nostalgia theory becomes a tool we might turn back onto Didion’s work, useful in probing not only her own enigmatic ideas but also the ways modern American history has been narrativized, and how that impacts our cultural and political discussions in the present moment.

An interrogation of nostalgia is also, I would argue, part of her own truth-seeking project as a New Journalist, and her exploration of the allure and menace of nostalgia takes on new dimensions as she directs her gaze outward. Indeed, the nature of New Journalism as a genre allows Didion to demonstrate an acute awareness of her own narrative construction; she draws attention to the fact that her cultural criticism might be tinged with nostalgia and then proceeds to critique this tendency in herself."

...

"In both fiction and nonfiction, she documents the ways that America has used nostalgia to “pernicious” effect on a political and imperial level, a factor that continues to shape our national mythos (Where I Was From). As a nearly ubiquitous presence, nostalgia becomes a recurring theme, a character trait, a narrative perspective, a subject of her criticism, and a critical device in her work. Didion’s work emphasizes that while nostalgia can be paralyzing and foster stagnation when wielded at the institutional level and as an unquestioned worldview, political tactic, or marketing technique, it is also a natural inclination, one that allows us to make sense of our place in the world at any given moment, and can be a tool for uncovering personal truths and identifying cultural and national myths."]]></description>
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<item rdf:about="https://patrickfarenga.substack.com/p/skipping-school-a-history-of-american">
    <title>Skipping School: American Homeschooling goes Mainstream</title>
    <dc:date>2026-07-04T10:11:36+00:00</dc:date>
    <link>https://patrickfarenga.substack.com/p/skipping-school-a-history-of-american</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It’s a strange feeling to read a history of American homeschooling as one who was, and still is, actively involved in that history. Yeah, I’m old, but I didn’t think I was “historically” old until I read Skipping School: A History of American Homeschooling and How It Went Mainstream by Dixie Dillon Lane.

The book uses “national-level research sources and research from my close historical study of one high-homeschooling location—Los Angeles County, California—to make arguments both about the experience of homeschoolers and about homeschooling as a national movement and educational practice.”

Growing Without Schooling is a reader-supported publication. To receive new posts and support my work, consider becoming a free or paid subscriber.

Dr. Lane attended public schools in childhood and is now a homeschooling parent, which makes her approach to the topic more sensitive than the usual research done by homeschooling outsiders. Her engaging and wide-ranging book is focused on

<blockquote>… the particular dance between families and larger communities—some governments, some churches, some schools, some subcultures, and wider society as a whole—that characterizes homeschooling. It is not a catalog of all the players, all the subcultures, all the politicalizations, all the criticism or adulation that have some role to play in the history of homeschooling. … Instead, this book offers a bottom-up and a top-down view of homeschooling. This book seeks to find answers somewhere in the middle, answers that will offer insight to both historians and American parents generally. This is a book, first and foremost, about people.

    … When I say, then, that homeschooling has become an “educational norm” or “part of the American educational mainstream,” I do not mean to suggest that it is practiced by a majority of Americans. Rather, I mean to say that it is both practiced by enough Americans and accepted by enough Americans to be considered a minor norm within the larger American landscape.

    This is similar to how, for example, attending private school is accepted as within the realm of normal in the United States even though most American children do not attend private school.</blockquote>

Lane opens her book with California homeschooling court cases from the 1950s and 1960s that laid the groundwork for future court battles. She also writes a concise outline of the shifting educational paradigms within American schooling after World War 2 that led to these battles.

<blockquote>Both the American and Soviet governments knew that building up their respective political systems, their economic prowess, and their international influence required first, as historian David Raleigh writes, “educating the builders.” As a result, soon after the Second World War, American governments and educational experts begawan unprecedented effort to direct the reform of schooling at every level across the country. Doing this, however, required dramatically increasing government and expert (especially administrative) control over schools, privileging this over parental rights and influence.

    … from roughly 1920 to 1945, the leading lights of American education had wished not only to mold society through schools but also to require that teachers exert tremendous personal effort to adapt to the local needs of their classrooms (as they saw them), even to the point of writing textbooks to suit their own students. In other words, while schools had been moving toward expert control in those heyday years of progressive education and teacher professionalization, they did so with a profound respect for the importance of school and community ties and of teacher autonomy.

    The much more radical transformation from local to large control that occurred in the 1950s and ‘60s was a different thing altogether. This change was born not out of a lack of interest in local influence but out of a pressing fear that without a nationally overseen education, the next generation of Americans would not be able to defeat the Communists as their parents had defeated the Nazis. And now the transfer of power from ‘lay citizens to elite decision makers in government,’ as Joseph Murray has written, was moving forward far more rapidly.</blockquote>

Leaders for homeschooling emerged from the schools of this time, namely John Holt and Raymond and Dorothy Moore. John was a private school teacher, while Ray was a researcher at the US Office of Education and Dorothy was a public school teacher. Lane writes about an an influential article by the Moores in Reader’s Digest that argued

<blockquote>the family is the primary educational delivery system. … In fact, John Holt responded to the Reader’s Digest article with a letter encouraging the Moores to take their criticisms even further. Many readers, both famous and less so, agreed that the home and family were the best available setting for alternative education. And so parents, not teachers, would have to lead the way.</blockquote>

Lane’s interviews with the people in Los Angeles county who established the early local homeschooling support groups, conventions, and educational resources shows how ordinary people can create and establish in their own families and communities the changes they want in school and society .

Lane divides her book into three parts: Better at Home (1950–1990), Back to School (1990–2010), and Into the Mainstream (2010–2024). Referring to current-day mainstream homeschoolers, Lane writes:

<blockquote>… we can say with some confidence that while the desire to educate children religiously played a (sometimes highly important) part in a large number of homeschoolers’ decisions to homeschool in the early twenty-first century, the overall motivation of homeschoolers as a group was almost certainly not primarily religious and has grown to be less so over time. As numerous of the NHES (National Household Education Survey) reports have repeated, ‘parents homeschool their children for many reasons that are often unique to their family situation.’

    Thus, although a majority of homeschoolers were religious—as were a majority of Americans overall, let us not forget—religiosity did not define homeschooling whether in motivation or demography.</blockquote>

Later in this part she writes, “…it seems that post-2020 homeschooling is characterized far more by diversity of motivations, races, and income levels than it is by high religiosity, middle-class income, or white skin.”

Since the book is focused on California and presents a general history of the homeschooling movement I understand why the author doesn’t address certain issues, such as the aggressive sales and lobbying tactics the Homeschool Legal Defense Association (HSLDA) used in the 1980s and ‘90s that divided religious, secular, and nonsectarian homeschoolers. HSLDA focused on religious rights over educational freedom and children’s rights, but they were not the only group fighting for homeschoolers’ rights in those days.

John Holt often wrote about and offered advice about homeschooling court cases and legal issues and published a list of Friendly Lawyers in Growing Without Schooling (GWS) magazine that was updated regularly. Ray and Dorothy Moore were advocates for homeschooling in many court rooms throughout the 1980s. Constitutional attorney John Whitehead founded the Rutherford Institute in 1982 as “a nonprofit public interest law firm … that defends civil liberties, human rights, and religious freedoms.” Whitehead co-wrote Home Education and Constitutional Liberties: The Historical and Constitutional Arguments in Support of Home Instruction in 1984.

There were members of the National Coalition of Alternative Community Schools, such as Ed Nagel (NM) and John Boston (CA), who supported homeschoolers by creating distance learning programs and defending them in court when challenged. The Clonlara School in Michigan was an international distance learning program and it’s founder, Dr. Patricia Montgomery, spent a lot of time defending homeschoolers, unschoolers in particular, to school officials. Pat traveled and testified in courts across the US about the validity of Clonlara’s program and parents’ abilities to homeschool, usually without charge to the family. Pat also worked with independent lawyers who fought for local homeschoolers in court. Gene Burkart was a lawyer who offered legal advice and representation, often at no cost, to homeschoolers in MA from the late 1970s until his death. Such grassroots support focused on local and state homeschooling issues without the national political goals, media connections, or funding of HSLDA.

Many homeschoolers referred to joining HSLDA in this time as a legal insurance policy that you’d be foolish not to pay money for in case a school official knocked on your door—which might happen, but often did not. As one homeschooling father told me, “Their whole pitch is if you don’t join us the Boogie Man is going to get you.”

Further, HSLDA had a larger agenda beyond homeschooling that is related to Christian Nationalism (Dominionism). While Holt and the Moores decried school practices they still sought cooperation between schools and homeschoolers, whereas HSLDA had a scorched earth policy towards public schools, which they claimed were “Godless monstrosities.” I recognize the contribution of HSLDA to support homeschooling legally, but it often did so by co-opting or ignoring the grassroots efforts of homeschoolers who didn’t align with their political and religious goals.

While the noted declines in academic achievement in public schools have been recorded and argued for decades in the US, particularly since the pandemic, Lane notes that educators and the media have focused on the negative educational outcomes for some homeschooled children far more than the data indicates they should.

<blockquote>Perhaps most intriguing is data form the ACT college entrance exam on homeschooler performance. The ACT released a report in 2020 that made composite scores from public schoolers, private schoolers, and homeschoolers available over the previous two decades. The ACT’s main finding was that between 2005 and 2019, homeschoolers’ composite ACT score was significantly above that of public schoolers (and slightly below that of private schoolers): homeschoolers’ average scores have been consistently higher than those for public school students. While private school students scored even higher than homeschoolers, the difference between homeschooled and private-schooled kids was much smaller than between public-school children and homeschoolers.</blockquote>

Academic achievements are one metric to compare schools and homeschoolers, but there are other, deeper, reasons why families decide to homeschool besides getting good grades. Dr. Lane’s interviews for the book show this, and her exploration of the history of homeschooling in America shows us a bigger picture about how the drive for central control of education for state and national purposes has become a dead weight against educational change that serves local families and communities."]]></description>
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<item rdf:about="https://logicmag.io/out-of-place/mapping-black-dispossession-in-san-francisco-with-ralowe-t-ampu-and-eric-a/">
    <title>Mapping Black Dispossession in San Francisco with Ralowe T. Ampu and Eric A. Stanley</title>
    <dc:date>2026-07-04T09:30:16+00:00</dc:date>
    <link>https://logicmag.io/out-of-place/mapping-black-dispossession-in-san-francisco-with-ralowe-t-ampu-and-eric-a/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This conversation between UC Berkeley professor Eric A. Stanley and abolitionist organizer Ralowe T. Ampu maps cycles of displacement in San Francisco. Ampu traces the ongoing removal of Black life from her arrival in 1996—a year that also marks the election of the city’s first Black mayor, Willie Brown, and its first tech boom—to the present. Foregrounding the ways Black politicians spearheaded the dispossession of San Francisco’s Black communities, and drawing on a storied history of organizing against these violent modes of urban planning, Ampu provides unique insight into the everyday implications of computation as a municipal project. "]]></description>
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<item rdf:about="https://www.dukeupress.edu/before-the-fire-dogs-steal-the-sun">
    <title>Before the Fire Dogs Steal the Sun: An Elegy, by Crystal Mun-hye Baik (2026)</title>
    <dc:date>2026-07-04T09:14:53+00:00</dc:date>
    <link>https://www.dukeupress.edu/before-the-fire-dogs-steal-the-sun</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In Before the Fire Dogs Steal the Sun, Crystal Mun-hye Baik offers an intimate cultural history of war, illness, banishment, and estrangement through the experiential lens of her family. Beginning with her father's death and mother's psychiatric hold in 2022, Baik situates her parents’ lives within the enmeshed narratives of Japanese colonialism, war, and transoceanic migration, examining Korean diasporic grief as a felt form of thinking and writing, rather than an object of study. In doing so, she reckons with diasporic genealogies of precarity that have configured the everyday lives of her parents and ancestral communities. Blending different genres from narrative prose to visual essay, epistles to ancestral mourning rites, Before the Fire Dogs Steal the Sun is a meditation on the personal and ethical entanglements scholars must confront when they are implicated in the histories of violence they study.

...

“In Before the Fire Dogs Steal the Sun, Baik balances research and storytelling with expert precision. Her beautifully crystalline prose illuminates the historical depth of intimate lives and the personal stakes of social experiences. Sentence after sentence, insight after insight, this elegy grips the reader and holds them in communal embrace until the very last word. A monumental achievement.” - Vinh Nguyen, author of The Migrant Rain Falls in Reverse

“Although rooted in Baik’s deeply personal experience—her mother’s painful break from reality after her husband’s death—reading this book felt like looking into a mirror. A gift to all of us shaped by militarized diasporas and the unfinished business of war, Before the Fire Dogs Steal the Sun: An Elegy moves between memoir and cultural analysis with power and grace. In the wake of profound loss, Baik pieces together a diasporic family history from makeshift archives scattered across borders and time, offering a speculative yet searingly candid account. This is a brilliant work—moving, engaging, and quietly radical. It will stay with you, and in the best way, restore you.” - Jinah Kim, author of Postcolonial Grief: The Afterlives of the Pacific Wars in the Americas

...

Crystal Mun-hye Baik is Associate Professor and Chair of the Department of Gender and Sexuality Studies at the University of California, Riverside and is the author of Reencounters: On the Korean War and Diasporic Memory Critique.

...

Table Of Contents

Note to Readers  vii
An End Is a Return to the Beginning  1
I. Father
The Eye of the Storm  23
The Wind Phone  45
II. Mother
A Cooking Lesson  67
The Diasporic Family Album  98
III. The Memory Keeper
Grief and Return  117
Posthumous Translation  147
IV. Invocation
A Protection Spell / Cristiana Kyung-hye Baik  159
Acknowledgments  163
Notes  169
Bibliography  177
Index  183
Credits  187"

[mentioned here by Javier Arbona:

"Descolonización del patrimonio en Puerto Rico con Rafael Capó García y Javier Arbona-Homar • Sur-Urbano"
https://open.spotify.com/episode/53hnMibTVpbKx7C0OfvhAi ]]]></description>
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<item rdf:about="https://www.bbc.com/future/article/20260630-how-america-reinvented-english">
    <title>'Separate in name and power': How America reinvented English</title>
    <dc:date>2026-07-04T08:26:33+00:00</dc:date>
    <link>https://www.bbc.com/future/article/20260630-how-america-reinvented-english</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["From "deadline" to "lituation", from "prairie" to "amirite", America's linguistic independence has transformed the English language with a wealth of new words and phrases – shaping its own cultural identity in the process."]]></description>
<dc:subject>language english us 2026 history words identity culture davidrobson difference vocabulary</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=PaHezWcgCXM">
    <title>Jonathan Weber: City on the Edge with Quentin Hardy - YouTube</title>
    <dc:date>2026-07-04T08:24:59+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=PaHezWcgCXM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Jonathan Weber joins us to discuss his book,  Technology, Politics, and the Fight for the Soul of San Francisco, with Quentin Hardy.

Recorded at Green Apple Books on the Park on July 1, 2026.

About City on the Edge

The definitive and “captivating” (Marty Baron, author of Collision of Power) story of San Francisco’s meteoric transformation into a global capital of technology, and how the same creative and political forces that gave rise to its boom nearly engineered its collapse.

At the dawn of the 1990s, San Francisco was a beautiful if troubled mid-sized metropolis. It was still reeling from the AIDS epidemic and the Loma Prieta earthquake, its economy stuck in a post-industrial slump. Once considered to be the capital of the American West, and later the beating heart of the global counterculture, the mythic, fog-shrouded city at the edge of the continent faced an uncertain future.

But in that very moment, a band of free-thinking technologists, immersed in the creative zeitgeist of the city, were inventing the contemporary internet. San Francisco would undergo an epic political, social, and economic transformation as it claimed the title of tech capital of the world. Local politicians, including Gavin Newsom and Kamala Harris, advanced to the national stage. An unlikely marriage of underground culture and technological optimism gave rise to the annual reverie known as Burning Man.

This should have been a happy story for San Francisco. But as the city’s tech economy roared, a host of urban ills lurked in the shadows: homelessness, drug addiction, mental illness, and a crippling lack of new housing. The city’s famous left-wing political establishment struggled to get its arms around the problems, becoming a punching bag for President Trump and the new right. When the pandemic arrived in 2020, it created new crises and laid old ones bare, shattering a “City Family” that had ruled politically for more than thirty years and prompting a sharp rightward turn by the once-liberal tech industry."]]></description>
<dc:subject>jonathanweber quentinhardy sanfrancisco history technology politics policy 1990s dotcomboom dotcombust gentrification lomaprietaearthquake economics conunterculture californianideology capitalism gavinnewsom kamalaharris burningman libertarianism homelessness fdrugs drugaddiction mentalillness society left establisment donaldtrump 2020 pandemic covid-19 coronavirus technindustry</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=SIekA9-EIbk">
    <title>Robin D.G. Kelley on the Hypocrisy of the Declaration of Independence - YouTube</title>
    <dc:date>2026-07-04T08:22:19+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=SIekA9-EIbk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ahead of the July Fourth holiday and the 250th anniversary of the Declaration of Independence, we speak with the acclaimed scholar Robin D. G. Kelley, who examines how Black radicals have interpreted the document throughout U.S. history in a new essay for Hammer & Hope. Although the declaration famously asserts that "all men are created equal," Kelley says that clearly did not extend to Indigenous or enslaved Black people. "When the drafters developed this declaration, they assumed that human beings were basically white men," he says. But despite the "hypocrisy" of the declaration, many Black radicals still found value in its words, including a "justification for rebellion," says Kelley."]]></description>
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    <title>American Progress Was an Optical Illusion | The MIT Press Reader</title>
    <dc:date>2026-07-04T08:17:58+00:00</dc:date>
    <link>https://thereader.mitpress.mit.edu/american-progress-was-an-optical-illusion/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The turn-of-the-century energy transition dazzled the nation — while concealing segregation, extraction, and ruin."]]></description>
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</item>
<item rdf:about="https://hedgehogreview.com/issues/the-fading-promise-of-higher-education/articles/the-universitys-never-ending-crisis">
    <title>The University’s Never-Ending Crisis | The Fading Promise of Higher Education | Issues | The Hedgehog Review</title>
    <dc:date>2026-07-04T08:06:09+00:00</dc:date>
    <link>https://hedgehogreview.com/issues/the-fading-promise-of-higher-education/articles/the-universitys-never-ending-crisis</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Higher education has dealt with epistemic revolution before."]]></description>
<dc:subject>benjaminbernard 2026 highered highereducation academia colleges universities history change crisis education authority humanities liberalarts revolution upheaval truth expertise publipurpose purpose chage adaptation enlightenment epistemology science scholarship socialcontract knowledge institutions rupture credentials charlatans theology</dc:subject>
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<item rdf:about="https://www.theguardian.com/us-news/ng-interactive/2026/jul/02/us-national-parks-history-censorship">
    <title>‘A sanitized view of America’: inside Trump’s campaign to erase US history from national parks | National parks | The Guardian</title>
    <dc:date>2026-07-04T08:03:54+00:00</dc:date>
    <link>https://www.theguardian.com/us-news/ng-interactive/2026/jul/02/us-national-parks-history-censorship</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Critics say the Trump administration is trying to rewrite and whitewash history by removing and altering scores of signs on public lands"]]></description>
<dc:subject>2026 nationalparks history visualization donaldtrump publicland sings narrative erasure</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=56ZWnjnN7Vc">
    <title>Mapping the ADL’s Origins in Settler-Colonial Liberalism, State Power, &amp; Civil Rights as Cover... - YouTube</title>
    <dc:date>2026-07-04T06:17:35+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=56ZWnjnN7Vc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode we are joined by Emmaia Gelman, author of The Anti-Defamation League and the Racial State, a critical history of the ADL as a Cold War neoconservative institution. Gelman excavates the Anti-Defamation League's origins as a white, settler colonial institution founded by German-Jewish elites—not to combat antisemitism broadly, but to manage class respectability and suppress Eastern European Jewish immigrant socialists whom they viewed as a racial and social threat. 

 Gelman looks back at how early Jewish settlers had built fortunes through participation in 19th-century US territorial expansion, Indigenous dispossession, and slavery's economic system, understanding themselves as white Europeans racially distinct from the "vermin" arriving from the Pale of Settlement. The ADL and its predecessor, the American Jewish Committee (founded 1906), operated as Progressive Era eugenicist charities designed to "correct and fix" rather than support self-determination, preemptively capturing Jewish political identity to prevent autonomous radical organizing.

 Gelman traces how the ADL evolved from an instrument of McCarthyite purges—coordinating mass firings of Jewish leftists in 1951, offering its services to McCarthy committee members, and abandoning Julius and Ethel Rosenberg to execution while denying antisemitism played any role in their prosecution (the judge who sentenced them sat on the ADL's Civil Rights Committee)—into a key architect of Cold War anti-communism and neoconservative "democracy promotion." The organization attacked Arab League representatives speaking about Zionist violence in Palestine as early as 1946, treating Palestinian and Arab organizing as "foreign insurgency" while framing Jewish fundraising for Israeli settlement as natural civic participation. After Israel's 1967 military victory, the ADL strategically re-racialized Jews as non-white within the framework of race liberalism, allowing it to cast Israeli militarism as defensive racial liberation and Arab calls for refugee return as antisemitic rather than anti-colonial. This racial pivot occurred precisely as European Jews had achieved economic whiteness through the GI Bill, suburbanization, and the collapse of university quotas—benefits systematically denied to Black populations through redlining.

 Emmaia Gelman is the author of The Anti-Defamation League and the Racial State, a critical history of the Anti-Defamation League as a Cold War neoconservative institution (UC Press, 2026) and co-editor of The Anti-Defamation League: A Critical Reader (Pluto Press, 2026). She co-hosts the podcast Unpacking Zionism. Emmaia is co-chair of the American Studies Association Caucus on Academic and Community Activism, and a longtime activist in New York City.

 She is the founding director of the Institute for the Critical Study of Zionism, which examines the political and ideological work of Zionist institutions in Palestine and transnational contexts. She researches the history of ideas about race, queerness, safety, and rights, and their production as levers in surveillance, “anti-terror”, and war. Her teaching spans academic and community spaces."

[also here:
https://millennialsarekillingcapitalism.libsyn.com/mapping-the-adls-origins-in-settler-colonial-liberalism-state-power-civil-rights-as-cover-with-emmaia-gelman 

See also:

The Anti-Defamation League and the Racial State, by Emmaia Gelman (2026)
https://www.ucpress.edu/books/the-anti-defamation-league-and-the-racial-state/hardcover 

Institute for the Critical Study of Zionism
https://criticalzionismstudies.org/ ]]]></description>
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<item rdf:about="https://open.spotify.com/episode/53hnMibTVpbKx7C0OfvhAi">
    <title>Descolonización del patrimonio en Puerto Rico con Rafael Capó García y Javier Arbona-Homar • Sur-Urbano</title>
    <dc:date>2026-07-03T22:56:24+00:00</dc:date>
    <link>https://open.spotify.com/episode/53hnMibTVpbKx7C0OfvhAi</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Puerto Rico: Un archipiélago que, cada año, recibe a millones de turistas. Muchos de estos visitantes llegan a un lugar que, por décadas, se ha posicionado en una ruta de consumo caribeño – un lugar famoso por fantasías tropicales de ron, cigarros, café y, más recientemente, reggaetón. Si queremos ser más específicos, el Viejo San Juan, el sector colonial de la capital de Puerto Rico, está organizado en torno a satisfacer al visitante con sus restaurantes de comida criolla, coctelerías, tiendas y una proliferación de alquileres a corto plazo. Pero este modelo termina volviéndose insostenible para quienes la habitan. Detrás de las campañas publicitarias cuidadosamente diseñadas para atraer a turistas a un destino familiar y convenientemente situado “dentro” de los Estados Unidos, se oculta una historia incómoda de guerra, racismo y represión violenta.

Hay muchas personas en Puerto Rico cuestionando el espacio público y excavando las historias que existen debajo de cada monumento, de cada estatua, de cada ciudad y su infraestructura. Una de esas personas es Rafael Capó García, el fundador de Memoria (De)Colonial – un proyecto en Puerto Rico que ofrece recorridos históricos en San Juan. Los guías interrogan los legados coloniales de la herencia y el patrimonio puertorriqueño. Esto lo hacen a través de un lente decolonial y antirracista, y el proyecto tiene como misión promover perspectivas críticas en el momento de acercarnos a un monumento histórico. Pueden conocer más de su proyecto aquí:

https://memoriadecolonial.com/

Para pensar más en este acercamiento hacia los monumentos, nos sentamos también con Javier Arbona-Homar, un profesor puertorriqueño en UC Davis quien se enfoca en el diseño y en los estudios explosivos, es decir, cómo las explosiones transformaron la política espacial de los paisajes. Pueden encontrar su libro más reciente, “Explosivity Following What Remains”, aquí:

https://www.upress.umn.edu/9781517918842/explosivity/ "]]></description>
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    <title>BitTorrent’s disastrous, legendary, and controversial story | The Verge</title>
    <dc:date>2026-07-03T09:40:08+00:00</dc:date>
    <link>https://www.theverge.com/tech/959848/bittorrent-story-25-years-piracy</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The file-sharing app launched 25 years ago and unleashed a wave of piracy that would shake Hollywood to its core."]]></description>
<dc:subject>bitttorrent 2026 history internet web online p2p filesharing freeculture piracy software film music decentralization hollywood jankoroettgers</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=cgPns2rB238">
    <title>Dancing the Revolution: From Dancehall to Reggaetón - YouTube</title>
    <dc:date>2026-07-01T08:27:07+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=cgPns2rB238</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this documentary created for Dancing the Revolution: From Dancehall to Reggaetón, scholars and artists from Kingston, Jamaica, and San Juan, Puerto Rico, discuss the power of dancehall and reggaetón as transformative music genres and cultural movements. Interspersed with footage from inside dancehalls and clubs, the exhibition video brings you into the energetic spaces that have inspired countless artists across decades.   

Dancing the Revolution: From Dancehall to Reggaetón is a major exhibition that explores and expands the visual, political, and spiritual histories of dancehall and reggaetón through contemporary art—two dynamic genres that have transcended their grassroots origins to shape global culture. From Kingston to San Juan through Panama, New York City, and London, Dancing the Revolution positions music and dance as a revolutionary practice for collective liberation rooted in the struggle against colonial oppression.

Dancehall and reggaetón are not only musical genres but cultural practices and powerful expressions of resistance and joy—reminders of the Caribbean’s centuries-old traditions of dance and music as means of liberation and protest rooted in Black Atlantic history and culture. Dancing the Revolution showcases pivotal moments and themes from these histories, starting with the sound system, a mobile disco that embodies both a community experience and a vital civic institution.

Presenting work across varied mediums, Dancing the Revolution includes painting, sound sculptures, installations, photographs, and video, showcasing how artists have been and continue to be inspired by these histories and the visual forms that emerge from them. The exhibition features more than forty contemporary artists, including Isaac Julien, Edra Soto, Alberta Whittle, Carolina Caycedo, and Lee “Scratch” Perry. A special commissioned mixtape project by Juan Rivera invites visitors to learn about the evolution of these popular genres in Panama and hear the iconic songs that have paved the way for the global phenomenon of reggaetón.

Dancing the Revolution considers music and dance as powerful tools for sexual and political liberation. The exhibition’s title is inspired by the shifting RPMs (revolutions per minute) that mark the tempo and history of Caribbean popular music, as well as by the historic events now known as the Verano del 19, or Summer of 2019, in San Juan, Puerto Rico; multisectoral protests demanding the resignation of then-Governor Ricardo Roselló. On July 17, the same day that Roselló resigned, LGBTQ+ and feminist activists led perreo combativo, or “combative twerking” on the steps of San Juan Cathedral, transforming reggaetón’s characteristic dance into a form of political protest. This reclamation of public space through dance—an act deeply rooted in dancehall history and culture—demonstrates how music and dance can serve as bold acts of collective resistance and emancipation.

Dancing the Revolution: From Dancehall to Reggaetón is curated by Carla Acevedo-Yates, former Marilyn and Larry Fields Curator and Director of Curatorial Initiatives, with Cecilia González Godino, former Marjorie Susman Curatorial Fellow, Iris Colburn, Curatorial Associate, Nolan Jimbo, Assistant Curator, and nibia pastrana santiago, Curatorial Consultant. The exhibition is designed by SKETCH | Johann Wolfschoon, Panamá."]]></description>
<dc:subject>dancehall raggaetón 2026 via:javierarbona music kingston jamaica sanjuan puertorico culture politics isaacjulien edrasoto albertawhittle carolinacaycedo leeperry scratchperry ricardososelló 2019 history nyc london panamá resistance joy workingclass caribbean dance sexuality social society jdnegro félixrodrríguez andrésramos djvelcro nibiapastranasantiago matthewmccarthy maxinewalters donnahope geraldlevy bogle sonjahstanleyniaah ninjaman gabreselassie danieldíaz pórodil identity gender bodies thenoise catholicchurch catholicism conservatism revoltion underground perreo censorship criminalization</dc:subject>
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<item rdf:about="https://www.buildhollywood.co.uk/features/walk/">
    <title>WALK – monthly urban art walks with Alisa Oleva - BUILDHOLLYWOOD</title>
    <dc:date>2026-06-29T05:44:15+00:00</dc:date>
    <link>https://www.buildhollywood.co.uk/features/walk/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A series of free monthly urban art walks over a period of one year.

As part of our latest Your Space Or Mine project, we appointed performance and walking artist Alisa Oleva as Artist in Residence, commissioned to work from BUILDHOLLYWOOD’s creative space, The CarWash, in Shoreditch.

“Each month I will host a walk which will start at The CarWash venue and then venture into the surrounding neighbourhood. Every walk will have a different theme, exploring the everyday, sensorial ways of engaging with the city, sounds, textures, memories and histories, emotional map-making, and the politics of public space” – Alisa Oleva.

Where does the city take you? Where do you turn next? Who walks these streets? What’s the sound of your own footsteps? Who owns the city? What’s here, and what do we wish was still here? Where do you find yourself now? These are the questions that Alisa explored on her experimental urban walks.

Over the past 12 months, Alisa’s walks have offered an act of collective close looking and reimagining – opening up spaces we don’t usually notice to make visible different ways of being in, and thinking about, the city.

To celebrate the end of our WALK series, we hosted a final Gathering event on the 20th July, which was an opportunity for past participants and for those who are curious to come together to celebrate over walking, sharing food, map making and conversations. The BUILDHOLLYWOOD CarWash has been the starting and finishing point of each event and we were excited to host the final Gathering at this space once again. "]]></description>
<dc:subject>alisaoleva walking art situationist psychogeography 2024 walkshops senses sensory urban cities memory history maps mapmaking mapping publicspace</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=48D-k1ghaL8">
    <title>Why It Feels Like Your Healthcare System Hates You - YouTube</title>
    <dc:date>2026-06-28T23:33:28+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=48D-k1ghaL8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Hey friends, welcome back. Missed yall.

I went to the hospital recently, the very first time since being laid off a few years ago and was completely thrown off with the bill. 
And by bill, I mean the many billllsssss, I received. 

I had been avoiding going to the doctor for as long as possible without even realizing it, and when I finally went, I realized, how legitimately out of touch i was. I had had insurance for the previous 10 years with no gaps and didn't know how bad it was out here.
 
it made me fall down a rabbit hole of trying to understand what the hell we did to the American healthcare system to be treated this way. 

this video is part one of those findings.

hint: nothing. we did nothing other than exist under a for profit system loyal to shareholders.

ive been looking for resources to share to get activated and plugged in i and found ‪@OneNationOvercharged‬ as one of the orgs already doing a lot of work in this space, if anything in this video resonated with you, check them out and check out part two of this series in a few weeks,
https://onenationovercharged.com/

I know right now is such an insane time for a lot of us and so many of us have no clue what to do or how to even process so next week we will have much more of a deep dive and tackle the topic: 

what happens next when fascism wins elections?

See you in the next one.❤️"]]></description>
<dc:subject>dasiasade us health healthcare eisenhower dwightdeisenhower medicare medicaid healthinsurance maha maga illness medicine fascism history 2026 hospitals greed regulation profits policy markets prices deregulation business socialism capitalism codecreep hospitalization systems systemsthinking healthcaresystem accountability profit medicalbankruptcy medicaldebt universalhealthcare</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=4FZy1lBNykA">
    <title>The Richest Country Is Pretty Mid Now - YouTube</title>
    <dc:date>2026-06-28T22:50:35+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=4FZy1lBNykA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""Leveragism" is a term I made up, and it describes what the American economy is increasingly heading towards. As you will see, this is really bad news. 

0:00 - About Capitalism
3:53 - Political Leverage
6:01 - The Gold Trap
8:00 - The Rug Pull
11:34 - The Bond Trap
15:23 - Classical Leverage
19:00 - Debts R' Us
20:32 - AI Circlejerk
22:45 - My Awesome Trip To Israel 
29:09 - Authoritarian Leverage
35:01 - Siphoning Your 401K
39:02 - Time and the Smokescreen of Numbers"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=wQDPXgB00pw">
    <title>Israel's dream of ruling the region is over, its decline has begun | Mustafa Barghouti |UNAPOLOGETIC - YouTube</title>
    <dc:date>2026-06-28T00:32:44+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=wQDPXgB00pw</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[""Now Netanyahu has failed. Iran was not broken. Arab countries now realise that relying on Israel is a death sentence."

In this episode of UNAPOLOGETIC, we sat down in studio with Mustafa Barghouti, Palestinian physician, leader of the Palestinian National Initiative and co-founder of the Palestinian Medical Relief Society. Barghouti argues that Israel's two strategic goals, imperial domination of the Middle East and normalisation with Arab states, have both collapsed, and that this marks the beginning of its decline.

Across the conversation he sets out the scale of the atrocity in Gaza, the slow strangulation of life in the West Bank, and the transformation of Israeli society towards what he describes as fascism. He explains why the regional war with Iran ended in strategic failure for Netanyahu, why Oslo and the 2005 Gaza disengagement were traps rather than concessions, and why he refuses to accept any framing that places oppressor and oppressed on equal footing.

Barghouti also turns to the question of survival and resistance, from the 90 midwives employed in the first weeks of the war to the clinics rebuilt multiple times under bombardment, and makes the case that Palestine has become the global measure of commitment to justice. Despite everything, he ends on a note of defiance and hope.

UNAPOLOGETIC is hosted by Ashfaaq Carim.

00:00 Intro highlights
01:37 Welcome to the show
03:09 Did you expect this enemy
04:55 Fascism inside Israeli society
06:05 What two years brought
08:30 The scale of atrocity
10:36 How Oslo deceived everyone
13:48 What you do not see
15:25 Strangling the West Bank
20:38 The two state hypocrisy
22:30 Did the Iran war backfire
24:01 Netanyahu's two imperial goals
27:17 Netanyahu has failed
28:47 Steadfastness as resistance
32:30 Sumud with resistance
33:54 The demographic battle
34:47 Why Palestinians must stay
37:12 Disarming Palestinian leadership
38:24 Authority without authority
42:18 The Beijing declaration
44:38 Do not blame victims
46:06 Shifting opinion in the West
48:45 Refusing the false equivalence debate
52:42 The 2005 Gaza disengagement trap
57:32 The miracle Israel cannot kill
1:03:03 Final thoughts
1:03:48 Palestine, the global justice issue"]]></description>
<dc:subject>mustafabarghouti ashfaaqcarim palestine israel gaza genocide ethniccleansing settlercolonialism zionism imperialism colonialism colonization apartheid 1948 westbank occupation benjaminnetanyahu history atrocity deception resistance authority 2025 2023 2026 2024 globaljustice settlers settlements ramallah sumud demographics society antizionism arabstates normalization fascism oppression war intifada firstintifada secondintifada palestinianauthority unrwa osloaccords dispossession nakba displacement jerusalem eastjerusalem twostatesolution bds boycott divestment sanctions internationalwar warcrimes accountability icc icj southafrica iran lebanon falseequivalence geopolitics syria golanheights itamarben-gvir un greaterisrael middleast expansion expansionism iraq iraqwar hillaryclinton ehudbarak us egypt reconstruction assassination leadership torture hamas beijingdeclaration operationalaqsaflood publicopinion fatah racism supremacy tuckercarlson candaceowens piersmorgan islamophobia marjorietayorgreene megynkell</dc:subject>
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<item rdf:about="https://missionlocal.org/2026/06/glen-galaich-control-book-stupski-foundation/">
    <title>Q&amp;A: Glen Galaich on his new philanthropy book, 'Control'</title>
    <dc:date>2026-06-27T04:31:19+00:00</dc:date>
    <link>https://missionlocal.org/2026/06/glen-galaich-control-book-stupski-foundation/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["President of large San Francisco foundation on his new book, ‘Control,’ and why big giving falls short"]]></description>
<dc:subject>glengalaich joerivanobarros 2026 charitableindustrialcomplex philanthropicindustrialcomplex philanthropy charities charity taxes taxavoidance taxevasion siliconvalley sanfrancisco control power inequality foundations andrewcarnegie robberbarons gildedage democracy oligarchy billionaires johndrockefeller society socialsafetynet incometax robertreich 2020 georgefloyd sergeybrin larrypage markzuckerberg jeffbezos ibramkendi conversiontherapy health healthcare publichealth influence wealth 2017 2018 2019 2001 economics economy alfredsloan russellsage jaypritzker conradhilton history</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:48f54a41663c/</dc:identifier>
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<item rdf:about="https://psyche.co/videos/the-hidden-rules-of-the-game-that-dictate-how-we-navigate-the-world">
    <title>The hidden rules that dictate how we navigate the world | Psyche Videos</title>
    <dc:date>2026-06-26T13:29:47+00:00</dc:date>
    <link>https://psyche.co/videos/the-hidden-rules-of-the-game-that-dictate-how-we-navigate-the-world</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How free are we really, if human behaviour embodies the complex, intertwined webs of society and history?"

...

"Pierre Bourdieu: habitus

The hidden ‘rules of the game’ that dictate how we navigate the world

When someone enters adulthood, how do they distinguish an outlandish dream from a life they can reasonably expect to build? When someone enters a party, how can they navigate that complex social landscape without making a fool of themselves? For the French sociologist Pierre Bourdieu (1930-2002), the answers to these questions were found in the elaborate, subconsciously encoded ‘rules of the game’ that shape our lives: a system he called the habitus. While these hidden maps of possibility differ from person to person, they’re nonetheless intertwined with the complex webs of society and history. In this short, the UK video essayist Lewis Waller of the YouTube channel Then & Now offers an accessible introduction to the idea. He also explores criticisms of the concept and examines how it has shaped research on the relationship between class and behaviour in the decades since Bourdieu first introduced it."

[direct link to video:

“Introduction to Bourdieu: Habitus”
https://www.youtube.com/watch?v=WvzahvBpd_A

“In this introduction to Pierre Bourdieu, I look at a number of his key concepts: Habitus, Field & Cultural Capital, while focusing primarily on habitus. First I contextualize Bourdieu's sociology in the debates between structuralism, existentialism, and postmodernism. I look at how Bourdieu can help us understand emotions, class and children's health inequalities.”]]]></description>
<dc:subject>pierrebourdieu 2026 habitus rules life society history behavior living sociology structuralism postmodernism existentialism emotions class inequality social howwelive</dc:subject>
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<item rdf:about="https://timothyburke.substack.com/p/academia-epistemological-graveyards">
    <title>Academia: Epistemological Graveyards We (Mostly) Whistle Past</title>
    <dc:date>2026-06-26T11:56:35+00:00</dc:date>
    <link>https://timothyburke.substack.com/p/academia-epistemological-graveyards</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When I read across a broad range of both qualitative and quantitative work in the social sciences, I really find myself epistemologically uneasy about the underlying conceptual weaknesses lurking underneath a wide variety of confident claims and supposedly established paradigms. Some of this unease extends even into more humanistic work, but I find there is at least some acknowledgement in that quadrant of academia of just how difficult a number of difficult problems are. (Except when humanists draw in social science to make empirical claims that then justify particular interpretations or readings…) Among the many reasons I dislike the bashing of humanistic or qualitative social sciences that appears in polemics like the recently released Vanderbilt report is that I don’t think quantitatively-based social sciences have any right to be as confident as they sometimes are about their own claims—in many cases, tautological models and datasets that conceal the limitations of their creation are used to make very broad claims that go well beyond what the data can bear. In other cases, those same models and techniques are used to make predictive claims that fail time and time again to hold up, which somehow never seems to perturb the confidence that goes with such claims.

For many of the kinds of epistemological maneuvers that I find questionable, I don’t know that there’s a better way to arrive at arguments, interpretations, or recommended interventions. What I’d prefer is considerably more intellectual and philosophical humility about claims along those lines, first among scholars but then radiating outward into political leadership, policy analysis, and even the way people apply expert claims to everyday life. So I am arguing less here about preferred methodologies and more about preferred affect, the “enactment” of social claims.

I’ll just name six kinds of metacognitive, metadisciplinary questions that I think are worked unsatisfyingly in a lot of social science, often because of methodological or disciplinary reductionism.

1. How do we know what people believe to be true or plausible about the world? Both as individuals and collectively.

We ask people to tell us what they believe in polls, in surveys, in interviews. We interpret texts, art, and performance made by people as a kind of artifactual tracing of inner beliefs. We look at data of recordable behavior in the world as “revealed belief” (which the believer may or may not be consciously aware of). We conduct laboratory experiments and use neuroscientific instruments to try and trace cognitive processes that correspond to belief, bias, inclination, common sense.

Much of this work for the sake of making concrete claims treats belief, ideas, common sense, and predisposition as singular and distinct. E.g., a person either believes in God or science or romantic love or a person does not. A person either believes in treating other people fairly or they believe in taking every advantage and looking out for #1. Whereas it is at least possible that what we call beliefs are usually a probabilistic fog of inclinations or orientations that collapse into something singular when we ask them to be communicated or when circumstances create a confined topography in which “belief” can be felt and articulated. Maybe we don’t really even “believe” what we testify to believing, or know some of the beliefs that guide our daily actions. In other disciplinary contexts like psychology where it may be well-understood that belief or bias are more like general orientations that do not necessarily exist in the mind as fixed propositions, interpretations get hazy when we have to explain why, when and how the probabilities collapse into decisions, actions, allegiances, or concrete motivations not in terms of models but in terms of visible actions in the world both by individuals and collectivities. If you think of people as having particular dispositions or orientations in terms of beliefs, why are they different? Those determinations tend to get punted to vague naturalistic attributions to evolution and environment that are truistic or axiomatic rather than empirical and demonstrable in any specific case.

Another problem that historians and anthropologists are more sensitive to: everything we think we know in social science about how people think and believe is highly skewed towards the last fifty years and towards European and American populations and individuals.

Put it all together and you might be standing on firmer ground, but even in mixed-methods research, something epistemologically important is always going to be left out of the resulting interpretation. Much of the time we don’t even get that close.

2. Relatedly, how do what people believe or think or hold as common sense actually influence what they do in the world? Both as individuals and at larger social scales?

Much of the time in both popular and academic interpretation, we handle these claims through hindsight. Something happens that has the concreteness that we see as an “action” and we try to locate its psychological, cognitive or ‘cultural’ priors. A person does something, a group or class of people act together, and we identify a precursor belief, idea or psychological disposition as the cause of what they did. When the action we’re talking about is individual, we often privilege attributions that are highly particular unless the individual in question belongs to a class or group that are associated with highly prevalent stereotypes. When the action we’re talking about is massified, we often invoke ideas about universal cognitive and psychological mechanisms that are asserted to exist in all people to some extent or another—utility maximization, sex drive, rational self-interest, the will to power, the Big Five personality traits, and so on. Or we point to physiological and environmental mechanisms that dictate action that are imagined to be largely independent of conscious thought: fight-or-flight, addiction, trauma, bias.

Problems: Issues carry over from the problems of determining what people believe or think. Moreover, “action” has the same kind of problem—often actions bleed into one another, are complicatedly indeterminate, or only becomes “actions” when they produce reactions. If I wave my hands wildly after writing this sentence and no one sees me do that, have I acted?

We either think about “agentive” actions that presume a more or less liberal subjectivity, an “I” that is conscious and self-aware and chooses to do something, or we think of unconscious and unwilled actions that we tend to think of as everyday, repeated, structural. But “agentive” actions are often a convention of narrative, a post-facto isolation of a “decisive moment” from everything else that individuals, groups and crowds did within a constrained time period. They also need visibility to count as actions—a purely internal resolve, experienced as an action phenomenologically, is only called action when it expresses into something that can be seen in the world. Individuals often say that they decided at a particular time to change or to do something but that the first opportunity to act on that was days or weeks later. We often want the moment of the action to refer to a mental ‘cause’ that is temporally local to that moment, and that might not be so. We don’t have reliable ways of proving that various allegedly universal mechanisms actually exist cognitively, or actually cause behavior: most of them are both pattern-recognizing and pattern-creating, e.g., they lead us to filter the complexity and chaos of empirically documentable actions into the patterns that domestic those actions into interpretations. We don’t have fully reliable ways to account for how experiences of conscious thought interact with actions attributed to embodied or unconscious causes. Psychological modellings of the relation between thought and action are notoriously bad at predicting what trends will emerge in behavior in the near-term future.

The problem of making big claims from modern and Western data is also just as acute here.

3. How do decisions actually emerge out of institutional and governmental leaderships?

This is a sub-question of #2 but it points at something that especially frustrates me about certain branches of social science. It is really striking at times how little some fields of scholarship pay empirical attention to the real processes of how states or institutions gather and transmit information from the wider world into their specific infrastructures, how or whether that information is translated and transmitted from the people who gather it up and down various hierarchies or networks, whether that information actually is put to use in shaping decisions, and for that matter, whether decisions are in a formal sense actually consciously or deliberately taken—at least some studies of institutional processes suggest to me that a fair amount of the time, “decisions” are, like “actions”, a post-facto story told about more implicit, tacit and assumed activities that come to look like decisions the more they are narrated as such.

The presumption that more information—or the suppression of information—correlates to or causes something like institutional effectiveness or success is so profound in some fields of social science and yet is frequently based on little to nothing in terms of data or evidence. There are specific micro-contexts where better information produces “winning outcomes” but in more complex structures it is neither clear that better information produces power or that power always is synonymous with effectiveness and success. (e.g., sometimes maximizing power produces reactions or instabilities which very immediately threaten the maintenance of power.)

4. What aggregates of people are meaningful when it comes to talking about thoughts, feelings and actions? How do groups and collectivities structure thought and action?

Are social classes and collectivities “real” cognitively or in everyday practice? How persistently present are they in how we think, how we identify, how we act, how we represent?

Most social scientists understand our definitions of groups to be models or approximations but we often come to treat them as empirically real and in so doing often effect change in the subjects we’re seeking to describe. E.g., efforts to define “middle-class” as a politically central identity in American life after 1945 led to many Americans saying that they believed they were middle-class even when data-driven definitions of socioeconomic class suggested otherwise. Talking about “adolescents” as a distinctive group in social science seems to have created adolescence as a group experience, or at least reified a much more inchoate understanding. So this at least a good question to think about what social science does not always think about, which is how social science about a particular subject can shape—accidentally or intentionally—what it is trying to study.

That said, we do think about this point sometimes, and generally there is a lot of work that’s been done on how ideas about groups shape the social reality of groups and how or when groups do seem to meaningfully coordinate actions of individuals who may be isolated spatially and even temporally from one another. But all of this work lives alongside a much more debased language, both scholarly and popular, that relies on groups that are either debatably real or that have extremely weak effects on most of their supposed members.

5. What is actually happening in unmeasured economies, political systems, and sociocultural domains?

So much social science goes to where the data is and forgets what we often tell ourselves, that what we want to know has to lie in data we don’t have. As the commonplace example notes, it’s the planes that got shot down that you want to examine in order to understand how to improve rates of survival.

Sometimes social scientists at least recognize the scale of what we don’t know. In studies of Africa, at least some economists and political scientists recognize that official data compiled on formal economies tells you very little about the actual value and labor circulating in a given national economy, for example. But the list of what we don’t know about the contemporary world is vast and sometimes plainly dwarfs the causal significance of what we have good data about. Social scientists write about military coups, for example, but we know extremely little about the internal nature of most such coups, just as we know relatively little about how some authoritarian governments operate internally or how many privately-held corporations work. Several major exposes like the Panama Papers suggest the scale of capital moving around the world that is unmeasured and untaxed by any government, but social scientists largely prefer to treat what we can see and document as more important. Our understanding of many illegal activities comes through law enforcement agencies, which are hardly reliable sources of data in multiple ways. And so on. Social scientists have fierce arguments about proxy models that aim to create data that doesn’t exist by design or to correct data that is meant to be disinformation and then we often forget the underlying epistemologies involved in making those proxies and the numerous other kinds of consequential information that we don’t even approximate.

6. Why does change happen? Where do new thoughts, new behaviors, new group concepts, new institutional infrastructures, etc., come from?


Historians think they have a handle on this question, but because they do, they also know it’s a theoretical and philosophical minefield. E.g., we do not have a fixed disciplinary position on the underlying engines of change, but instead have to engage it empirically every single time we study what seems like an example of change over time in the past.

We’re not even sure often that there was change: one historian’s revolutionary break will be rendered as continuity by another historian. One historian’s dogged insistence that serfs and peasants are approximately the same kind of servile social formation in relation to agricultural production separated by minor contextual details will be aggressively countered by another historian who insists that there aren’t even “serfs” or “peasants” as comparative social groupings within particular time periods but only many non-comparable forms of social organization of agriculture in different times and places.

    But at least historians and anthropologists know that change is something to think and argue about. I often feel that other social sciences, especially psychology and economics, have extremely attenuated ways to account for or even recognize change to the point of making some of their work implicitly inaccurate because of that presentism."]]></description>
<dc:subject>timothyburke socialscience socialsciences humility history anthropology economics psychology change revolution panamapapers notknowing data politics culture society sociology experience collectives class everyday information academia highered highereducation institutions governance government decisionmaking behavior human humans hindsight cognition personality trauma addiction bias epistemology phenomenology howwethink thinking collectivity collectivities collectivism neuroscience belief beliefs metacognition inclination polemics datasets confidence policy analysis socialclaims danieldiermeier</dc:subject>
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<item rdf:about="https://www.theideasletter.org/essay/the-century-of-eric-hobsbawm/">
    <title>The Century of Eric Hobsbawm</title>
    <dc:date>2026-06-26T07:08:12+00:00</dc:date>
    <link>https://www.theideasletter.org/essay/the-century-of-eric-hobsbawm/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[https://www.theideasletter.org/issue/la-longue-duree/

"Enzo Traverso is one of the most esteemed intellectual historians of our time, and Eric Hobsbawm is arguably the greatest historian of the twentieth century. What an honor to feature an essay by Traverso that takes the measure of a forthcomingintellectual biography of Hobsbawm. Hobsbawm wrote from a Marxist perspective yet always rejected reductive determinism, emphasizing complex interactions among class, culture, and contingency. Traverso’s essay is in part a lament for Hobsbawm’s brand of historical writing."]]]></description>
<dc:subject>enzotraverso 2026 erichobswam biography history writing</dc:subject>
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<item rdf:about="https://www.youtube.com/playlist?list=PLdQsPIV5nH-zUiEc6yRm0NwEzeoDf0nxS">
    <title>Chile En Marcha - YouTube</title>
    <dc:date>2026-06-26T04:24:20+00:00</dc:date>
    <link>https://www.youtube.com/playlist?list=PLdQsPIV5nH-zUiEc6yRm0NwEzeoDf0nxS</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["¡Llega un gran estreno a nuestras pantallas! Sumérgete en el archivo histórico del país con Chile en marcha: noticias de un futuro imaginado. 

Los años 60 cambiaron al mundo entero y nuestro país no fue la excepción. Esta serie documental rescata un verdadero tesoro audiovisual: el noticiero “Chile en Marcha”, filmado entre 1965 y 1969 durante el gobierno de Eduardo Frei Montalva, que registró las profundas transformaciones de una sociedad que miraba con fuerza hacia el porvenir.

En cada capítulo, Francisco Vergara, junto a destacados especialistas revisarán este valioso archivo para plantearnos una pregunta clave: ¿Qué tan cerca estamos del Chile que se imaginó en los 60?"

[Direct links to chapters...

"Chile En Marcha - Cap. 1: Organización Social"
https://www.youtube.com/watch?v=Pk5iwa7pZNY

"En el primer episodio de Chile En Marcha, presentado junto a la Casa Museo Eduardo Frei Montalva, descubrimos cómo en los años 60s se soñó la vida en comunidad, de qué forma hoy se desarrolla desde el espacio urbano. Hablamos con el sociólogo Gonzalo Delamaza, y con los vecinos de la mítica "Villa Frei"."

***

"Chile En Marcha - Cap. 2: Vivienda"
https://www.youtube.com/watch?v=R3Fqzue7n-U

"El acceso a la vivienda en los años 60s se planteó como un desafío que unió a la población y al Estado de Chile.

"Chile en Marcha: noticias de un futuro imaginado", presentado entre la Casa Museo Eduardo Frei Montalva, la Cineteca Nacional, y UChileTV, en este segundo episodio muestra cómo la comunidad cumple el "sueño de la casa propia", y cuáles son los contrastes del sistema de aquella década y el presente.

Veremos imágenes del pasado, y reflexionaremos junto a Rodrigo Gertosio."

***

"Chile En Marcha - Cap. 3: Educación"
https://www.youtube.com/watch?v=hUXB7g_sb_o

"En los 60's el sistema de educación se planeó como una misión del Estado y la comunidad chilena. 

El objetivo fue romper con el analfabetismo y universalizar el acceso. 

El tercer episodio de "Chile en Marcha: noticias de un futuro imaginado", presentado junto a la Casa Museo Eduardo Frei Montalva, la Cineteca Nacional, y UChileTV, nos invita a pensar la educación del siglo XX.

Participan la experta en el tema Camila Perez Navarro, y la comunidad de la Escuela Pedro Aguirre Cerda de Cerrillos"

***

"Chile En Marcha - Cap. 4: Desarrollo urbano "
https://www.youtube.com/watch?v=W-qU0rp8S6I

"En los 60's el transporte se diseñó para integrarnos a los mercados globales, y movilizar masivamente a las personas.

El cuarto episodio de "Chile en Marcha: noticias de un futuro imaginado", presentado junto a la Casa Museo Eduardo Frei Montalva, la Cineteca Nacional, y UChileTV, nos invita a revisar la construcción del Metro de Santiago, y otras obras claves para el país.

Participan Jorge Inzulza, decano FAU y Felipe Bravo, Gerente General en Metro de Santiago."]]]></description>
<dc:subject>chile history 1960s education housing society change eduardofreimontalva modernization inequality 1965 1966 1967 1968 1969</dc:subject>
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<item rdf:about="https://www.commonwealmagazine.org/ward-graham-michel-de-certeau-wounded-walker">
    <title>The Wounded Walker | Commonweal Magazine</title>
    <dc:date>2026-06-25T21:14:53+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/ward-graham-michel-de-certeau-wounded-walker</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Michel de Certeau’s search for the murmuring of the mystical in secular society"

...

"The Czech poet and painter Josef Čapek, who was killed in Bergen-Belsen in 1945, described himself as a limping pilgrim “hobbling through the Gateway to Eternity.” Certeau—and Fern in Nomadland—could be described the same way. In his biography of Certeau, Françoise Dosse calls him “le marcheur blessé,” “the wounded walker.” 

Part of Certeau’s attraction to the Society of Jesus was that he wanted to be a missionary. He did travel widely, but his real wayfaring ended up being internal—an inner movement that could not be stilled or staunched. For Certeau, the transience of desire, including his own, cannot be pinned down but only attested to. We can only trace it in and through its various inscriptions and behaviors. The city may be mapped and its entrances and exits prescribed, but it can be walked in a million different ways. In his numerous and multifaceted investigations, Certeau traces the murmuring of a desire that no secularism can conceal or abrogate. This is the spiritual vision in his work that roamed and transgressed across anthropology, theology, history, sociology, psychoanalysis, ethnography, and what is now known as cultural studies.  

One can understand why Catholic theologians have paid him little attention. Though he wrote about the Church, the Eucharist, and even Christ, he had little interest in dogmatics, philosophical theology, moral theology, or ecclesiology. And his writing style can be forbidding, as we have seen. But beyond its eclecticism and difficulty, Certeau’s work may have been avoided by theologians because of a critical question it raises: To what extent are their theologies themselves “sociocultural productions” reacting to, rather than excavating, secularism? Certeau wants to ask of theology not whether its critique of secularism is right or wrong, but what fears and desires it is itself expressing.

Certeau invented interdisciplinary study before it was fashionable or even had a name. He recognized that the truly big questions—like what makes a belief believable or why one would believe anything—cannot be answered by any one intellectual discipline, including theology, with its siloed modes of inquiry and strictly policed faculty boundaries. And yet such questions tap into the very roots of any religious faith. Certeau was likely not surprised at theologians’ neglect of his work. He would have known from his reading of the mystics that the Church is always wary of lived experience and religious enthusiasm uncontainable by its boundaries."]]></description>
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<item rdf:about="https://daily.jstor.org/the-himalayan-blackberry-and-the-dream-of-american-progress/">
    <title>How the Himalayan Blackberry Took Over the Pacific Northwest - JSTOR Daily</title>
    <dc:date>2026-06-25T21:03:26+00:00</dc:date>
    <link>https://daily.jstor.org/the-himalayan-blackberry-and-the-dream-of-american-progress/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The tangled history of an invasive plant and a scientist’s troubling quest to engineer a more efficient natural world."]]></description>
<dc:subject>blackberries pacificnorthwest 2026 invasivespecies plants fruit washingtonstate oregon karitaylor history nature horticulture lutherburbank himilayanblackberry heredity determinism environment berries</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=HNEKJNOHiOk">
    <title>Democrats Don't Know what &quot;Affordability&quot; Actually Means, with Dino Guastella - YouTube</title>
    <dc:date>2026-06-25T09:45:35+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=HNEKJNOHiOk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Politicians love to talk about lowering prices, but they really don’t like to talk about the other half of the equation: actually raising wages. That’s because the institutions of our government treat us as consumers first, and actual human beings with a role in society second. This week, Adam speaks with Dustin "Dino" Guastella, Director of Operations for Teamsters Local 623 and research associate with the Center for Working-Class Politics, about how the Democratic Party has lost track of what “affordability” actually means, and how a basic shift in perspective can actually begin to address the needs of working people."]]></description>
<dc:subject>dinoguastella 2025 adamconover politics policy democrats republicans labor workers workingclass nafta billclinton barackobama ronaldreagan unions organizing dinguastella affordability industrialization industry deindustrializaiton fairtrade freedtrade mexico border borders immigration donaldtrump ezraklein zohranmamdani wages government infrastructure newdeal history class society robertputnam bowlingalone islolation socialmedia internet digital online web loneliness isolation advocacy nonprofit nonprofits atomization howarddean 2004 afl-cio uaw elections teamsters</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=U3T4VhvKcj4">
    <title>Makdisi Street Reviews with Eyal Weizman - YouTube</title>
    <dc:date>2026-06-25T08:32:11+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=U3T4VhvKcj4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In anticipation of the publication of Eyal Weizman's new book, Ungrounding: The Architecture of Genocide, which will be released in the US next month, the brothers will be hosting a livestream with Eyal to which our Patreon supporters will have access, including the opportunity to ask questions of Eyal either via the livestream chat (which we will moderate) or in advance via email to makdisistreeet@gmail.com.

This livestream recording for our Patreon supporters will be the first in a series of reviews and discussions with authors of books addressing any of the questions that the podcast regularly intervenes in.

You can pre-order Eyal's book here:
https://www.betterworldbooks.com/product/detail/ungrounding-the-architecture-of-genocide-9780593835029 "

[also here:
https://directory.libsyn.com/episode/index/id/41709610
https://sites.libsyn.com/495388/makdisi-street-reviews-w-eyal-weizman ]]]></description>
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    <title>How the Working-Class Man’s Game Became an Elite Sport in the U.S.</title>
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1:06 Industry Impact
3:01 History of Casio
6:47 Creation of the F91W
9:09 Release, Evolution"]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Examining the anatomy of US power"]]></description>
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<item rdf:about="https://www.publicbooks.org/who-benefits-from-distorting-american-studies/">
    <title>Who Benefits from Distorting American Studies? - Public Books</title>
    <dc:date>2026-06-18T01:35:45+00:00</dc:date>
    <link>https://www.publicbooks.org/who-benefits-from-distorting-american-studies/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Normativity, in the hands of the “non-distortionists,” smuggles into American studies assumptions that we’re told we must describe rather than prove. A key question the field has tackled, which Kahlenberg and Lin recognize, is what exactly is “American culture”? What is distinct from other cultures, in “its customs, norms, history, literature?” But what they should know—and we must remember—is that the actual error with the field is how the boundedness of the object of study (“America”) was an assumed truth, rather than a question.

Instead, the distinction of “America” was taken for granted, rather than something to uncover. During the collapse of empires (post–World War I) and the growing consolidation of US power (post–1898 to post–World War II) in the international arena, early American studies scholars were concerned with national identity (and perhaps anxious about its character); as such, they sought to understand and preserve some uniqueness. The authors insist the US is exceptional. In their eyes, “exceptionalism” is a truth to be described, just like “American culture.” The boundaries of these objects are taken for granted. What, who, when, and where they contain are but elements to find in the archive or the field. Like boxes to tick, or t’s to cross."]]></description>
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<item rdf:about="https://www.frontporchrepublic.com/2026/06/a-resurgence-of-educational-localism-a-review-of-skipping-school/">
    <title>A Resurgence of Educational Localism? A Review of Skipping School - Front Porch Republic</title>
    <dc:date>2026-06-17T10:52:45+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/06/a-resurgence-of-educational-localism-a-review-of-skipping-school/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Unusually for books on homeschooling, Skipping School is written for both scholarly and general audiences."]]></description>
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<item rdf:about="https://hedgehogreview.com/web-features/thr/posts/tolstoy-and-the-illusion-of-inevitability">
    <title>Tolstoy and the Illusion of Inevitability | THR Web Features | Web Features | The Hedgehog Review</title>
    <dc:date>2026-06-17T10:22:04+00:00</dc:date>
    <link>https://hedgehogreview.com/web-features/thr/posts/tolstoy-and-the-illusion-of-inevitability</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Western thought repeatedly returns to the hope that contingency is an illusion."

...

"<blockquote>“Traveler, there is no road. The road is made by walking.” —Antonio Machado</blockquote>

Machado’s famous line suggests that the future does not exist in advance, waiting to be discovered, but comes into being through a choice among possible actions. Many possibilities exist at any given moment. The one that becomes actual depends on coincidences and chances as well as choices, all producing events whose significance emerges only as they unfold.

That, as it happens, is also Leo Tolstoy’s argument in War and Peace. In the book’s battle scenes, plans dissolve into confusion, causes multiply beyond reckoning, and outcomes hinge on fleeting, unrepeatable moments. On the eve of the Battle of Borodino, the novel’s hero, Prince Andrei, reflects that what lies ahead is not a determinate sequence but “a hundred million chances…decided on the instant.” What matters is less the perfection of a plan and more the ability to respond to what no plan could anticipate, by means of what Tolstoy calls “alertness.”

For Tolstoy, this is a feature not of war alone but of reality in general. History, far from representing the execution of a grand design, is rather the result of countless interacting elements, each shaping and reshaping what can happen next. New possibilities are always emerging as earlier ones are left unrealized. Life more closely resembles an evolving system than a solved equation. Events are contingent in Aristotle’s sense of the term: They “can either be or not be.” After all, if things could only happen one way, human action would collapse into the mechanical execution of what was already implicit in the present.  “If human life could be [entirely] governed by reason,” Tolstoy writes in the book’s epilogue, “the possibility of life is destroyed.” 

And yet again and again, in our aspiration to a hard science allowing for prediction, we are drawn to deny this. That is one reason War and Peace has never lost its relevance.

The Recurring Dream of Certainty

Since the scientific revolution, Western thought has repeatedly returned to the hope that contingency might be an illusion. As Newton explained the baffling complexities of planetary motion by four simple laws, perhaps, many imagined, the same could be done for human affairs. Thinkers as diverse as Marx, Skinner, and Malinowski have shared this dream, with each promising, in his own way, to reveal necessity beneath apparent disorder.

Complexity, for such men, is conceived of as a surface phenomenon, concealing an underlying simplicity that, once uncovered, will render the future knowable. Pierre-Simon Laplace insisted that events are certain, not probable: In speaking of their probability, we are really speaking of the chances our guesses may be accurate, but the events themselves are certain. Time and again, the apparent contingency of events is presented as evidence of our own ignorance. If we knew enough, we would see that events could not have happened otherwise.

But there is another possibility: that contingency is real—that the world is not merely complicated but fundamentally generative, that new possibilities are not simply revealed over time but produced within it, through the interaction of elements that cannot be fully anticipated in advance.

This is the world Tolstoy describes, one where knowledge cannot precede action, only emerge through it.

Time and the Limits of Foresight

Tolstoy’s deepest insight concerns time itself. In a deterministic view, time is a neutral space where events unfold according to fixed laws and the future lies already implicit in the present, waiting to be revealed. But in Tolstoy’s world, time is generative. Each moment reshapes what can happen next. Possibilities interact, combine, and disappear, their significance becoming visible only as events unfold.

One might say that the system is constantly generating variation—new configurations, new alignments, new opportunities—but without any overarching mechanism that selects among them in advance. Selection happens locally, in real time, through action. The closer one looks, the more things fail to simplify, as in the Newtonian model, and ramify instead. What happens to be taken up is what persists.

This is why most Austrian and Russian generals in War and Peace are consistently wrong. They believe they possess a science of warfare—a system capable of anticipating outcomes. Before Austerlitz, they insist that “every contingency has been foreseen.” The result is Napoleon’s greatest victory—yet their confidence remains intact, attributing failure to imperfect execution, never to the limits of prediction itself. As so often happens, the conviction that events must conform to a science makes the supposed science unfalsifiable.

The wisest general, Kutuzov, appreciates that people conceive only of a few possibilities while there are thousands. Famously, in the Council of War before Austerlitz, he advises not more planning but “a good night’s sleep.” What matters most is the alertness to seize opportunities that cannot be anticipated in advance.

This distinction—between a world that can be mapped and one that must be navigated—extends beyond warfare. Wherever outcomes depend on unfolding interactions, local knowledge, and irreversible time, no complete science is possible. One can orient oneself, but one cannot blaze the path in advance.

The Illusion of Inevitability

If the future is open, why does the past so often appear inevitable? Tolstoy offers several answers, including what he calls “the law of retrospection.”

Once events have occurred, we can reconstruct the paths that led to them. We identify signs that seem to foreshadow the outcome we now know. Alternatives fade from view—not because they were not real, but because they left no trace. The result is a powerful illusion: What happened begins to seem as if it had to happen.

Tolstoy asks us to imagine a group of men hauling a log, all pulling in different directions. Wherever they happen to wind up, someone will say they planned to do so.

This retrospective projection—which one of us has called backshadowing—reshapes our understanding of history. We look at earlier moments and conclude that the outcome was implicit all along. The more coherent the explanation, the easier it is to forget that things might have turned out otherwise. To avoid backshadowing, we must practice sideshadowing—recognizing that other outcomes, some of which we can imagine, were genuinely possible.  

That is just the insight that those who believe they have discovered a hard science allowing for prediction in the social world forget or deny. And yet they cannot foresee their own future. 

Tolstoy’s narrative resists this illusion by preserving the density of lived experience—the sense that at each moment multiple futures were genuinely possible. History, in this view, is not a line but a branching structure, most of whose branches vanish without record.

AI and Narrative Certainty

In the age of AI, this dream of certainty has taken a new and more persuasive form. Artificial intelligence can process vast datasets, identify patterns invisible to human perception, and generate explanations with remarkable coherence. Faced with such capabilities, it is tempting to believe that uncertainty can finally be overcome—that the future can be rendered legible in advance.

But the deeper effect of AI lies in its ability to reorganize the past. Given sufficient data, AI systems can produce narratives that make outcomes appear coherent, even inevitable. They can identify correlations, reconstruct causal chains, and highlight what they regard as signs foreshadowing what followed. The result is not necessarily false, but it is selective.

In this way, AI functions less as a predictor than as a powerful engine of narrative compression, reducing the apparent space of possibilities by presenting a single path as the path. What was once understood as a field of possible alternatives becomes retrospectively legible as an inevitable sequence, reducing many “futuribles” to one. The danger here lies in premature coherence, the sense that complexity has been resolved when it has only been reorganized into a persuasive form.

A Compass Rather Than a Map

Tools do more than extend thought; they reshape the environment in which thought occurs. AI, for instance, introduces a distinctive bias by generating what is statistically coherent, what resembles patterns derived from accumulated data.

In an evolutionary system, what persists is not necessarily what is best in any absolute sense but what is most easily selected under prevailing conditions. AI changes those conditions in the intellectual world, lowering the cost of generating variations while subtly guiding selection toward what is already legible within its patterns.

Over time, this can narrow the space of perceived possibilities by making them less visible, less accessible, less likely to be pursued. Certain forms of thought—those that resist simplification, that depend on sustained attention, or that emerge from direct engagement with the world—become comparatively fragile.

What follows from Tolstoy’s ideas, on the other hand, is not that prediction is useless or that analysis should be abandoned, but rather that we must think in terms of a compass rather than a map. A map assumes a fixed terrain and a determinate path, while a compass provides direction without specifying the route. In a world of genuine contingency, only the latter is available. One can choose a bearing, but the path itself is discovered through movement. Orientation is not foresight.

This is the force of Machado’s insight: The road is made by walking not because we lack information but because the path does not exist until it is created.

To accept this is to adopt a different understanding of knowledge, not as a complete representation of what will happen, but as a capacity to respond intelligently to what does happen. It is inseparable from time, from attention, from the ability to recognize significance as it emerges.

The impulse to eliminate contingency is understandable. Uncertainty is uncomfortable: It resists control and frustrates planning. But it is also what makes agency possible.

A world in which everything could be predicted would be a world in which nothing could be otherwise. Action would lose its meaning, since outcomes would already be fixed. The openness of the future is not a defect in our knowledge, but a condition of human life.

Artificial intelligence does not change this condition—but it can make us forget it. By rendering the past as if it had been inevitable, it invites us to imagine that the future is already written. Against this, one must insist on what Tolstoy and Machado understood in saying that the future remains unwritten, not because we have failed to compute it but because it does not yet exist."]]></description>
<dc:subject>tolstoy garysaulmorson julioottino antoniomachado fleeting alertness certainty uncertainty foresight prediction predictions contingency time variation selection local localism slow small complexity simplicity inevitability retrospection localknowledge knowledge irreverability science 2026 backshadowing sideshadowing coherence cohesion control human humanism planning plans narrativecompression future data ai artificialintelligence conditions possibility possibilities simplification orientation compass direction maps mapping liveexperience experience history action reason technocracy futuribles compasses canon humanness life living warandpeace bfskinner bronisławmalinowski karlmarx</dc:subject>
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<item rdf:about="https://matthewbutterick.com/extinction-level-capitalism.html">
    <title>Matthew Butterick | Extinction-level capitalism</title>
    <dc:date>2026-06-17T10:06:00+00:00</dc:date>
    <link>https://matthewbutterick.com/extinction-level-capitalism.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Putting it all together: Among AI risks, we should take more seri­ously the poten­tial conse­quences of AI working as intended. AI is a capi­talist instru­ment. Its prin­cipal func­tion is to concen­trate capital. Its intended mech­a­nism is large-scale labor replace­ment. But it is also inher­ently polit­ical tech­nology. As AI makes it harder for workers to capture value from their labor, they will increas­ingly have to rely on goodies from Big AI, priva­tizing what were once func­tions of govern­ment. If Big AI subsumes the func­tions of workers and govern­ment, both will tend to realign polit­i­cally around Big AI’s inter­ests. What­ever term describes this system, it is not liberal democ­racy as US citi­zens have tradi­tion­ally under­stood it. AI-centered capi­talism risks an extinc­tion of demo­c­ratic possi­bility. It will be America. But it will no longer be Amer­ican."]]></description>
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    <title>In the Shadows of Genocide: The US Palestine Movement and the Promise of the 2024 Student Uprising – Social Text</title>
    <dc:date>2026-06-14T09:48:47+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><dc:subject>loubnaqutami via:javierarbona palestine gaza genocide us 2024 colleges universities encampments highered highereducation academia israel antizionism 1948 history resistance nakba balfourdeclaration settlercolonialism colonialism colonization organzing 19808 ghassankanafani 1987 1936</dc:subject>
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<item rdf:about="https://www.theideasletter.org/issue/accommodations/">
    <title>Accommodations - The Ideas Letter</title>
    <dc:date>2026-06-12T02:02:31+00:00</dc:date>
    <link>https://www.theideasletter.org/issue/accommodations/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Accommodations

May 28, 2026
#65

Brazil is playing an outsized role on the global stage, and for good reason. With the largest rainforest area in the world, the future of the planet hinges in no small part on decisions made in the Amazon. President Luiz Inácio Lula da Silva, “Lula,” has inspired a second coming of non-aligned states—middle powers, in today’s IR parlance—which strive to present a collective alternative to American empire. Elections will be held on October 4 to determine whether a member of the reactionary Bolsonaro clan will return to office and unseat Lula, the progressive champion, who is running for a fourth term. A lot is at stake. No small reason why The Ideas Letter 65 is focused on the largest country in South America, which the pre-colonization Tupi Indigenous people referred as “Pindorama,” the land of the palms.

First out of the gate is the remarkable political philosopher and public intellectual Marcos Nobre. You’ll recall that we featured an essay by Nobre in The Ideas Letter 14 that introduced his concept of neo-extractivism to make sense of a new form of the dependency model in Brazil and more broadly in the international system. In this piece, Nobre takes the measure of Brazilian history since the resumption of civilian rule in 1985 and traces the patterns and ruptures that produced this conjunctural moment. Nobre argues that Brazil faces a political crisis today and that the stakes of this year’s elections are high because the system based on elite accommodation established after the dictatorship is breaking down, giving way to a sharper conflict between a resurgent far-right and a weakened but still-central left. Nobre is hopeful but hardly optimistic.

Returning to history, the Brazilian social scientist and policy analyst Miguel Lago reconsiders what could usefully be mined from the radical and authoritarian presidency of Getúlio Vargas (1930–45 and 1951–54). Lago argues that Vargas, one of the most consequential leaders in Brazilian history, has been misunderstood, ideologically misclassified, and thus marginalized from political memory. Vargas should be remembered less as an ideologue than as a network actor—a leader who mediated among diverse social forces while making himself the indispensable center of Brazil’s political life. His importance, Lago concludes, lies in his method not his doctrine.

Finally, Oliver Stuenkel, a Brazilian-German political scientist, pushes back on Daniel Bessner’s claims in IL 63 that that a new world order will be sharply demarcated into rigid spheres of influence claimed by the great powers. Using Latin America as a central case, he shows that in today’s interconnected world neither El Norte nor any other major country can fully dominate neighboring regions (or exclude its rivals from them). Brazil’s multi-alignment strategy is a better bet to avoid dependence. Hedging is destiny!

Were the great Marxist historical sociologist Moishe Postone still with us (he died in 2018), he would certainly be banging the drum for a deeper structural analysis of neoliberalism. We begin our curated section with an Andrew Liu essay from Critical Historical Studies, a publication Postone helped establish (with William Sewell), which argues that histories of neoliberalism should move beyond surface-level accounts of markets and toward studying the deeper capitalist dynamics of value and the changing composition of capital. Postone was a legend for those who knew him at the University of Chicago, and this essay on his thinking makes clear why that was so.

Following Postone, the journal International Political Sociology showcases a forum-style essay about how anti-colonial and decolonial language is increasingly being used by reactionaries and nationalists to attack liberal universalism. Wisely, the authors caution against treating every anti-imperialist claim as decolonial or progressive: Concepts like “multipolarity,” “civilizational states,” and “pluriverse” can be used to justify spheres of influence and extant hierarchies.

When you’ve finished the aforementioned and taken notes, we offer a palette cleanser: A love letter to the em-dash. This noble sentence mark has been having a devil of a time lately as AI seems to favor it in its slop. Before we allow LLMs to jettison the baby with the bathwater, Mihika Agarwal in The Walrus brings us back to our (punctuational) senses.

It should come as little surprise that for our musical selection we would spotlight Sonny Rollins, aka Newk, following his passing this week at the age of 95. In a cosmically coincidental moment, Rollins died the day before the centenary of Miles Davis’s birth. Newk and Miles played together extensively in the early 1950s, and here is a track of them from a 1954 side, along with Horace Silver, Kenny Clarke, and Percy Heath, performing the Gershwins’ “But Not For Me.” (Rollins comes in at 2:23).

—Leonard Benardo, vice president at the Open Society Foundations"]]></description>
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<item rdf:about="https://www.nplusonemag.com/online-only/online-only/the-same-stream-twice/">
    <title>The Same Stream Twice | Online Only | n+1 | Rob Arcand</title>
    <dc:date>2026-06-12T01:48:51+00:00</dc:date>
    <link>https://www.nplusonemag.com/online-only/online-only/the-same-stream-twice/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Cultural products are more than ever a class of financialized assets, whose owners are even further removed from artmaking"

...

"It can be difficult to see what purpose cultural criticism serves in a moment of such rapid change for the culture industries. If “derivative media” is the reigning spirit of our times, saturated with shoddy reboots and padded with robotic background music, is there still any reason to engage with these works as critics? We might follow the example of Horkheimer and Adorno, who simply rejected Hollywood, Tin Pan Alley, jazz, and other mass cultural products as mere instruments of capitalist domination; yet their mandarin Marxism feels retrograde in a time when the boundaries of high and low taste are far less sharply drawn. In their own ways, Pelly and deWaard both suggest paths forward for criticism, drawn from their engagements with political economy.

In Pelly’s account, streaming as a medium is inseparable from the economic forces that have made it ubiquitous in everyday life, and to be an effective critic today requires close engagement with these economic factors. A kind of vernacular historical materialism underlies her premise that the musical styles of Billie Eilish or Post Malone emanate from the financialized, algorithmically conditioned environment of streaming itself, as well as deWaard’s ruthlessly symptomatic readings of 30 Rock and Space Jam. From there, both turn to critique the funding structures and production process that form the connective tissue between these economic and aesthetic categories. The critic of derivative media must be no less fluent in the language of boardrooms and earnings calls than that of sitcom dialogue or rap lyrics.

The spirit of Fredric Jameson looms over such work. Knowingly or not, both Pelly and deWaard engage questions that the late Marxist critic put forward decades ago. In The Political Unconscious (1981), Jameson suggests that Marxist literary criticism needs modes of interpretation that are able to mediate between the formal features of artistic works and the economic conditions of their production, without reducing them to simplistic economic narratives or descriptions of aesthetic inspiration uncoupled from material conditions. This “allegorical” approach to critique propelled much of his subsequent work, including his 1991 masterpiece Postmodernism, or, the Cultural Logic of Late Capitalism, with its famous readings of the Westin Bonaventure Hotel, Andy Warhol’s pop paintings, and nostalgia films like American Graffiti.

The irony of aesthetic life under capitalism, as Jameson also reminded us, has always been that even the most debased cultural products contain, albeit in ideologically distorted forms, the promise of a way of life liberated from the instrumentalizing, commodifying drives of capital. If the cultural logic of finance capital—with its degraded platforms, securitized song catalogs, and “derivative media”—is the terrain that the critic must inhabit, then it represents a shared site of struggle with workers from across the music, film, and television industries. It is in this contested landscape where the future of the culture industries will be decided."]]></description>
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    <title>Wang Hui | What is equality? - YouTube</title>
    <dc:date>2026-06-11T23:00:08+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=YXqOev4m3vc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What does equality mean in a world shaped by multiple languages, cultures, religions, and civilizations?

Wang Hui, Professor at Tsinghua University in Beijing and one of the most influential contemporary intellectuals, reflects on equality not as an abstract principle, but as a question rooted in the historical formation of societies, in everyday forms of coexistence, and in the possibility of imagining a shared future beyond the limits of the nation-state.

Starting from the concept of a “trans-systemic society”, Wang Hui examines communities in which different languages, beliefs, ethnicities, and cultural traditions are not external to social life, but become internal components of it. From the multi-ethnic villages of southwestern China to the long history of Chinese civilization, his analysis challenges nation-centred interpretations of history and invites us to understand identity as plural, dynamic, and interconnected.

The conversation then turns to the limits of modernity: nationalism, the linear idea of progress, ecological crisis, and the tension between modern knowledge systems and traditional forms of wisdom. Within this framework, Wang Hui revisits the concept of tianxia — “all under heaven” — as a way to rethink equality through justice, interdependence, and the relationship between human life and nature.

Rather than offering a fixed definition, the video opens a broader question: how can equality be reimagined in a world that is already deeply interconnected, yet still structured by division, hierarchy, and dependence?"]]></description>
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    <dc:date>2026-06-11T22:19:47+00:00</dc:date>
    <link>https://psyche.co/ideas/how-needing-others-became-a-source-of-shame-for-americans</link>
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    <title>Come funziona la scuola in Cina - YouTube</title>
    <dc:date>2026-06-09T07:23:54+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["La scuola in Cina è un tema molto discusso e ancora oggi i cinesi hanno un'idea molto radicata: quella che fin dall’antico sistema imperiale degli esami fino al moderno gaokao (l'esame di ammissione all'università), lo studio rappresenti l’unica via legittima per migliorare il proprio status. Ma oggi il governo sta tentando di modificare questo approccio, a causa di nuove esigenze del proprio sistema produttivo.

Fonti: Why is China’s gruelling gaokao college entrance exam so tough? - South China Morning Post - 31 maggio 2025"]]></description>
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<item rdf:about="https://www.nybooks.com/online/2026/05/24/the-education-of-pope-leo-xiv/">
    <title>The Education of Pope Leo XIV | Greg Grandin | The New York Review of Books</title>
    <dc:date>2026-06-08T21:14:26+00:00</dc:date>
    <link>https://www.nybooks.com/online/2026/05/24/the-education-of-pope-leo-xiv/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As a young missionary in Peru, the pope witnessed a war on liberation theology—and was indelibly stamped by the movement’s commitment to the poor."

[archived:
https://archive.is/qKFFb ]]]></description>
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<item rdf:about="https://lithub.com/the-side-that-won-the-civil-war-is-now-banning-books-about-why-the-civil-war-was-fought/">
    <title>Literary Hub » The Side That Won the Civil War is Now Banning Books About Why the Civil War Was Fought</title>
    <dc:date>2026-06-07T00:46:05+00:00</dc:date>
    <link>https://lithub.com/the-side-that-won-the-civil-war-is-now-banning-books-about-why-the-civil-war-was-fought/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Tom Zoellner on the Antebellum Precedent of Trump-Era Censorship"]]></description>
<dc:subject>tomzoellner donaldtrump censorship confederacy history us bookbans antebellumsouth antebellumprecedent republicans jacobgruber southcarolina civilwar government governance dougburgum manzanar nationalmonuments blackhistory fortmonroe slavery nationalparkservice policy education memory yosemite selma montgomery 1619project antonchekhov gagrule propaganda</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=xZJHtcSgCiE">
    <title>Walid Khalidi: Scholar of modern Palestine - YouTube</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Why has Walid Khalidi’s name become inseparable from the history of modern Palestine?

From documenting the 1948 Nakba village by village to building one of the most influential research institutions on Palestine, his work reshaped how the world records and remembers loss, displacement and identity.

Khalidi died on 8 March, 2026 at the age of 100, but left behind a very rare legacy.  A historian who started as a teenager under the British Mandate and grew into the world’s most authoritative voice on the Palestinian century."]]></description>
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    <title>Prison Tours</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["What Left in the Bay’s “Radical History of Alcatraz” teaches a college instructor at San Quentin about the spectacle of prison reform on the Bay"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=C8rLRIhDS-Y">
    <title>How the AI age forgets to ask: &quot;What for?&quot; | Benjamín Labatut + Jasmine Sun - YouTube</title>
    <dc:date>2026-06-06T04:39:34+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=C8rLRIhDS-Y</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Novelist Benjamín Labatut joins writer Jasmine Sun for a haunting, funny, and deeply human conversation about AI, superintelligence, and what our abstractions leave out. Drawing on his acclaimed novel The Maniac, Labatut explores the lives behind foundational ideas in computing and AI—from McCulloch and Pitts to John von Neumann and Lee Sedol—and asks what happens when our digital creations collide with continuous, embodied human life.

What’s in this video:
—Why Labatut uses literary fiction to explore quantum physics, AI, and madness
—Humans as “continuous” beings vs. the digital, discrete abstractions behind AI
—John von Neumann as a human superintelligence—and what his blind spots reveal
—AlphaGo, AlphaZero, and Lee Sedol as parables of abstraction vs. lived human life
—Critique of “super‑” narratives and the limits of intelligence‑centric thinking about AI

Labatut doesn’t offer a policy blueprint or a growth forecast. Instead, he invites us to look directly at the emotional, moral, and narrative realities of the AI age: our shame and enthusiasm, our abstractions and our bodies, our hunger for superintelligence and our refusal to stay merely human. 

If you’re building AI, or just trying to live with it, this conversation offers a bracing, poetic counterweight to techno‑optimist narratives.

Recorded live at Sana AI Summit 2026, New York, May 21st, 2026."

[transcript:
https://jasmi.news/p/human-culture-in-the-ai-age

"Jasmine Sun You cover deeply technical and scientific concepts in your novels, from quantum computing and physics to advanced AI innovations like AlphaGo. What is it about literary writing that you’re drawn to as a medium for exploring these technologies?

Benjamín Labatut I think that human phenomena is much more complex than can be captured with nonfiction. Participating in these talks, you get a sense of something that’s being left out, something fundamental. I think that just goes back to the way that at least this part of civilization has evolved. We have taken a definite direction towards the digital, and that leaves out the continuous, no? And I think we are really unlike these things that we’re creating. We are continuous beings, we are not digital, and there’s an enormous part that is left out.

Literature tries to weave the rainbow back together. It involves irrationality; it involves all of those things that science has, by its own method, left out. Literature tries to put it back in, so it presents a messier, darker, and perhaps more complete, if less powerful, perspective on the world.

Jasmine Sun What do you mean when you say we are “continuous beings,” exactly?

Benjamín Labatut I think that is an incredibly profound subject that I could not explain in sixteen minutes. Just listening to the talks and looking at the visuals of the event, I feel I’m back at a time when people were washing their teeth with radioactive products and smiling—beaming, no? It all feels sort of 50s, a nuclear enthusiasm.

Before I could even attempt to answer the difficulties posed by the fact that most of our being right now is digital and discrete, divided into things that can be easily accessed through rationality and logic—our computer systems all work like this. The equations behind them are sort of like that. It goes back to the foundation of this technology. The McCulloch-Pitts neuron, right? It’s an abstraction; it’s a mathematical model of a neuron. It’s basically Boolean logic applied to the idea, the abstraction, that a neuron either fires or it doesn’t, and that is the ground zero of AI.

You immediately understand what’s left out. After that neuron, neural nets arise from that. But the people who wrote that paper, McCulloch and Pitts—Pitts drank himself to death because he was accused of raping his mentor’s daughter. And McCulloch was a brilliant philosopher-scientist who ended up trying to find a new type of non-digital, non-two-valued logic, working in a tiny study, and he also drank himself to death. So what I do in literature is this: if you actually look at the people who make the fundamental discoveries, look into their lives, and try to look into their minds as well—their souls—you get past the advertising.

I was at the back looking at the beginning of the conference and I said, “Well, how about we add a little AI slop to the visuals?” Or some of the darker elements, because we all have visions of a really dark future, a very non-human future, but we don’t include it, at least not in the aesthetics. But I think that’s coming. I think this is a precious time to be here because we’re going to replace this enthusiasm with a little bit of shame and fear. I think it’s happening to the people who created these technologies. Their enormous enthusiasm is being replaced by something else.

Jasmine Sun Let’s talk about one of the people who was a forefather of the technology. In your novel ‘The MANIAC’, the middle section is this partly fictionalized but historically grounded biography of John von Neumann. He appears as this flesh-and-blood incarnation of superintelligence—somebody who is brilliant but also terrifying because he is brilliant. I’d love it if you could say more about what made his character so compelling.

Benjamín Labatut Not just because von Neumann was such an astounding scientist and mathematician. But listening to the people who used to talk about him, it’s like hearing someone talk about a superintelligent AI. The way that he affected those around him, the way that he would suddenly meet someone in a corridor and destroy their PhD thesis in 35 seconds. And the vistas that he had on humanity, no? It’s a cold and calculating, logic-driven perspective. I used von Neumann to show his blind spots as a person; as a thinker, I’m fascinated by him.

Luckily, we are not a species that reasons only. Our ways of being will always be more than our ways of knowing. Many of the problems that we face as individuals and as a species, of course, you can look at them with logic and reason, but then you get to scenarios like mutually assured destruction, because that’s where it leads. Because it is an either-or, if-not-this-then-that mentality. But we have other ways of going about things. The biggest problems, we don’t solve them with our minds. We just live through them, and we are changed by them.

I think that we’re at a moment where this is no longer science fiction, but it’s going to start to interact with the messiness of the world. If there is one thing that I could bet all my money on, it is that we will get the bad almost for sure, because the good is always harder. Not just from the point of view of science, but from the point of view of an individual. The terrible things are easily reachable, right? But to change yourself in a meaningful way—to be better, not faster or cheaper—is difficult. I think that optimism and realism at this point, we can even throw those perspectives away and just look around right now at what is happening, how we’re living our lives. I don’t see that bright 2.5% GDP increase. I don’t think we’re going to sleep soundly just because we’re going to grow 0.5% faster.

Jasmine Sun I remember when Claude Code came out and I started playing with it. You first feel this excitement at the technology and how much you can create. And then I started to wonder how many of my problems are solved by software. And the answer is less than you think.

One thing that I really love about your retelling of the AlphaGo story at the end of ‘The MANIAC’ is that it holds the light and the dark. It is both suffused with this clear marveling at the capabilities of the technology—you really understand and appreciate these systems—and it also has the emotional texture, the sadness, and the tragedy of the human players who lost to AlphaGo.

Then the very last sentence of ‘The MANIAC’ doesn’t end with Lee Sedol’s loss; it ends with the invention of AlphaZero, this successor system that didn’t even need any human data to train on. I’m curious why you chose to leave readers with that final image.

Benjamín Labatut I think it’s the trajectory that we’re on, and I think it’s a mistake. It’s more exciting to think about AlphaZero and then AlphaFold and Alpha whatever—Alpha, Beta, Gamma. But I’m sure that Lee Sedol’s life after that has been more interesting. We forget to ask the right questions. The questions are “How much?” and “How quick?”, and we forget “What for?”

I’m sure in this audience there’s a bunch of people who have met the people driving these technologies. They’re not very interesting people. I’ve been amazed by it. What they’re doing is fascinating, but we are living beings. I think about the trajectory that we’re on right now. I think about Lee Sedol, who quit playing Go. The thing that seduced me the most about him—of course, he was a genius, right? But he has this obsession with K-pop dramas. I imagine him singing in the shower in that really weird voice that he has. And I thought, “Well, yeah, that is the human phenomena.” The entire thing, that he has a family, that he has kids. We leave it aside because we’re caught in abstraction. We’re enamored of our abstraction. We’re enamored of the things that we can do, and we forget what for.

I don’t think things are getting any better. They might be getting flashier, but not even just that. The AI that we’re getting right now, I can’t get it to write a single good paragraph, and I’ve tried. I’m sure you all have. I’m like, “What do you mean? You can read every book.” Do I need to pay more?

Jasmine Sun I’ve tried the $200 a month version. They’re not writing poetry either.

Benjamín Labatut What did you get out of it?

Jasmine Sun Not a lot. In a way, it makes me feel better that it can’t write. Maybe just because I’m a writer and that’s cope, but it pushes people to write in more interesting ways, because you don’t want to just be remixing other ideas, since it can do that already. I’m interested to see where the systems will go. Maybe they will be able to write good poetry in a few years from now. I actually won’t be surprised if they do.

There are a lot of people in the audience who are scientists, technologists, and engineers—people who are excited about building some version of superintelligence, or maybe about superintelligence that accompanies or augments humans. I’m curious what message you would leave these folks with as they go on their journeys.

Benjamín Labatut We’re all drunk on these words, ‘super’, ‘ultra’, and they just obfuscate the fact that there are ways of knowing that are not intelligence-based. There are lived processes that affect everything about you. We are not this brain in a jar. It’s amazing that we’ve managed to prove this hypothesis that intelligence is not substrate-dependent. That’s fine. It doesn’t take anything away from the fact that we are more than that.

How about they start thinking about a super loving being or a super sexy being?

Jasmine Sun They’re building those AIs too.

Benjamín Labatut I want one of those robots as soon as it’s out, but I don’t think we’ll be able to take them out with us because people will shame us.

So, okay, superintelligence, right? Let’s say we have it tomorrow, and then let’s say we have the brilliant idea to put it inside one of these robots. You told me the impression that you got from spending time with them in China. What was it? What did you feel?

Jasmine Sun I was in China at Unitree, the leading humanoid robotics company. When you stand face-to-face with a humanoid robot, the first thought that you have, before anything else—it’s something precognitive—is “This thing could kill me.” It’s evolutionary. It’s psychological. In the same way that a chatbot talks back and you think you care about it, you stand face-to-face with a humanoid and you think, “This could kill me.”

Benjamín Labatut That is absolutely fundamental. That is your entire being telling you something profound about what it means to be alive and what it means to be a human being. Our first filter we pass anybody through is “Is this guy a psychopath? Is he going to kill me?”

The way that we talk about this technology, the way that CEOs talk about it, it is chickens coming home to roost. We’ve spoken about taking everybody’s jobs. We’ve spoken about the percentage at which we’re going to destroy the human race. Let’s take ourselves seriously. Let’s take what we’re doing seriously. There is a plan B and a plan C. There’s also a great plan, which is the no-fucking-clue plan. We don’t have a plan, and yes, we’re going through this and I don’t believe anybody’s plan. Nobody who is intellectually honest will tell you a plan.

I’ve spent time with Demis Hassabis, and I ask, “What do you think?” He replies, “I don’t know. What do you think?” People are fundamentally lost. What does that signal to me? If we navigate this space, it won’t be by thinking about it. We’re going to live through it, and I hope we listen to the part of our brain that says, “killer robot,” no? Trust that.

Jasmine Sun How do you think Demis feels when he encounters the enormity of what he’s doing?

Benjamín Labatut I love him. I’m a friend, so I’m not going to betray the truth of our conversations. But there is that level, right? Everybody has what they will say in private versus what they will say in public. I think Demis is a wonderful example of our culture’s Faustian pact, this thirst for knowledge. All our stories ask, “Should I pick this cup, drink it, live forever, and know everything? Or should I just be this human thing?”

Wisdom has always said to leave that to the gods. Leave it to the gods. You are not immortal and you are not all-knowing, and that is what makes you precious. You are precious because you’re weak; you’re limited. We disabused ourselves of the notion that we will live forever. We’re living in this scary time, so let’s be a little bit more human.

Jasmine Sun Even though Tyler is an optimist and you are not, you converge on some of the same ideas around the limits of intelligence and rationality, and everything else that humans are. Thank you for having this conversation.

Benjamín Labatut Thank you so much. Sorry for bumming everybody out."]]]></description>
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