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    <title>Laura Nader on Plunder - YouTube</title>
    <dc:date>2026-02-15T09:26:47+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=aIW1l_IucXE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When Barack Obama says that “we are a nation of laws,” asking that we accept the verdict freeing the killer of Trayvon Martin, much as he did when asking that we accept the verdict that freed the killers of Sean Bell, he is asking us to willingly submit to rules of law that are routinely part of larger hostile political projects. As explained in this 2008 talk by Laura Nader the rule of law is used to justify the theft of land and labor and “Law and Order” actually means legalized, protected theft and order based on forced obedience.

*When the Rule of Law is Illegal at the Public Anthropology Conference at American University (Nov. 2008)."

[PDF here:
https://www.loisellelab.org/wp-content/uploads/2015/08/Plunder-When-the-Rule-of-Law-is-Illegal.pdf
https://www.are.na/block/43623269 ]]]></description>
<dc:subject>2008 lauranader plunder law legal ruleoflaw theft land labor obedience foreignpolicy antropology language neoliberalism lawandorder subordination power culture seanbell trayvonmartin edwardsaid barackobama ethnicity character howwewrite writing colonialism colonization elites us africa postcoloniality diversity difference humans commonality expertise socialengineering differences equality inequality exclusion control domination ideology homogeneity consumerism consumption coexistence mutualresepect islam northafrica europe science west superiority supremacy ugomattei indigenous indigeneity morality nationalsecurity democracy coldwar anthropology sierraleone</dc:subject>
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    <title>Tech Billionaires Want Us Dead - YouTube</title>
    <dc:date>2026-01-19T22:29:17+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=W1dIC287Zz0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Tech billionaires are planning for a future where humans don’t exist, and they’re already building it.
  
For decades, tech elites have sold us a shiny future powered by artificial intelligence. But what if the future they’re building doesn’t include us?

I investigated the dangerous worldview known as TESCREALism that has taken hold across the world’s most powerful tech companies, from OpenAI to Tesla. It’s the belief that biological humans are flawed and temporary, and that a post-human future dominated by AGI (artificial general intelligence) is both inevitable and desirable.

Under this ideology, human obsolescence is framed as progress, while billionaires like Elon Musk, Sam Altman, Peter Thiel, and Mark Zuckerberg prepare to outlive the collapse they are helping to create.

KEY CONCEPTS: From the Singularity to billionaire bunkers, TESCREAL ideology is the invisible force driving the AI arms race.

TESCREAL: Transhumanism, Extropianism, Singularitarianism, Cosmism, Rationalism, Effective Altruism, Accelerationism, Longtermism.

Special thanks to Dr. Émile P. Torres for his extensive research on this topic. Follow Dr. Torres: https://x.com/xriskology "]]></description>
<dc:subject>taylorlevy 2026 2025 elonmusk samaltman peterthiel markzuckerberg ideology tescreal transhumanism rationalism extropianism singularitarianism singularity cosmism effectivealtruism longtermism humans agi artificialgeneralintelligence billionaires oligarchy vc venturecapital dehumanization dossdoubthout openai tesla bunkers posthumanism collapse humanextinction siliconvalley technology culture society deathcults history future labor work workers automation robots jonyive airbnb próspera netwrokstate bryanjohnson immortality kosa inequality power escape grimes cults marcandreessen technofascism technosolutionism technooptimism larrypage stevewozniak stevejobs hackerculture seassteading dystopia accellerationism eattherich datacenters ai artificialintelligence humanity kanyewest kimkardashian californianideology bayarea counterculture stewartbrand mindchildren computers computing personalcomputers personalcomputing design life living émiletorres sanhillroad startups hansmoravec charlesplatt raykurzweil kevi</dc:subject>
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<item rdf:about="https://om.co/2026/01/16/our-algorithmic-grey-beige-world/">
    <title>Our Algorithmic Grey-Beige World – On my Om</title>
    <dc:date>2026-01-18T00:44:49+00:00</dc:date>
    <link>https://om.co/2026/01/16/our-algorithmic-grey-beige-world/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["start my morning going through nearly 250 feeds that flow into my “reader” app. Today, two quotes stood out in my early morning reading.

<blockquote>“The main purpose of my work is to provoke people into using their imagination. Most people spend their lives housed in dreary, grey-beige conformity, mortally afraid of using colours.” — Verner Panton, Designer.

    “Writing is hard. And I’ll also say, writers are born, not made. The more you teach someone how to write the more you risk squeezing the creativity out of them. We don’t need me-too, we need unique.” — Bob Lefsetz, Writer</blockquote>

Both were saying the same thing, albeit about two different aspects of culture and society. And they were only echoing Oscar Wilde’s erudite observation from 1891.

<blockquote>“Most people are other people. Their thoughts are someone else’s opinions, their lives a mimicry, their passions a quotation.” — Oscar Wilde, Novelist</blockquote>

Wilde is one of my favorite writers because he was so eviscerating and devastating in his observations, no matter the cost. He said that just before the Victorian society destroyed him for refusing to conform to its sexual norms. Individuality and the ability to stand outside has always come at a price. That is why people don’t want to stand out. They conform.

Psychologist Rollo May, observing 1950s America: “The opposite of courage in our society is not cowardice, it is conformity.” May diagnosed this when McCarthyism was literally hunting down anyone who thought differently.

Four quotes, separated by over a century, say the same thing. And yet, what Panton, Wilde, and May couldn’t anticipate was how technology would industrialize conformity. Wilde saw people living as mimicry in 1891. May diagnosed conformity in the 1950s. Both described social pressure.

What used to require shame and ostracism is now baked into the internet’s economic infrastructure. The algorithmic reality of technology platforms has codified conformity into the human condition. And it is very profitable—the real late-stage capitalism. Things are going to get worse with the new AI, that leans into the “mid” as a default, built entirely on the notion of conformity.

Today, open YouTube and every single thumbnail looks the same. Shocked faces, specific color contrasts, carefully positioned text overlays. Same voice. Same cadence and energy level. And videos have roughly the same lengths. The algorithm rewards these patterns with distribution and punishes deviation with obscurity.

Creators choose grey-beige conformity because it works, and the algorithm rewards sameness. My carefully curated list of creators has devolved into sameness. Whether pen reviewers, photographers, music bloggers, history tellers, or science bloggers—it is clear they are praying at the feet of the gods of algorithms.

Spotify has done the same with subtle algorithmic music. Don’t tell me you don’t hear that “Spotify sound” in music production. Songs engineered to be short, to provide an instant dopamine hit. The first 30 seconds have to hook listeners before they skip. After that, who cares? After all, Spotify pays the same for 30 seconds or three minutes. Everything is now made to belong on a Spotify playlist.

Spotify, let’s face it, is still in kindergarten compared to Instagram and TikTok. Those two have scaled, metastasized, and gamified conformity to a whole new level. The grey-beige aesthetic is what gets distribution. Color, weirdness, genuine imagination get algorithmically ignored. Match whatever narrow aesthetic the platform currently amplifies, or else move on to the backwaters. Those who think they’re being creative because they’re “creating content” are just living at the whims and fancies of the algorithm, painting by numbers in templates already defined.

As Wilde said, their creative output is just a reflection of the algorithm, their “content” a mimicry, their creativity just a joke. The sad part is that Instagram and TikTok’s ability to unleash conformity at global scale impacts the offline world as well.

It was a trend first noted in 2016 by (now) New Yorker writer Kyle Chayka in his piece for The Verge, “AirSpace.” To jog your memory: AirSpace is a phenomenon where Airbnbs, coffee shops, and co-working spaces across the world look identical. Reclaimed wood, industrial lighting, minimalist furniture, the same Edison bulbs hanging over the same avocado toast. Every coffee shop became Sightglass circa 2008. The goal isn’t uniqueness. It’s matching what performs well in photos and gets bookings.

It is ironic. The whole point of Airbnb was that each location was supposed to be quirky and unique. If I wanted sameness, I would prefer the bland efficiency of a J.W. Marriott or a Hyatt. At least I don’t have to make my own bed and get freshly laundered shirts by end of day.

Silicon Valley amplified this blandness. It is the people. It is rare to find people who are interesting, unique, and have strong enough opinions to have convictions, especially public ones. This lack of imagination is reflected in the dress code of the Valley.

Steve Jobs inspired many to wear black turtlenecks. Mark Zuckerberg jumpstarted the uniform of grey hoodies. And who can forget the half-a-decade-long orgy of mediocrity and lack of taste: Allbirds, those wool sneakers that became the unofficial shoe of tech, as if an entire industry collectively forgot how to dress themselves. The mimicry wasn’t about fashion. It was actually a simple signal: I belong to the winning template. It was farthest from it. In my essay, Sometimes a Shoe is not a Shoe, I wrote:

<blockquote>Right through the mid-nineties, non-conformists dominated the technology industry. The first uniform for the valley was: no uniform. It was a place where misfits fit together. The emergence of the internet was the start of conformity. …. As the technology industry became the cultural zeitgeist, it became necessary to advertise to the world that you were part of the tech set. And the easiest way to do so was through a uniform.</blockquote>

The Silicon Valley doyens mimicked Jobs’ turtleneck the way courtiers copied Louis XIV’s walk. Same impulse, faster cycle. What took Versailles years now takes months, thanks to Instagram.

The algorithm spots the trend. Temu gets to work. The factory produces it, the platform (Instagram and TikTok) distributes it, all before the original gets cold. The industry that built the algorithms couldn’t escape the algorithmic thinking. Even their own look has become content optimized for recognition. Zuck wears a big thick silver chain over his black T-shirt? Six months later, every founder worth their pre-seed dollars sports the look. Make that three months.

Back in 2007, I wondered about the commodification of social interaction. I mused about a future where human connection became a product to optimize. Nah, I didn’t expect this. We’re living in the endgame. Algorithmic reality doesn’t just commodify interaction. It standardizes imagination. The algorithms squeeze creativity out of millions by showing them exactly what “works.” We don’t get unique. We get infinite variations of the same.

And yet here we are. Our algorithmic gods are our teachers, tastemakers, and economic incentive all at once. Fall in line, and get paid. What May called courage banishes you to a world of lower distribution, fewer views, less income. It’s safer to wear the cloak of grey-beige conformity.

Even supposed refuges aren’t safe. Take fountain pens, a hobby I love and collect because they are an expression of a very unique art form. I am very deliberate in my likes. I wrote about this in my essay, “Designing a Life.” Just as my photos, my playlist, and my wardrobe are a reflection of my inner self—likes, loves, and desires—my approach to hobbies like fountain pens is the same.

Even in a hobby where hundreds of variations of pens are released every year and infinite inks are made available, I see people being so uncreative and becoming part of the “herd.” And you quickly realize that a lot has to do with the QVC-like charms of Instagram. It is so easy to be swayed by the sameness-disease.

I fight everyday, to not be swayed by the machines, and let me taste over ride the blandness I see around me. And yet, I have fallen victim a couple of times."]]></description>
<dc:subject>ommalik algorithms 2026 sameness boblefsetz oscarwilde rollomay ai artificialintelligence psychology vernerpanton design homogeneity siliconvalley individuality socialpressure spotify tiktok weirdness color contentcreation airspace kylechayka airbnb marriott hyatt signtglasscoffee stevejobs markzuckerberg clothing fashion fountainpens everyday technology</dc:subject>
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<item rdf:about="https://aadillpickle.substack.com/p/i-was-eating-a-bacon-egg-and-cheese">
    <title>I was eating a bacon egg and cheese scallion pancake when a bloke handed me a waffle man I'm overcooked</title>
    <dc:date>2025-12-25T16:22:06+00:00</dc:date>
    <link>https://aadillpickle.substack.com/p/i-was-eating-a-bacon-egg-and-cheese</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["9 ideas on how culture on social media works in 2025"]]></description>
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<item rdf:about="https://www.koozarch.com/library/living-languages-evangelia-adamou">
    <title>Living Languages: Evangelia Adamou on the spatial distribution of linguistic endurance – KoozArch</title>
    <dc:date>2025-12-15T05:57:58+00:00</dc:date>
    <link>https://www.koozarch.com/library/living-languages-evangelia-adamou</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Communities, neighbourhoods and even nation states can be loosely defined by their languages; language does not define space in geographical terms, but spatialities are carried within and signified by it. In an extensive exploration of endangered languages — their distribution and fragility — Evangelia Adamou makes a fascinating case for the location and logic of linguistic endurance."]]></description>
<dc:subject>evangeliaadamou language languages linguistics 2025 geography endurance kurdishrivers barriers contact diversity homogeneity endangerment iraq kurds rojava colonialism colonization turkey syria middleast australia newzealand americas aztecs mexico ixcatecs perú spanish español aotearoa africa congo belgium catalonia spain españa cataluña catalán history borders breton france frencg sovietunion ussr russia latvia lithuania estonia azerbaijan georgia ukraine slovenia serbia croatia bosnia-herzegovina montenegro northmacedonia kosovo switzerland europe nationstates newguinea ruthmace markpagel michaelkrauss socialdarwinism jaskwaanbedard charlesdarwin eugenics darwin türkiye koozarch</dc:subject>
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    <title>The Ideology Behind the Lurie Administration - The Phoenix Project</title>
    <dc:date>2025-11-08T03:48:16+00:00</dc:date>
    <link>https://www.phoenixprojectnow.com/phoenix-review/blog/the-ideology-behind-the-lurie-administration</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When Salesforce’s chief executive Marc Benioff publicly called for the National Guard to be deployed in San Francisco, many residents expressed disbelief that a billionaire who claims the city as home would invite military force against it. Yet such incredulity only reveals our distance from reality. Their instinct toward control is not new, nor apolitical. What we are witnessing is the natural convergence of ideology and power — the moment when San Francisco’s billionaires complete their decades-long transformation from technocrats to theocrats of a new American order.

If there is a gospel of this new order, it begins on Sand Hill Road, headquarters for the venture capital firms that bankroll Silicon Valley startups. Marc Andreessen, from his Menlo Park headquarters, published the Techno-Optimist Manifesto, declaring technology “a violent assault” through which “we are conquerors.” His firm Andreessen Horowitz (a16z) has raised $37 billion, pouring that money into companies that promise to privatize public life: Policing, education, housing and even medicine. On the manifesto’s enemies list — “sustainability,” “ESG,” “trust and safety,” “tech ethics” — he names not policies but values. What must be eliminated, in his words, is constraint.

Andreessen cites as his “patron saints” figures like Filippo Marinetti, who wrote the Futurist Manifesto (later plagiarized by Mussolini), and Nick Land, whose “Dark Enlightenment” spawned the neo-reactionary movement. These are not ironic citations. They are his canon. And his admirers — Elon Musk in the city’s south industrial corridor, Ben Horowitz in his own Marin estate, Michael Moritz from his San Francisco townhouse — echo it in every interview that treats democracy as a bottleneck and the billionaire as humanity’s proper steward.

At Stanford, the Valley’s intellectual core, Andreessen Horowitz partner Balaji Srinivasan developed The Network State, a treatise that proposes replacing nations with private, “founder-led” digital states connected by cryptocurrency and ideological purity. Srinivasan is not a fringe theorist. He was the former chief technology officer of Coinbase, and a frequent presence at Stanford’s Hoover Institution — where libertarian economics and authoritarian “efficiency” have been married for half a century. His book’s premise is simple: Secede from democracy, build homogeneity, measure loyalty through mass surveillance data. 

The most explicit of their lineage, Curtis Yarvin, still lives in San Francisco. Under his pseudonym Mencius Moldbug he proposed “neocameralism” — a state run as a corporation, citizens as shareholders, headed by a single sovereign, the chief executive officer. His early blog was hosted here, read by the same engineers who now populate a16z’s portfolio companies and the tech salons of Peter Thiel’s Founders Fund, a wealth fund with a staggering $17 billion in holdings. Yarvin has since lectured to Thiel Fellow gatherings in the bay and appeared on podcasts recorded blocks from City Hall. His followers treat him as a prophet, his slogan — “the Cathedral must be burned” — expressed as holy doctrine, and represented in practice as the expulsion of all compassion from governance.

All three men live or work within a fifty-mile radius of each other. All three are funded, read, or admired by the same pool of San Francisco money. Andreessen supplies the theology of hierarchy, Srinivasan, the administrative model, Yarvin, the theory of rule. Together they articulate the worldview that animates the region’s elite: Democracy as inefficiency, equality as weakness and domination as progress. Trumpism is not their opposite — it is their reflection. One wears the flag; the other wears a Patagonia vest. Both are, in essence, differing denominations of the same American fascist faith.

Ideology never stays theory for long in San Francisco. Here, it builds itself into processes and calls the result reform. The same faith in hierarchy that Andreessen, Srinivasan, and Yarvin articulate in their manifestos has been rewritten in the civic tongue and folded neatly into the programs of Blueprint for a Better San Francisco, Neighbors for a Better San Francisco, and the Lurie administration. These are not local adaptations of a distant creed. They are its chosen vessels.

Blueprint’s own language betrays its origin: A call to run the city like a startup, to favor “outcomes over ideology.” Every one of those phrases carries the same genetic code as the Techno-Optimist Manifesto: Democracy as drag, deliberation and difference as disease and hierarchy as salvation. Its white papers on “governance modernization” repeat, nearly verbatim, Andreessen’s insistence that “regulation kills life.” 

The money animating it — Moritz’s $5 billion Sequoia fortune, Sacks’s Thiel-era capital, estimated at  as much as $2 billion, Benioff’s philanthropy of image — circulates through these nonprofits to perform what Srinivasan promised in The Network State: An exit from democracy without leaving the nation. They have not seceded from San Francisco; they have privatized its functions instead. Boards with significant power over our lives that once held open meetings to the public are replaced with “advisory partners,” corrupted metrics replace real votes, and the moral vocabulary of government is rewritten wholly in the name of the investor. When Blueprint argues that the city must be “unshackled” from process to achieve “velocity,” it is echoing Srinivasan’s plea for “founder governance” — the state as personal enterprise, citizens as users.

Lurie, whose family fortune is about $4.7 billion, did not invent this theology; he simply administers its firm implementation. His office speaks constantly of “modernization,” “efficiency” and “results,” but beneath this purposefully sanitized jargon is the same conviction Yarvin preached from his San Francisco apartment blogs: That democracy is too slow, too compromised and too sentimental to survive. Every policy decision — budget reallocations toward police and “operations,” consolidation of contracting power, the quiet sidelining of commissions — serves that conviction. The mayor has become the city’s CEO not by title but by design. His speeches about “fixing dysfunction” are indistinguishable from Andreessen’s sermons about “builders conquering entropy.” Where the manifesto celebrates “violent creation,” Lurie’s San Francisco brings it into being bureaucratically: the destruction of public process as proof of progress.

The same theology governs Blueprint’s campaigns. Its consultants talk of “rebuilding trust through execution,” of “discipline,” of “realignment.” They do not mean moral discipline; they mean obedience to the managerial order. Their politics is not reactionary by accident—it is the literal civic implementation of the Bay Area’s fascist metaphysics: A hierarchical world purified of its complexity. Every “streamlining” measure, every “efficiency task force,” every claim that compassion must yield to purported competence is an act of worship toward that god. 

What unites the billionaires of Sand Hill Road with the mayor of San Francisco is not merely class interest but theology — the belief that creation grants dominion, that those who build must rule, and that the governed exist to be optimized. The authoritarianism of the Bay is seemingly polite by nature; it is more procedural, written in contracts and charter amendments, but it is authoritarianism nonetheless: A religion of order whose rituals are targeted audits and budgets, whose priests are venture partners, and whose altar is the city itself."]]></description>
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    <title>Generative AI has access to a small slice of human knowledge | Aeon Essays</title>
    <dc:date>2025-10-14T01:31:35+00:00</dc:date>
    <link>https://aeon.co/essays/generative-ai-has-access-to-a-small-slice-of-human-knowledge</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Huge swathes of human knowledge are missing from the internet. By definition, generative AI is shockingly ignorant too"

[also here:

"What AI doesn’t know: we could be creating a global ‘knowledge collapse’

As GenAI becomes the primary way to find information, local and traditional wisdom is being lost. And we are only beginning to realise what we’re missing"
https://www.theguardian.com/news/2025/nov/18/what-ai-doesnt-know-global-knowledge-collapse ]]]></description>
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    <title>Why We’re Not Using AI in This Course, Despite Its Obvious Benefits</title>
    <dc:date>2025-08-29T20:06:38+00:00</dc:date>
    <link>https://emergingethics.substack.com/p/why-were-not-using-ai-in-this-course</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A reading for your students"]]></description>
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    <title>What is the &quot;Greedy Algorithm&quot; and Why is it So Dangerous? - YouTube</title>
    <dc:date>2025-06-29T03:21:02+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=-eTNt5APSzs</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Turn it all off."]]></description>
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<item rdf:about="https://futuress.org/stories/automated-precarity/">
    <title>Automated Precarity and Commodified Time</title>
    <dc:date>2025-05-21T18:19:07+00:00</dc:date>
    <link>https://futuress.org/stories/automated-precarity/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How AI changes work—from unjust Uber algorithms to psychologically harmful clickwork."]]></description>
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<item rdf:about="https://helenbeetham.substack.com/p/the-dan-macquillan-episode">
    <title>The Dan MacQuillan episode - by Helen Beetham</title>
    <dc:date>2025-01-17T18:23:55+00:00</dc:date>
    <link>https://helenbeetham.substack.com/p/the-dan-macquillan-episode</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode I talk to Dan MacQuillan, Lecturer in Creative Computing at Goldsmiths, and author of Resisting AI: an Anti-fascist Approach to Artificial Intelligence. I read this in 2022, as soon as it was published, and it remains for me one of the most vivid, provocative and relevant critiques of ‘artificial intelligence’ as a project. Here, Dan speaks about the continuities between today’s machine learning models and earlier projects of categorising and disciplining people. We discuss how education is implicated in these architectures and how educators might resist. Dan has been a star of podcasts with tens of thousands of listeners, so I am deeply grateful that he made time to talk to me on this first episode of Imperfect Offerings in sound.

Links

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

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

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

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

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

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

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

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

“All that was once directly lived has become mere representation”"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=139exEIyIxc">
    <title>Surveillance Education (with Nolan Higdon &amp; Allison Butler) | The Chris Hedges Report - YouTube</title>
    <dc:date>2024-11-26T03:40:15+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=139exEIyIxc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Any technology created by the US military industrial complex and adopted by the general public was always bound to come with a caveat. To most, the internet, GPS, touch screen and other ubiquitous technologies are ordinary tools of the modern world. Yet in reality, these technologies serve “dual-uses”; while they convenience typical people, they also enable the mass coercion, surveillance and control of those very same people at the hands of the corporate and military state.

Nolan Higdon and Allison Butler, authors of “Surveillance Education: Navigating the Conspicuous Absence of Privacy in Schools,” join host Chris Hedges on this episode of The Chris Hedges Report. They explore the software and technology systems employed in K-12 schools and higher education institutions that surveil students, erode minors’ privacy rights and, in the process, discriminate against students of color.

(0:00) Intro 
(1:37) How intrusive is educational surveillance? 
(3:40) How do these tools work? 
(10:48) Targeting the vulnerable 
(12:53) How this data informs employers 
(16:03) Using data to shape behavior 
(19:15)  Using ed-tech to cripple dissent 
(24:09) Intelligence involvement in ed-tech  
(26:23) Pegasus and Augury 
(30:40) Algorithmic racism 
(32:45) Facial recognition software 
(35:07) Surveilling migrants 
(37:15) Outing LGBTQ+ children
(38:40) Manufacturing homogeneity 
(43:08) Undermining workers’ rights 
(45:32) Factory schools 
(48:17) Outro"

[transcript:
https://chrishedges.substack.com/p/surveillance-education-w-nolan-higdon ]]]></description>
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<item rdf:about="https://www.sense-of-rebellion.com/">
    <title>A Sense of Rebellion</title>
    <dc:date>2024-06-17T18:23:36+00:00</dc:date>
    <link>https://www.sense-of-rebellion.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["These mavericks crave responsive tech. And a more humane AI. But are they humane & responsive enough to deliver?

A Podcast Series by Evgeny Morozov. Original music by Brian Eno.

Forget the military or Silicon Valley: we owe our smart technologies - from toothbrushes to beds - to a band of eccentric 1960s hippies. Hidden away in a secretive, privately funded lab on Boston’s waterfront, these visionaries developed intimate, personal technologies a decade before Steve Jobs.

But their rebellion was fraught with obstacles: the military-industrial complex, corporate resistance, and the founders’ larger-than-life personalities. As Silicon Valley adopted their ideas, the lab's vision for more humane and diverse technologies was twisted into something entirely different.

A decade in the making, this podcast unravels their captivating and often tragic tale. It's all here: Cold War psychiatry, Maoism, LSD, the Rockefellers, Scientology, CIA’s forays into extrasensory perception, and even the advent of tech libertarianism."

...

"HIGHLIGHTS

A Sense of Rebellion is written, presented, and produced by Evgeny Morozov, one of Big Tech’s first and fiercest critics. He is the author of THE NET DELUSION (2011) and TO SAVE EVERYTHING, CLICK HERE (2013), both listed among 100 notable books of the year by The New York Times. In 2018, Politico named him one of Europe’s 28 most influential people.

This is the second installment in Morozov’s podcast trilogy on the “tech rebels who failed” (The Santiago Boys, on Chile’s short-lived experiment in cybernetic socialism, was the first).

Part Cold War thriller, part psychological drama, part history of AI that may have been, A Sense of Rebellion offers a whirlwind tour through the pre-history of the digital revolution.

The podcast’s soundtrack features a dozen original tracks by Brian Eno.

WHY IT MATTERS

Drawing on a decade of archival research – including during Morozov’s doctoral studies at Harvard - the podcast sheds light on the paths not taken in the development of digital technologies. All of them (including AI) could have been more radical, subversive, and humane.

Today’s interactive technologies prize efficiency and predictability but only at the cost of making us less aware of their often detrimental effects (see mounting concerns about disinformation, filter bubbles, surveillance, etc).

But what if interactive technologies were not just about getting things done but also about broadening our horizons? What if their effects were not hidden but rather immediately made visible? And what if AI was not about cutting humans out of the loop, but, rather, about allowing us to develop new talents and sensibilities?

THE STORY

Forget the military or Silicon Valley: we owe our smart toothbrushes and smart beds to a wild bunch of eccentric hippies from the 1960s. Toiling in a privately funded, secretive lab on Boston’s waterfront, they sought more intimate and personal technologies a whole decade before Steve Jobs!

Yet, the military industrial complex, the resistance from corporate America, and the lab founders’ larger-than-life personalities get in the way of their ambitions.

The podcast ventures into the most unexpected territory: from the fortunes of the Cold War psychiatry to the rise and fall of far-left Maoist groups in Europe, from CIA’s adventures in extra-sensory perception to the emergence of tech libertarianism in the counterculture of the 1960.

THE PEOPLE

The lab at the center of the podcast foreshadows tech startups of the 2000s, with all their excesses, flaws, and utopian ambitions.

The characters behind that secretive lab are truly fascinating. Among them:

Warren Brodey (1924- ): a 100-year-old founder of family therapy turned tech guru turned radical leftist political activist.

Peter Oser (1926-1970): a great grandson of John D. Rockefeller who’s dabbled in Scientology, black magic, and early artificial intelligence.

Avery Johnson (1932-1988): a nerdy heir to the Palmolive fortune who turned an ex-quarry of his into a cybernetic playground.

PRAISE FOR THE SANTIAGO BOYS

“Dramatic and illuminating...Surprisingly riveting.”
Los Angeles Times

“You can hear the care that has gone into the research...The writing is smart, stylish and contains some terrific blink-and-you’ll-miss-them details...Doesn’t shrink from complex ideas and credits its audience with intelligence, curiosity, and, above all, staying power. Like the best podcasts, it leaves you feeling a little bit cleverer for having heard it.”
Financial Times

“As gripping as a Netflix thriller... Perhaps the most important political thriller of the last years...from one of the most important and critical theorists of digitalization...”
Frankfurter Allgemeine Zeitung (Germany)

“Particularly attentive to the hidden, secret, and violent uses of technology... - the so-called Dark Tech.”
Corriere della Sera (Italy)

“A rich podcast... a beautiful and important production that first and foremost shows how thoroughly political technology is...”
De Correspondent (Netherlands)"]]></description>
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<item rdf:about="https://www.theguardian.com/news/2024/jan/16/the-tyranny-of-the-algorithm-why-every-coffee-shop-looks-the-same">
    <title>The tyranny of the algorithm: why every coffee shop looks the same | | The Guardian</title>
    <dc:date>2024-01-21T16:42:10+00:00</dc:date>
    <link>https://www.theguardian.com/news/2024/jan/16/the-tyranny-of-the-algorithm-why-every-coffee-shop-looks-the-same</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["From the generic hipster cafe to the ‘Instagram wall’, the internet has pushed us towards a kind of global ubiquity – and this phenomenon is only going to intensify"

...

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

The other strategy is to remain consistent, not worrying about trends or engagement and simply sticking to what you know best – staying authentic to a personal ethos or brand identity in the deepest sense. In a way, coffee shops are physical filtering algorithms, too: they sort people based on their preferences, quietly attracting a particular crowd and repelling others by their design and menu choices. That kind of community formation might be more important in the long run than attaining perfect latte art and collecting Instagram followers. That is ultimately what Anca Ungureanu was trying to do in Bucharest. “We are a coffee shop where you can meet people like you, people that have interests like you,” she said. Her comment made me think that a certain amount of homogeneity might be an unavoidable consequence of algorithmic globalisation, simply because so many like-minded people are now moving through the same physical spaces, influenced by the same digital platforms. The sameness has a way of compounding."]]></description>
<dc:subject>kylechayka 2024 algorithms internet instagram marketing web ubiquity coffeeshops cafes sameness homogeneity monotony monoculture globalization airbnb homogenization spivak manuelcastells thomasfriedman local authenticity wework coworking platforms tiktok luisbarragán airspace whiteness wealth gentrification online socialmedia growth slow small consistency trends engagement metrics coffeehouses gayatrichakravortyspivak</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=19q4pWKPlj0">
    <title>Ave Maria/Sophia/Gaia: Katherine Bubel and Michelle Berry Lane on Illich and the Sacred Feminine (Conversation #4) - YouTube</title>
    <dc:date>2023-11-29T07:11:40+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=19q4pWKPlj0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For our fourth and final conversation, around and beyond the legacy of Ivan Illich, we hear reflections and discussion from Katherine Bubel and Michelle Berry Lane before moving into an extended open discussion.

Katherine discusses Illich's mythopoetics of Prometheus, Epimetheus, and Pandora, the latter a patriarchally diminished version of the Earth Goddess Gaia, who Katherine connects to the biblical divine wisdom figure of Sophia, and Mary, Mother of God. Where Prometheus pursues mastery and technology, "Epimethean man stays and listens to the dream of Gaia/the Earth."

Michelle talks about about the conviviality with and of bees, and connects Illich with Suzanne Simard’s work on tree talk, and Lynn Margulis' work on symbiogenesis. She makes the case that the lost sense of contingency--life hanging moment by moment on God's grace--can be recaptured in the modern awareness of the complete contingence of our life on the health of our relationships.

Katharine Bubel is assistant professor of English at Trinity Western University

Michelle Berry Lane is a poet, a teacher of environmental science and a student of theopoetics, and part of Rochester Pollinators, a pollinator advocacy organization in southeast Michigan. 

Here is the video, "Un Certain Regard," in which gives his take on the myth of Pandora, Prometheus & Epimetheus: https://www.youtube.com/watch?v=L_ByKXCr9TA "

[Conversation #1
https://www.youtube.com/watch?v=nvbzuQdO19M

Conversation #2
https://www.youtube.com/watch?v=IJOwHQXpMbQ

Conversation #3
https://www.youtube.com/watch?v=1Avh1AJ9sls

Conversation #4 (this bookmark)
https://www.youtube.com/watch?v=19q4pWKPlj0

See also:

Ivan Illich/David Cayley Book Club #3 of 6
https://www.youtube.com/watch?v=QhCYH95t768 ]]]></description>
<dc:subject>ivanillich 2023 marcusrempel katherinebubel michelleberrylane conviviality suzannesimard davidblower religion myth prometheus sophia theology life living slow control modernity polarity francisbacon aliveness nature gender prometheanman technology diversity pandora thomasmerton erichfromm descartes climatechange humans capitalism extraction interconnectedness technosolutionism hubris complementarity renégirard charlestaylor catholicism relations relationships epimetheanman mary mastery measurement gaia ecology earth lynnmargulis forests trees environment epimetheus paulkingsnorth indigenous indigeneity listening johnmoriarty wisdom bees land property georgegrant colonization colonialism colonizers science domination homogeneity samemaking otherness terrencemalick presence rebeccasolnit rediscovery catastrophe mutualaid multispecies morethanhuman resilience mythology michellelane intuition spirituality deschooling unschooling hope convivialscience wonder symbiosis symbiogenesis jameslovelock microbiomes bio</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=uQiM4xKIoiY">
    <title>Rethinking Economics and (maybe) Rethinking China - YouTube</title>
    <dc:date>2023-07-08T23:27:52+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=uQiM4xKIoiY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Yuan Yang is the Financial Times' Europe-China correspondent and a founding member of Rethinking Economics (RE). We will aim to talk about both RE and China, but I will prioritise the former.

https://www.ft.com/yuan-yang "]]></description>
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<item rdf:about="https://www.nytimes.com/1993/11/25/opinion/l-why-make-fellini-the-scapegoat-for-new-cultural-intolerance-066093.html">
    <title>Opinion | Why Make Fellini the Scapegoat for New Cultural Intolerance? - The New York Times</title>
    <dc:date>2023-05-30T13:21:21+00:00</dc:date>
    <link>https://www.nytimes.com/1993/11/25/opinion/l-why-make-fellini-the-scapegoat-for-new-cultural-intolerance-066093.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["To the Editor:

"Excuse Me; I Must Have Missed Part of the Movie" (The Week in Review, Nov. 7) cites Federico Fellini as an example of a film maker whose style gets in the way of his storytelling and whose films, as a result, are not easily accessible to audiences. Broadening that argument, it includes other artists: Ingmar Bergman, James Joyce, Thomas Pynchon, Bernardo Bertolucci, John Cage, Alain Resnais and Andy Warhol.

It's not the opinion I find distressing, but the underlying attitude toward artistic expression that is different, difficult or demanding. Was it necessary to publish this article only a few days after Fellini's death?

I feel it's a dangerous attitude, limiting, intolerant. If this is the attitude toward Fellini, one of the old masters, and the most accessible at that, imagine what chance new foreign films and film makers have in this country.

It reminds me of a beer commercial that ran a while back. The commercial opened with a black and white parody of a foreign film -- obviously a combination of Fellini and Bergman. Two young men are watching it, puzzled, in a video store, while a female companion seems more interested. A title comes up: "Why do foreign films have to be so foreign?" The solution is to ignore the foreign film and rent an action-adventure tape, filled with explosions, much to the chagrin of the woman.

It seems the commercial equates "negative" associations between women and foreign films: weakness, complexity, tedium. I like action-adventure films too. I also like movies that tell a story, but is the American way the only way of telling stories?

The issue here is not "film theory," but cultural diversity and openness. Diversity guarantees our cultural survival. When the world is fragmenting into groups of intolerance, ignorance and hatred, film is a powerful tool to knowledge and understanding. To our shame, your article was cited at length by the European press.

The attitude that I've been describing celebrates ignorance. It also unfortunately confirms the worst fears of European film makers.

Is this closedmindedness something we want to pass along to future generations?

If you accept the answer in the commercial, why not take it to its natural progression:

Why don't they make movies like ours?

Why don't they tell stories as we do?

Why don't they dress as we do?

Why don't they eat as we do?

Why don't they talk as we do?

Why don't they think as we do?

Why don't they worship as we do?

Why don't they look like us?

Ultimately, who will decide who "we" are? MARTIN SCORSESE New York, Nov. 19, 1993 The Times welcomes letters from readers. Letters must include the writer's name, address and telephone number. We regret that we cannot acknowledge or return unpublished letters. Those selected for publication may be shortened for space reasons.

_A version of this article appears in print on Nov. 25, 1993, Section A, Page 26 of the National edition with the headline: Why Make Fellini the Scapegoat for New Cultural Intolerance?._"

[via:
https://twitter.com/michaelwarbur17/status/1663505854673371136

“30yrs ago the New York Times published an article criticising Federico Fellini and other foreign language films, calling them "hard work".
MARTIN SCORSESE sent this in response.”

https://www.nytimes.com/1993/11/25/opinion/l-why-make-fellini-the-scapegoat-for-new-cultural-intolerance-066093.html ]]]></description>
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<item rdf:about="https://thedigradio.com/podcast/crack-up-capitalism-w-quinn-slobodian/">
    <title>Crack-Up Capitalism w/ Quinn Slobodian · The Dig</title>
    <dc:date>2023-05-30T02:01:41+00:00</dc:date>
    <link>https://thedigradio.com/podcast/crack-up-capitalism-w-quinn-slobodian/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Featuring Quinn Slobodian on Crack-Up Capitalism: Market Radicals and the Dream of a World Without Democracy. Radical libertarians, including anarcho-capitalists like Murray Rothbard, envision a world of micro-polities governed by private property and contract. In fact, we already live in their world, a world of zones—places where special rules tailor-made for capitalists prevail over the ordinary laws of the nation-state.

Listen to Quinn’s interview on Globalists https://thedigradio.com/podcast/a-history-of-neoliberalism-with-quinn-slobodian "]]></description>
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<item rdf:about="https://theconvivialsociety.substack.com/p/the-one-best-way">
    <title>The One Best Way Is a Trap - by L. M. Sacasas</title>
    <dc:date>2023-05-27T22:19:25+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/the-one-best-way</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One under-appreciated consequence of believing there is such a thing as the “one best way” in every aspect of life is subsequently living with the unyielding pressure to discover it and the inevitable and perpetual frustration of failing to achieve it.

And not only frustration. It produces anxiety, fear, compulsiveness, resignation, and, ultimately, self-loathing. If there is “one best way,” how will I know it? If I have not found it, have I failed? And is it my fault?

As Ellul already knew in the 1950s, a society ordered by technique is necessarily inhospitable to the human person."

...

"As it turns out, Ellul believed that the technological society was, in fact, very savvy about anticipating this failure mode of the human component of the system. It was already deploying perhaps the most critical layer of techniques, what Ellul called human techniques. In short, these were techniques designed to assure the survival and suitable functioning of the human being in a milieu ordered by technique. They included, for example, pharmacological interventions and a regime of diversion and entertainment as well as an attempt to “humanize” the base layer of techniques.

What is striking from our vantage point is the degree to which even these compensatory techniques, those which ostensibly afforded some relief from the logic of technique, have themselves yielded to its imperatives. I think, for example, of how social media, in its form and content, became just another way to optimize the self and its relations. We were subjected to techniques designed to optimize for compulsive engagement and we ourselves internalized the logic in the way we learned to conduct ourselves online. And is there any more dispiriting word in the English tongue than “gamification.”"

...

"But as Ellul made clear, finding the “one best way,” should we grant for argument’s sake that such a thing even exists, is just a way of eliminating our freedom of action. And the very tools that promise to disclose the “one best way” are like two-way mirrors, they allow us to see but also to be seen. They promise to empower us to optimize our lives for the sake of our self-chosen goals, while empowering those who would condition and optimize us for their profit.

So, once again I invite us to ask a simple question: Is there, in fact, “one best way” in every realm of experience? And even if there were, at what cost would we discover it? And what would we gain? Might it be that in the course of pursuing the “one best way,” we would lose our way in a more profound sense?

Ellul was not quite the pessimist he is often made out to be. He just believed that freedom required us to understand the depth of our conditioning. Only then would we be in the position to choose otherwise. He also wrote, as Phil Christman reminded us recently, that “fate operates when people give up.” But we must understand these two imperatives in light of one another. We must make sure that even our “not giving up” is not itself framed by technique and that it is not for the sake of technique, which will in turn require us to abide, or maybe even relish, the appearance of a certain folly in the conduct of our lives."]]></description>
<dc:subject>2023 jacquesellul lmsacasas social technology human humanism standardization humanity efficiency optimization productivity homogeneity homogenizingeffects mentalhealth capitalism neoliberalism unschooling deschooling philchristman faith luddism fate gamification psychology freedom schooling schooliness progress bestpractices anxiety fear health pressure frustration self-loathing failure achievement technique quantification medicalization pharmaceuticals humans onebestway luddites</dc:subject>
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<item rdf:about="https://www.newyorker.com/news/letter-from-silicon-valley/waymo-cars-and-honey-bears">
    <title>Waymo Cars, Honey Bears, and the Future of San Francisco | The New Yorker</title>
    <dc:date>2022-07-22T23:54:17+00:00</dc:date>
    <link>https://www.newyorker.com/news/letter-from-silicon-valley/waymo-cars-and-honey-bears</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Maybe this is what is meant by “tech culture.” A self-driving car named Sourdough ferries novelty-seeking passengers across the Inner Sunset while capturing footage that might be useful for the cops. A local artist scales by adopting political causes as if they’re software skins. At the grocery store, a man and I stand beside each other, deliberating over mustards—but I am running errands, and he is on the clock. Walking through the city, I wonder whose block parties, medical appointments, or conversations could someday be weaponized by law enforcement. Even if it’s not the end of privacy, or mystery, it marks a decline in imagination—a capitulation to a generic sensibility, and to a visual culture of copy-paste. It’s the aesthetic of software at scale, in every window, at every stoplight, on every city block."]]></description>
<dc:subject>sanfrancisco californianideology tech technology 2022 annawiener streetart fnnch privacy homogeneity whitening sfpd bigtech self-drivingcars cars urban urbanism policy governance sameness publiclife commons future privatization corporatism transportation uber lyft capitalism latecapitalism neoliberalism waymo cruise gm alphabet google generalmotors california siliconvalley robotaxis autonomousvehicles tesla police policing surveillance williams-sonoma sotheby's burningman honeybear art nfts politics bayarea iconography monetization covid-19 coronavirus pandemic postmates instacart technosolutionism nest ring amazon cameras latestagecapitalism</dc:subject>
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<item rdf:about="https://futuress.org/magazine/a-designerly-inventory/">
    <title>A Designerly Inventory</title>
    <dc:date>2022-03-04T21:53:19+00:00</dc:date>
    <link>https://futuress.org/magazine/a-designerly-inventory/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[book is here:
Designerly Ways of Knowing by Danah Abdulla
https://www.onomatopee.net/exhibition/designerly-ways-of-knowing/ ]

"Provocations to elicit questions, prompt critical thinking and help designers reconfigure their discipline."

...

“Design thinking does not magically rid the world of bias; it merely masks it under the guise of innovation. [...] If we are to really think, we must critique our very conception of design."

...

“As design makes the futures we inhabit an everyday reality, it paves the way for new material practices. In fact, sometimes the best solution is not to design anything at all”

...

“Standardization is not only about efficiency, it also serves a normalizing function which has broad social-political implications.”

...

“If we surround ourselves with homogeneous groups that fit into the culture we have created, we dismiss alternatives. We are more likely to keep defending the status quo than to imagine otherwise.”

...

“When we think of good design, the expression of taste manufactured by tastemakers, we think of Western design. The West makes good design while the rest practice “crafts.” As pointed out by design critic Alice Rawsthorn, many craft traditions, including those with proud histories, were dismissed on the grounds that they would impede modernization. The frame of reference for the vast majority of design histories and theories is still Europe and North America. Western audiences consume arguments of thinkers and practitioners from the Global North, without, to quote anthropologist Zoe Todd, “being aware of competing or similar discourses happening outside of the rock-star arenas of Euro-Western thought.”]]></description>
<dc:subject>danahabdulla 2022 design designthinking criticalthinking unproduct nonproduct west craft crafts globalnorth globalsouth zoedodd alicerawsthorn homogeneity culture future futures futuress</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://flatjournal.com/work/design-thinking-is-rebrand-for-white-supremacy/">
    <title>Design Thinking is a Rebrand for White Supremacy - Flat Journal</title>
    <dc:date>2021-03-28T19:22:26+00:00</dc:date>
    <link>https://flatjournal.com/work/design-thinking-is-rebrand-for-white-supremacy/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“The reality is that designers simply aren’t best suited to tackle all the deep-rooted systemic challenges that we have ordained ourselves to solve. For all the jargonistic gravity that revolves around being “empathetic” in the design process, perhaps the correct approach is simply to take a step back, remove oneself from the conversation, and acknowledge the original caretakers of the space we occupy.

While it is clear that Design Thinking mirrors the dangerous patterns of Modernism, it is equally crucial if not pressingly urgent to recognize that the two simply aren’t evolutions of each other or radical deviants from the historical context they exist in. At the end of the day, both Modernism and Design Thinking are byproducts of white supremacist capitalism that maintain its operations through a thinly veiled promise for visionary change. No matter how progressive a designer’s politics may be, unless overthrown we are all complicit in the unabated maintenance of capitalism. Unless we decolonize design through a radical shift towards alternative practices, we continue to lose sight of the margins and watch the process of design being weaponized, neglecting those barred from its gates.

It is in this that our urgent call as designers ultimately is to accept the responsibility of design not as a tool for oppressive capitalist exploitation or cultural hegemony but instead challenge the status quo in an effort to uplift the communities which it targets and decolonize the practice to prevent such a reemerging from happening in the future. In this call to action, our efforts towards an equitable society begin with maintaining this criticality of our industry and relentlessly continue providing the radical alternatives to white supremacist capitalism which might liberate us from this cycle of oppression.”

[See also:
https://www.are.na/darin-buzon/design-thinking-is-a-rebrand-for-white-supremacy ]

[also posted here: https://dabuzon.medium.com/design-thinking-is-a-rebrand-for-white-supremacy-b3d31aa55831 ]]]></description>
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    <title>Imprisoned in the Global Classroom, by Ivan Illich and Etienneverne</title>
    <dc:date>2020-09-14T23:01:53+00:00</dc:date>
    <link>https://debate.uvm.edu/asnider/Ivan_Illich/Ivan%20Illich_%20Imprisoned%20Global%20Classroom.pdf</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[https://debate.uvm.edu/asnider/Ivan_Illich/Ivan%20Illich_%20Imprisoned%20Global%20Classroom.pdf

via: “Illich called it [lifelong learning] “permanent education.” Imprisoned in the Global Classroom (1976) contains this gem: “The institutionalization of permanent education will transform society into an enormous planet-sized classroom watched over by a few satellites.””
https://twitter.com/jen_stoops/status/1305600828946833408

posted here: https://www.are.na/block/8694798 ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=MerkGUx-2V4">
    <title>The Myth of Scandinavian Socialism - YouTube</title>
    <dc:date>2020-06-17T00:21:37+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=MerkGUx-2V4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Left-wing movements in Britain, and further afield, are increasingly citing the Scandinavian or Nordic economic model as a desirable alternative to capitalism.

But is Scandinavian socialism really all its cracked up to be?

Today, Dr Steve Davies and Kate Andrews of the IEA put the Nordic model under the spotlight - and examine to what extent these countries are indeed socialist, or even ‘left wing’."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=WUVlybJoV88">
    <title>Yong Zhao &quot;What Works May Hurt: Side Effects in Education&quot; - YouTube</title>
    <dc:date>2019-03-07T17:36:11+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=WUVlybJoV88</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Proponents of standardized testing and privatization in education have sought to prove their effectiveness in improving education with an abundance of evidence. These efforts, however, can have dangerous side effects, causing long-lasting damage to children, teachers, and schools. Yong Zhao, Foundation Distinguished Professor in the School of Education at the University of Kansas, will argue that education interventions are like medical products: They can have serious, sometimes detrimental, side effects while also providing cures. Using standardized testing and privatization as examples, Zhao, author of the internationally bestselling Who’s Afraid of the Big Bad Dragon? Why China Has the Best (and Worst) Education System in the World, will talk about his new book on why and how pursuing a narrow set of short-term outcomes causes irreparable harm in education."]]></description>
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<item rdf:about="https://www.instagram.com/p/BotEuLDBLBi/">
    <title>An Xiao Busingye Mina en Instagram: “David Wojnarowicz had a concept for the world we inherit, the “pre-invented world,” which he defines eloquently here. I interpret it as the…”</title>
    <dc:date>2018-10-09T20:56:54+00:00</dc:date>
    <link>https://www.instagram.com/p/BotEuLDBLBi/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[image with text:

"Wojnarowicz identified with outsiders of all kinds—both those who resisted and escaped the "pre-invented world," and those ground don by it. He identified with the discarded, the trapped, and the rebellious. In this page from his 1988 journals, he expressed those feelings in an offhand notation:

<blockquote>The only hero I have or can think of is the monkey cosmonaut in the Russian capsule that got excited in space and broke loose from his restraints and began smashing the control board—the flight had to be aborted.</blockquote>

"The world of the stoplight, the no-smoking signs, the rental world, the split-rail fencing shielding hundreds of miles of barren wilderness from the human step… The brought-up world; the owned world. The world of coded sounds: the world of language, the world of lies. The packaged world; the world of speed metallic motion. The Other World where I've always felt like an alien." —David Wojnarowicz, Close to the Knives"]

"David Wojnarowicz had a concept for the world we inherit, the “pre-invented world,” which he defines eloquently here. I interpret it as the consensus narrative, the world that we might call the mainstream or the dominant. We are watching today the steady disintegration of the pre-invented world. The post-Cold War consensus is collapsing, and a new world is coming into being. On the one hand is a violent ethnonationalism and authoritarianism. On the other is a global, communal, inclusive outlook. It is not clear which one will win, but for those of us born on the margins, for those of us who’ve always struggled with the pre-invented world, these are the most dangerous times. But this comes with the recognition that the world before wasn’t made for us, either. The world before was also dangerous.
.
Wojnarowicz died of AIDS in 1992. He wouldn’t live to see the emergence of gay marriage and contemporary queer culture in the US, nor of a massive public health campaign to curb the spread of HIV and AIDS. For the queer community in the US, we have seen improvements. And if we are lucky, what comes next after these dark times might be better. For now, we live in a time of monsters."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=E8yGRFNlYqM">
    <title>Michelle Alexander's Keynote Speech from the 2017 International Drug Policy Reform Conference - YouTube</title>
    <dc:date>2017-11-26T00:09:02+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=E8yGRFNlYqM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[20:15] "We're all primed to value and prefer those ho seem like us though the preferences hues have themselves re remarkably greater. No doubt due to centuries of brainwashing that have led them to actually believe often unconsciously, that they are in fact superior. Marc Mauer in his book "Race to Incarcerate" cites data that the most punitive nations in the world are the most diverse. The nations with the most compassionate or most lenient criminal justice policies are the most homogeneous. We like to say that diversity is our strength, but it may actually be our Achilles heel. Researchers have reached similar conclusions in the public welfare context. The democarcies that have the most generous social welfare programs, universal health care, cheap or free college, generous maternity leave, are generally homogeneous. Socialist countries like Sweden and Norway are overwhelmingly white. But when those nations feel threatened by immigration, by so-called foreigners, public support for social welfare beings to erode, often quite sharply. It seems that it's an aspect of human nature to be tempted to be more punitive and less generous to those we view as others. And so in a nation like the United States, where we're just a fe generations away from slavery and Jim Crow. Where inequality is skyrocketing due to global capitalism, and where demographic changes due to immigration are creating a nation where no racial group is the majority, the central question we must face is whether We, the People, are capable of overcoming our basic instinct to respond more harshly more punitively with less care and concern with people we view as different. Can we evolve? Can we evolve morally and spiritually? Can we learn to care for each other across lines of race, class, gender, and sexuality? Clearly these questions are pressing in the age of Trump.

[via: "Michelle Alexander asks the most fundamental question: Can we learn to care for each other across lines of difference?"
https://twitter.com/justicedems/status/934478995038572544 ]

[See also: "Michelle Alexander: I Am 'Endorsing The Political Revolution' (Extended Interview) | All In | MSNBC"
https://www.youtube.com/watch?v=tFHNzlx24QM ]]]></description>
<dc:subject>michellealexander 2017 drugs waroondrugs race racism bias diversity homogeneity heterogeneity policy welfare socialsafetnet healthcare education maternityleave socialism sweden norway humans criminaljustice socialelfare compassion incarceration donaldtrump immigration xenophobia othering democracy jimcrow thenewjimcrow us politics humannature demographics inequality class classism sexuality gender sexism marcmauer berniesanders hillaryclinton revolution change billclinton</dc:subject>
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<item rdf:about="http://digitallearning.middcreate.net/critical-digital-pedagogy/subjectivity-rubrics-and-critical-pedagogy/">
    <title>Subjectivity, Rubrics, and Critical Pedagogy – OFFICE OF DIGITAL LEARNING</title>
    <dc:date>2017-08-05T20:26:05+00:00</dc:date>
    <link>http://digitallearning.middcreate.net/critical-digital-pedagogy/subjectivity-rubrics-and-critical-pedagogy/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In “Embracing Subjectivity,”مها بالي (Maha Bali) argues “that subjectivity is the human condition. Everything else that attempts to be objective or neutral is pretense. It is inauthentic. It is not even something I strive towards.”

And yet we try very hard to be objective in the way we evaluate student work. Objectivity is equated with fairness, and is a tool for efficiency.

For too long—really, since its inception—instructional design has been built upon silencing. Instructional design generally assumes that all students are duplicates of one another. Or, as Martha Burtis has said, traditional design assumes standardized features, creates standardized courses, with a goal of graduating standardized students.

Despite any stubborn claims to the contrary, instructional design assigns learners to a single seat, a single set of characteristics. One look at the LMS gradebook affirms this: students are rows in a spreadsheet. Even profile images of students are contained in all the same circles, lined up neatly along the side of a discussion forum: a raised hand, a unique identifier, signified. “This is your student,” the little picture tells the instructor. And now we know them—the LMS has personalized learning.

This design is for efficiency, a thing that online teachers—especially those who design their own courses—desperately need. Digital interfaces can feel alienating, disconcerting, and inherently chaotic already; but add to that the diversity of student bodies behind the screen (an adjunct at a community college may teach upwards of 200 students per term), and staying on top of lessons and homework and e-mail and discussions feels hopeless at worst, Sisyphean at best.

And yet this striving for efficiency enacts an erasure that is deeply problematic.

Rubrics

Sherri Spelic writes:

<blockquote>Inclusion is a construction project. Inclusion must be engineered. It is unlikely to “happen” on its own. Rather, those who hold the power of invitation must also consciously create the conditions for sincere engagement, where underrepresented voices receive necessary air time, where those contributing the necessary “diversity” are part of the planning process. Otherwise we recreate the very systems of habit we are seeking to avoid: the unintentional silencing of our “included” colleagues.</blockquote>

If we are to approach teaching from a critical pedagogical perspective, we must be conscious of the ways that “best practices” and other normal operations of education and classroom management censure and erase difference. We must also remain aware of the way in which traditional classroom management and instructional strategies have a nearly hegemonic hold on our imaginations. We see certain normalized teaching behaviors as the way learning happens, rather than as practices that were built to suit specific perspectives, institutional objectives, and responses to technology.

The rubric is one such practice that has become so automatic a part of teaching that, while its form is modified and critiqued, its existence rarely is. I have spoken with many teachers who use rubrics because:

• they make grading fair and balanced;
• they make grading easier;
• they give students clear information about what the instructor expects;
• they eliminate mystery, arbitrariness, and bias.

Teachers and students both advocate for rubrics. If they are not a loved part of teaching and learning, they are an expected part. But let’s look quickly at some of the reasons why:

Rubrics Make Grading Fair and Balanced

Rubrics may level the grading playing field, it’s true. All students are asked to walk through the same doorway to pass an assignment. However, that doorway—its height, width, shape, and the material from which it is made—was determined by the builder. مها بالي reminds us that, “Freire points out that every content choice we make needs to be questioned in terms of ‘who chooses the content…in favor of whom, against whom, in favor of what, against what.'” In other words, we need to inspect our own subjectivity—our own privilege to be arbitrary—when it comes to building rubrics. Can we create a rubric that transcends our subjective perspective on the material or work at hand? Can we create a rubric through which anyone—no matter their height, width, or shape—may pass?

Recently, collaborative rubrics are becoming a practice. Here, teachers and students sit down and design a rubric for an assignment together. This feels immediately more egalitarian. However, this practice is nonetheless founded on the assumption that 1. rubrics are necessary; 2. a rubric can be created which will encompass and account for the diversity of experience of all the students involved.

Rubrics Make Grading Easier

No objection here. Yes, rubrics make grading easier. And if easy grading is a top concern for our teaching practice, maybe rubrics are the best solution. Unless they’re not.

Rubrics (like grading and assessment) center authority on the teacher. Instead of the teacher filling the role of guide or counsel or collaborator, the rubric asks the teacher to be a judge. (Collaborative rubrics are no different, especially when students are asked by the teacher to collaborate with them on building one.) What if the problem to be solved is not whether grading should be easier, but whether grading should take the same form it always has? Self-assessment and reflection, framed by suggestions for what about their work to inspect, can offer students a far more productive kind of feedback than the quantifiable feedback of a rubric. And they also make grading easier.

Rubrics Give Clear Information about What the Instructor Expects

Again, no objection here. A well-written rubric will offer learners a framework within which to fit their work. However, even a warm, fuzzy, flexible rubric centers power and control on the instructor. Freire warned against the “banking model” of education; and in this case, the rubric becomes a pedagogical artifact that doesn’t just constrain and remove agency from the learner, it also demands that the instructor teach to its matrix. Build a rubric, build the expectations for learners in your classroom, and you also build your own practice.

The rubric doesn’t free anyone.

Rubrics Eliminate Mystery, Arbitrariness, and Bias

This is simply not true. No written work is without its nuance, complication, and mystery. Even the best technical manuals still leave us scratching our heads or calling the help desk. Rubrics raise questions; it is impossible to cover all the bases precisely because no two students are the same. That is the first and final failing of a rubric: no two students are the same, no two writing, thinking, or critical processes are the same; and yet the rubric requires that the product of these differences fall within a margin of homogeneity.

As regards arbitrariness and bias, if a human builds a rubric, it is arbitrary and biased.

Decolonizing Pedagogy

Critical Digital Pedagogy is a decolonizing effort. bell hooks quotes Samia Nehrez’s statement about decolonization at the opening of Black Looks: Race and Representation:

Decolonization … continues to be an act of confrontation with a hegemonic system of thought; it is hence a process of considerable historical and cultural liberation. As such, decolonization becomes the contestation of all dominant forms and structures, whether they be linguistic, discursive, or ideological. Moreover, decolonization comes to be understood as an act of exorcism for both the colonized and the colonizer.

For Critical Pedagogy, and Critical Digital Pedagogy, to work, we have to recognize the ways in which educational theory, especially that which establishes a hierarchy of power and knowledge, is oppressive for both teacher and student. To do this work, we have to be willing to inspect our assumptions about teaching and learning… which means leaving no stone unturned.

With regards to our immediate work, then, building assignments and such (but also building syllabi, curricula, assessments), we need to develop for ourselves a starting place. Perhaps in an unanticipated second-order move, Freire, who advocated for a problem-posing educational model, has posed a problem. A Critical Digital Pedagogy cannot profess best practices, cannot provide one-size-fits-all rubrics for its implementation, because it is itself a problem that’s been posed.

How do we confront the classrooms we learned in, our own expectations for education, learners’ acquiescence to (and seeming satisfaction with) instructor power, and re-model an education that enlists agency, decolonizes instructional practices, and also somehow meets the needs of the institution?"]]></description>
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<item rdf:about="http://www.longviewoneducation.org/im-nowhere-in-between-why-we-need-seriously-uncool-criticism-in-education/">
    <title>I'm Nowhere In-between: Why we need 'seriously uncool' criticism in education - Long View on Education</title>
    <dc:date>2017-07-19T19:10:09+00:00</dc:date>
    <link>http://www.longviewoneducation.org/im-nowhere-in-between-why-we-need-seriously-uncool-criticism-in-education/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["You know those t-charts that divide approaches to education into the old and the new? Of course you do. And I bet that were we both to take five minutes to reproduce one from memory, we would come up with roughly the same list. All we’d need to do then is choose a side. Or perhaps stake out a position somewhere in the middle, a blend of the two. Nothing too extreme.

Let me show you one from nearly 100 years ago. In 1925, May R. Pringle experimented with ‘the project method’, which we would now call ‘Project Based Learning’.1

[image]

I spend a lot of time thinking and writing about how we need to be critical of the list of ‘the new and modern’ because it’s always backed by a corporate push. But that’s not why progressive educators find the list seductive. The very terms themselves act as a siren call to anyone who wants a more humane education for children: creative, student-centered, open, flexible, collaboration, choice. We are told that these are the qualities that schools kill and that CEOs would kill for.

But here is the problem. What if CEOs started to call for qualities that ran against our progressive values? In a report by The Economist (and sponsored by Google), Emiliana Vega, “chief of the Education Division, Inter- American Development Bank”, describes the kind of skills that he wishes schools would instill:

<blockquote>“In Latin America, socio- emotional skills are a big part of the gap between what employers need and what young people have. For example, tourism companies need people who will smile and be polite to guests, and often graduates just don’t possess those public- facing techniques.”</blockquote>

Think about that for a minute.

But opposing this new ‘skills agenda’ doesn’t mean that I’m a traditionalist or trying to cut a middle ground. My teaching is most certainly not some kind of ‘back to basics’ or mindless self-medicating prescribed by the ‘what works’ gurus.

The ‘what works’ agenda holds it’s own kind of seduction for self-fashioned rationalists in the vein of Richard Dawkins or Daniel Dennett, who somehow manage to hold onto the Modern faith in science as if most of the 20th century never happened. Geert Lovink sums up that limited critical terrain by looking at the work of Nick Carr, who often criticizes technology because of the effect it has on our cognition:

<blockquote>“Carr and others cleverly exploit the Anglo-American obsession with anything related to the mind, brain and consciousness – mainstream science reporting cannot get enough of it. A thorough economic (let alone Marxist) analysis of Google and the free and open complex is seriously uncool. It seems that the cultural critics will have to sing along with the Daniel Dennetts of this world (loosely gathered on edge.org) in order to communicate their concerns.”</blockquote>

Most of the ‘seriously uncool’ criticism of the project of Modernity has exploded the dichotomies that the destructive myth of ‘rational’ and ‘objective’ scientific ‘progress’ rested on. While we might lament that teachers do not read enough research, we can’t mistake that research for a neutral, apolitical body of knowledge.

Allow me to use a famous study to illustrate my point. Pam Mueller and Daniel Oppenheimer’s ‘The Pen Is Mightier than the Keyboard’ (2014) seems to show that writing notes with pen and paper boosts retention and understanding of information compared to typing notes on a computer. In their study, the participants watched TED talks and took notes, completed distractor tasks, and about 30 minutes later answered questions. In one condition, the test was delayed by a week and some participants were allowed to study their notes for 10 minutes before taking the test. The TED talks were intentionally disconnected from any larger project they were learning about.

So rationally and scientifically speaking, we should have students take notes with pen and paper, right?

Yet, the study itself is not neutral with respect to pedagogy since it contains many in-built assumptions about how we should teach: we can say that the pen is mightier than the keyboard under the controlled conditions when students watch a short lecture once, about a topic they are not in the course of studying, when they are not permitted to take the notes home and perform more work with them, and when the assessment of knowledge uses short answer questions divorced from a meaningful purpose or complex project.

Is that how we want to teach? Would a democratic conversation about schools endorse that pedagogy?

In the lab, scientists try to reduce the complexity and heterogeneity in networks – to purify them – so as to create controlled conditions. Subjects and treatments are standardized so they become comparable. Drawing on systems theory, Gert Biesta argues that schools – like all institutions and our social life more broadly – engage in a kind of complexity reduction. We group children into grades and classes, start and end the day at the same time, in order to reduce “the number of available options for action for the elements of a system” which can “make a quick and smooth operation possible”.

Reducing options for action is neither good nor bad in itself, but it is always an issue of politics and power. So, cognitive science is no more a neutral guide than CEOs. As Biesta writes, “The issue, after all is, who has the power to reduce options for action for whom.”

Reliance on only ‘what works’ is a kind of complexity reduction that would eliminate the need for professional judgement. Biesta worries about the “democratic deficit” that results from “the uptake of the idea of evidence-based practice in education”. It’s a conversation stopper, much like relying on CEOs to provide us with the ‘skills of the future’ also raises the issue of a ‘democratic deficit’ and questions about who has power.

I’m not writing this because I feel like what I have to say is completely new, but because I feel like I need to affirm a commitment to the project of critical pedagogy, which does not rest somewhere in the middle of a t-chart. Critical pedagogy embraces hybridity over purification. Our classrooms should emphasize the very heterogeneity in networks in all their variation and glory that experiments – and corporations – seek to eliminate.2

If I’m nowhere in-between, I’m certainly not the first nor alone.

In Teaching to Transgress (1994), bell hooks tells us that “talking about pedagogy, thinking about it critically, is not the intellectual work that most folks think is hip and cool.” Yes, we still need more of that ‘seriously uncool’ critical work if education is to work in the service of freedom. hooks writes, “Ideally, education should be a place where the need for diverse teaching methods and styles would be valued, encouraged, seen as essential to learning.”

There’s lots of reason to think that the social media discussion of education is not a kind of paradise. But as hooks reminds us,

<blockquote>“…learning is a place where paradise can be created. The classroom, with all its limitations, remains a location of possibility. In that field of possibility we have the opportunity to labor for freedom, to demand of ourselves and our comrades, an openness of mind and heart that allows us to face reality even as we collectively imagine ways to move beyond boundaries, to transgress. This is education as the practice of freedom.”3<blockquote>"]]></description>
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<item rdf:about="http://www.techrepublic.com/article/9-tools-to-navigate-an-uncertain-future-from-new-book-whiplash/">
    <title>9 tools to navigate an 'uncertain future,' from new book, Whiplash - TechRepublic</title>
    <dc:date>2017-07-14T21:30:48+00:00</dc:date>
    <link>http://www.techrepublic.com/article/9-tools-to-navigate-an-uncertain-future-from-new-book-whiplash/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also: 

"Joi Ito’s 9 Principles of the Media Lab"
https://vimeo.com/99160925

"Joi Ito Co-Author of Whiplash: How To Survive Our Faster Future"
https://archive.org/details/Joi_Ito_Co-Author_of_Whiplash_-_How_To_Survive_Our_Faster_Future ]

""Humans are perpetually failing to grasp the significance of their own creations," write Joi Ito and Jeff Howe in Whiplash: How to Survive Our Faster Future. In the new title, released today, Ito, director of the MIT Media Lab, and Howe, a journalism professor at Northeastern University and Wired contributor, make the case that technology moves faster than our ability to understand it.

As technology quickly advances, it's important to separate inventions from use: Thomas Edison invented the phonograph, but it was Eldridge Reeves Johnson who brought it into homes and laid the groundwork for the modern recording industry. In the same way, we often don't know how modern technology—from the iPhone to the Oculus Rift—will truly be used after it is created. "What technology actually does, the real impact it will have on society, is often that which we least expect," write the authors.

Drawing from a series of case studies and research, the authors offer nine guidelines for living in our new, fast-paced world. The principles, writes Joi Ito, are often displayed on a screen at the MIT Media Lab's main meeting room.

1. Emergence over authority
According to the authors, the Internet is transforming our "basic attitude toward information," moving away from the opinions of the few and instead giving voice to the many. Emergence, they argue, is a principle that captures the power of a collective intelligence. Another piece here, the authors say, is reflected in the availability of free online education, with platforms such as edX, and communities like hackerspace that pave the way for skill-building and innovation.

2. Pull over push
Safecast, an open environmental data platform which emerged from Kickstarter funding, a strong network of donors, and citizen scientists, was an important public project that helped residents of Fukushima learn how radiation was spreading. The collaborative effort here, known as a "pull strategy," the authors argue, shows a new way of compiling resources for real-time events. "'Pull' draws resources from participants' networks as they need them, rather than stockpiling materials and information," write the authors. In terms of management, it can be a way to reduce spending and increase flexibility, they write. For the entrepreneur, it is "the difference between success and failure. As with emergence over authority, pull strategies exploit the reduced cost of innovation that new methods of communication, prototyping, fundraising and learning have made available."

3. Compasses over maps
This principle has "the greatest potential for misunderstanding," the authors write. But here's the idea: "A map implies detailed knowledge of the terrain, and the existence of an optimum route; the compass is a far more flexible tool and requires the user to employ creativity and autonomy in discovering his or her own path." This approach, the authors say, can offer a mental framework that allows for new discoveries. It's a bit like the "accidental invention" method Pagan Kennedy noticed when researching for her New York Times magazine column, "Who Made This?"

4. Risk over safety
As traditional means of manufacturing and communicating have slowed due to tech like 3D printing and the internet, "enabling more people to take risks on creating new products and businesses, the center of innovation shifts to the edges," write the authors. They spent time trying to find the reasons for the success of the Chinese city Shenzhen, one of the world's major manufacturing hubs for electronics. Its power, they found, lies in its "ecosystem," the authors write, which includes "experimentation, and a willingness to fail and start again from scratch."

5. Disobedience over compliance
Disobedience is, in part, woven into the DNA of the MIT Media Lab. Great inventions, the authors write, don't often happen when people are following the rules. Instead of thinking about breaking laws, the authors challenge us to think about "whether we should question them." Last July, to put this principle to the test, the MIT Media Lab hosted a conference called "Forbidden Research," which explored everything from robot sex to genetically modified organisms. It was a chance to move past the "acceptable" parameters of academic dialogue and bring rigorous dialogue to issues that will surely have an impact on humanity.

6. Practice over theory
"In a faster future, in which change has become a new constant, there is often a higher cost to waiting and planning than there is to doing and improvising," write the authors. We live in a world in which failure is an important, and sometimes essential, part of growth—but that can only happen when we get out there and start putting our ideas into action. The approach, the authors write, can apply to anything from software to manufacturing to synthetic biology.

7. Diversity over ability
Research shows that diverse groups, working together, are more successful than homogenous ones. And diversity has become a central piece in the philosophy of many schools, workplaces, and other institutions. "In an era in which your challenges are likely to feature maximum complexity...it's simply good management, which marks a striking departure from an age when diversity was presumed to come at the expense of ability," write the authors.

8. Resilience over strength
Large companies, the authors write, have, in the past, "hardened themselves against failure." But this approach is misguided. "Organizations resilient enough to successfully recover from failures also benefit from an immune-system effect," they write. The mistakes actually help systems build a way to prevent future damage. "There is no Fort Knox in a digital age," the authors write. "Everything that can be hacked will, at some point, be hacked."

9. Systems over objects
How can we build accurate weather forecasts in an age of climate change? Or trustworthy financial predictions amid political changes? These types of issues illustrate why it may be worth "reconstructing the sciences entirely," according to neuroscientist Ed Boyden, quoted in the book, who proposes we move from "interdisciplinary" to "omnidisciplinary" in solving complex problems. Boyden went on to win the Breakthrough Prize, awarded by Mark Zuckerberg and other tech giants, for his novel development of optogenetics, in which neurons can be controlled by shining a light."]]></description>
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<item rdf:about="http://www.sfgate.com/news/article/Why-is-Marin-County-So-White-10954440.php">
    <title>Why is Marin County so white? - SFGate</title>
    <dc:date>2017-02-25T05:50:51+00:00</dc:date>
    <link>http://www.sfgate.com/news/article/Why-is-Marin-County-So-White-10954440.php</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Marin’s skewed demographics caught the attention of the Department of Housing and Urban Development in 2011, and it conducted an audit on the county. It sought to answer: Was the county working hard enough to include people of color in its housing plans?

“HUD identified Marin as a county of interest because Marin County is primarily white,” said Jessica Tankersley Sparks, who co-wrote a report called the “Analysis of Impediments to Fair Housing Choice” for Marin County. “In comparison to surrounding counties, those demographics are strikingly different from the demographics in Marin County.”

The county’s demographics looked a lot like Westchester County in New York, which became the site of a famous fair housing lawsuit related to patterns of residential segregation. Officials suspected the same thing might be happening in Marin County.

“When you talk about Marin County, you really have to look at the history of segregation,” said Caroline Peattie, executive director of Fair Housing Advocates of Northern California and another co-author of the audit. “In some ways it’s not atypical. It just played out in slightly different ways.”

The audit found that the county had failed to comply with fair housing and civil rights laws, agreeing that it had built only a fraction of the low-income housing mandated by the Association of Bay Area Governments.

By failing to comply with these laws, the audit found, Marin County had failed to take active steps to welcome the people those laws sought to protect —  including people of color.

“What we saw by and large was that the effective opposition to affordable housing had a corollary effect of creating impediments to housing choice to people in protected classes,” said Sparks. “[That includes] people of color, people with children, people with disabilities.”

Marin County isn’t the only place with some history of opposition to affordable housing. But other factors — namely, all of the land set aside for conservation — made it that much more difficult to find suitable places to build affordable housing.

“Marin is very wealthy and the houses here cost quite a bit,” said Peattie. “It’s hard to own property here [and it’s] easy to say, ‘Oh, it’s just a question about money, it’s not about race at all.’ But it’s not that simple.”"]]></description>
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<item rdf:about="http://www.cbc.ca/radio/thesundayedition/flynngate-watergate-stiglitz-on-world-economy-stuart-mclean-s-documentaries-slow-professor-movement-1.3985655/the-slow-professor-movement-reclaiming-the-intellectual-life-of-the-university-1.3985671">
    <title>The Slow Professor movement: reclaiming the intellectual life of the university - Home | The Sunday Edition | CBC Radio</title>
    <dc:date>2017-02-21T21:37:31+00:00</dc:date>
    <link>http://www.cbc.ca/radio/thesundayedition/flynngate-watergate-stiglitz-on-world-economy-stuart-mclean-s-documentaries-slow-professor-movement-1.3985655/the-slow-professor-movement-reclaiming-the-intellectual-life-of-the-university-1.3985671</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["You have heard of the slow food movement...now, there's a "slow professor" movement.

Two university professors say they feel time-crunched, exhausted and demoralised. They say they are being asked to be more efficient at the expense of more thoughtful teaching. 

<blockquote>"Really, we're being encouraged to stay away from the really big questions because they're going to take too long to think through. You want to pump out as much stuff as quickly as you can. That's going to have a consequence for how thoughtful things are." — Barbara K. Seeber</blockquote>

Maggie Berg, a professor of English at Queen's University, and Barbara K. Seeber, a professor of English at Brock University, are co-authors of The Slow Professor: Challenging the Culture of Speed in the Academy.

Berg and Seeger argue universities squeeze as much intellectual capital out of professors as possible, and closely monitor the output of their mental exertions.

They spoke to Michael about their book and their mission to "reclaim the intellectual life of the university.""

[Update: See also: "We need a “slow food” movement for higher education"
https://qz.com/947480/we-need-a-slow-food-movement-for-higher-education/ ]]]></description>
<dc:subject>slow highereducation highered education academia reflection 2017 barbaraseeber maggieberg deliberation slowprofessor productivity standardization speed homogeneity slowfood knowledgeproduction universities corporatism corporatization competition economics fastknowledge research adminstrativebloat teaching howweteach wisdom faculty howwelearn friendship benjaminginsberg management power labor work casualization adjuncts busyness time anxiety stress davidposen credentials credentialization joy beauty transferableskills</dc:subject>
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<item rdf:about="http://kottke.org/16/04/on-technology-culture-and-growing-up-in-a-small-town">
    <title>On technology, culture, and growing up in a small town</title>
    <dc:date>2016-04-20T04:10:46+00:00</dc:date>
    <link>http://kottke.org/16/04/on-technology-culture-and-growing-up-in-a-small-town</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Rex Sorgatz grew up in a small and isolated town (physically, culturally) in North Dakota named Napoleon.

<blockquote>Out on the prairie, pop culture existed only in the vaguest sense. Not only did I never hear the Talking Heads or Public Enemy or The Cure, I could never have heard of them. With a radio receiver only able to catch a couple FM stations, cranking out classic rock, AC/DC to Aerosmith, the music counterculture of the '80s would have been a different universe to me. (The edgiest band I heard in high school was The Cars. "My Best Friend's Girl" was my avant-garde.)

Is this portrait sufficiently remote? Perhaps one more stat: I didn't meet a black person until I was 16, at a summer basketball camp. I didn't meet a Jewish person until I was 18, in college.

This was the Deep Midwest in the 1980s. I was a pretty clueless kid.</blockquote>

He recently returned there and found that the physical isolation hasn't changed, but thanks to the internet, the kids now have access to the full range of cultural activities and ideas from all over the world.

<blockquote>"Basically, this story is a controlled experiment," I continue. "Napoleon is a place that has remained static for decades. The economics, demographics, politics, and geography are the same as when I lived here. In the past twenty-five years, only one thing has changed: technology."</blockquote>

Rex is a friend and nearly every time we get together, we end up talking about our respective small town upbringings and how we both somehow managed to escape. My experience wasn't quite as isolated as Rex's -- I lived on a farm until I was 9 but then moved to a small town of 2500 people; plus my dad flew all over the place and the Twin Cities were 90 minutes away by car -- but was similar in many ways. The photo from his piece of the rusted-out orange car buried in the snow could have been taken in the backyard of the house I grew up in, where my dad still lives. Kids listened to country, top 40, or heavy metal music. I didn't see Star Wars or Empire in a theater. No cable TV until I was 14 or 15. No AP classes until I was a senior. Aside from a few Hispanics and a family from India, everyone was white and Protestant. The FFA was huge in my school. I had no idea about rap music or modernism or design or philosophy or Andy Warhol or 70s film or atheism. I didn't know what I didn't know and had very little way of finding out.

I didn't even know I should leave. But somehow I got out. I don't know about Rex, but "escape" is how I think of it. I was lucky enough to excel at high school and got interest from schools from all over the place. My dad urged me to go to college...I was thinking about getting a job (probably farming or factory work) or joining the Navy with a friend. That's how clueless I was...I knew so little about the world that I didn't know who I was in relation to it. My adjacent possible just didn't include college even though it was the best place for a kid like me.

In college in an Iowan city of 110,000, I slowly discovered what I'd been missing. Turns out, I was a city kid who just happened to grow up in a small town. I met other people from all over the country and, in time, from all over the world. My roommate sophomore year was black.1 I learned about techno music and programming and photography and art and classical music and LGBT and then the internet showed up and it was game over. I ate it all up and never got full. And like Rex:

Napoleon had no school newspaper, and minimal access to outside media, so I had no conception of "the publishing process." Pitching an idea, assigning a story, editing and rewriting -- all of that would have baffled me. I had only ever seen a couple of newspapers and a handful of magazines, and none offered a window into its production. (If asked, I would have been unsure if writers were even paid, which now seems prescient.) Without training or access, but a vague desire to participate, boredom would prove my only edge. While listlessly paging through the same few magazines over and over, I eventually discovered a semi-concealed backdoor for sneaking words onto the hallowed pages of print publications: user-generated content.

That's the ghastly term we use (or avoid using) today for non-professional writing submitted by readers. What was once a letter to the editor has become a comment; editorials, now posts. The basic unit persists, but the quantity and facility have matured. Unlike that conspicuous "What's on your mind?" input box atop Facebook, newspapers and magazines concealed interaction with readers, reluctant of the opinions of randos. But if you were diligent enough to find the mailing address, often sequestered deep in the back pages, you could submit letters of opinion and other ephemera.</blockquote>

I eventually found the desire to express myself. Using a copy of Aldus PhotoStyler I had gotten from who knows where, I designed party flyers for DJ friends' parties. I published a one-sheet periodical for the residents of my dorm floor, to be read in the bathroom. I made meme-y posters2 which I hung around the physics department. I built a homepage that just lived on my hard drive because our school didn't offer web hosting space and I couldn't figure out how to get an account elsewhere.3 Well, you know how that last bit turned out, eventually.4"]]></description>
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<item rdf:about="https://backchannel.com/the-internet-really-has-changed-everything-here-s-the-proof-928eaead18a8#.r614k19f4">
    <title>Has the Internet Really Changed Everything? — Backchannel</title>
    <dc:date>2016-04-20T03:57:58+00:00</dc:date>
    <link>https://backchannel.com/the-internet-really-has-changed-everything-here-s-the-proof-928eaead18a8#.r614k19f4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also: http://kottke.org/16/04/on-technology-culture-and-growing-up-in-a-small-town ]

"How have decades of mass media and technology changed us? A writer returns to his remote hometown — once isolated, now connected. And finds unexpected answers."

…

"In the Napoleon of the 1980s, where I memorized the alphabet and mangled my first kiss, distractions were few. There were no malls to loiter, no drags to cruise. With no newsstand or bookstore, information was sparse. The only source of outside knowledge was the high school library, a room the size of a modest apartment, which had subscriptions to exactly five magazines: Sports Illustrated, Time, Newsweek, U.S. News & World Report, and People. As a teenager, these five magazines were my only connection to the outside world.

Of course, there was no internet yet. Cable television was available to blessed souls in far-off cities, or so we heard, but it did not arrive in Napoleon until my teens, and even then, in a miniaturized grid of 12 UHF channels. (The coax would transmit oddities like WGN and CBN, but not cultural staples like HBO or Nickelodeon. I wanted my MTV in vain.) Before that, only the staticky reception of the big three — ABC, CBS, NBC — arrived via a tangle of rabbit ears. By the time the PBS tower boosted its broadcast reach to Napoleon, I was too old to enjoy Sesame Street.

Out on the prairie, pop culture existed only in the vaguest sense. Not only did I never hear the Talking Heads or Public Enemy or The Cure, I could never have heard of them. With a radio receiver only able to catch a couple FM stations, cranking out classic rock, AC/DC to Aerosmith, the music counterculture of the ’80s would have been a different universe to me. (The edgiest band I heard in high school was The Cars. “My Best Friend’s Girl” was my avant-garde.)

Is this portrait sufficiently remote? Perhaps one more stat: I didn’t meet a black person until I was 16, at a summer basketball camp. I didn’t meet a Jewish person until I was 18, in college.

This was the Deep Midwest in the 1980s. I was a pretty clueless kid."

…

"“Basically, this story is a controlled experiment,” I continue. “Napoleon is a place that has remained static for decades. The economics, demographics, politics, and geography are the same as when I lived here. In the past twenty-five years, only one thing has changed: technology.”

Photog2 begins to fiddle with an unlit Camel Light, which he clearly wants to go smoke, even if it is 8 degrees below zero outside. But I am finding the rhythm of my pitch.

“All scientific experiments require two conditions: a static environment and a control — a testable variable that changes. Napoleon is the static environment; technology, the control. With all else being equal, this place is the perfect environment to explore societal questions like, What are the effects of mass communications? How has technology transformed the way we form ideas? Does access to information alone make us smarter?”

“How am I supposed to photograph that?” asks Photog2."

…

"As we discuss other apps on his home screen — YouTube, eBay, Facebook, Twitter, Yahoo — I realize that my line of questions are really just attempts to prove or disprove a sentence that I read on the flight to Dakota. The sentence appears on page 20 of Danah Boyd’s book, It’s Complicated, a study of the social lives of networked teens:

<blockquote>What the drive-in was to teens in the 1950s and the mall was in the 1980s, Facebook, texting, Twitter, instant messaging, and other social media are to teens now.</blockquote>

I cannot shake the sentence, which seems to contain between its simple words a secret key, a cipher to crack my inquiries into technology and change. Napoleon didn’t have a drive-in in the 1950s, or a mall in the 1980s, but today it definitely has the same social communications tools used by every kid in the country. By that fact alone, the lives of teenagers in Napoleon must be wildly different than they were 20 years ago. But I lack the social research finesse of Boyd, who could probably interrogate my thesis about technology beyond anecdote. So I change the topic to something I know much better: television."

…

"Whether with sanguine fondness or sallow regret, all writers remember their first publishing experience — that moment when an unseen audience of undifferentiated proportion absorbs their words from unknown locales.
I remember my first three.

Napoleon had no school newspaper, and minimal access to outside media, so I had no conception of “the publishing process.” Pitching an idea, assigning a story, editing and rewriting — all of that would have baffled me. I had only ever seen a couple of newspapers and a handful of magazines, and none offered a window into its production. (If asked, I would have been unsure if writers were even paid, which now seems prescient.) Without training or access, but a vague desire to participate, boredom would prove my only edge. While listlessly paging through the same few magazines over and over, I eventually discovered a semi-concealed backdoor for sneaking words onto the hallowed pages of print publications: user-generated content.

That’s the ghastly term we use (or avoid using) today for non-professional writing submitted by readers. What was once a letter to the editor has become a comment; editorials, now posts. The basic unit persists, but the quantity and facility have matured. Unlike that conspicuous “What’s on your mind?” input box atop Facebook, newspapers and magazines concealed interaction with readers, reluctant of the opinions of randos. But if you were diligent enough to find the mailing address, often sequestered deep in the back pages, you could submit letters of opinion and other ephemera.

This was publishing to me. My collected works were UGC."

…

"“What are your favorite apps?”

This time my corny question is fielded by Katelyn, another student who my mother suggests will make a good subject for my harebrained experiment. During her study hall break, we discuss the hectic life of a millennial teenager on the plains. She is already taking college-level courses, lettering in three varsity sports, and the president of the local FFA chapter. (That’s Future Farmers of America, an agricultural youth organization with highly competitive livestock judging and grain grading contests. It’s actually a huge deal in deep rural America, bigger than the Boy and Girl Scouts. Katelyn won the state competition in Farm Business Management category.)

To the app question, she recites the universals of any contemporary young woman: Snapchat, Instagram, Pinterest. She mentions The Skimm as a daily news source, which is intriguing, but not as provocative as her next remark: “I don’t have Facebook.”

Whoa, why?

“My parents don’t support social media,” says the 18-year-old. “They didn’t want me to get Facebook when I was younger, so I just never signed up.” This is closer to the isolationist Napoleon that I remember. They might not ban books anymore, but parents can still be very protective.

“How do you survive without Facebook?” I ask. “Do you wish you had it?”

“I go back and forth,” she avers. “It would be easier to connect with people I’ve met through FFA and sports. But I’m also glad I don’t have it, because it’s time-consuming and there’s drama over it.”

She talks like a 35-year-old. So I ask who she will vote for.

“I’m not sure. I like how Bernie Sanders is sounding.”

I tell her a story about a moment in my junior civics class where the teacher asked everyone who was Republican to raise their hand. Twenty-five kids lifted their palms to the sky. The remaining two students called themselves Independents. “My school either had zero Democrats or a few closeted ones,” I conclude.

She is indifferent to my anecdote, so I change the topic to music.

“I listen to older country,” she says. “Garth Brooks, George Strait.” The term “older country” amuses me, but I resist the urge to ask her opinion of Jimmie Rodgers. “I’m not a big fan of hardcore rap or heavy metal,” she continues. “I don’t understand heavy metal. I don’t know why you would want to listen to it.”

So no interest in driving three hours in the snow to see AC/DC at the Fargodome last night?

“No, I just watched a couple Snapchat stories of it.”

Of course she did.

While we talk, a scratchy announcement is broadcast over the school-wide intercom. A raffle drawing ticket is being randomly selected. I hear Jaden’s name announced as the winner of the gigantic teddy bear in my mother’s office.
I ask Katelyn what novel she read as a sophomore, the class year that The Catcher in the Rye was banned from my school. When she says Fahrenheit 451, I feel like the universe has realigned for me in some cosmic perfection.

But my time is running out, and again I begin to wonder whether she is proving or disproving my theories of media and technology. It’s difficult to compare her life to mine at that age. Katelyn is undoubtedly more focused and mature than any teenager I knew in the ’80s, but this is the stereotype of all millennials today. Despite her many accomplishments, she seems to suppress the hallmark characteristic of her ambitious generation: fanatic self-regard. Finally, I ask her what she thinks her life will be like in 25 years.

“I hope I’ll be married, and probably have kids,” she says decisively. “I see myself in a rural area. Maybe a little bit closer to Bismarck or Fargo. But I’m definitely in North Dakota.”

I tell her that Jaden gave essentially the same answer to the question. Why do you think that is?

“The sense of a small community,” she says, using that word again. “Everyone knows each other. It’s a big family.”"]]></description>
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<item rdf:about="https://www.ucl.ac.uk/why-we-post/discoveries/">
    <title>Why We Post: Discoveries</title>
    <dc:date>2016-03-13T22:39:17+00:00</dc:date>
    <link>https://www.ucl.ac.uk/why-we-post/discoveries/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Discovery 1: Social media is not making us more individualistic

Discovery 2: For some people social media does not detract from education – it is education.

Discovery 3: There are many different genres of selfie.

Discovery 4: Equality online doesn't mean equality offline.

Discovery 5: It's the people who use social media who create it, not the developers of platforms.

Discovery 6: Public social media is conservative.

Discovery 7: We used to just talk now we talk photos.

Discovery 8: Social media is not making the world more homogenous

Discovery 9: Social media promotes social commerce not all commerce.

Discovery 10: Social media has created new spaces for groups between the public and private.

Discovery 11: People feel social media is now somewhere they live as well as a means for communication.

Discovery 12: Social media can have a profound impact on gender relations sometimes through using fake accounts.

Discovery 13: Each social media platform only makes sense in relation to alternative platforms and the media.

Discovery 14: Memes have become the moral police of online life.

Discovery 15: We tend to assume social media is a threat to privacy but sometimes is can increase privacy."

…

[https://www.ucl.ac.uk/why-we-post/about-us

"Project aims

The world seen through social media

Ignore glib claims that we are all becoming more superficial or more virtual because of social media. What is really going on is far more incredible. These are social media, intensely woven into the texture of our relationships. In our study, social media gave us intimate insight into the worlds of Chinese factory workers, young Muslim women on the Syrian/Turkish border, IT professionals in India and many others.

On this website you can gain a first impression of some of our discoveries, browse the films we made while conducting our research and read some stories about our research participants. If you want to find out more you can take our free online course and read our 11 free open access books.

In particular we recommend the book ‘How the World Changed Social Media’. Here you will find summaries of our results as they relate to topics ranging from gender, education, commerce, politics, communication, and many more."]]]></description>
<dc:subject>socialmedia privacy homogeneity gender individualism education memes equality online internet web conservatism communication media via:anne</dc:subject>
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<item rdf:about="https://vimeo.com/126604445">
    <title>Yong Zhao (final) on Vimeo</title>
    <dc:date>2015-05-03T20:03:38+00:00</dc:date>
    <link>https://vimeo.com/126604445</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Transcript emerging here: https://deutsch29.wordpress.com/2015/05/02/yong-zhaos-npe-speech-transcribed-part-i/ ]]]></description>
<dc:subject>yongzhao education us china policy assessment readiness 2015 publicschools schools diversity inclusion competitiveness competition history localcontrol centralization decentralization rttt homogeneity easterisland rudolphtherednosereindeer teaching learning howwelearn testing pisa standardization standardizedtesting npe children individuality individualism kindergarten motivation difference curiosity power order skiiing parenting nurture nurturing economics effort talent arneduncan government sideeffects curriculum data evidence confidence uk timss finland politics happiness creativity asia necessity abundance howweteach autonomy inlcusivity inclusivity</dc:subject>
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<item rdf:about="https://therearenoothers.wordpress.com/2011/12/28/othering-101-what-is-othering/">
    <title>Othering 101: What Is “Othering”? | There Are No Others</title>
    <dc:date>2015-01-22T06:22:03+00:00</dc:date>
    <link>https://therearenoothers.wordpress.com/2011/12/28/othering-101-what-is-othering/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["By “othering”, we mean any action by which an individual or group becomes mentally classified in somebody’s mind as “not one of us”. Rather than always remembering that every person is a complex bundle of emotions, ideas, motivations, reflexes, priorities, and many other subtle aspects, it’s sometimes easier to dismiss them as being in some way less human, and less worthy of respect and dignity, than we are.

This psychological tactic may have had its uses in our tribal past. Group cohesion was crucially important in the early days of human civilisation, and required strong demarcation between our allies and our enemies. To thrive, we needed to be part of a close-knit tribe who’d look out for us, in exchange for knowing that we’d help to look out for them in kind. People in your tribe, who live in the same community as you, are more likely to be closely related to you and consequently share your genes.

As a result, there’s a powerful evolutionary drive to identify in some way with a tribe of people who are “like you”, and to feel a stronger connection and allegiance to them than to anyone else. Today, this tribe might not be a local and insular community you grew up with, but can be, for instance, fellow supporters of a sports team or political party.

It’s probably not quite as simple as the just-so story we’re describing here. But there’s no doubt that grouping people into certain stereotyped classes, who we then treat differently based on the classes we’ve sorted them into, is a deeply rooted aspect of human nature. Intergroup bias is a well established psychological trait.

“If you’re not with us, you’re against us” is a simple heuristic people often use to decide whether someone is part of their tribe or not. If you are, then you can be expected to toe the line in certain ways if you don’t want to be ejected; if you’re not, you can be dismissed and hated as an “other”, the enemy.

A number of psychological experiments, such as the Asch Conformity Experiment, demonstrate the extent to which we feel compelled to make sure we fit in, as part of the tribe, in some situations.

Other research into, for instance, the Benjamin Franklin effect, shows that we have a startling tendency to come to hate people who we treat badly. If we’re experiencing guilt about our treatment of some person, or group, or class, and having trouble reconciling that guilt with our notion of ourselves as good people, our brains are extremely adept at resolving the situation by othering the people we feel that we’ve wronged. If we dehumanise someone, and distance our empathy with them, then we won’t have to feel bad about the shabby way we’ve treated them.

Political partisanship is a common area for othering to be found, and will likely be a prominent focus on this site. Any American readers will surely have noticed a tendency in many of their countryfolk to speak of “Democrats” or “Republicans” with derision, imagining this “other” to be a homogeneous group. The desire to associate with one party or the other is so strong that people will even support the other party’s policies, when they believe they’re identifying with their own group. To some extent, one’s political allegiances seem to have more to do with the label somebody has adopted than their actual opinions. (This has also been noted by Howard Stern, although he seemed to miss the point that this is something we’re all capable of, not just Obama supporters in Harlem.)

Furthermore, experiments such as the Brown Eyes, Blue Eyes exercise demonstrate just how readily we can be swept up in a group identity, learning to embrace only those of our tribe and reject the “others”, even when the difference is entirely arbitrary and meaningless."]]></description>
<dc:subject>othering psychology via:litherland benjaminfranklineffect 2011 hate hatred disassociation tribes race racism politics homogeneity behavior guilt dehumanization</dc:subject>
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<item rdf:about="http://thechagallposition.blogspot.de/2014/11/tidy-words-end-of-world-leroi-jones.html">
    <title>THE CHAGALL POSITION: Tidy Words &amp; the End of the World: LeRoi Jones Reads a New Yorker Poem</title>
    <dc:date>2014-11-24T13:32:52+00:00</dc:date>
    <link>http://thechagallposition.blogspot.de/2014/11/tidy-words-end-of-world-leroi-jones.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Baraka nails the essential quality of the New Yorker poem in a compact formulation: a carefully put-together exercise published as high poetic art. And when it comes to literary standards nothing has changed in the half century plus since the poet shed tears over that alienating poem – New Yorker still puts a premium on carefully put-together exercises that it publishes as high poetic art. This is just as true of the magazine’s fiction, which represents the “quality” apogee of the MFA cookie-cutter “epiphany story.” Wrapped up in tidy packages of psychological realism, these stories reflect the spurious “humanism” of the liberal professional-managerial class that is really a form of fatuous, self-congratulatory narcissism and an apologetics for a racist, imperialist, and exploitative status quo. Such work is “well-crafted,” meticulous, careful, “clean,” and absolutely risk free – the literary equivalent of a gentrified neighborhood. It’s a neighborhood (Baraka even calls it, perceptively, a “place”) where people like the aspiring Black writer are not welcome, where they are the excluded Other.

In the yearning for social mobility that painfully inflects his response, the young poet of the autobiography implicitly realizes how this “high poetic art” functions as a marker of status, what Pierre Bourdieu calls “distinction.” New Yorker verse and fiction are indeed high-end consumer commodities, of a piece with the tailored clothes, pricey jewelry, and haute cuisine dining spots that share its pages. It’s a cultural “address”, but – as commentators such as Sharon Zukin and David Harvey have shown – one that is eminently available to be cross-mapped onto real space, in urban neighborhoods across the US and around the globe.


One way that this type of “cultural address” manifests itself in the contemporary urban arena is the phenomenon of “cultural districts,” specially designated clusters of arts and humanities venues which then become the focus of public-private investment partnerships. There are many such districts in Massachusetts already, including two here in Boston, the Fenway Cultural District and the new Boston Literary District. According to the Massachusetts Cultural Council, the state body that awards such designations, the ultimate goal of cultural districts is “enhancing property values and making communities more attractive” – i.e., gentrification."

…

"Social exclusion and symbolic violence inflict real damage and pain, the pain of marginality, invisibility, and muteness – cultural apartheid. It is precisely the type of pain that Amiri Baraka’s younger self experienced while reading that New Yorker poem. The passage from Baraka’s autobiography struck me because I encountered it at the very time I was writing about the Boston Book Festival’s failure, for the fifth year in a row, to select a local African American or Latina/o author for their flagship “One City One Story” program. One of the “Executive Partners” in organizing the Boston Literary District, the BBF states that this citywide “Big Read” event is supposed to promote literacy and “create a community around a shared reading experience.” Yet what kind of community are they creating? Boston is at least 42% Black and Latina/o, but in the 5 years of One City One Story’s existence they’ve chosen 4 white authors and 1 Asian-American author. The stories themselves, moreover, are very much of the same “carefully constructed exercises” (white and uptight) that continue to be published “as high poetic art” in the New Yorker.

I wonder how many minority youth in Dorchester, Roxbury, and Mattapan were assigned the book festival’s 2014 offering, Jennifer Haigh’s “Sublimation,” in their high school English classes. No doubt they were exhorted that they were participating in civic life, and that the story’s values and outlook were somehow “universal” and relevant to their own experience. And no doubt that many of them felt the same confusion and shame and anger that LeRoi Jones felt reading that New Yorker poem in San Juan over a half century ago.

I hope none of them shed tears over it, though – the story wasn’t worth it."

[via: http://botpoet.tumblr.com/post/103457338970/wrapped-up-in-tidy-packages-of-psychological ]]]></description>
<dc:subject>amiribaraka leroijones mfa writing realism narcissism racism imperialism statusquo gentrification literature edmondcaldwell socialmobility commodities consumerism mainstream elitism culture sharonzukin davidharvey arts art humanities marginality invisibility muteness culturalapartheid race homogeneity 2014 mfas thenewyorker</dc:subject>
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<item rdf:about="https://medium.com/about-work/e8ab06c3b75f">
    <title>What Your Culture Really Says — about work — Medium</title>
    <dc:date>2014-03-17T06:47:36+00:00</dc:date>
    <link>https://medium.com/about-work/e8ab06c3b75f</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: http://mike.teczno.com/notes/on-managers.html ]

"Toxic lies about culture are afoot in Silicon Valley. They spread too fast as we take our bubble money and designer Powerpoints to drinkups, conferences and meetups all over the world, flying premium economy, ad nauseam. Well-intentioned darlings south of Market wax poetic on distributed teams, office perks, work/life balance, passion, “shipping”, “iteration,” “freedom”. A world of startup privilege hides blithely unexamined underneath an insipid, self-reinforcing banner of meritocracy and funding. An economic and class-based revolt of programmers against traditional power structures within organizations manifests itself as an (ostensively) radical re-imagining of work life. But really, you should meet the new boss. Hint: he’s the same as the old boss.

The monied, celebrated, nuevo-social, 1% poster children of startup life spread the mythology of their cushy jobs, 20% time, and self-empowerment as a thinly-veiled recruiting tactic in the war for talent against internet giants. The materialistic, viral nature of these campaigns have redefined how we think about culture, replacing meaningful critique with symbols of privilege. The word “culture” has become a signifier of superficial company assets rather than an ongoing practice of examination and self-reflection.

Culture is not about the furniture in your office. It is not about how much time you have to spend on feel-good projects. It is not about catered food, expensive social outings, internal chat tools, your ability to travel all over the world, or your never-ending self-congratulation.

Culture is about power dynamics, unspoken priorities and beliefs, mythologies, conflicts, enforcement of social norms, creation of in/out groups and distribution of wealth and control inside companies. Culture is usually ugly. It is as much about the inevitable brokenness and dysfunction of teams as it is about their accomplishments. Culture is exceedingly difficult to talk about honestly. The critique of startup culture that came in large part from the agile movement has been replaced by sanitized, pompous, dishonest slogans.

Let’s examine popular startup trends that are being called “culture” and look beneath the surface to find the real culture that may be playing out beneath it. This is not a critique of the practices themselves, which often contribute value to an organization. This is to show a contrast between the much deeper, systemic cultural problems that are rampant in our startups and the materialistic trappings that can disguise them.

We make sure to hire people who are a cultural fit
What your culture might actually be saying is… We have implemented a loosely coordinated social policy to ensure homogeneity in our workforce. We are able to reject qualified, diverse candidates on the grounds that they “aren’t a culture fit” while not having to examine what that means - and it might mean that we’re all white, mostly male, mostly college-educated, mostly young/unmarried, mostly binge drinkers, mostly from a similar work background. We tend to hire within our employees’ friend and social groups. Because everyone we work with is a great culture fit, which is code for “able to fit in without friction,” we are all friends and have an unhealthy blur between social and work life. Because everyone is a “great culture fit,” we don’t have to acknowledge employee alienation and friction between individuals or groups. The desire to continue being a “culture fit” means it is harder for employees to raise meaningful critique and criticism of the culture itself.

Meetings are evil and we have them as little as possible.
What your culture might actually be saying is… We have a collective post-traumatic stress reaction to previous workplaces that had hostile, unnecessary, unproductive and authoritarian meetings. We tend to avoid projects and initiatives that require strict coordination across the company. We might have difficulty meeting the expectations of enterprise companies and do better selling to startups organized like us. We are heavily invested in being rebels against traditional corporate culture. Because we communicate largely asynchronously and through chat, it is easy to mentally dehumanize teammates and form silos around functional groups with different communications practices or business functions.

We have a team of people who are responsible for organizing frequent employee social events, maintaining the office “feel”, and making sure work is a great place to hang out. We get served organic, vegan, farm-raised, nutritious lunches every day at work.
What your culture might actually be saying is… Our employees must be treated as spoiled, coddled children that cannot perform their own administrative functions. We have a team of primarily women supporting the eating, drinking, management and social functions of a primarily male workforce whose output is considered more valuable. We struggle to hire women in non-administrative positions and most gender diversity in our company is centralized in social and admin work. Because our office has more amenities than home life, our employees work much longer hours and we are able to extract more value from them for the same paycheck. The environment reinforces the cultural belief that work is a pleasant dream and can help us distract or bribe from deeper issues in the organization.

20% of the time, or all of the time, people can work on whatever they want to
What your culture might actually be saying is… We have enough venture funding to pay people to work on non-core parts of the business. We are not under that much pressure to make money. The normal work of the business is not sufficiently rewarding so we bribe employees with pet projects. We’re not entirely sure what our business objectives and vision are, so we are trying to discover it by letting employee passions take root. We have a really hard time developing work that takes more than a few people to release. We have lots of unfinished but valuable projects that get left behind due to shifts in focus, lack of concentrated effort, and inability to organize sufficient resources to bring projects to completion.

We don’t have managers and the company is managed with no hierarchy
What your culture might actually be saying is… Management decisions are siloed at the very top layers of management, kept so close to the chest they appear not to exist at all. The lack of visibility into investor demands, financial affairs, HR issues, etc. provides an abstraction layer between employees and real management, which we pretend doesn’t exist. We don’t have an explicit power structure, which makes it easier for the unspoken power dynamics in the company to play out without investigation or criticism.

We don’t have a vacation policy
What your culture might actually be saying is… We fool ourselves into thinking we have a better work/life balance when really people take even less vacation than they would when they had a vacation policy. Social pressure and addiction to work has replaced policy as a regulator of vacation time.

We are all makers who are focused on shipping.
What your culture might actually be saying is… Features are the most important function of our business. We lack processes for surfacing and addressing technical debt. We have systemic infrastructure problems but they are not relevant because we are more focused on short-term adoption than long-term reliability. We prioritize fast visible progress, even if it is trivial, over longer and more meaningful projects. Productivity is measured more by lines of code than the value of that code. Pretty things are more important than useful things.

Closing
Talk to your company about culture. Talk to other companies about culture. Stop mistaking symbology and VC spoils for culture. Be honest with yourself, and with each other. Otherwise, your culture will kill you softly with its song, and you won’t even notice. But hey, you have a beer keg in the office."]]></description>
<dc:subject>shanley 2013 business culture github horizontality hierarchy hierarchies control power meetings homogeneity organzations vacation policies politics work labor process social socialpressure management administration illegibility legibility decisionmaking powerstructures criticism valve</dc:subject>
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<item rdf:about="http://the-magazine.org/4/you-are-boring">
    <title>You Are Boring — The Magazine</title>
    <dc:date>2013-10-21T20:46:52+00:00</dc:date>
    <link>http://the-magazine.org/4/you-are-boring</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Everything was going great until you showed up. You see me across the crowded room, make your way over, and start talking at me. And you don’t stop.

You are a Democrat, an outspoken atheist, and a foodie. You like to say “Science!” in a weird, self-congratulatory way. You wear jeans during the day, and fancy jeans at night. You listen to music featuring wispy lady vocals and electronic bloop-bloops.

You really like coffee, except for Starbucks, which is the worst. No wait—Coke is the worst! Unless it’s Mexican Coke, in which case it’s the best.

Pixar. Kitty cats. Uniqlo. Bourbon. Steel-cut oats. Comic books. Obama. Fancy burgers.

You listen to the same five podcasts and read the same seven blogs as all your pals. You stay up late on Twitter making hashtagged jokes about the event that everyone has decided will be the event about which everyone jokes today. You love to send withering @ messages to people like Rush Limbaugh—of course, those notes are not meant for their ostensible recipients, but for your friends, who will chuckle and retweet your savage wit.

You are boring. So, so boring.

Don’t take it too hard. We’re all boring. At best, we’re recovering bores. Each day offers a hundred ways for us to bore the crap out of the folks with whom we live, work, and drink. And on the Internet, you’re able to bore thousands of people at once.1

A few years ago, I had a job that involved listening to a ton of podcasts. It’s possible that I’ve heard more podcasts than anyone else—I listened to at least a little bit of tens of thousands of shows. Of course, the vast majority were so bad I’d often wish microphones could be sold only to licensed users. But I did learn how to tell very quickly whether someone was interesting or not.

The people who were interesting told good stories. They were also inquisitive: willing to work to expand their social and intellectual range. Most important, interesting people were also the best listeners. They knew when to ask questions. This was the set of people whose shows I would subscribe to, whose writing I would seek out, and whose friendship I would crave. In other words, those people were the opposite of boring.

Here are the three things they taught me.

Listen, then ask a question
I call it Amtrak Smoking Car Syndrome (because I am old, used to smoke, thought that trains were the best way to get around the country, and don’t really understand what a syndrome is). I’d be down in the smoking car, listening to two people have a conversation that went like this:

Stranger #1: Thing about my life.
Stranger #2: Thing about my life that is somewhat related to what you just said.
Stranger #1: Thing about my life that is somewhat related to what you just said.
Stranger #2: Thing about my life…

Next stop: Boringsville, Population: 2. There’s no better way to be seen as a blowhard than to constantly blow, hard. Instead, give a conversation some air. Really listen. Ask questions; the person you’re speaking with will respect your inquisitiveness and become more interested in the exchange. “Asking questions makes people feel valued,” said former Virgin America VP Porter Gale, “and they transfer that value over to liking you more.”

Watch an old episode of The Dick Cavett Show. Cavett is an engaged listener, very much part of the conversation, but he also allows his partner to talk as well. He’s not afraid to ask questions that reveal his ignorance, but it’s also clear he’s no dummy.2

Online, put this technique to use by pausing before you post. Why are you adding that link to Facebook? Will it be valuable to the many people who will see it? Or are you just flashing a Prius-shaped gang sign to your pals? If it’s the latter, keep it to yourself.

Tell a story
Shitty pictures of your food are all over the Internet. Sites like Instagram are loaded with photo after photo of lumpy goo. What you’re trying to share is the joy you feel when the waiter delivers that beautifully plated pork chop. But your photo doesn’t tell the story of that experience. Your photo rips away the delicious smell, the beautiful room, the anticipation of eating, and the presence of people you love.

Instead, think of your photo as a story. When people tell stories, they think about how to communicate the entirety of their experience to someone else. They set the stage, introduce characters, and give us a reason to care. Of course, that’s hard to do in a single photo, but if you think in terms of story, could you find a better way to communicate your experience? How about a picture of the menu, or of your smiling dinner companions? Anything’s better than the greasy puddles you have decided any human with access to the Internet should be able to see.

Expand your circles
Several years ago, my wife and I went on a long trip. We had saved a little money, and the places we were staying were cheap, so we could afford private rooms in every city but one. Guess where we made the most friends? In Budapest, where we were jammed into a big room with a bunch of folks, we were forced into situations we never would have sought out. I wouldn’t have met Goran, the Marilyn Manson superfan who was fleeing the NATO bombing of Belgrade on a fake Portuguese visa. Or Kurt, the Dutch hippie who let us crash on his floor in Amsterdam. Stepping out of your social comfort zone can be painful, but it’s one of the most rewarding things you can do.3

As you widen your social circle, work on your intellectual one as well. Expose yourself to new writers. Hit the Random Article button on Wikipedia. Investigate the bromides your friends chuck around Twitter like frisbees.

When you expand your social and intellectual range, you become more interesting. You’re able to make connections that others don’t see. You’re like a hunter, bringing a fresh supply of ideas and stories back to share with your friends.

The Big Bore lurks inside us all. It’s dying to be set loose to lecture on Quentin Tarantino or what makes good ice cream. Fight it! Fight the urge to speak without listening, to tell a bad story, to stay inside your comfortable nest of back-patting pals. As you move away from boring, you will never be bored."]]></description>
<dc:subject>interestingness interestedness listening scottsimpson 2012 uniqueness hivemind echochambers noise howtolisten howto storytelling cv homogeneity diversity exploration interviewing instagram twitter blogs blogging podcasts dickcavett boringness interested</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:230994d682a9/</dc:identifier>
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</item>
<item rdf:about="http://benhooker.com/heterogeneoushome/">
    <title>The Heterogeneous Home</title>
    <dc:date>2013-01-10T06:03:20+00:00</dc:date>
    <link>http://benhooker.com/heterogeneoushome/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We believe that the home is becoming a more homogeneous place. The environment is increasingly filled with “any time”, “anywhere” portable devices such as cellular phones, laptops, and MP3 players that blur the traditional boundary of the home that helps individuals to define themselves in relation to the world. These technological changes are compounded by cultural changes towards a 24-hour, always connected lifestyle and structural changes towards more homogenous “cookie cutter” domestic spaces.

We assembled an interdisciplinary research team, including members with experience in interaction design, computer science, and anthropology, to study the increasing homogeneity of domestic space and to generate a series of design proposals for creating more heterogeneous environments. Our proposals present a range of theoretical arguments, drawn from concepts in environmental psychology, as well as provocative design sketches which led to interactive prototypes. Together, these artifacts…"

[via: http://betaknowledge.tumblr.com/post/40145729050/the-heterogeneous-home-by-ben-hooker-ryan ]]]></description>
<dc:subject>benhooker allisonwoodruff ryanaipperspach 2007 homes domesticenvironment anthropology compsci interactiondesign ixd homogeneity heterogeneity technology design</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:abe46862c634/</dc:identifier>
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</item>
<item rdf:about="http://designswarm.com/blog/2012/02/unexportables/">
    <title>designswarm thoughts » Blog Archive » Unexportables</title>
    <dc:date>2012-02-15T02:58:20+00:00</dc:date>
    <link>http://designswarm.com/blog/2012/02/unexportables/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As I walked through the markets of Hong Kong, staring at jade jewellery & Angry Birds paraphonalia, it occured to me that I could order everything on eBay or Amazon. The foreign land’s treasures have been globalised to a point of total consumer disinterest. The only thing that was left to consume was food & architecture…

Could it be that When you are drowning in a digital culture that says that social is everything then you might forget what makes you special? When Amazon and every ad banner online knows what you like, what happens if you forget what you like. Anti-consumption…

When you can be anywhere, you have to celebrate where you are right then and there. That’s luxury.

True affirmation of identity and uniqueness has become tricky when you are constantly forced into relationships with “friends”, Groupon deals and “other people also bought this” prompts. Perhaps travel and food, as sensorial experiences that one cannot share, will become even more prized than they are now."]]></description>
<dc:subject>ebay amazon transferability nontransferable transference postnational homogeneity experienceasproduct anti-consumption experience uniqueness travel globalization 2012 kevinslavin digitalnow now place nomadism nomads neo-nomads identity via:preoccupations food luxury</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:5a86b86b2e7a/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:nomadism"/>
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</item>
<item rdf:about="http://www.theatlantic.com/national/archive/2011/12/what-americans-keep-ignoring-about-finlands-school-success/250564/">
    <title>What Americans Keep Ignoring About Finland's School Success - Anu Partanen - National - The Atlantic</title>
    <dc:date>2012-01-01T23:04:53+00:00</dc:date>
    <link>http://www.theatlantic.com/national/archive/2011/12/what-americans-keep-ignoring-about-finlands-school-success/250564/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Yet one of the most significant things Sahlberg said passed practically unnoticed. "Oh," he mentioned at one point, "and there are no private schools in Finland."

This notion may seem difficult for an American to digest, but it's true. Only a small number of independent schools exist in Finland, and even they are all publicly financed. None is allowed to charge tuition fees. There are no private universities, either. This means that practically every person in Finland attends public school, whether for pre-K or a Ph.D.

The irony of Sahlberg's making this comment during a talk at the Dwight School seemed obvious. Like many of America's best schools, Dwight is a private institution that costs high-school students upward of $35,000 a year to attend -- not to mention that Dwight, in particular, is run for profit, an increasing trend in the U.S. Yet no one in the room commented on Sahlberg's statement. I found this surprising. Sahlberg himself did not."]]></description>
<dc:subject>innovation norway homogeneity policy equity society inequality diversity equality democracy learning pisa standardizedtesting 2011 schooling schools privatization pasisahlberg privateschools us education finland anupartanen politics</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:188bd51d501b/</dc:identifier>
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</item>
<item rdf:about="http://www.timeshighereducation.co.uk/story.asp?sectioncode=26&amp;storycode=418076&amp;c=1">
    <title>Times Higher Education - The unseen academy</title>
    <dc:date>2011-11-11T01:09:32+00:00</dc:date>
    <link>http://www.timeshighereducation.co.uk/story.asp?sectioncode=26&amp;storycode=418076&amp;c=1</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Again, too much to quote, so just a clip.]

"Neoliberalism is totalising: it is justified only if everyone participates in its markets, and if all human inter-relatedness becomes mercantile transactions. Hence, we get the agenda for "widening participation", but for widening participation in a market, not in a university education. In that market, the university's "product" needs its own measurements and standards. Everything is now a commodity; and anything that is not obviously a commodity is either eradicated or officially ignored: it goes underground. And the Quality Assurance Agency will measure; but it will measure and validate only that which is official or transparent, only that which it can call a commodity.

The QAA, a key driver of the Transparent-Information mythology, makes one basic error: it confounds a concern for standards (meaning quality) with a demand for standardisation (assured by quantity-measurement); and this drives the sector steadily towards homogenisation."
]]></description>
<dc:subject>neoliberalism homogeneity highered uk highereducation 2011 thomasdocherty learning criticalthinking standardization standards measurement academia history control knowledge commoditization transparency information quantification resistance tcsnmy lcproject unschooling deschooling objectives outcomes curiosity exploration knowledgemaking truthseeking bureaucracy kis economics mediocrity collaboration martinamis 1995 1984 georgeorwell authoritarianism intellectualism governance immeasurables</dc:subject>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:immeasurables"/>
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</item>
<item rdf:about="http://speedchange.blogspot.com/2011/07/pygmalion.html">
    <title>SpeEdChange: Pygmalion</title>
    <dc:date>2011-07-04T23:05:38+00:00</dc:date>
    <link>http://speedchange.blogspot.com/2011/07/pygmalion.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There has always been a tension in the US between expressed ideal of multi-ethnic, multi-cultural society - you know…and the reality on the political ground, which is that "our leadership" would find things "much easier" if we were all "white, protestant, straight, northern Europeans."

Actually not.

They don't want that. If everyone were "the same" the "leadership class" would not know at-a-glance who belonged and who did not. So, what they want is for everyone "else" to waste enormous effort trying to be like them, while they race comfortably ahead…

You know, there's a reason great universities crave diversity in their student bodies (exclude Harvard, Princeton, & Penn from that group because…social class finishing schools): It is because, education, like societies, work best - makes the greatest strides - when there is neither "Common Core Knowledge" nor "Common Culture."…

We don't need E.D. Hirsch, Jr, Bill Gates, and Arne Duncan making Eliza Doolittle's out of us."]]></description>
<dc:subject>commoncore irasocol pygmalion 2011 diversity edhirsch kipp colonialism deschooling unschooling schooliness properness identity whiteness history literature universities colleges learning education instruction decolonization billgates arneduncan elizadoolittle georgebernardshaw class wealth power control cities homogeneity language speech fordenglishschool</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:c258d08ccf86/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:edhirsch"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:kipp"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:colonialism"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:power"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:control"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:cities"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:speech"/>
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</item>
<item rdf:about="http://www.npr.org/2011/02/16/133748144/history-hinders-diversification-of-portland-ore">
    <title>History Hinders Diversification Of Portland, Oregon : NPR</title>
    <dc:date>2011-02-18T19:06:16+00:00</dc:date>
    <link>http://www.npr.org/2011/02/16/133748144/history-hinders-diversification-of-portland-ore</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Oregon is one of only a dozen states where the majority of its residents aren't from there. Each year thousands of 20-somethings move to Portland.

The city's entire population is growing, but Portland is still about 80 percent white, making it one of the most homogeneous metropolitan cities in the country.

Many of the migrants don't have jobs, kids or a mortgage. So why do they keep coming?"]]></description>
<dc:subject>portland oregon economics cities us npr race diversity migration employment unemployment whites homogeneity livability</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:966db7158272/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:economics"/>
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</item>
<item rdf:about="http://countrystudies.us/chile/38.htm">
    <title>Chile - Population</title>
    <dc:date>2010-11-27T20:07:08+00:00</dc:date>
    <link>http://countrystudies.us/chile/38.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["To traveler arriving in Santiago from Lima, Chileans will in general seem more Latin European-looking than Peruvians. By contrast, to visitor arriving from Buenos Aires, certain native American features will seem apparent in large numbers of Chileans in contrast to Argentines. These differing perspectives can be explained by tracing distinctive historical roots of Chilean people.

…Chilean population perceives itself as essentially homogeneous. Despite configuration of national territory, regional differences & sentiments are remarkably muted…accent of Chileans varies only very slightly from north to south; more noticeable are small differences in accent based on social class or whether one lives in city or country…fact that Chilean population essentially was formed in relatively small section of center of country & migrated in modest numbers to north & south helps explain this relative lack of differentiation…now maintained by national reach of radio & especially television."]]></description>
<dc:subject>chile population demographics ethnicity language accents history class homogeneity</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:6f2a366a8372/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:population"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:language"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:history"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:class"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:homogeneity"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.wired.com/wiredscience/2010/07/the-secret-of-successful-entrepreneurs/">
    <title>The Secret of Successful Entrepreneurs | Wired Science | Wired.com</title>
    <dc:date>2010-07-23T01:31:03+00:00</dc:date>
    <link>http://www.wired.com/wiredscience/2010/07/the-secret-of-successful-entrepreneurs/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Business people with entropic networks were three times more innovative than people with predictable networks. Because they interacted with lots of different folks, they were exposed to a much wider range of ideas and “non-redundant information”. Instead of getting stuck in the rut of conformity—thinking the same tired thoughts as everyone else—they were able to invent startling new concepts... And this returns us to meritocracy. It’s not enough to simply take the smartest kids and make them smarter. What’s just as important is teaching these young people to seek out strangers, to resist the tug of self-similarity and homogenization. Diversity can seem like a such a vague and wishy-washy aspiration, but it comes with measurable benefits. To the extent our meritocratic institutions diminish our social diversity—are your college buddies just like you?—they might actually make us less likely to succeed. Perhaps Bill Gates knew what he was doing when he dropped out of Harvard."]]></description>
<dc:subject>diversity entrepreneurship management success sociology startups psychology networking business creativity jonahlehrer interdisciplinary looseties homogeneity crosspollination networks scoialnetworks tcsnmy toshare strangers topost harvard meritocracy martinruef michaelmorris paulingram bias culture</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:4451fd5772fa/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:management"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:jonahlehrer"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:scoialnetworks"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:tcsnmy"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:toshare"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:topost"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:harvard"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:martinruef"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:michaelmorris"/>
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</item>
<item rdf:about="http://www.joebageant.com/joe/2010/06/live-from-planet-norte.html">
    <title>Joe Bageant: Live from Planet Norte [I agree with a lot of what Bageant write. In this case though, he leans too heavily on steryotype. What he says doesn't just describe Americans.]</title>
    <dc:date>2010-07-03T22:27:47+00:00</dc:date>
    <link>http://www.joebageant.com/joe/2010/06/live-from-planet-norte.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["uniformity on Planet Norte is striking. Each person is unit, installed in life support boxes in suburbs/cities; all fed, clothed by same closed-loop corporate industrial system. Everywhere you look, inhabitants are plugged in at brainstem to screens downloading state approved daily consciousness updates. iPods, Blackberries, laptops, monitors in cubicles, & ubiquitous TV screens in lobbies, bars, waiting rooms, even in taxicabs, mentally knead public brain & condition its reactions to non-Americaness. Which may be defined as anything that does not come from of Washington, DC, Microsoft or Wal-Mart.

For such a big country, "American experience" is extremely narrow & provincial, leaving its people w/ approximately same comprehension of outside world as an oyster bed. Yet there is that relentless busyness of Nortenians...constant movement that indicates all parties are busy-busy-busy, but offers no clue as to just what...We can be sure however, that it has to do w/ consuming."]]></description>
<dc:subject>joebageant collapse consumerism stereotypes cultureshock via:cburell airports homogeneity provinciality busyness consumption us mexico</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:d2800449c996/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:mexico"/>
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