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    <title>SURVIVA: A Future Ancestral Field Guide – Ayin Press</title>
    <dc:date>2026-06-02T05:17:07+00:00</dc:date>
    <link>https://shop.ayinpress.org/products/surviva-a-future-ancestral-field-guide</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Winner of the 2026 PEN/Jean Stein Award

An ambitious, world-envisioning work of Indigenous futurism.

Since 2015—through a proliferation of forms including sculpture, regalia, film, photography, poetry, painting, and installation—acclaimed multimedia artist Cannupa Hanska Luger has been weaving together strands of a new myth. Collectively referred to as Future Ancestral Technologies, this sprawling series of interrelated works seeks to reimagine Indigenous life and culture in a postcolonial world where space exploration has reduced and reconfigured the earth’s population.

Part graphic novel, part art book, SURVIVA: A Future Ancestral Field Guide offers readers a view beneath, beyond, and between the lines of Luger’s ever-expanding artistic universe. In this ecstatically hybrid work, Luger transforms a 1970s military survival guide through poetic redaction, speculative fiction, and iterative line drawing—deftly surfacing and disrupting the colonial subconscious that haunts this vexed source text. An epic and timely meditation on planetary life in the midst of transformation, SURVIVA boldly presents an earth-based, demilitarized futuredream that foregrounds Indigenous knowledge as critical to humanity’s survival.

SURVIVA is the first title from Aora Books, a publishing imprint dedicated to exploring transformational thought and culture that transcends borders, disciplines, and traditions. Rooted in an ethos of polyvocality and planetary consciousness, Aora publishes works that forge bold connections across time, place, ideas, and beings often seen as separate.

About the Author

Cannupa Hanska Luger is a multidisciplinary artist who creates monumental installations, sculpture, and performance to communicate urgent stories of twenty-first-century Indigeneity. Born on the Standing Rock Reservation in North Dakota, Luger is an enrolled member of the Three Affiliated Tribes of Fort Berthold and is Mandan, Hidatsa, Arikara, and Lakota. Luger’s bold visual storytelling presents new ways of seeing our collective humanity while foregrounding an Indigenous worldview. His work is in numerous permanent museum collections and has been exhibited around the world, including at the Sharjah Biennial 16, United Arab Emirates; the 81st Whitney Biennial, New York; the 14th Shanghai Biennale; and at the National Gallery of Art in Washington, DC; the Metropolitan Museum of Art in New York; the Gardiner Museum in Toronto; and the National Center for Civil and Human Rights in Georgia. Luger has been awarded fellowships from the Guggenheim Memorial Foundation, United States Artists, Creative Capital, the Smithsonian Institution, the Open Society Foundation, and the Joan Mitchell Foundation, among others. Luger currently lives and works in Glorieta, NM.

Praise for SURVIVA

“Cannupa Hanska Luger has created a wondrous book of survivance, a story to carry in pocket and study at every opportunity. At once a dystopia (earth is near destroyed) and a postcolonial fantasy (the colonizers abandon the planet for good), SURVIVA is a work of artistic brilliance that draws our attention to the simultaneity of ruins and futures. Rich with dreampower and evocation, these pages illustrate the mysteries of space-time, the dissolution of boundaries, and the relational universe described by Indigenous quantum mechanics. Read carefully, SURVIVA has the power to bend time itself, lifting us from past and present into futures innumerable.”
—Philip J. Deloria, Leverett Saltonstall Professor of History at Harvard University and author of Playing Indian

“SURVIVA offers Indigenous wisdom for a shared future built on ancestral knowledge in radical relation. This is a survival guide like none other.”
—Candice Hopkins, curator of the Forge Project

“SURVIVA is not just another riff on a sci-fi depiction of some imagined future. Luger’s poetic and visual interventions are clear directives for all of us to ready our minds, bodies, and spirits as we continue to move through the future together.”
—Jeffrey Gibson, artist and editor of An Indigenous Present

“Cannupa Hanska Luger’s SURVIVA: A Future Ancestral Field Guide boldly reimagines our conceptions of time and history as it interweaves past, present, and future. This inventive work challenges our collective narratives, pushing us to rethink the art of survival through a lens of transformation.”
—Hank Willis Thomas, artist and cofounder of For Freedoms

“Cannupa Hanska Luger is a mad genius able to weave parables from tomorrow with lessons from yesterday into a stunningly prescient and wise field guide you should read right now. This is not a book. This is a time machine.”
—Jordan Klepper, The Daily Show, Comedy Central

“SURVIVA feels everlasting and also like it will self-destruct after you read it.”
—Sterlin Harjo, filmmaker, Reservation Dogs (Hulu/FX)

“A hybrid work from a plain 1970s field guide found in an army surplus store, Luger transforms the book through unexpected redacting, speculative fiction, and informative and artistic line drawing.”
—Sandra Hale Schulman, ICT News

“Interdisciplinary Native American artist Luger delivers a daring work of speculative fiction set in a future in which the wealthy and non-Indigenous have fled the Earth they ravaged.”
—Publishers Weekly

“*SURVIVA *****provides text with new and old Indigenous lessons intermingled, while time is wonky and permeable, and the world must be rebirthed, or re-membered in a postcolonial way. This is a message from both our future and past ancestors. The thread is one and the same.”
—Soph Myers-Kelley, Graphic Medicine

Book Details
160 pages | Paperback | 8.3 x 5.4 in. | ISBN: 9781961814264 | e-ISBN: 9781961814271
Publication date: September 2nd, 2025

Product Photography by Jackson Krule"

[via: 

"Red Power Hour - Learning what we already know - YouTube"
https://www.youtube.com/watch?v=K9LiED_5Rj8

"RPH is back! Co-hosts Elena Ortiz and Melanie Yazzie discuss Cannupa Hanska Luger's Surviva: A Future Ancestral Field Guide (2025), a hybrid art piece/survival manual exploring indigenous futurism, decolonization, and relationality through redacted military text and Indigenous artwork." ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=K9LiED_5Rj8">
    <title>Red Power Hour - Learning what we already know - YouTube</title>
    <dc:date>2026-06-02T05:16:37+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=K9LiED_5Rj8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["RPH is back! Co-hosts Elena Ortiz and Melanie Yazzie discuss Cannupa Hanska Luger's Surviva: A Future Ancestral Field Guide (2025),  a hybrid art piece/survival manual exploring indigenous futurism, decolonization, and relationality through redacted military text and Indigenous artwork."

[book link:
https://shop.ayinpress.org/products/surviva-a-future-ancestral-field-guide ]]]></description>
<dc:subject>elenaortiz melanieyazzie cannupahanskaluger survival form indigeneity indigenous rednation futurism indigenousfuturism decolonization relationality care caring land cyclical time kinship morethanhuman multispecies knowledge 2026 2025 present future presentfuture motion movement nomadism nomads standingrock survivance colonialism colonization decolonialism ancestralknowledge scifi sciencefiction place relations relation boundaries dreampower ruins dystopia fantasy spacetime history past alinear redactions speculativefiction identity timemachines timetravel earth ancestors postcolonialism memory archives travel traveling contamination corruption dominion capitalism space spaceexplortation speculative transformation demilitarization humanity borders disciplines transdisciplinary polyvocality planetaryconsciousness transcendence conquest liminality betweenness inbetweenness inbetween between nature life revolution destruction obsolescence restoration interconnected interconnectedness mutualaid water landdefenders</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=L2wk2M2mr0U">
    <title>Art vs. Tucker Carlson: Revolutionary Tools or &quot;Tools&quot;? (with Saul Williams) - YouTube</title>
    <dc:date>2026-06-01T04:58:16+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=L2wk2M2mr0U</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Poet, musician, actor, & writer Saul Williams joins Bad Faith podcast for the first time to talk about how art can help feed this revolutionary moment and expand our understanding of our potential as a global community. But also, Briahna is still hyper-fixated on the prominent role the Israel-critical right is playing in the anti-war space, and what the implications are for building a left, anti war, internationalist movement that can't be "America first" insofar as our way of life is dependent on the immiseration of the global south. We work through all of this in a deeply nuanced, compassionate, and musical 2 hour chat."

[referenced here by Jared Ball:

"Saul Williams, Briahna Joy Gray, and I Love Boosters (*No Spoilers, Just Precursor)"
https://www.youtube.com/watch?v=KbSbtilM5nQ ]]]></description>
<dc:subject>whitesupremacy anitimperialism debt studentdebt americanexceptionalism exceptionalism liberals liberalism briahnajoygray 2026 jaredball politics history slavery enslavement landback colonialism utopia art scifi sciencefiction music poetry film media iloveboosters bootsriley capitalism democrats republicans tuckercarlson medicareforall indigeneity indigenous ai artificialintelligence machinelearning robots startrek populisim islamophobia revolution resistance right farright left identity identitypolitics internationalism americafirst discourse maga donaldtrump us literacy antiwar israel zionism palestine gaza genocide ethniccleansing antiimperialism race racism berniesanders globalsouth antiblackracism change policy marjorietaylorgreene electoralpolitics joebiden segregation kamalaharris antizionism communism anticapitalism socialism mccarthyism blacklists reparations hope audrelorde evolution human humans humanism michaelparenti leftism americanproject imperialism 2016 2020 2024 individualism representation a</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:90816755729e/</dc:identifier>
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<item rdf:about="https://emergencemagazine.org/film/a-mystical-ornithology/">
    <title>A Mystical Ornithology – by Jeremy Seifert and Benjamin James Roberts</title>
    <dc:date>2026-05-09T16:06:52+00:00</dc:date>
    <link>https://emergencemagazine.org/film/a-mystical-ornithology/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Immersed in the songs of blue jays, yellow-throated warblers, and red-shouldered hawks on his forty-six-acre farm in rural South Carolina, acclaimed poet and ornithologist J. Drew Lanham exchanges calls with the birds that stop over at his home during their seasonal migrations. For Drew, these creatures are gods, transcendent beings who summon a response of reverence. Reverberating with sound, music, light, and ethereal cinematic expression, A Mystical Ornithology weaves a kinetic texture for the senses and invites you into a poetic evocation of the paradox of love and grief within the changing nature of the seasons."

[on YouTube:
https://www.youtube.com/watch?v=U6GyfjmxDNU ]]]></description>
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    <title>Ten years of &quot;Alaska&quot;: Maggie Rogers on going viral and singing for 200,000 protestors - YouTube</title>
    <dc:date>2026-04-18T04:31:04+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=CK5y9N1kuNk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ten years ago, Maggie Rogers was a senior at NYU, scrambling to finish a song for a music production class she was close to failing. The guest critic that week happened to be Pharrell Williams. She played him "Alaska," a track she'd written in about fifteen minutes. It is a bit of folk songwriting crossed with the electronic music she'd fallen for studying abroad. Pharrell told her he'd never heard anything that sounded like it. Someone was filming. The clip went viral, and it launched Maggie into pop stardom. 

Maggie Rogers has released three studio albums, earned a Grammy nomination for Best New Artist, and gone back to school to pick up a master's from Harvard Divinity School, where she studied the spirituality of public gatherings. And in the last few months she's been as visible offstage as on — advocating for free speech in DC, performing for 200,000 people at a protest in Minneapolis alongside Joan Baez, and delivering a haunting performance during the final run of The Late Show with Stephen Colbert, which CBS is ending in May.

This week host Charlie Harding got to sit down with Maggie live at Chelsea Studios, in front of a room of current NYU students. It’s the same school, ten years later, now with Charlie in the professor's chair and Maggie as the visiting artist.

VIDEO: Caleb Hinojosa https://www.calebhinojosa.com/

CHAPTERS
00:00 Introduction
01:14 Alaska Origin Story
03:50 Lyrics Then And Now
05:50 Can Viral Happen Again
06:30 Choosing Slow Growth
10:08 Advice For Sudden Fame
11:29 Writing After Pharrell
13:20 Colbert Finale Performance
15:55 Free Speech And Protest Era
17:31 Activism as Art
18:11 Protesting a Broken System
19:25 Fear into Music
22:07 What Makes a Protest Song
24:28 Starting the Foundation
25:23 Rest and Record Making
28:11 Creative Rest Time
30:24 Writing vs Collaboration

SONGS DISCUSSED
Maggie Rogers "Alaska"
Maggie Rogers "Better"
Maggie Rogers "One for My Baby (and One More for the Road)" (cover of Fred Astaire original)
Maggie Rogers "Different Kind of World"
Marvin Gaye "What's Going On"
Bob Dylan "The Times They Are a-Changin'"
USA for Africa "We Are the World""]]></description>
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<item rdf:about="https://www.frontporchrepublic.com/2026/04/prophetic-possibilities-a-few-words-on-david-w-orr-and-a-healing-vision-for-america/">
    <title>Prophetic Possibilities: A Few Words on David W. Orr and a Healing Vision for America - Front Porch Republic</title>
    <dc:date>2026-04-11T03:11:31+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/04/prophetic-possibilities-a-few-words-on-david-w-orr-and-a-healing-vision-for-america/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A healing vision for America, Orr suggests in his writings, is one faithful to the great nearby, to the gospel of the local."

...

“How do we reimagine and remake the human presence on earth in ways that work over the long haul?” —David W. Orr

“The plain fact is that the planet does not need more successful people. But it does desperately need more peacemakers, healers, restorers, storytellers, and lovers of every kind. It needs people who live well in their places. It needs people of moral courage willing to join the fight to make the world habitable and humane. And these qualities have little to do with success as we have defined it.” —David W. Orr

...

"And what is Orr’s vision?

In light of the variety of topics he’s written about (love, gratitude, water, oil, speed, scale, diversity, language, education, climate change, technology, science, scientism, spirituality, politics, leadership, citizenship, agriculture, conservation, localism, architecture, ecological design, the industrial economy, and others) and in light of the richness of his expression, attempting a summary of his vision seems a fool’s errand. But let me run that fool’s errand roundaboutly (and uncomprehensively) by sharing a list from his book Hope Is an Imperative, a list of things Orr believes every healthy community needs, a plainly worded but provocative list that I’ve been sharing with friends and students for years:

• front porches
• public parks
• local businesses
• windmills and solar collectors
• local farms and better food
• better woodlots and forests
• local employment
• more bike trails
• summer baseball leagues
• community theaters
• better poetry
• neighborhood book clubs
• bowling leagues
• better schools
• vibrant and robust downtowns with sidewalk cafes
• great pubs serving microbrews
• more kids playing outdoors
• fewer freeways, shopping malls, sprawl, television
• no more wars for oil or anything else"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=UwBZiuH-1QY">
    <title>The Marketing Tricks of &quot;Artificial Intelligence&quot; - YouTube</title>
    <dc:date>2026-03-24T06:56:40+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=UwBZiuH-1QY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This week, Sam talks to Emily Bender and Alex Hanna about the marketing ploys of “artificial intelligence,” why ridicule works to keep big tech’s claims in check, and what makes them hopeful for the future. They’re the authors of The AI Con: How to Fight Big Tech’s Hype and Create the Future We Want.

Dr. Alex Hanna is a writer and sociologist of technology, labor, and politics. She’s the Director of Research at the Distributed AI Research Institute (DAIR) and a Lecturer in the School of Information at the University of California Berkeley. Dr. Emily M. Bender is a Professor of Linguistics at the University of Washington where she is also the Faculty Director of the Computational Linguistics Master of Science program and affiliate faculty in the School of Computer Science and Engineering and the Information School.

They also host the The Mystery AI Hype Theater 3000 podcast which “deflates AI hype and draws attention to the real harms of the automation technologies we call ‘artificial intelligence’.” 

- The AI Con: How to Fight Big Tech’s Hype and Create the Future We Want: https://thecon.ai/

- The Mystery AI Hype Theater 3000 podcast: https://www.dair-institute.org/maiht3k/

- Flood of AI-Generated Submissions ‘Final Straw’ for Small 22-Year-Old Publisher: https://www.404media.co/bards-and-sages-closing-ai-generated-writing/

- Emily’s cartoon: https://bsky.app/profile/emilymbender.bsky.social/post/3mgmx232j2u2k

- Questioning the Normalization of Surveillance by the Center on Privacy & Technology at Georgetown:  https://medium.com/center-on-privacy-technology/questioning-the-normalization-of-surveillance-6a9c2f58c017 

- You Are Not a Parrot at NY Mag: https://nymag.com/intelligencer/article/ai-artificial-intelligence-chatbots-emily-m-bender.html

[See also:

"Ridicule as Praxis (with Emily Bender and Alex Hanna)
Why ridicule works to keep big tech’s claims in check, and what makes us hopeful for the future."
https://www.404media.co/ridicule-as-praxis-with-emily-bender-and-alex-hanna/ ]"]]></description>
<dc:subject>alexhanna emilybender ai artificialintelligence 2026 ridicule resistance chatgpt surveillance technology luddism neoluddism luddites neoluddites privacy automation computers computing computation aihype marketing dehumanization capitalism siliconvalley markzuckerberg samaltman humans criticalthinking howwethink thinking howwewrite writing fascism technofascism human humanrights dignity parismarx antihumanism tescreal transhumanism extropianism humanity humanism singularitarianism singularity machinelearning cosmism rationalism effectivealtruism longtermism latecapitalism stochasticparrots openai education analog slop aislop socialmedia instagram tiktok collectiveaction datacenters bigtech internet web online aicon power nature environment work labor organizing hope</dc:subject>
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</item>
<item rdf:about="https://www.commonwealmagazine.org/benedict-monastery-alex-karp-trappist-monks-palantir-bednarz">
    <title>More than a Real Estate Deal | Commonweal Magazine</title>
    <dc:date>2026-03-22T16:23:50+00:00</dc:date>
    <link>https://www.commonwealmagazine.org/benedict-monastery-alex-karp-trappist-monks-palantir-bednarz</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A Trappist monastery becomes a sinister tech baron’s alpine retreat"]]></description>
<dc:subject>evanbednarz colorado alexkarp palantir ice surveillance peterthiel thomasmerton aspen self-aggrandizement fascism power us violence popeleoxiv popefrancis technology tecnhofaschism ai artificialintelligence ethics randolphbourne simoneweil hope christianity stbenedict monasteries monks realestate centralamerica migration immigration immigrants syria donaldtrump trumpism andrewbacevich military aiethics silence discipline peace</dc:subject>
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<item rdf:about="https://cswr.hds.harvard.edu/publications/plants-fungi-2025/symbiotic-koeva">
    <title>Symbiotic Resonances: Sounding More-than-human Worlds | Center for the Study of World Religions</title>
    <dc:date>2026-03-09T19:00:17+00:00</dc:date>
    <link>https://cswr.hds.harvard.edu/publications/plants-fungi-2025/symbiotic-koeva</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Elitza Koeva, Postdoctoral Fellow with the Thinking with Plants and Fungi Initiative, Harvard CSWR

The Anthropocene, a contested term to describe our species’ footprints on the earth, is both a crisis and an opportunity, an epoch whose defining challenge is the necessity of becoming-with a pluriverse of others—plant, fungal, animal, mineral, machinic—in cooperative and sympoietic ways. Amidst mass extinction and the collapse of planetary boundaries, can we learn to listen and reattune to the environment, learning from cultures and species that have long known how to world otherwise?

This chapter argues for the generative potential of attuning to the vibratory, the interstitial, the entangled. From birdsong to forest symphonies indexed by bioelectric sensors, and planktonic chimeras at the root of all life, sound mediates relations that challenge the fixity of boundaries, the conceits of mastery, and the fiction of the autonomous self."]]></description>
<dc:subject>via:javierarbona 2025 sound morethanhuman multispecies listening elitzakoeva plants fungi anthropocene sympoiesis ursulaleguin ursulakleguin donnaharaway lynnmargulis scottgilbert birdsong birds animals sensors senses plankton stevenfield acoustics acoustemology epistemology trees daviddunn isabellestengers monicagagliano heidiappel rexcocroft zoëschlanger resonance riccupples communication oceans atmosphere ryuichisakamoto environment music activism ecology buddhism andreitarkovsky shirotakatani christiansaedet biosignals worldmaking improvisation risk speculative human-animalrelations human-animalrelationships human art wind water coexsitence solidarity hope haptics participatory restoration foucault michelfoucault resistance bodies humility openness stefanhelmreich creativity sounds audio indeterminacy johncage yellowmagicorchestra jenniegottschalk</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=FRxBCd4q9Lc">
    <title>Why modern life is designed to keep you anxious — and what to do about it | The Gray Area - YouTube</title>
    <dc:date>2026-03-03T06:43:41+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=FRxBCd4q9Lc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We use the word “anxiety” to describe stress, dread, worry, panic, even vibes. Which just goes to show: We really don’t know what anxiety is, or where it comes from, or what we’re supposed to do with it.

Today’s guest is philosopher Samir Chopra, author of Anxiety: A Philosophical Guide. Chopra argues that anxiety is a permanent feature of being human and the price of being a free, self-conscious creature in an uncertain world. Sean and Samir talk about the difference between fear and anxiety, why modern life seems engineered to keep us on edge, and what Buddhism, existentialism, and Freud can teach us about the anxious mind.

Host: Sean Illing (@SeanIlling)
Guest: Samir Chopra, author of Anxiety: A Philosophical Guide

1:22 What is anxiety?
9:30 Are we an anxious generation?
13:05 Buddhism and anxiety
18:55 Acceptance vs. resignation
22:05 The existentialist view on anxiety
26:50 Freud and the psychoanalytic view of anxiety
30:23 How can philosophy help you with anxiety?
31:56 Practical advice for dealing with anxiety"

[Lauren Berland, affect theory, and cruel optimism not mentioned within, but I was thinking of all that as I listened, so those tags are for that.]]]></description>
<dc:subject>seanilling thegrayarea 2026 samirchopra anxiety philosophy buddhism acceptance stress worry dread fear life living interdependence interconnected interconnectedness existentialism freud resignation consciousness psychology finance panic vibes time presence future human humanism curiosity control change everythingchanges modernity humans parenting thinking howwethink wonder awe terror freedom activism problemsolving uncertainty complextity inquiry emotions society affect crueloptimism affecttheory mind signalanxiety power loss relationships love hope security suffering outdoors prescribingnature death dying social embodiement boides mindfulness culture sublime present mysticism beauty selflessness objects</dc:subject>
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<item rdf:about="https://sarahendren.com/2026/01/25/ambivalence-and-authority/">
    <title>ambivalence and authority | sara hendren</title>
    <dc:date>2026-01-25T21:55:58+00:00</dc:date>
    <link>https://sarahendren.com/2026/01/25/ambivalence-and-authority/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I have plenty of disagreement with George Scialabba’s new book — especially on MacIntyre and Taylor so far, which I hope to write more about — but he is so brilliant on Christopher Lasch that I have to just capture this passage (originally from Only A Voice):

<blockquote>Lasch’s work is an extended quarrel with modernity, defined as the advance of an overlapping, mutually reinforcing phalanx of political centralization, mass production, expanded consumption, automation, geographic mobility, the bureaucratization of education, medicine, and family life, moral cosmopolitanism, and legal universalism. Against this barrage of abstractions, Lasch insisted on the fact of human scale.

    The human creature has a specific evolutionary endowment and gestational history. As a result, the human infant has a powerful and threatening fantasy life, which it can only outgrow gradually, through a range of close-up interactions, involving both authority and love, with the same caregivers over many years. The bureaucratic rationalization of work and intimate life plays havoc with this scheme of development, producing a weak self, stripped of traditional skills, tools, and autonomy, entirely dependent on large forces beyond its comprehension, much less control, and crippled by ambivalence toward remote, impersonal authority. What sustained the strong pre-modern self was the virtue of hope; what sustains the weak modern self is the ideology of progress."</blockquote>]]></description>
<dc:subject>sarahendren christopherlasch georgescialabba modernity humanism scale humanscale ideology progress hope ambivalence authority love bureaucracy work life living skills autonomy tools comprehension abstraction universalism cosmopolitanism education medicing familylife morality centralization politics massproduction production productivity consumerism consumption charlestaylor alasdairmacintyre</dc:subject>
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<item rdf:about="https://comment.org/what-is-the-university-for/">
    <title>What Is the University For? - Comment Magazine</title>
    <dc:date>2026-01-24T22:18:58+00:00</dc:date>
    <link>https://comment.org/what-is-the-university-for/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When I was ten years old—way back in 1992—my grandparents gave me a gift that felt as massive and serious as a cathedral: the entire thirty-two-volume set of Encyclopedia Britannica. I had already taken to checking out single volumes of World Book from our local public library, hunting for answers to whatever question preoccupied my fourth-grade mind that week. What was Prince William’s school like? What do killer whales eat? I wanted to know. My grandparents knew a future nerd when they saw one and made an aspirational investment. Why not give me the gold standard—all the world’s knowledge, alphabetized and leather-bound, at my fingertips? 

Of course, the articles were far too complex for my reading level. The tissue-thin Bible paper made me nervous to touch, and the volumes were so heavy I could barely lift them from the shelf. But their message came through: knowledge matters. Britannica was also passive. It was a reference that sat there waiting; you had to bring your own curiosity and desires to it.  

By the early 2000s, encyclopedias—indeed, even the idea of a centralized reference work—had been obliterated by Google. If you wanted to know something, you didn’t walk to a shelf. You typed into a box. You didn’t rely on a small circle of authoritative editors but on an invisible army of web pages written by—who knows?—and filtered by an algorithm designed to predict your impression of relevance. Unlike with Britannica, you didn’t have to wait a year for updated facts. They were refreshed constantly. There was no end to the search and seemingly no limit to access. Google went mainstream the same year I started college, and it fundamentally shaped my expectations about how to ask questions, how to communicate with others, and how quickly a curiosity can be satisfied.  
We are living through the shift from the era of search to the era of AI.

Now, just a couple of decades later, search is also on the path to obsolescence. Google and other major technology firms are in the process of replacing the web with generative AI. You don’t browse. You don’t sift. You simply ask, and the AI gives you a singular answer—synthesized and personally tailored, powered by large language models trained on massive data sets and designed to predict what you want to know, how you want to hear it, and what will keep you asking. The models now are not even limited to satisfying your curiosity; they want to be your companion and personal secretary. They want to take decisions off your hands. 

We are living through the shift from the era of search to the era of AI. And while most people outside tech or education have not quite grasped what this means yet, those of us who work at universities see it already: the speed, the scope, the social and cognitive disorientation. This shift will be thrilling and jarring. It will be complete before we even have the chance to contextualize it. And it will fundamentally reshape the way we educate human beings—if we let it.  

Atomization and Authority

Since the first colleges were formed at Oxford in the 1100s, universities have performed two distinct functions in society.  

First, they are places where people (typically emerging adults) are set apart for a period of formation. They live among peers, train for professions, and develop the virtues needed to play their role in broader society. In medieval Britain, this meant preparing priests and aristocrats. From the nineteenth century onward in the United States, it meant preparing young people to be free citizens of a democracy. The core idea is that this formation happens in a community, animated by ideals of the good life, where everything from the teachers to the rituals to the architecture transmits those ideals to the next generation. 

Second, universities are places where the truth is gathered and stored for the benefit of society. No topic is immune from a student’s or a scholar’s interest; we have experts in medieval handwriting, in quantum mechanics, in the regulatory processes for accountancy. The ideal of a university is one where the truth of any subject, no matter how novel or esoteric, can be discerned through discipline. We fund the research projects that private industry finds no current use for. We look for connections between streams of knowledge and devise new fields. Whereas in other parts of the educational system teachers are hired and retained on the basis of their ability to implement a curriculum, in the university the qualification for employment is one’s ability to discover new knowledge.  

Powerful AI raises two existential problems for these traditional functions of universities.  

The first we might call the problem of atomization. Generative AI, by its nature, draws us away from others. It delivers a personally optimized experience by generating a style, a tone, a set of facts, an experience that is just for you. Its inputs come from anywhere and everywhere, a Frankenstein of scraped websites, stolen books and articles, and data labelled in distant sweatshops. A student who used to puzzle through a difficult text with classmates and a professor now pastes a prompt into a chatbot and receives a tidy summary. She may not even realize that she’s forfeiting experiences like struggle, or discernment, or collaboration, or discovery. The AI simply gives her what she wants—or, rather, what it predicts she will want right then.  

Major tech firms propose this as a feature of education, not a bug, and universities will have to reckon with the fact that the next generation of students who arrive on campus will have been thoroughly habituated to learn in these atomized ways. Google’s Gemini team promises that AI agents will soon be able to teach children to read and do mathematical reasoning. What’s left unspoken is that parents and caring teachers may no longer need to. And students, increasingly, will not need each other either. The arrival of comprehensive, self-paced, AI-facilitated instruction guarantees that students will be used to learning on a hyper-personalized trajectory. 

What we are watching, in real time, is the dissolution of the educational commons. The classroom as a shared space of inquiry. The library as a site of encounter. The dorm room or coffee shop as a place of epiphany. All replaced by interfaces optimized for the individual. To educate a person, we are told, is simply to provide him or her with a packet of information. And now, that information can be delivered in milliseconds, free of context, and stripped of other people. Universities cannot continue to serve their function of formation if the community has no common experiences or causes to unite them.  

The second challenge we face is what we might call the problem of authority. In the era of encyclopedias and libraries, students relied on a small number of trusted gatekeepers. There were books, reference works, syllabi, professors. Authority was concentrated and visible. In the era of internet search, we had the opposite problem: we had no authorities and infinite options. You had to become your own filter, comparing sources, scanning links, weighing biases. The upside was access. The downside was fragmentation. 

Now, in the era of generative AI, we find ourselves in a new and even more disorienting situation: we are back to having one option (the answer the AI gives us), but now with no authority behind it. There is no author. No visible standard of expertise. There is only the model, predicting what answer will be most relevant to you now. 

And relevance is not the same thing as truth. 

Generative AI is the ultimate sophist. It is not trying to lead users toward reality; it is designed to hold your attention. It does not tell you what is but what will work—for you, for your demographic, for the prompt you gave, for the engagement metric it’s optimizing. It flatters your priors. It mimics your voice. It plays the role of expert, peer, or counsellor as needed. But it is not beholden to any fixed good beyond performance. 

In such a landscape, the pursuit of truth becomes less a shared, arduous process and more a personalized content stream. The virtues of inquiry—so central to education—are crowded out by the virtues of efficiency. And the function of gathering and storing and disseminating the truth has never been smooth or efficient, as the experience of one thousand years of university administrators can attest. 

The Case for Formation

The singularity has come for universities, and we must adapt as a result. If you think the main point of university humanities classes was to teach expository essay writing, the season ahead will be a catastrophe. The days of a writer struggling to clarify a sentence or synthesize a complex idea or to think of a relevant example are over; students have the ultimate editorial assistant now built into their word processor. The engineering and professional schools will not be spared either. There is little social benefit to credentialing armies of programmers and management consultants and data analysts for an economy where AI tools can do these jobs much more cheaply and efficiently. Those jobs as we knew them are gone, as is our capacity to predict with any accuracy what specific professional training will prepare a trainee for this new economy. 

Some universities are adapting by rolling out new curricula to teach students how to use AI, as though the companies developing and marketing this software are not also designing it to be effortlessly usable. (Did we need any classes on how to use internet search in the early 2000s? I remember getting hooked on Google in a matter of minutes when a fellow student showed me how to install the search bar in my web browser.) 

Given how profoundly disruptive this technology is and will be for our knowledge institutions, we need to double down—not on content delivery, not on skills training, not on AI tools—but on formation. 

Let me illustrate. I remember very few of the research papers I wrote in college. But I vividly remember the all-nighters I spent in the library surrounded by friends and takeout pizzas. I remember Thursday-night debate society meetings that stretched into the early morning. I remember the professors who invited me into their homes, and the fellow students who walked with me through the most momentous decisions of my early life—becoming a Catholic, applying to graduate school, discerning a vocation.  

Those of us in our thirties, forties, and fifties now are the transitional generation. We inherited the transition to search, which was rolled out with shocking negligence, leaving us to our own devices to navigate the dangers of misinformation and social media. We’re happy to not turn back to the information regimes of the encyclopedia era, but we can also see that our characters and our society have been misshapen during this transition. And now we’re witnessing this new leap, with AI not just transforming tools but reconfiguring institutions and imagination. But the generation one level behind us—that’s the generation that will fully inherit the world shaped by this new technology. 

We cannot assume they will learn in the same ways we did. But perhaps we can still shape their character. Indeed, decisive action in educational settings right now is critical if we are to make this a humane transition. The university cannot simply be a vendor of information or a certification pipeline. It must be a place of counter-formation—where students are inducted into practices, relationships, and habits of attention that teach them how to be human in a disembodying age. 

Here are three areas of focus for those of us working in higher education (though they are adaptable to younger settings as well): 

1. Universities Can Offer Space 

We need to create unplugged encounters where students can inhabit silence, slowness, and face-to-face relationships. This is not a luxury. It is a necessity. 

Retreats. Reading groups. Pilgrimages. Outdoor programs. Common meals. Shared service projects. Residential colleges. Any format that pulls students out of their personalized algorithmic bubbles and into the shared work of paying attention to the real—these are forms of moral resistance. 

We must be intentional about this, because every other trend on modern campuses (especially post-pandemic) is moving in the opposite direction: more screens, more efficiencies, more isolation, more remote coursework, more outsourcing of attention. 

The virtues we want our students to acquire—humility, hospitality, intellectual courage, truthfulness—require time and proximity. And they require faculty who model those virtues and who are willing to live alongside students long enough for imitation to take root. I suspect on this front that smaller and strongly rooted liberal arts colleges, which are immune from pressures to digitally scale their student experience, will particularly flourish.  

2. Universities Can Offer Vision

Especially in the first years of college, students need a vision of what a flourishing life looks like in a world saturated with technology. They do not need despair. Nor do they need simplistic technophilia. Authority in the world of AI will not come from controlling knowledge (nobody will do that anymore). It will come from tapping into the profound desires that drive people to learn in the first place. 

Universities must be able to articulate these ideals. At my home university, Notre Dame, we have developed the DELTA framework, which centres on five key values for human formation in the age of AI: Dignity, Embodiment, Love, Transcendence, and Agency. This framework directs our conversations about how to adopt technology and how to help the transitional generation develop good habits. Each value pushes against the technological reductionism of our moment and offers a positive orientation: 

• Dignity: Every person is valuable just because they are human—not because of how smart, wealthy, or productive they are. We should take this into account when using AI to increase scale, speed, or efficiency and ask how individuals are affected in each case. 

• Embodiment: We are physical, social, vulnerable people. Our lives and relationships happen through our bodies and within communities. While some uses of technology can improve health and reduce suffering, our mortality makes life precious. Our senses help us cherish what we encounter—virtual reality can never fully capture lived experience. 

• Love: We should care for others unconditionally, seeing them as they are and valuing what makes each person unique. Relationships of all kinds involve two-way exchanges, which give them meaning. Tools like chatbots might simulate companionship, but real, messy human connection is a fundamental need we all must fulfill. 

• Transcendence: Some things in this world are freely given and impossible to optimize or monetize with technology. Beauty and awe help us feel connected to something bigger than ourselves. As we increasingly use technology to interpret the world, we need to equally develop our love for the truth and nurture our spiritual lives. 

• Agency: To live a good life, people need freedom, focus, and the ability to make moral choices. Some of the technology we use can diminish these virtues. As agentic AI gains momentum, we need to identify and protect decisions that only a human conscience should make and prepare a new generation to take their moral responsibility seriously. 

When students see their education as part of this broader vision, they become less anxious about tools like ChatGPT and more equipped to use them wisely. They understand that what matters most is not whether they use AI, but whether they are becoming the kind of people who can tell what’s true, who can love others well, and who can serve the common good. 

3. Universities Can Drive Hope

Finally, students need hope—not just optimism about technology, but a meaningful sense of vocation in the world that AI is actively reshaping. That means giving them not only a seat at the table but a serious role in building the future. They need to see that their voices matter, their questions count, and their character has weight. 

Employment trends are looking grim during this transitional phase, especially for students who have been training in the type of technical knowledge work that AI can now easily outperform humans in. Ironically, the advent of a technology that is astoundingly good at sorting information by relevance has induced a crisis where large numbers of people have become socially and economically irrelevant.  

We need to develop more sophisticated job placement programs, to be sure, but we also need programs within universities and for recent graduates that help people discern their relevance in a world saturated with AI. Here universities will need strong partnerships with corporations, non-profits, government agencies, and faith communities that are willing to offer students opportunities to experiment with new types of careers and influence the direction in which these institutions evolve. Generative AI is not going away. Nor should it. But if we want a humane future, we will have to form humane persons—people who can live in community, search for truth, and resist the pull toward optimized desolation. 

I have two little nieces, and every time a birthday rolls around, I feel that same pull my grandparents had to think of ways to inspire them with a love of learning. Luckily, they are still at an age when they need grown-ups to read to them and when an imaginary tea party is as enticing as an hour with the iPad. I won’t try to pass Britannica on to them (they were sold at a family garage sale decades ago). But I’ll do all I can to ensure they spend time in schools that nurture their bodies and minds, their dignity and love and sense of moral responsibility. And I’ve got just a decade or so to make sure a university system worthy of the name is ready for them when they come of age."]]></description>
<dc:subject>margaretsullivan universities colleges highered highereducation academia purpose education 2026 vision dignity embodiment care caring love transcendence agency hope ai artificialintelligence employment technology community communities humility hospitality truth relationships curriculum efficiency</dc:subject>
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<item rdf:about="https://www.openculture.com/2026/01/woody-guthrie-creates-a-doodle-filled-list-of-33-new-years-resolutions-1943.html">
    <title>Woody Guthrie Creates a Doodle-Filled List of 33 New Year’s Resolutions (1943): Beat Fascism, Write a Song a Day, and Keep the Hoping Machine Running | Open Culture</title>
    <dc:date>2026-01-02T01:50:24+00:00</dc:date>
    <link>https://www.openculture.com/2026/01/woody-guthrie-creates-a-doodle-filled-list-of-33-new-years-resolutions-1943.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On January 1, 1943, the American folk music legend Woody Guthrie jotted in his journal a list of 33 “New Years Rulin’s.” Nowadays, we’d call them New Year’s Resolutions. Adorned by doodles, the list is down to earth by any measure. Family, song, taking a political stand, personal hygiene—they’re the values or aspirations that top his list. You can click the image above to view the list in a larger format. Below, we have provided a transcript of Guthrie’s Rulin’s.

1. Work more and better
2. Work by a schedule
3. Wash teeth if any
4. Shave
5. Take bath
6. Eat good — fruit — vegetables — milk
7. Drink very scant if any
8. Write a song a day
9. Wear clean clothes — look good
10. Shine shoes
11. Change socks
12. Change bed cloths often
13. Read lots good books
14. Listen to radio a lot
15. Learn people better
16. Keep rancho clean
17. Dont get lonesome
18. Stay glad
19. Keep hoping machine running
20. Dream good
21. Bank all extra money
22. Save dough
23. Have company but dont waste time
24. Send Mary and kids money
25. Play and sing good
26. Dance better
27. Help win war — beat fascism
28. Love mama
29. Love papa
30. Love Pete
31. Love everybody
32. Make up your mind
33. Wake up and fight"]]></description>
<dc:subject>woodyguthrie newyear self-improvement 1943 2018 2026 life living presence optimism health resistance hope reminders doodles howwewrite lists writing fruit work howwework time reading howweread books love relationships radio clothing drinking alcohol hygiene</dc:subject>
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<item rdf:about="https://www.nytimes.com/2025/11/06/opinion/women-workplace-feminism-conservative.html">
    <title>Opinion | Did Liberal Feminism Ruin the Workplace? - The New York Times</title>
    <dc:date>2025-11-07T17:28:12+00:00</dc:date>
    <link>https://www.nytimes.com/2025/11/06/opinion/women-workplace-feminism-conservative.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://micro.blog/ablerism/77481105 ]]]></description>
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<item rdf:about="https://chrishedges.substack.com/p/how-america-left-their-own-to-die">
    <title>How America Left Their Own to Die in the '73 Chilean Coup (with John Dinges) | The Chris Hedges Report</title>
    <dc:date>2025-11-06T01:50:07+00:00</dc:date>
    <link>https://chrishedges.substack.com/p/how-america-left-their-own-to-die</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["John Dinges dives deep into the real story of two American journalists who were killed in Chile in the aftermath of the CIA-backed military coup of Salvador Allende — and whether the US was involved."

[Video on YouTube:
https://www.youtube.com/watch?v=16DV4Qz1pks ]

"The meddling and infiltration of governments in Latin America by the United States is a huge chapter of its 20th century history. One of the most egregious and blatant examples of intervention was in Chile, where the democratically elected socialist president Salvador Allende was overthrown by the CIA-backed military coup in 1973.

The ensuing years saw violent repression of student activists, labor leaders, journalists, leftwing politicians and dissidents at the helm of a brutal military dictatorship led by Augusto Pinochet. Among the victims of this ruthless crackdown were two American citizens, Charles Horman and Frank Teruggi.

Joining host Chris Hedges on this episode of The Chris Hedges Report is journalist John Dinges who, in his new book Chile in Their Hearts: The Untold Story of Two Americans Who Went Missing After the Coup, dives into their involvement in Chile at a time where grand hope quickly turned into great despair."

...

"In the late 1960s and early 1970s thousands of young people flocked to Chile, many of them fleeing rightwing dictatorships in countries such as Bolivia, Argentina, Brazil and Uruguay. Chile’s democracy stood in stark contrast to the police states they came from, ones that engaged in severe political repression, blacklisting, political assassinations, torture and the disappearances ultimately of tens of thousands of student activists, labor leaders, journalists, leftwing politicians and dissidents.

In 1970 the socialist Salvador Allende was elected Chile’s president. His election saw a further influx of leftwing Americans, many part of the anti-war movement in the United States, as well as Europeans, swelling the numbers of foreigners to some 20,000. Being in Chile then, as John Dinges writes, was to experience the most exciting political experiment in Latin America, one that rivaled Fidel Castro’s victory in 1959 in Cuba.

Dinges, who worked as a reporter in Chile from 1972 to 1978, in his book Chile in Their Hearts looks at this period of initial promise and then dark tragedy when Allende was overthrown and killed or committed suicide in a CIA-backed military coup in 1973. He focuses on the lives and execution by the Chilean military of two idealistic young Americans, Charles Horman and Frank Teruggi.

Joining me to discuss his book is John Dinges who was a correspondent for The Washington Post and later managing editor of National Public Radio. He is also professor emeritus of Journalism at Columbia University. His other books include Assassination on Embassy Row, Our Man in Panama and The Condor Years: How Pinochet and His Allies Brought Terrorism to Three Continents.

John, in the beginning of the book, you lay the kind of social climate, cultural, political climate, and I thought that was very important. Frank [Teruggi] came out of a religious background. Charles [Horman] went to Harvard, but one of the things that you, I think correctly, point out is that these were not, as portrayed in the 1982 movie “Missing,” which was based on the murder and disappearance of Charles, these were not political neophytes.

So talk about, you were there, you arrived in Chile, what is it, a year before the coup? And I want you, because both of us went to Latin America, I went a little later, but we both started as seminarians. So talk about the kind of fertile ground and the importance of Chile and the climate at the time."]]></description>
<dc:subject>chile johndinges us cia history coup 2025 chrishedges 1973 pinochet salvadorallende charleshorman frankteruggi dictatorship 1960s 1970s latinamerica 1970 vietnam vietnamwar bolivia argentina brazil brasil hope henrykissinger democracy 1950s pabloneruda copper economics economy panamacanalzone cuba fidelcastro richardnixon worldbank imf opec destabilization propaganda mining anacondamining richardpierce weapons mir davidhathaway uruguay counterculture rafaelgonzález joanneomang 1976 frankmanitzas valparaíso santiago williamshawcross military maga california fascism authoritarianism 1975 1972 johnfosterdulles allendulles</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=q8ZR9-y4ik8">
    <title>How AI Will Translate Human Creativity as Sci-Fi and Reality Converge | The Futurology Podcast - YouTube</title>
    <dc:date>2025-11-04T18:43:57+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=q8ZR9-y4ik8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The first machines mimicked our muscles. Today, they’ve learned to mirror our minds. Now they’re beginning to imitate something even closer to the core of our humanity – imagination itself. Sci-fi author, translator, and technologist Ken Liu calls this new medium the Noematagraph: a tool for capturing creativity and collaborating with AI in the same way cinema tells stories with actors, sound and a splash of light on a screen.

In this episode of Futurology, Liu joins Berggruen Press’ Executive Editor Nils Gilman to explore how AI blurs the line between artist and audience, code and consciousness. They discuss why storytelling has always been humanity’s most powerful technology and how machines, by learning to tell their own stories, may change what it means to express emotion in the AI age."]]></description>
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<item rdf:about="https://www.latimes.com/entertainment-arts/tv/story/2025-10-19/task-finale-hbo-mark-ruffalo-tom-pelphrey-brad-ingelsby">
    <title>'Task' finale: How the show's creator and costars see troubled fathers - Los Angeles Times</title>
    <dc:date>2025-10-24T21:36:44+00:00</dc:date>
    <link>https://www.latimes.com/entertainment-arts/tv/story/2025-10-19/task-finale-hbo-mark-ruffalo-tom-pelphrey-brad-ingelsby</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“‘Mare’ was about the moms — the damage that all the guys have caused and the women are kind of having to pick up the pieces of that,” Ingelsby says. “This [show] is all about the fathers and being left behind, seeing the damage they’ve done to their kids, how they’re going to fix that in their lives — or not be able to fix it. The guys who are actually doing the damage without knowing.”
Ingelsby says his uncle, who was an Augustinian priest, helped inspire the throughline of the series. 

“I’ve always been very intrigued by his idea of faith in God over the years, and how it’s changed over time, and what he believed once and what he believes now,” he says. “I was intrigued by the idea of a guy who, everything he held as truth, all the pillars of his life, have come crumbling down. And Robbie has a much different faith. And it’s through the gauntlet of the story, how their lives intersect, that they both get to navigate their own journeys of faith.”

Over dinner at a West Hollywood hotel, The Times sat down with Ingelsby, Ruffalo and Pelphrey to discuss their faith journeys, economic inequality, fatherhood — and Wawa, too. Here are edited excerpts from the conversation, which contains spoilers about the finale.

The themes of the show involve forgiveness and faith. Every person has experienced something in life that has tested those ideas. How has your own relationship to faith and forgiveness evolved as you’ve lived more life or taken on roles that ask you to live different experiences?

Pelphrey: My faith, to me, is when I got sober. God willing, Oct. 1, which is three days from now, it’ll be 12 years. That’s truly by the grace of God — you hear that phrase, but I genuinely, I mean that. That’s how I’ve experienced faith, through my sobriety. I was raised Catholic, but the experience I had at 31 was like in a different dimension to what I thought of religion or ideas. It’s one thing to have an idea, it’s another thing to have your heart opened. It’s definitely an important part of my life. And I think Brad did such a beautiful job conveying that. My grandma used to have one of these things when I was a kid — not a real gem, but like a glass cut thing so if you put it in the window, the sun shines through a million different ways, and the color goes everywhere. I feel like you [Brad] did that with some themes in the show where you’re like, “Let me just hold it up, and we’ll just look at it a few different ways.”

Ruffalo: My journey with faith is probably very similar to Tom’s. When you get a job or something, it can take you on a journey that you’re ripe to take. It touches your life at a very moment where you need it. I’d say, after my brother died, the whole notion of faith just went out the window for me. But oddly enough, I have a lot of addiction, alcoholism in my family. I say, either you are one or you love one. When you love somebody who’s struggling with that, it takes a lot of faith to let them go and to trust it will be OK. My friend says to me, “They got a God and you ain’t it.”

My faith has been renewed, actually, through Tom [the character] — he is an alcoholic. It’s touched my life in so many ways, even with my brother, that it’s like where I lost my faith and where I gained my faith again has been through this journey with alcoholism and drug addiction. And I waver. You look at the world and you’re like, “Where is God in this? Please show yourself. ” But the thing about faith is it requires you to believe without any evidence of its existence. I’d rather believe in that than nothing. Although, I fought him [Brad] all the time. I was like, “He’s [Tom] not really praying here. He’s trying to pray. He’s going through the actions of praying, but he can’t quite get to the opening sentence, which is “ ... God ...” He does pray, eventually, but it’s a journey."

...

"Mark and Tom, as sons and fathers, how did you think about the father-child relationships of these two men and the collateral damage of their choices?

Ruffalo: It’s so hard to be a father, especially now because this generation is like, “We’re not going to do it the way our parents, our fathers did. We see that there’s another way to do it. We’re actually talking about it.” At the same time, we don’t exactly know what it is that we should do differently, plus we have the responsibility of, financially, keeping it together. It’s obviously hard to be a mom too. These guys are doing the best they can."]]></description>
<dc:subject>task tv television 2025 tompelphrey markruffalo bradingelsby catholicism grace foregiveness faith hope americandream god belief spirituality religion kindness sacrifice fatherhood mareofeasttown</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=x9u1CYVeJ9o">
    <title>Mark Fisher Meets James Hillman: Melancholy, Manic Culture &amp; the End of Capitalist Realism (with Emma Stamm) - YouTube</title>
    <dc:date>2025-10-23T21:12:46+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=x9u1CYVeJ9o</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What if depression isn’t an illness to cure but a collective mood that reveals the soul of a broken world? In this episode, Mark Fisher meets James Hillman in a conversation that bridges depth psychology and cultural theory, asking how melancholy and mania shape life under late capitalism. Joined by Emma Stamm, we explore the intersections of acid communism and archetypal psychology—from Fisher’s politics of despair to Hillman’s vision of a polytheistic psyche. Together we ask what happens when sadness becomes privatized, and how imagination might restore the collective body of the soul. This is a dialogue on melancholy, manic culture, and the end of capitalist realism—a descent into the psychic undercurrents of our time.

Emma's Substack: https://elftheory.substack.com/ 
Emma's Website: https://www.o-culus.com/ "]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=yHMGb-dLfOU&amp;t=1s">
    <title>Fighting San Francisco's Manhattanization with Tim Redmond - YouTube</title>
    <dc:date>2025-10-08T20:56:00+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=yHMGb-dLfOU&amp;t=1s</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Welcome to another episode of the Doomloop Dispatch, the news show covering the worst parts of the San Francisco Bay Area. In this episode, Kevin and D Scott talk to Tim Redmond, editor of the 48 Hills and former executive editor of the Bay Guardian. We get into Tim’s reporting on the recall of San Francisco supervisor Joel Engardio and his thoughts on Engardio’s replacement. We also talk about how real estate speculation destroyed the city and the state of local legacy media. Really good stuff!

Sources

All of Tim’s stories in 48Hills
https://48hills.org/author/tim/

Here’s what Scott Wiener has done
https://48hills.org/2025/09/heres-what-scott-wiener-has-done/

The Engardio recall, Yimby urbanist elitism, and the next step in SF politics
https://48hills.org/2025/09/the-engardio-recall-yimby-urbanist-elitism-and-the-next-step-in-sf-politics/

The Engardio recall and the failure of conservative politics in SF
https://48hills.org/2025/09/the-engardio-recall-and-the-failure-of-conservative-politics-in-sf/

Strange (and maybe inappropriate) actions at the Planning Commission …
https://48hills.org/2025/09/strange-and-maybe-inappropriate-actions-at-the-planning-commission/

Bullshit opinion piece on Family Zoning plan
https://sfstandard.com/opinion/2025/09/21/small-business-lurie-upzoning-sharky-laguana-ben-bleiman/ "]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=P1EKQidRooc">
    <title>The Ensh*ttification of Everything - YouTube</title>
    <dc:date>2025-10-08T19:14:55+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=P1EKQidRooc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The internet is getting shittier. Hell, the whole world is getting shittier. The thing is, it’s no accident—it’s by design. The tech giants who run the internet have figured out how to make bank off of making our everyday experience with the internet worse, and this process is bleeding over into the physical world. This process is called “enshittification”, a term coined by the massively influential tech writer Cory Doctorow. In this episode, Adam sits with Cory to discuss where everything went so wrong as well as Cory’s new book, Enshittification: Why Everything Suddenly Got Worse and What to Do About It."]]></description>
<dc:subject>corydoctorow adamconover enshittification facebook meta technology bigtech google android search ai artificialintelligence labor unions internet web online eff drm law legal tariffs us donladtrump sideloading firefox mozilla ads advertising instagram johngruber apple eu interoperability platforms smarthphones economics behavior security data surveillance capitalism shoshanazuboff privacy markets china vpn appstore icloud elonmusk tesla airdrop icc microsoft foreignpolicy policy bradstone spying surveillancecapitalism edwardsnowden jailbreaking microsoftoffice canada regulation deregulation regulatorycapture competition mergers rohitchopra jonathankanter antitrust sarawynn-williams amazon pricing prices monopolies edzitron righttoexit bluesky mastodon fediverse numberporting repair righttorepair web2.0 thatcherism access accessibility netflix video humility disabilities disability ip intellectualproperty workers processknowledge danwang manufacturing factories vulgarthatcherism pessimism optimism fatalism hope</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=CFaTxvlMWuY">
    <title>The Wisdom of Not Knowing (with Pico Iyer and Nathan Gardels) - YouTube</title>
    <dc:date>2025-09-16T17:16:11+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=CFaTxvlMWuY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We live in a culture hooked on speed and certainty. Hot takes, quick fixes, and algorithms that claim to know us better than we know ourselves. Yet despite all the information at our fingertips, the world seems to make less sense by the day.

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

Chapters
0:00 Intro
2:15 What’s in a Name
4:28 Travel and Stillness
7:19 The Contemplative Life
9:02 The Mirage of Globalization
14:06 The Inward Clash of Civilizations
17:36 The Nation of No Nation
24:24 The Return of the Strong Gods
26:54 Science, Spirituality, and the Dalai Lama
31:36 Leonard Cohen and the Half-Known Life
40:50 Ego and Undeludedness
43:00 Living in the Moment
46:41 Fire and Impermanence
52:19 The Danger of Certainty"]]></description>
<dc:subject>picoiyer 2025 nathangardels dawnnakagawa travel zoominginandout wisdom modernity global local stillness globalization place science dalailama ego undeludedness presence impermanence certainty uncertainty notknowing knowing knoweledge sameness silence humility speed slow monasteries bigsur attention retreats monoculture diversity doubt christianity buddhism hinduism islam judaism theosophy names naming religion benadictines self memory quiet insight experience meaning meaningmaking movement perspective byung-chulhan contemplation interiority world informationage communication moevement harukimurakami japan west westernization culture turkey iran russia china differences smallness distance howweread understanding depth nepal materialism affluence 1986 pacificcentury bollywood baseball india 1985 1980s civilization society multiculturalism barackobama malcolmgladwell zadiesmith naomiosaka 1983 shinto surfaces palestine israel us uk popculture translation history context politics emotion identity technology econo</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e501fb627c6a/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=HtHCT2AHWeE">
    <title>Siege to Genocide: Gaza’s history from 2005–2025 | Muhammad Shehada | UNAPOLOGETIC - YouTube</title>
    <dc:date>2025-08-23T18:02:53+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=HtHCT2AHWeE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Muhammad Shehada grew up in Gaza during two decades of blockade and repeated wars. His father died after being denied medical treatment outside the Strip — one of countless lives lost to Israel’s permit system.

Now a journalist and analyst, Shehada joins UNAPOLOGETIC to trace Gaza’s story from 2005 to 2025 — years that saw the removal of Israeli settlers, the imposition of siege, and the shift from Apache helicopters to F-16 bombardments, culminating in genocide.

The conversation covers Hamas’s attempt to reach a political settlement  that was rejected by Israel after its election victory, Israel’s role in fuelling a Palestinian civil war, daily life under siege, and the repeated wars waged under Israel's “mowing the lawn” doctrine.

Shehada also reflects on the short period of relief when Egypt opened the Rafah crossing under President Morsi, the tunnelling economy and its risks, Israel’s policy of maiming protesters during the Great March of Return, the events of 7 October, and Israel’s ongoing 22-month assault on Gaza — alongside the silence and complicity of world leaders, media and policymakers.

Chapters
0:00 Intro
1:12 Childhood at checkpoints
2:14 Father’s illness, no permits
8:32 Gaza becomes a cage
12:45 Rooftops and football
16:14 Ramadan in blackout nights
21:10 First airstrike remembered
25:33 Bread during shortages
31:56 Sister hides from bombs
39:12 Gaza’s soundscape
41:15 Hamas olive branch
43:05 Civil war and siege
49:42 From Apaches to jets
52:18 Rafah gates open
53:45 Tunnels and celebrations
54:44 Storytelling as survival
59:12 Freedom beyond checkpoints
1:00:22 Great March of Return
1:04:15 “Mowing the lawn” wars
1:09:12 Gaza’s wars recapped
1:20:42 Dream of return
1:24:14 Keys and identity
1:29:50 Journalism as resistance
1:32:11 Complicity
1:33:00 Media bias and narratives
1:45:00 Regional politics and siege
1:59:00 Youth, hope and memory
2:12:00 Closing reflections"]]></description>
<dc:subject>2025 gaza palestine israel resistance displacement refugees hamas suppression genocide firstintifada 1948 nakaba egypt survival identity journalism ethniccleansing settlercolonialism politics media mediabias bias youth hope memory 2005 2023 2024 ashfaaqcarim osloaccords openairprison concentrationcamps 1995 walls westbank culture billclinton dehumanization ramallah demographics ehudolmert capetown southafrica apartheid jabalia jabaliya policy labor economics humiliation palestinianauthority blockade settlements mahmoudabbas armedresistance georgewbush textbooks education iof idf dismantlement fatah edwardsaid haganah history terrorism uk us mujahideen afghanistan jihad twostatesolution balfourdeclaration tonyblair2011 arabspring starvation muslimbrotherhood 2011 2014 2015 2020 2021 bennygantz mosheya'alon bezalelsmotrich itamarben-gvir benjaminnetanyahu yoavgallant 2018 2019 greatmarchofreturn supremacy muhammadshehada west careerism cowardice germany switzerland netherlands un complicity silence canon marcho</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=SYnFbDS5kes">
    <title>Overthinking the Greatest Watch IN THE WORLD - YouTube</title>
    <dc:date>2025-08-22T18:23:24+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=SYnFbDS5kes</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What can a $30 digital watch tell us about global systems, ideology, and the way we experience time?

In this video, we explore the Casio AE1200 World Timer — a surprisingly iconic piece of design, often nicknamed the “Casio Royale.” More than just a gadget, this watch reflects a specific vision of the world: modular, efficient, borderless. But beneath its utilitarian face lies a story about history, economics, and power.

We move through 1976, a turning point in political and cultural history, where foundations were laid for the world we live in today. From there, we dive into the rise of neoliberalism, the dominant ideology shaping economies, societies, and individuals from the late 20th century onward. And finally, we land in 2012, a symbolic year saturated with apocalyptic anxiety, digital saturation, and the breakdown of old narratives.

Timestamps:

00:00 – Intro
00:33 – Casio AE1200 World Timer
02:42 – 1976
04:40 – Neoliberalism
05:48 – 2012 and Casio Launch The AE1200"]]></description>
<dc:subject>doug'swatches casio watches 2025 1976 2012 ae1200 neoliberalism nostalgia 1970s egalitarianism hope stagflation economics accessibility democracy globalization</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:0a558ddc8814/</dc:identifier>
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<item rdf:about="https://medium.com/@mackinnon.jesse/what-they-carry-what-we-ignore-stories-from-my-students-6dabf0e112b6">
    <title>What They Carry, What We Ignore: Stories From My Students | by Jesse MacKinnon | Medium</title>
    <dc:date>2025-08-20T17:58:48+00:00</dc:date>
    <link>https://medium.com/@mackinnon.jesse/what-they-carry-what-we-ignore-stories-from-my-students-6dabf0e112b6</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Another version here:
https://oaklandside.org/2025/08/18/teacher-deep-east-oakland-students-experts-how-power-works/ ]]]></description>
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<item rdf:about="https://www.freyaindia.co.uk/p/nobody-has-a-personality-anymore">
    <title>Nobody Has A Personality Anymore - by Freya India - GIRLS</title>
    <dc:date>2025-06-28T03:39:25+00:00</dc:date>
    <link>https://www.freyaindia.co.uk/p/nobody-has-a-personality-anymore</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We are products with labels

Therapy-speak has taken over our language. It is ruining how we talk about romance and relationships, narrowing how we think about hurt and suffering, and now, we are losing the words for who we are. Nobody has a personality anymore.

In a therapeutic culture, every personality trait becomes a problem to be solved. Anything too human—every habit, every eccentricity, every feeling too strong—has to be labelled and explained. And this inevitably expands over time, encompassing more and more of us, until nobody is normal. Some say young people are making their disorders their whole personality. No; it’s worse than that. Now they are being taught that their normal personality is a disorder. According to a 2024 survey, 72% of Gen Z girls said that “mental health challenges are an important part of my identity.” Only 27% of Boomer men said the same.

This is part of a deeper instinct in modern life, I think, to explain everything. Psychologically, scientifically, evolutionarily. Everything about us is caused, categorised, and can be corrected. We talk in theories, frameworks, systems, structures, drives, motivations, mechanisms. But in exchange for explanation, we lost mystery, romance, and lately, I think, ourselves.

[TikTok embed]

We have lost the sentimental ways we used to describe people. Now you are always late to things not because you are lovably forgetful, not because you are scattered and interesting and secretly loved for never arriving on time, but because of ADHD. You are shy and stare at your feet when people talk to you not because you are your mother’s child, not because you are gentle and sweet and blush the same way she does, but autism. You are the way you are not because you have a soul but because of your symptoms and diagnoses; you are not an amalgam of your ancestors or curious constellation of traits but the clinical result of a timeline of childhood events. Every heartfelt, annoying, interesting piece of you, categorised. The fond ways your family describe you, medicalised. The pieces of us once written into wedding vows, read out in eulogies, remembered with a smile, now live on doctors’ notes and mental health assessments and BetterHelp applications. We are not people anymore. We have been products for a long time, and these are our labels.

We can’t talk about character either. There are no generous people anymore, only people-pleasers. There are no men or women who wear their hearts on their sleeves, only the anxiously attached, or the co-dependent. There are no hard workers, only the traumatised, the insecure overachievers, the neurotically ambitious. We even classify people without their consent. Now our clumsy mothers have always had undiagnosed ADHD; our quiet dads don’t realise they are autistic; our stoic grandfathers are emotionally stunted. We even helpfully diagnose the dead. And I think this is why people get so defensive of these diagnoses, so insistent that they explain everything. They are trying to hold onto themselves; every piece of their personality is contained within them.

And it’s not only personality traits we have lost. There are no experiences anymore, no phases or seasons of life, no wonders or mysteries, only clues about what could be wrong with us. Everything that happens can be explained away; nothing is exempt. We can’t accept that we love someone, madly and illogically; no, the enlightened way to think is to see through that, get down to what is really going on, find the hidden motives. Who we fall for is nothing but a trauma response. “You don’t have a crush; you have attachment issues”. Maybe he reminds you of an early caregiver who wounded you. In fact there are no feelings at all anymore; only dysregulated nervous systems. Every human experience we have is evidence, and the purpose of our lives is to piece it all perfectly together. This is the healthy way to think, that previous generations were so cruelly deprived of.

I’m not sure I believe this anymore. That we are more enlightened now than in the past, more emotionally intelligent. My grandma is a grandma, a mother, a wife; we are attachment disorders. She is selfless and takes things to heart; we have rejection sensitive dysphoria and fawn as a trauma response. They are souls; we are symptoms. Of course there were people in the past who needed real help and never received any sort of understanding, but that is not the full story; many were also happier, less self-conscious, actually able to forget themselves. I asked my grandparents who have been married for six decades why they chose each other and got a clumsy answer. They had never really thought about it. Maybe I am too nostalgic about the past, but there is something there that has been lost, that in that moment I struggled to relate to, a simpler way of living. And an arrogance to us now, seeing people in the past as incomplete and unsolved, when we are this anxious and confused.

I think this is why my generation gets stuck on things like relationships and parenthood. The commitments we stumble over, the decisions we endlessly debate, the traditions we find hard to hold onto, are often the ones we can’t easily explain. We are trying to explain the inexplicable. It’s hard to defend romantic love against staying single because it isn’t safe or controllable or particularly rational. The same with having children. Put these things in a pro-con list and they stop making logical sense. They cannot be calculated or codified. Ask older generations why they started families. Often they didn’t really think it through. And maybe that isn’t as crazy as we have been led to believe, maybe that isn’t so reckless, maybe there’s something human in that.

But of course this generation has a billion-dollar industry involved that wasn’t before. The world is also becoming more complicated; we want control and certainty. We take comfort in the causes of things. And yes there are young people helped by diagnoses, who can’t function and find relief in being understood, but fewer than we think. Many more have been convinced that the point of life is to classify and explain everything, and it’s making them miserable.

I find it strange that we think this is freeing, this brutal knowing. That this self-surveillance is the liberated way to live. That we are somehow less repressed, being boxed in by medical labels. There are young people spending the most carefree years of their lives mapping themselves out, categorising themselves for companies and advertisers. So much of their thinking is consumed by this. They don’t have memories anymore; only evidence, explanations, timelines of trauma. They don’t have relationships; only attachment figures, caregivers and co-regulators. And I think this is it, the cause of so much misery. We taught a generation that the meaning of life is not found outside in the world but inside their own heads. We underestimate it, this miserable business of understanding ourselves. I feel for the girls forensically analysing their childhoods while they are still in them, cramming their hope and pain and suffering into categories, reducing themselves down to trauma responses. It hurts to see this heartbreaking awareness we have inflicted on a generation, whose only understanding of the world is this militant searching, this reaching around for reasons. God, the life they are missing.

Because we can’t ever explain everything. At some point we have to stop analysing and seeing through things and accept the unknowable. All we can ever really achieve is faith. Some humour at ourselves, too. It’s impossible to heal from being human, and this is why the mental health industry has infinite demand. Explain anything long enough and you will find a pathology; dig deep enough and you will disappear.

We keep being told that the bravest thing now is to do the work. But I think it takes courage not to explain everything, to release control, to resist that impulse to turn inwards. And wisdom too, to accept that we will never understand ourselves through anything other than how we act, how we live, and how we treat other people. We are thinking about ourselves enough. We don’t need more awareness or answers. My worry is that after a lifetime spent trying to explain themselves, solve their strong feelings, standardise their personalities, and make sense of every experience, a generation might realise that the only problem they had, all along, was being human.

So free yourself to experience, not explain. Be brave enough to be normal. Do not offer up your feelings and decisions and memories to the intrusion of the market, to the interpretation of experts, to be filed as deviations from what the medical industry decides is healthy. Leave yourself unsolved. Who knows; it’s a mystery. Written in the stars. From somewhere unknown. Holding on to your personality is a declaration that you are human. A person, not a product. No other explanation needed."]]></description>
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<item rdf:about="https://www.thetimes.com/culture/books/article/nick-cave-my-sons-death-brought-me-back-to-church-qdskjx277">
    <title>Nick Cave: my son’s death brought me back to church</title>
    <dc:date>2025-06-18T06:12:28+00:00</dc:date>
    <link>https://www.thetimes.com/culture/books/article/nick-cave-my-sons-death-brought-me-back-to-church-qdskjx277</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The rock star talks grief and creativity with the former Archbishop of Canterbury Rowan Williams"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=vHtrLFwwVaI">
    <title>The West Is collapsing under its own lies | Yanis Varoufakis | UNAPOLOGETIC - YouTube</title>
    <dc:date>2025-05-15T19:18:00+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=vHtrLFwwVaI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“A mixture of stupidity and nastiness… The liberal establishment is primarily responsible for the genocide of the Palestinians.” 


In this episode of UNAPOLOGETIC, Yanis Varoufakis unleashes a fierce critique of Western liberalism, and tells us why he feels that the global system is in crisis.

This episode explores the facade of Western moral superiority, the role of empire past and present, how liberal hypocrisy has given rise to fascism, the climate crisis, Gaza and why Varoufakis places his hope in the Global South.

UNAPOLOGETIC is Hosted by Ashfaaq Carim

Chapters
00:00 Intro
02:01 Western civilization and its hypocrisy  
04:57 Gaza, genocide and colonial legacies  
10:59 2008: The collapse of capitalism  
17:28 Technofeudalism and the rise of cloud capital  
20:06 Trump’s tariffs and the new Nixon shock  
25:18 Liberal complicity in Gaza  
30:55 Europe’s civil liberties crackdown  
34:59 Palestine and the loss of moral resistance  
39:19 Why protesters lack hope in the West  
44:56 China vs. Russia: A critical distinction  
50:02 China’s authoritarianism vs. local democracy  
54:42 Climate collapse and cloud capital  
58:46 Organizing after collapse: What’s the alternative?  
01:01:51 "Another Now": Varoufakis' vision for change"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=N6_XyzC5RnU">
    <title>Marxism, Anarchism, and the Power of Communist Imagination: Richard Gilman-Opalsky - YouTube</title>
    <dc:date>2025-05-12T02:49:15+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=N6_XyzC5RnU</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What if communism isn’t a destination, but something already unfolding in everyday acts of resistance, care, and imagination? In this episode, Richard Gilman-Opalsky joins us to discuss the political force of utopian thinking, the ongoing tension between Marxism and anarchism, and the need to move beyond stale demands for “practical” revolution. Drawing from his two most recent books— Imaginary Power, Real Horizons: The Practicality of Utopianism—as well as Communist Ontologies (with Bruno Gullì) from Minor Compositions, we explore the imagination as a site of material struggle, the persistence of Cold War ideology, and the overlooked revolutionary power of small things. This conversation ranges from the German Ideology to Gaza, from the failures of liberal capitalism to the fragile flame of collective dreaming.

Imaginary Power, Real Horizons: The Practicality of Utopianism: 
https://www.akpress.org/imaginary-power-real-horizons.html

Communist Ontologies:
https://www.minorcompositions.info/?p=1320"]]></description>
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    <title>What Can We Learn From the World’s Most Peaceful Societies?</title>
    <dc:date>2025-04-20T22:07:26+00:00</dc:date>
    <link>https://greatergood.berkeley.edu/article/item/what_can_we_learn_from_the_worlds_most_peaceful_societies</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A multidisciplinary team of researchers is discovering what makes some societies more peaceful than others."]]></description>
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<item rdf:about="https://blog.ayjay.org/on-humanism-the-big-picture/">
    <title>on humanism: the big picture – The Homebound Symphony</title>
    <dc:date>2025-04-18T07:00:36+00:00</dc:date>
    <link>https://blog.ayjay.org/on-humanism-the-big-picture/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The word “humanist” has several meanings, but they tend to fall within two broad camps. (There are other, more specialized, meanings, but we won’t deal with them here.)

The first holds that “man is the measure of all things,” and that there is no God, or at least no God to whom we owe worship and obedience. This is the sort of thing preachers denounce when they speak of “secular humanism.”

The second sees humanism as a project – moral, intellectual, artistic – to restore, improve, and perhaps even perfect the human species. To usher us into our true and noble inheritance.

The first camp is not compatible with Christianity, but I would argue that the second camp pursues a project of which Christianity is the proper fulfillment. Christianity is the true humanism because Jesus Christ as man is what humanity ought to be, and by his death and resurrection he makes it possible for that “ought” to become “is.” Augustine: “As God, he is the goal; as man, he is the way“ (City of God XI.2).

The decline of Christianity in the West and its replacement as a key motive agent of society by liberalism entailed the exchange of a thick description of the human for an exceptionally thin one. Under liberalism, the human becomes the one who chooses its own way, and the role of society, including the political realm, becomes the facilitation of each human’s choice. This account is thin because it’s so simple, but the simplicity has certain virtues: in the light of liberalism’s one principle it becomes obvious, to many anyway, that the racist and sexist structures of the traditional social order are unjust and must be abandoned or at least seriously reformed. And this has been done, albeit inconsistently and imperfectly.

But as the thinness of liberalism’s anthropology – what Charles Taylor called the “Is That All There Is?” problem (A Secular Age, Chapter 8) – became more evident, alternatives with a thicker (if often also a coarser) account of human life began to emerge. And most of these are antiliberal and therefore antihumanist – because, remember, liberalism is a humanism, if an inadequate one. The various illiberalisms, on the Right and on the Left alike, have no room for the concept of the human.

Pause for what I hope will be a useful analogy: Back when I was devoting a good bit of my energy to cultivating ecumenical endeavors among small-o orthodox Christians, I discovered that there are some Roman Catholics for whom “non-catholic Christian” is a functional concept and some for whom it definitely is not, for whom the distinction between Catholic and non-Catholic is the only one that matters. The former might be willing to pursue ecumenical endeavors; the latter would not see the point. If I had pressed any people in that second group, they probably would have acknowledged that there are non-catholic Christians, but the fact was not relevant to them. It did not function as a concept in their ordering of the world. It cut no ice.

Something similar may be said of the illiberalisms of the Left and Right: they would probably acknowledge the existence of the category of the human, but not its relevance. They order the world by three categories: Us, Allies, and Enemies – that last being populated largely by the Repugnant Cultural Other. Thus in the assaults on liberalism humanism is also eviscerated.

In addition to those of the Right and the Left, there is one other antihumanism at work in the modern era, and that is the antihumanism of Capital: the reduction of men and women to machine, parts, instruments of commerce, either as Tools or as Targets. The great critic of Capital is usually thought to be Marx, but Marx’s response to the rise of a thoroughly dehumanizing industrial capitalism with an equally antihumanist account of the world has divided — so he and Engels say in The Communist Manifesto — between the Oppressors and the Oppressed. There’s no room in this analysis for the human. No, the great humanist critic of Capital is John Ruskin, who in The Stones of Venice and elsewhere denounced Taylorism before Frederick Winslow Taylor was even a gleam in his father’s eye.

Whether the antihumanism of modern Capital is a covert repudiation of liberalism or its natural and inevitable culmination is a question I don’t feel obliged to answer here.

But in any case, as the various illiberalisms and antihumanisms have risen and risen in power, we’ve seen various attempts to restrain and subdue those forces. Three such attempts are:

1. The reassertion of the liberal version of humanism as a secular alternative to the various illiberalisms and Christianity alike, all of which are seen as “extremist” and “intolerant.” (See Karl Popper, and, quite recently, Alexandre Lefebvre.)

2. The assertion of the vague colorless construct of “Judeo-Christian values” as the protector and guarantor of liberalism – liberalism’s Daddy, as it were.

3. The assertion of a robustly Christian anthropology as the only viable alternative to all antihumanisms. (This movement, in the intellectual realm as opposed to the populist realm in which Billy Graham and the larger evangelical movement largely operated, is the subject of my book The Year of Our Lord 1943.)

As the “humanism” tag on this blog suggests, I have thought quite a lot about these matters, and the one Great Conundrum for me continues to be this: Is the renewal of humanism a prerequisite for the renewal of Christianity – or the other way around? That is, does an embrace of humanism make Christianity more plausible, or must one become a Christian – one who believes that all humans are (a) made in the image of God and (b) ”fallen into sin, and become subject to evil and death” (BCP) – before the concept of the human becomes a living and vibrant one?

Beats me.

What I do feel sure of, though, is this: While there are great predecessors to the rearticulation of the human, like Ruskin, vast cultural energies were devoted to resisting antihumanism only in the middle third of the 20th century – basically the period from Lang’s Metropolis to Kubrick’s 2001. (I use cinema to establish those boundaries because cinema is the essential art form of this period, and the one most consistently occupied, if often in a subterranean sort of way, with “the question of humanism.” Even Cat People concerns the human and the nonhuman Other. But you could tell a similar story via any of the other arts. I could describe this as the period between Brave New World and Philip K. Dick, or between early-career George Orwell and early-career Joan Didion, or between Shostakovich’s Fifth Symphony and Revolver.)

In the latter third of the 20th century, several forces combined to suppress the influence of humanism, and since then the antihumanists have been largely triumphant. But that is why I devote my attention to the artists and intellectuals of the mid–20th century: They were the last generations to really fight back. I’m speaking generally, of course: we have humanist artists today, though not so many that you’d notice. Today, most people in the West and in other parts of the world as well have won the victory over themselves: They love their antihuman Big Brothers. So on this blog and elsewhere I will keep turning to those figures of the middle of the previous century for lessons in resistance, lessons in courage, lessons in hope."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=pBKRNbe9Wxs">
    <title>Peter Thiel Unmasked: From Lapsed Libertarian to Architect of the New Right - YouTube</title>
    <dc:date>2025-03-16T23:00:11+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=pBKRNbe9Wxs</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Peter Thiel began his career as a libertarian idealist, championing free markets and techno-utopian escape from politics, but his trajectory has led him into the heart of reactionary power. From PayPal to Palantir, his vision has shifted from decentralization to a fusion of state and corporate control, aligning himself with the rising forces of the new right. In this episode, we examine his 2009 essay The Education of a Libertarian, tracing the contradictions in his ideology and the deeper implications of his political influence today. Joined by Dr. Gregory Sadler, we explore Thiel’s evolution, his role in shaping contemporary conservatism, and what his vision means for the future of democracy and governance."]]></description>
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<item rdf:about="https://orionmagazine.org/article/in-distrust-of-movements/">
    <title>In Distrust of Movements - Orion Magazine</title>
    <dc:date>2025-01-27T00:47:29+00:00</dc:date>
    <link>https://orionmagazine.org/article/in-distrust-of-movements/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I have had with my friend Wes Jackson a number of useful conversations about the necessity of getting out of movements—even movements that have seemed necessary and dear to us—when they have lapsed into self-righteousness and self-betrayal, as movements seem almost invariably to do. People in movements too readily learn to deny to others the rights and privileges they demand for themselves. They too easily become unable to mean their own language, as when a “peace movement” becomes violent. They often become too specialized, as if finally they cannot help taking refuge in the pinhole vision of the institutional intellectuals. They almost always fail to be radical enough, dealing finally in effects rather than causes. Or they deal with single issues or single solutions, as if to assure themselves that they will not be radical enough.

And so I must declare my dissatisfaction with movements to promote soil conservation or clean water or clean air or wilderness preservation or sustainable agriculture or community health or the welfare of children. Worthy as these and other goals may be, they cannot be achieved alone. They cannot be responsibly advocated alone. I am dissatisfied with such efforts because they are too specialized, they are not comprehensive enough, they are not radical enough, they virtually predict their own failure by implying that we can remedy or control effects while leaving causes in place. Ultimately, I think, they are insincere; they propose that the trouble is caused by other people; they would like to change policy but not behavior.

The worst danger may be that a movement will lose its language either to its own confusion about meaning and practice, or to preemption by its enemies. I remember, for example, my naive confusion at learning that it was possible for advocates of organic agriculture to look upon the “organic method” as an end in itself. To me, organic farming was attractive both as a way of conserving nature and as a strategy of survival for small farmers. Imagine my surprise in discovering that there could be huge “organic” monocultures. And so I was not too surprised by the recent attempt of the United States Department of Agriculture to appropriate the “organic” label for food irradiation, genetic engineering, and other desecrations of the corporate food economy. Once we allow our language to mean anything that anybody wants it to mean, it becomes impossible to mean what we say. When “homemade” ceases to mean neither more nor less than “made at home,” then it means anything, which is to say that it means nothing. The same decay is at work on words such as “conservation,” “sustainable,” “safe,” “natural,” “healthful,” “sanitary,” and “organic.” The use of such words now requires the most exacting control of context and the use immediately of illustrative examples.

Real organic gardeners and farmers who market their produce locally are finding that, to a lot of people, “organic” means something like “trustworthy.” And so, for a while, it will be useful for us to talk about the meaning and the economic usefulness of trust and trustworthiness. But we must be careful. Sooner or later, Trust Us Global Foods Inc., will be upon us, advertising safe, sanitary, natural food irradiation. And then we must be prepared to raise another standard and move on.

As you see, I have good reasons for declining to name the movement I think I am a part of. I call it The Nameless Movement for Better Ways of Doing—which I hope is too long and uncute to be used as a bumper sticker. I know that movements tend to die with their names and slogans, and so I believe that this Nameless Movement needs to live on and on. I am reconciled to the likelihood that from time to time it will name itself and have slogans, but I am not going to use its slogans or call it by any of its names. After this speech, I intend to stop calling it The Nameless Movement for Better Ways of Doing, for fear it will become NMBWD and acquire a headquarters and a budget and an inventory of bumper stickers.

Let us suppose that we have a Nameless Movement for Better Land Use and that we know we must try to keep it active, responsive, and intelligent for a long time. What must we do?

What we must do above all, I think, is try to see the problem in its full size and difficulty. If we are concerned about land abuse, then we must see that this is an economic problem. Every economy is, by definition, a land-using economy. If we are using our land wrong, then something is wrong with our economy. This is difficult. It becomes more difficult when we recognize that, in modern times, every one of us is a member of the economy of everybody else. Every one of us has given many proxies to the economy to use the land (and the air, the water, and other natural gifts) on our behalf. Adequately supervising those proxies is at present impossible; withdrawing them is for virtually all of us, as things now stand, unthinkable.

But if we are concerned about land abuse, we have begun a profound work of economic criticism. Study of the history of land use (and any local history will do) informs us that we have had for a long time an economy that thrives by undermining its own foundations. Industrialism, which is the name of our economy, and which is now virtually the only economy of the world, has been from its beginnings in a state of riot. It is based squarely upon the principle of violence toward everything on which it depends, and it has not mattered whether the form of industrialism was communist or capitalist or whatever; the violence toward nature, human communities, traditional agricultures, local economies has been constant. The bad news is coming in, literally, from all over the world. Can such an economy be fixed without being radically changed? I don’t think it can.

The Captains of Industry have always counseled the rest of us “to be realistic.” Let us, therefore, be realistic. Is it realistic to assume that the present economy would be just fine if only it would stop poisoning the air and water, or if only it would stop soil erosion, or if only it would stop degrading watersheds and forest ecosystems, or if only it would stop seducing children, or if only it would quit buying politicians, or if only it would give women and favored minorities an equitable share of the loot? Realism, I think, is a very limited program, but it informs us at least that we should not look for bird eggs in a cuckoo clock.

Or we can show the hopelessness of single-issue causes and single-issue movements by following a line of thought such as this: We need a continuous supply of uncontaminated water. Therefore, we need (among other things) soil-and-water-conserving ways of agriculture and forestry that are not dependent on monoculture, toxic chemicals, or the indifference and violence that always accompany big-scale industrial enterprises on the land. Therefore, we need diversified, small-scale land economies that are dependent on people. Therefore, we need people with the knowledge, skills, motives, and attitudes required by diversified, small-scale land economies. And all this is clear and comfortable enough, until we recognize the question we have come to: Where are the people?

Well, all of us who live in the suffering rural landscapes of the United States know that most people are available to those landscapes only recreationally. We see them bicycling or boating or hiking or camping or hunting or fishing or driving alone and looking around. They do not, in Mary Austin’s phrase, “summer and winter with the land.” They are unacquainted with the land’s human and natural economies. Though people have not progressed beyond the need to eat food and drink water and wear clothes and live in houses, most people have progressed beyond the domestic arts—the husbandry and wifery of the world—by which those needful things are produced and conserved. In fact, the comparative few who still practice that necessary husbandry and wifery often are inclined to apologize for doing so, having been carefully taught in our education system that those arts are degrading and unworthy of people’s talents. Educated minds, in the modern era, are unlikely to know anything about food and drink, clothing and shelter. In merely taking these things for granted, the modem educated mind reveals itself also to be as superstitious a mind as ever has existed in the world. What could be more superstitious than the idea that money brings forth food?

I am not suggesting, of course, that everybody ought to be a farmer or a forester. Heaven forbid! I am suggesting that most people now are living on the far side of a broken connection, and that this is potentially catastrophic. Most people are now fed, clothed, and sheltered from sources, in nature and in the work of other people, toward which they feel no gratitude and exercise no responsibility. There is no significant urban constituency, no formidable consumer lobby, no noticeable political leadership, for good land use practices, for good farming and good forestry, for restoration of abused land, or for halting the destruction of land by so-called “development.”

We are involved now in a profound failure of imagination. Most of us cannot imagine the wheat beyond the bread, or the farmer beyond the wheat, or the farm beyond the farmer, or the history (human or natural or sacred) beyond the farm. Most people cannot imagine the forest and the forest economy that produced their houses and furniture and paper; or the landscapes, the streams, and the weather that fill their pitchers and bathtubs and swimming pools with water. Most people appear to assume that when they have paid their money for these things they have entirely met their obligations. And that is, in fact, the conventional economic assumption. The problem is that it is possible to starve under the rule of the conventional economic assumption; some people are starving now under the rule of that assumption.

Money does not bring forth food. Neither does the technology of the food system. Food comes from nature and from the work of people. If the supply of food is to be continuous for a long time, then people must work in harmony with nature. That means that people must find the right answers to a lot of hard practical questions. The same applies to forestry and the possibility of a continuous supply of timber.

People grow the food that people eat. People produce the lumber that people use. People care properly or improperly for the forests and the farms that are the sources of those goods. People are necessarily at both ends of the process. The economy, always obsessed with its need to sell products, thinks obsessively and exclusively of the consumer. It mostly takes for granted or ignores those who do the damaging or the restorative and preserving work of agriculture and forestry. The economy pays poorly for this work, with the unsurprising result that the work is mostly done poorly. But here we must ask a very realistic economic question: Can we afford to have this work done poorly? Those of us who know something about land stewardship know that we cannot afford to pay poorly for it, because that means simply that we will not get it. And we know that we cannot afford land use without land stewardship.

One way we could describe the task ahead of us is by saying that we need to enlarge the consciousness and the conscience of the economy. Our economy needs to know—and care—what it is doing. This is revolutionary, of course, if you have a taste for revolution, but it is also a matter of common sense. How could anybody seriously object to the possibility that the economy might eventually come to know what it is doing?

Undoubtedly some people will want to start a movement to bring this about. They probably will call it the Movement to Teach the Economy What It Is Doing—the MTEWIID. Despite my very considerable uneasiness, I will agree to this, but on three conditions.

My first condition is that this movement should begin by giving up all hope and belief in piecemeal, one-shot solutions. The present scientific quest for odorless hog manure should give us sufficient proof that the specialist is no longer with us. Even now, after centuries of reductionist propaganda, the world is still intricate and vast, as dark as it is light, a place of mystery, where we cannot do one thing without doing many things, or put two things together without putting many things together. Water quality, for example, cannot be improved without improving farming and forestry, but farming and forestry cannot be improved without improving the education of consumers—and so on.

The proper business of a human economy is to make one whole thing of ourselves and this world. To make ourselves into a practical wholeness with the land under our feet is maybe not altogether possible—how would we know?—but, as a goal, it at least carries us beyond hubris, beyond the utterly groundless assumption that we can subdivide our present great failure into a thousand separate problems that can be fixed by a thousand task forces of academic and bureaucratic specialists. That program has been given more than a fair chance to prove itself, and we ought to know by now that it won’t work.

My second condition is that the people in this movement (the MTEWIID) should take full responsibility for themselves as members of the economy. If we are going to teach the economy what it is doing, then we need to learn what we are doing. This is going to have to be a private movement as well as a public one. If it is unrealistic to expect exploitative and wasteful industries to be conservers, then obviously we must lead in part the public life of complainers, petitioners, protesters, advocates, and supporters of stricter regulations and saner policies. But that is not enough. If it is unreasonable to expect a bad economy to try to become a good one, then we must go to work to build a good economy. It is appropriate that this duty should fall to us, for good economic behavior is more possible for us than it is for the great corporations with their miseducated managers and their greedy and oblivious stockholders. Because it is possible for us, we must try in every way we can to make good economic sense in our own lives, in our households, and in our communities. We must do more for ourselves and our neighbors. We must learn to spend our money with our friends and not with our enemies. But to do this, it is necessary to renew local economies, and revive the domestic arts. In seeking to change our economic use of the world, we are seeking inescapably to change our lives. The outward harmony that we desire between our economy and the world depends finally upon an inward harmony between our own hearts and the originating spirit that is the life of all creatures, a spirit as near us as our flesh and yet forever beyond the measures of this obsessively measuring age. We can grow good wheat and make good bread only if we understand that we do not live by bread alone.

My third condition is that this movement should content itself to be poor. We need to find cheap solutions, solutions within the reach of everybody, and the availability of a lot of money prevents the discovery of cheap solutions. The solutions of modern medicine and modern agriculture are all staggeringly expensive, and this is caused in part, and maybe altogether, because of the availability of huge sums of money for medical and agricultural research.

Too much money, moreover, attracts administrators and experts as sugar attracts ants—look at what is happening in our universities. We should not envy rich movements that are organized and led by an alternative bureaucracy living on the problems it is supposed to solve. We want a movement that is a movement because it is advanced by all its members in their daily lives.

Now, having completed this very formidable list of the problems and difficulties, fears and fearful hopes that lie ahead of us, I am relieved to see that I have been preparing myself all along to end by saying something cheerful. What I have been talking about is the possibility of renewing human respect for this earth and all the good, useful, and beautiful things that come from it. I have made it clear, I hope, that I don’t think this respect can be adequately enacted or conveyed by tipping our hats to nature or by representing natural loveliness in art or by prayers of thanksgiving or by preserving tracts of wilderness—although I recommend all those things. The respect I mean can be given only by using well the world’s goods that are given to us. This good use, which renews respect—which is the only currency, so to speak, of respect—also renews our pleasure. The callings and disciplines that I have spoken of as the domestic arts are stationed all along the way from the farm to the prepared dinner, from the forest to the dinner table, from stewardship of the land to hospitality to friends and strangers. These arts are as demanding and gratifying, as instructive and as pleasing, as the so-called “fine arts.” To learn them is, I believe, the work that is our profoundest calling. Our reward is that they will enrich our lives and make us glad."]]></description>
<dc:subject>wendellberry 1999 movements activism politics wesjackson poverty bureaucracy everyday wildreness land conservation economics humanism hope consciousness food farms farming agriculture</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:a9ad1fde7e47/</dc:identifier>
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<item rdf:about="https://www.houstonchronicle.com/opinion/outlook/article/john-henry-ramirez-blakinger-20024757.php">
    <title>Texas executed John Henry Ramirez. Did it take his soul too?</title>
    <dc:date>2025-01-15T06:54:14+00:00</dc:date>
    <link>https://www.houstonchronicle.com/opinion/outlook/article/john-henry-ramirez-blakinger-20024757.php</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I thought prison couldn't take your soul. John Henry Ramirez, a Christian on death row, made me wonder."

...

"Late in the summer of 2021, a man I’d never met asked if I could watch him die. His name was John Henry Ramirez, and he was a baby-faced killer from Corpus Christi, scheduled for execution that September. 

By that point, I’d been covering the death penalty as a reporter for about four years — first for the Houston Chronicle and then for The Marshall Project. I’d witnessed a few executions, but I’d never had a prisoner ask for me.

Even though I’d never spoken to John or written about him, his request piqued my interest. I put in a formal request for an interview and read up on his case.

A Texas court had sentenced John to death 13 years earlier for the killing of a convenience store clerk named Pablo Castro. In 2004, after a three-day drug binge, John stabbed the 46-year-old father 29 times before realizing he “went too far.” He fled to Mexico, hiding out for four years and even starting a family before the law finally caught up with him.

I met him in the sparse Polunsky Unit visiting room in the fall of 2021. By then, he’d become a devout Christian — the sort of man who effused about God’s love, choked back tears when he spoke of remorse, and cried when he talked about his desire to become a better person. Earlier that year, his case gained national attention because he sued Texas prisons for the right to have his pastor lay hands on him as he died.

I am not a person of faith, but the solace this brought him made me wish I were. He had an elaborate view of the afterlife, and was confident he’d be in heaven until the second coming of Christ, at which point he’d be reincarnated along with all the other saved souls. That notion seemed to comfort him in the face of state-sanctioned death — which was scheduled for Sept. 8, 2021, about a week after my visit. 

But that week came and went, and John was still alive.The night of the planned execution, the U.S. Supreme Court stepped in and decided to hear the case, so he got a stay — something I think he saw as an affirmation of his God’s goodness. 

After our interview, I wrote two stories about him. Then a film director, Smriti Mundhra, began working on a documentary with me.

In March 2022 the high court announced its decision, and John was allowed to have his pastor lay hands on him. That meant he’d get what he’d been fighting for. But with no more legal issues pending, he was once again eligible for an execution date.

Something else had happened, though, during the months the case sat in front of the Supreme Court: Mark Gonzalez, the district attorney whose office oversaw John’s case, had announced in a press release that he’d realized there was “no justice found” in the death penalty and that he wanted to end it. For a little while, it looked like maybe the stay that John believed was divine intervention would in fact give him a chance to avoid the death chamber altogether. But in April, the state once again asked for an execution date.

When I reached out to Gonzalez for comment, he was surprised. He said someone else in his office had requested the date without telling him, and the next morning he planned to ask the court to call it off. Whether he had the legal authority to do that was an open question, and it sparked a months-long legal battle that was still playing out in June, when I saw John again.

When I sat down in the death row visiting room, the change was stark. I’d known that the back-and-forth of the legal battle would take a toll on everyone wrapped up in the case — John, his family, his victim’s family. But I’d had no idea what that would look like.

He still smiled whenever he talked about his son, and about how grateful he was that the kid had turned into such a “square.” He still choked up when he talked about his remorse, and he cried when he told me how killing someone had changed him as a person. But he no longer effused when he spoke about his hopes for the afterlife. In fact, he said, he hoped there wasn’t one.

He told me he was tired — tired of the uncertainty, tired of the years in solitary confinement. Now he just hoped for blackness. He’d once had faith in an elaborate world to come. Now he prayed for nothingness.

His words caught me off guard. I’d seen and heard a lot of dark things in my time covering death row, but this felt different and darker. I had seen the state take people’s lives before — but not their afterlives. 

I watched through the visiting room glass as he kept talking, and we soon moved on to other subjects. But my mind kept wandering back to what he’d said; I couldn’t stop thinking about his wish for nothingness, and what it implied.

Before becoming a reporter, I’d been to prison myself. In 2010, in the throes of addiction, I’d been arrested with a Tupperware container of heroin. During the 21 months I spent in jail and prison, I always clung to a belief that there were parts of myself the state could never touch.

The other inmates and I knew the state could take our freedom, our future, even our sense of hope. Behind bars, you could no longer choose what to wear, what to eat, when to sleep or what to do with your days. The state could take your name and turn you into a number. It could erode the small daily acts we use to define ourselves in the world. 

But it couldn’t take away our core beliefs — or so we thought. 

In the visiting room that day, John seemed like proof there was nothing truly out of reach.

He was executed on October 5, 2022. I didn’t watch him die. Under Texas prison rules I couldn’t, because I wasn’t a local reporter anymore; I now worked for a national news news outlet. Instead, outside the prison, I met up with a film crew for the documentary. The director was in Austin, sitting with Pablo’s son as he listened to live updates on the radio.

Inside the death chamber, John delivered his final words. He addressed his victim’s family. “If this helps you, then I am glad,” he said. “I hope in some shape or form this helps you find closure.” 

He told his own family that he loved them.  

“I fought a good fight,” he said, “and I am ready to go. I am ready, Warden.”

Maybe he really was ready. But I wasn’t. His story haunts me still. "]]></description>
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<item rdf:about="https://www.penguinrandomhouse.com/books/716349/falling-back-in-love-with-being-human-by-kai-cheng-thom/">
    <title>Falling Back in Love with Being Human by Kai Cheng Thom: 9780593594988 | PenguinRandomHouse.com: Books</title>
    <dc:date>2025-01-01T04:18:19+00:00</dc:date>
    <link>https://www.penguinrandomhouse.com/books/716349/falling-back-in-love-with-being-human-by-kai-cheng-thom/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["ABOUT FALLING BACK IN LOVE WITH BEING HUMAN

A national bestseller in Canada, hailed by The New York Times as an “intimate expression of self-acceptance and forgiveness, tenderly written to fellow trans women and others.”

“Required reading.”—Glennon Doyle, #1 bestselling author of Untamed

A THEM AND AUTOSTRADDLE BEST BOOK OF THE YEAR • FINALIST FOR THE PAT LOWTHER MEMORIAL AWARD

What happens when we imagine loving the people—and the parts of ourselves—that we do not believe are worthy of love?

Kai Cheng Thom grew up a Chinese Canadian transgender girl in a hostile world. As an activist, psychotherapist, conflict mediator, and spiritual healer, she’s always pursued the same deeply personal mission: to embrace the revolutionary belief that every human being, no matter how hateful or horrible, is intrinsically sacred.

But then Kai Cheng found herself in a crisis of faith, overwhelmed by the viciousness with which people treated one another, and barely clinging to the values and ideals she’d built her life around: justice, hope, love, and healing. Rather than succumb to despair and cynicism, she gathered all her rage and grief and took one last leap of faith: she wrote. Whether prayers or spells or poems—and whether there’s a difference—she wrote to affirm the outcasts and runaways she calls her kin. She wrote to flawed but nonetheless lovable men, to people with good intentions who harm their own, to racists and transphobes seemingly beyond saving. What emerged was a blueprint for falling back in love with being human."]]></description>
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    <title>Chartbook 342 Are we all dead in the long run? John Maynard Keynes and the politics of time</title>
    <dc:date>2024-12-22T20:31:02+00:00</dc:date>
    <link>https://adamtooze.substack.com/p/chartbook-342-are-we-all-dead-in</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Guest essay by Stefan Eich"]]></description>
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<item rdf:about="https://www.upress.virginia.edu/title/4948/">
    <title>Hope without Optimism - UVA Press</title>
    <dc:date>2024-12-11T21:27:35+00:00</dc:date>
    <link>https://www.upress.virginia.edu/title/4948/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In his latest book, Terry Eagleton, one of the most celebrated intellects of our time, considers the least regarded of the virtues. His compelling meditation on hope begins with a firm rejection of the role of optimism in life’s course. Like its close relative, pessimism, it is more a system of rationalization than a reliable lens on reality, reflecting the cast of one’s temperament in place of true discernment. Eagleton turns then to hope, probing the meaning of this familiar but elusive word: Is it an emotion? How does it differ from desire? Does it fetishize the future? Finally, Eagleton broaches a new concept of tragic hope, in which this old virtue represents a strength that remains even after devastating loss has been confronted.

In a wide-ranging discussion that encompasses Shakespeare’s Lear, Kierkegaard on despair, Aquinas, Wittgenstein, St. Augustine, Kant, Walter Benjamin’s theory of history, and a long consideration of the prominent philosopher of hope, Ernst Bloch, Eagleton displays his masterful and highly creative fluency in literature, philosophy, theology, and political theory. Hope without Optimism is full of the customary wit and lucidity of this writer whose reputation rests not only on his pathbreaking ideas but on his ability to engage the reader in the urgent issues of life."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=VKcoi4camxI">
    <title>E104: Is 2025 Europe’s Last Chance? Yanis Varoufakis and Srećko Horvat on Palestine, Syria and more - YouTube</title>
    <dc:date>2024-12-11T20:42:57+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=VKcoi4camxI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["2024 has been a year of upheaval and awakening, marked by climate disasters, rising inequality, and a geopolitical landscape in turmoil. From the ongoing war in Ukraine to the genocide in Palestine and widespread protests across Europe, it's been a tough year for many. Meanwhile, political paralysis and a sense that decisions about our future are being made behind closed doors have left citizens feeling powerless.

In this live conversation, Yanis Varoufakis and Srećko Horvat, together with host Mehran Khalili, will reflect on the defining moments of 2024, and look ahead to 2025. 

And we'll be asking: How can we build a Europe that works for everyone, not just the powerful few? And how can we ensure that 2025 becomes a turning point for democracy, peace, and justice everywhere?"]]></description>
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    <title>2024 Election was the Oligarchic Elite vs. Corporate Elite (with Chris Hedges) - YouTube</title>
    <dc:date>2024-11-15T17:00:31+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=umDj2dUIQcA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Pulitzer Prize winning journalist, author, and minister Chris Hedges returns to Bad Faith for a left-focused deep dive into what happened on election night, what's next for the left, and the role spirituality may play in creating a sense of community that some are finding in the Joe Rogan media environment."]]></description>
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<item rdf:about="https://www.theguardian.com/books/2024/nov/07/david-graeber-optimistic-anarchist-rebecca-solnit">
    <title>‘It does not have to be this way’: the radical optimism of David Graeber | Books | The Guardian</title>
    <dc:date>2024-11-13T18:28:56+00:00</dc:date>
    <link>https://www.theguardian.com/books/2024/nov/07/david-graeber-optimistic-anarchist-rebecca-solnit</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As a new collection of his writing is published, Rebecca Solnit remembers her friend, the late activist and anarchist who believed ordinary people had the power to change the world"

...

"David Graeber was a joyful, celebratory person. An enthusiast, voluble, on fire with the possibilities in the ideas and ideologies he wrestled with. Every time we met – from New Haven in the early 00s to London a few years before his death in 2020 – he was essentially the same: beaming, rumpled, with a restless energy that seemed to echo the constant motion of his mind, words tumbling out as though they were, in their unstoppable abundance, overflowing. But he was also much respected in activist circles for being a good listener, and his radical egalitarianism was borne out in how he related to the people around him.

He was always an anthropologist. After doing fieldwork among traditional peoples in Madagascar, he just never stopped, but he turned his focus to his own society. Essays such as Dead Zones of the Imagination: On Violence, Bureaucracy, and ‘Interpretive Labor’ and his book Bullshit Jobs came from using the equipment of an anthropologist on stuff usually regarded as boring, or not regarded at all – the function and impact of bureaucracy. His 2011 bestseller on debt reminded us that money and finance are among the social arrangements that could be rearranged for the better.

He insisted, again and again, that industrialised Euro-American civilisation was, like other societies past and present, only one way of doing things among countless options. He cited times when societies rejected agriculture or technology or social hierarchy, when social groups chose what has often been dismissed as primitive because it was more free. And he rejected all the linear narratives that present contemporary human beings as declining from primordial innocence or ascending from primitive barbarism. He offered, in place of a single narrative, many versions and variations; a vision of societies as ongoing experiments, and human beings as endlessly creative. That variety was a source of hope for him, a basis for his recurrent insistence that it doesn’t have to be this way.

As Marcus Rediker wrote in his review of David’s posthumous book Pirate Enlightenment, “Everything Graeber wrote was simultaneously a genealogy of the present and an account of what a just society might look like.” He was concerned about inequality of all kinds, including gender inequality in this society and others, and the violence that enforces inequality and unfreedom, as well as how they might be delegitimised and where and when societies might have escaped them. He focused, in short, on freedom and its impediments.

He was often credited with coining the Occupy Wall Street slogan “We are the 99%”, but he insisted on paring his credit down to having contributed the 99% part to a phrase so compelling that “the 1%” remains a widely used description of the uppermost elite. “The 99%” is a hopeful phrase, in opposition to the old layer-cake description of the working, middle, and upper classes. It’s an assertion that the great majority of us are working, and often financially struggling or precarious; that most of us have a lot in common – and a lot of reasons to oppose the super-rich.

David took joy in his work, and in how that work intersected with actualities on the ground – especially with the radical movements of the late 1990s and the new millennium, including the anti-corporate-globalisation movement that peaked with the shutdown of the World Trade Organization ministerial conference in Seattle in 1999, the Zapatista uprising in Mexico that began in 1994, and the many forms of radical egalitarianism manifesting as direct-democracy experiments and resistance to unjust institutions and governments, especially 2011’s Occupy Wall Street, in which he was deeply involved.

That joy: maybe this is how everyone should feel about ideas and the ways that they open up or close off possibilities. The way that, as he wrote, “The ultimate hidden truth of the world is that it is something we make and could just as easily make differently.” If you truly believe that, if you perceive a world that is constructed according to certain assumptions and values, then you see that it can be changed, not least by changing those assumptions and values.

We have to recognise that ideas are tools that we wield – and with them, some power. David wanted to put these tools in everyone’s hands, or remind them that they are already there. Which is part of why he worked hard at – and succeeded in – writing in a style that wasn’t always simple but was always as clear and accessible as possible, given the material. Egalitarianism is a prose style, too. Our mutual friend the writer, film-maker, and debt abolitionist Astra Taylor texted him: “Re-reading Debt. You are such a damn good writer. A rare skill among lefties.” He texted back that August, a month before his demise: “Why thanks! Well at least I take care to do so – I call it ‘being nice to the reader,’ which is an extension of the politics, in a sense.”

In order to believe that people can govern themselves in the absence of coercive institutions and hierarchies, anarchists must have great faith in ordinary people, and David did. A sentence Lyndsey Stonebridge wrote about Hannah Arendt could apply equally well to him: “To fixate on her exceptional mind is to miss something that is important about her lessons in thinking: thinking is ordinary, she teaches; that is its secret power.”

He had a strained academic career, despite his brilliance and originality – or because of them. In the first book of his that I read, Fragments of an Anarchist Anthropology, a tiny book bursting with big ideas, he wrote, “In the United States there are thousands of academic Marxists of one sort or another, but hardly a dozen scholars willing openly to call themselves anarchists … It does seem that Marxism has an affinity with the academy that anarchism never will. It was, after all, the only great social movement that was invented by a PhD, even if afterwards, it became a movement intending to rally the working class.” And then he argues that anarchism was not, by comparison, an idea created by a few intellectuals; instead, “the basic principles of anarchism – self-organisation, voluntary association, mutual aid” – have been around “as long as humanity.”

David’s recurrent rallying cry as both a scholar and an activist was: “It does not have to be this way.” Where academia can be cool and guarded, pulling away from direct engagement, he was warm and enthusiastic, wanting to see ideas lead to actions that could change the world. Taylor notes: “While he despised the tedium of academic bureaucracy, he loved activist meetings, savouring the ideological debates and revelling in various forms of planning, scheming, and mischief.” He was hopeful, not foolishly so, but due to the evidence he had amassed that human societies have taken myriad forms, that the people who are supposedly powerless can together wield quite a lot of power, and that ideas matter. One of my favourite scraps of information in Fragments of an Anarchist Anthropology is about Madagascar’s Sakalava people, who officially revere dead kings – but these kings make their wishes known “through spirit mediums who are usually elderly women of commoner descent.” That is, a system officially led by elite men is controlled by non-elite women.

Hope is a tricky business among intellectuals and activists. Cynicism, though it’s often inaccurate about both human nature and political possibilities, gives the appearance of sophistication; despair is often seen as sophisticated and worldly-wise while hopefulness is seen as naive, when the opposite is not infrequently true. Hope is risky; you can lose, and you often do, but the records show that if you try, sometimes you win.

His essay Despair Fatigue opens: “Is it possible to become bored with hopelessness?” David’s superpower was being an outsider. He did not proceed from widely shared assumptions but sought to dismantle them, urging us to see they’re arbitrary, confining and optional, and inviting everyone into the spaces this opens up (while saluting those already there). So much of his writing says, in essence, “What happens if we don’t accept this?” – if we dissect it to see its origins and impacts, or if we reject it, if we lift it off like some burden we don’t have to carry, some outfit we don’t have to wear? What happens is we get free."]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Avid birder and Pulitzer-winning science journalist Ed Yong built a devoted audience for his deeply empathetic coverage of the pandemic for The Atlantic, while his two New York Times bestsellers, I Contain Multitudes and An Immense World, shared his curiosity about life on Earth at all scales.

Ed's official homepage: https://edyong.me/
Subscribe to his newsletter: https://buttondown.com/edyong209
Buy his books: https://bookshop.org/search?keywords=%22ed+yong%22
His reporting for The Atlantic: https://www.theatlantic.com/author/ed-yong/
Audubon Society on the Spoonbill Club: https://www.audubon.org/magazine/new-birding-club-wants-help-covid-long-haulers-safely-enjoy-nature-together "]]></description>
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    <title>Becoming Whole in a Fragmented Age | YCFC</title>
    <dc:date>2024-09-16T02:37:44+00:00</dc:date>
    <link>https://faith.yale.edu/media/becoming-whole-in-a-fragmented-age</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Imagine a future that brings personal and communal wholeness, a commitment to truth even when it hurts, and the beauty of pursuing integration in the wake of fragmentation. Anne Snyder joins Evan Rosa to talk about her vision and hopes for a whole-person revolution that honors our moral complexity, holds us accountable to virtue, and seeks a robust form of love in public life. In this conversation they discuss: the meaning of wholeness and what it could mean to become a whole person; the importance of character, virtue, and moral formation; our need to come to terms with violence—listening to the language of threat and safety and preservation and protection; tribalism, fear, and moral realities; the ideas at the root of democracy; the connection between cynicism, distrust, and a feeling of threat and need to survive; and Anne describes a hard-won wholeness rooted in a sober and persevering hope that doesn’t die."]]></description>
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<item rdf:about="https://faith.yale.edu/media/fully-alive">
    <title>Fully Alive | YCFC</title>
    <dc:date>2024-08-19T03:53:07+00:00</dc:date>
    <link>https://faith.yale.edu/media/fully-alive</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://ablerism.micro.blog/2024/08/18/i-find-elizabeth.html ]

"Modern Monasticism & the Topography of the Soul"

...

"Elizabeth Oldfield discusses what it means to be fully alive and at peace with ourselves and our neighbors in the anxiety and fear of contemporary life.

What does it mean to be fully alive and at peace with ourselves and our neighbors in the anxiety and fear of contemporary life? Joining Evan Rosa in this episode is Elizabeth Oldfield—a journalist, communicator, and podcast host of The Sacred. She’s author of Fully Alive: Tending to the Soul in Turbulent Times.

Together they discuss life in her micro-monastery in south London; the meaning of liturgical and sacramental life embedded in a fast-paced, technological, capitalistic, obsessively popular society; the concept of personal encounter and Martin Buber’s idea that “all living is meeting”; the fundamentally disconnecting power of sin that works against the fully aliveness of truly meeting the other; including discussions of wrath or contempt that drives us toward violence; greed or avarice and the incessant insatiable accumulation of wealth; the attention-training benefits of gratitude and the identify forming power of our attention; throughout it all, working through the spiritual psychology of sin and topography of the soul—and the fact that we are, all of us, in Elizabeth’s words, “unutterably beloved.”

About Elizabeth Oldfield

Elizabeth Oldfield is a journalist, communicator, and author. She hosts a beautiful podcast called The Sacred. And she’s author of Fully Alive: Tending to the Soul in Turbulent Times. Follow her @esoldfield, and visit her website elizabetholdfield.com

Show Notes

- Intentional living community; pulling on monastic lifestyle and framework; read more about Elizabeth Oldfield’s micro-monastery here (https://www.thetimes.com/life-style/parenting/article/middle-class-commune-joint-accounts-noisy-sex-peckham-0jnhvhgmh ).
- People passing through the micro-monastery and the sharing of a meal and sitting in silence with others
- Celtic prayer book - The Aidan Compline (https://www.northumbriacommunity.org/offices/monday-the-aidan-compline/ )
- Fully Alive: Tending to the Soul in Turbulent Times by Elizabeth Oldfield (http://bakerpublishinggroup.com/books/fully-alive/421701 )
- How you see your liturgical life, the rhythms of your life however else you might describe you spirituality as providing the soil of this book?
- A personal writing experience - communicating something of her tradition with the outside world
- What it means to be fully alive to you?
- Everything is about relationships and connection; to be fully alive is to be fully connected with the soul
- Between Man and Man (https://www.routledge.com/Between-Man-and-Man/Buber/p/book/9780415278270 ) and I and Thou by Martin Buber - “all living is meeting” (https://www.maximusveritas.com/wp-content/uploads/2016/04/iandthou.pdf )
- If all living is meeting, how are we failing in that regard?
- Unapologetic: Why, Despite Everything, Christianity Can Still Make Surprising Emotional Sense by Francis Spufford (https://www.harpercollins.com/products/unapologetic-francis-spufford?variant=32207439626274 )
- Sin is disconnection; a turning inward
- “Elegy on the Lady Markham” by John Donne (https://www.poetrynook.com/poem/elegy-lady-markham-0 )
- “As I Walked Out One Evening” by W.H. Auden (https://poets.org/poem/i-walked-out-one-evening )
- The Sacred podcast (https://www.theosthinktank.co.uk/comment/2017/12/06/introducing-the-sacred-podcast )
- Polarization, division, and the splitting of people - homophily and fight or flight response
- Jesus going to the margins, ignoring tribal boundaries and turning the other cheek
- Sin and Reconciliation
- The Givenness of Things: Essays by Marilynne Robinson, “I find the soul a valuable concept, a statement of the dignity of human life” (https://www.brethrenpress.com/product_p/9781250097316.htm )
- The soul is interesting and difficult to name but is so valuable
- Room for uncertainty and poetry—we beat up our souls, keep ourselves distracted
- Contemporary life is angry and greedy
- Contempt is a poison for our souls and relationships and humanity
- Stress and anxiety as a constant
- Christian non-violence tradition
- We must feel our emotions - process them through the shared rituals of our communities
- Desire by Micheal O’Siadhail (https://www.baylorpress.com/9781481320061/desire/ )
- Would you like to introduce your take on greed?
- Phyllis Tickle, dogged commitment of the scripture - the love of money is the root of all evil
- The Parable of the Sower - Mark 4:19 (https://www.biblegateway.com/passage/?search=Mark4%3A19&version=NIV )
- Made gods of wealth, greed, comfort, and connivence
- Gratitude is a medicine for greed
- Of Gratitude by Thomas Traherne? (https://www.cambridge.org/core/books/abs/works-of-thomas-traherne-vii/of-gratitude/161CCCE8293EE4034F65AB436AB4D3F9 )
- “These are the Days We Prayed For” by Guvna B (https://genius.com/Guvna-b-these-are-the-days-lyrics )
- Notice and give thanks; misplaced desire
- Acadia, spiritual apathy, and heavy distraction
- Attention and discipline are formation
- The Anxious Generation: How the Great Rewiring of Childhood is Causing an Epidemic of Mental - Illness by Jonathan Haidt (https://www.anxiousgeneration.com/book )
- Community as accountability and rituals and set rhythms of life
- Divine Love, ultimate love
- Baptism as a reminder of our death - love remains
- Quiet space shared with others; honesty, vulnerability, emotional processing"]]></description>
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<item rdf:about="https://www.youtube.com/live/J_T9_Boi_Ic?t=1521s">
    <title>Archives Unbound: 50 Years of Hope, Resistance, and Rebellion - Day 2 (timestamp of 25:21 with Stefano Harney and Fred Moten)</title>
    <dc:date>2024-06-21T00:14:31+00:00</dc:date>
    <link>https://www.youtube.com/live/J_T9_Boi_Ic?t=1521s</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Archives Unbound: 50 Years of Hope, Resistance, and Rebellion: Inaugural conference in celebration of the Cedric J. Robinson and Elizabeth P. Robinson Archive.

May 30 – June 2 at University of California, Santa Barbara. 

More information about the conference and a full schedule of events is available here: https://robinsonconf.wpenginepowered.com/ "

[via (discussed within):
https://www.youtube.com/watch?v=o7x-29vdnf8 ] ]]></description>
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    <title>Yesterday’s Men, by Alan Jacobs</title>
    <dc:date>2024-06-19T02:32:24+00:00</dc:date>
    <link>https://harpers.org/archive/2024/07/yesterdays-men-alan-jacobs/</link>
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    <title>Ernest Becker deathbed interview excerpt with Sam Keen - YouTube</title>
    <dc:date>2024-04-15T21:20:55+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=RtmD9og3ZTQ</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>samkeen ernestbecker 1974 death dying philosophy idealism hope isolation relationships fear vulnerability power powerlessness culture ideology reality deception society strength interdependence helplessness stanleymilgram authority obedience decisionmaking psychology identity self psychoanalysis anxiety erichfromm religion religiosity</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=z-SQuxleYtI">
    <title>The Zionist project is coming to an end, with Ilan Pappé - YouTube</title>
    <dc:date>2024-03-24T22:14:25+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=z-SQuxleYtI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We are joined by Ilan Pappé, professor of history at the University of Exeter in the UK and director of the European Centre for Palestine Studies.

Pappé gained renown as one of the “new historians,” a group of Israeli scholars who in the 1980s shattered longstanding Zionist lies about the founding of Israel, and corroborated Palestinian accounts of the Nakba using Israeli archival sources.

He’s the author of many books including A History of Modern Palestine: One Land, Two Peoples and The Ethnic Cleansing of Palestine. Pappé is also a regular contributor to The Electronic Intifada. 

Nora Barrows-Friedman, Asa Winstanley, Ali Abunimah and Jon Elmer of The Electronic Intifada were joined by Ilan Pappé, Israeli historian, and Dr. Ben Thomson, who recently returned from the Gaza Strip, on the day 166 livestream. You can watch the entire broadcast here: https://www.youtube.com/watch?v=saM09yo0crU "]]></description>
<dc:subject>ilanpappé 2024 israel zionism palestine benthompson asawinstanley aliabunimah jonelmer norabarros-friedman gaza nakba history ethniccleansing genocide antizionism warcrimes apartheid 1999 2006 education dispossession occupation settlercolonialism colonialism colonization supremacy racism curriculum indoctrination propaganda dehumanization socialization idf schooling westbank stateviolence southafrica roguestates refugees egypt displacement settlers settlements kibbutzim ghettos expulsion davidben-gurion arabjews iraq dearabization northafrica whitesupremacy arabs fascism rightwing archives lebanon policy militarizaton police policing palestinianauthority openairprisons icj icc bds boycott divestment sanctions canada us arms military judaism resistance economics liberation oppression oppressors extremism ethnonationalism liberalzionism liberalism mossad secretservice europe eu departure operationalaqsaflood war violence antisemitism warfare militarization safety hezbollah weakness globalsouth onestatesoluti</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=cw3Y-6GqytM">
    <title>“There is so much love in Palestine&quot; with Nadera Shalhoub-Kevorkian - YouTube</title>
    <dc:date>2024-03-10T05:08:32+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=cw3Y-6GqytM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The brothers talk with Dr. Nadera Shalhoub-Kevorkian (link) about life under occupation in East Jerusalem, the scattering and reconstitution of Palestinian bodies and Palestine itself, and the affirmation of life and love that lie at the heart of the Palestinian struggle for freedom.

Date of recording: March 6, 2024"

[also here:
https://directory.libsyn.com/episode/index/id/30289268
https://sites.libsyn.com/495388/there-is-so-much-love-in-palestine-w-nadera-shalhoub-kevorkian ]]]></description>
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</item>
<item rdf:about="https://www.bylinebyline.com/articles/work-anti-work">
    <title>Work, Anti-Work, and That Secret “Third Thing”</title>
    <dc:date>2024-02-08T22:21:18+00:00</dc:date>
    <link>https://www.bylinebyline.com/articles/work-anti-work</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Are.na user Meghna Rao found herself scarring from ungratifying work. So she quit. In an exclusive Q&A, she navigates us through work, anti-work, and surviving both."]]></description>
<dc:subject>2024 meghnarao work labor bullshitjobs are.na anti-work resistance unschooling deschooling quitting hope wendellberry davidgraeber</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:d34ab1c8ecd2/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:meghnarao"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:work"/>
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</item>
<item rdf:about="https://www.theatlantic.com/books/archive/2024/02/manjula-martin-the-last-fire-season-california-climate-change/677328/">
    <title>Living Through the End of California - The Atlantic</title>
    <dc:date>2024-02-06T18:32:27+00:00</dc:date>
    <link>https://www.theatlantic.com/books/archive/2024/02/manjula-martin-the-last-fire-season-california-climate-change/677328/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In a new book, Manjula Martin faces up to the way the altered environment of her home state will change her life forever."]]></description>
<dc:subject>manjulamartin 2024 california climatechange globalwarming climate environment caseyschwartz mikedavis ecologyoffear malibu losangeles sonomacounty santacruz amitavghosh fire mro'connor cityofquartzkevinstarr socal malcolmharris careymcwilliams louisadamic garysnyder lesliemarmonsilko hope</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=J5QggSUk9IY">
    <title>Resistance, Genocide, &amp; Electoralism with Steven Salaita - YouTube</title>
    <dc:date>2023-12-13T20:10:51+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=J5QggSUk9IY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Steven Salaita is an educator and the author or editor of eight books. His written work includes Inter/Nationalism: Decolonizing Native America and Palestine, Uncivil Rites, Israel's Dead Soul, and Anti-Arab Racism in the USA: Where it Comes From and What it Means for Politics. 

His forthcoming book An Honest Living: A Memoir of Peculiar Itineraries will be released in March 2024.

We will discuss some of Salaita's recent interventions which can be found on his website: https://stevesalaita.com/ "

[also here (slightly edited):
https://www.youtube.com/watch?v=vDPFGDPYrDY ]]]></description>
<dc:subject>stevensalaita 2023 palestine us resistance genocide electoralism elections israel ethniccleansing socialmedia settlercolonialism turtleisland indigeneity indigenous indigenousstudies displacement dispossession zionism idf media massmedia internationallaw left politics politicalclass democracy jaredware directaction activism protests protest disruption authoritarianism labor organizing joebiden influencers instagram tiktok youtube civicengagement disobedience disengagement recalcitrance charitableindustrialcomplex nonprofit nonprofits ngos philanthropicindustrialcomplex refusal love loving capitalism humanity humanism donaldtrump liberalism neoliberalism berniesanders accountability hamas colonialism colonization gaza westbank judithbutler academia highereducation highered liberation condemnation condemnations blackresistance blackuprising blackliberation antisemitism louisfarrakhan moralism structuralviolence violence race racism islamophobia liberals structuralracism positionality power selfdetermination vla</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f3525aa1a665/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=siZgRBQtCRo">
    <title>Boots Riley on Labor, Palestine &amp; I'm A Virgo - YouTube</title>
    <dc:date>2023-12-06T05:32:12+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=siZgRBQtCRo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this livestream we'll talk to Boots Riley about the recent strike wave, solidarity with Palestine, his recent series I'm A Virgo and getting anti-capitalist film/tv made in Hollywood.

Activist, filmmaker, and musician, Boots Riley studied film at San Francisco State University before rising to prominence as the frontman of hip-hop groups The Coup and Street Sweeper Social Club. His debut feature film Sorry to Bother You premiered at the 2018 Sundance Film Festival, was acquired by Annapurna Pictures, and was released to resounding box office success and widespread critical acclaim.

Fervently dedicated to social change, Boots was deeply involved with the Occupy Oakland movement and was one of the leaders of the activist group The Young Comrades. His book of lyrics and anecdotes, Tell Homeland Security-We Are The Bomb, is out on Haymarket Press. 

He is the recipient of the Independent Spirit Awards for Best Feature Film, and SFFILM's Kanbar Award. His most recent work, I'm a Virgo, is available on Amazon and was recently nominated for a Gotham Award."

[See also:
https://www.youtube.com/watch?v=5--hMr318t0

"This is the slightly edited version of our December 5th livestream with film director, producer, screenwriter, rapper, and communist Boots Riley. He is the lead vocalist of the musical groups The Coup and Street Sweeper Social Club. He wrote and directed the film Sorry to Bother You and is the creator and director of the television series I’m A Virgo. 

 We talked to Boots Riley about the recent labor upsurge, including the wave of strikes and increasing militancy among workers in the US. We briefly discuss United Auto Workers’ call for a ceasefire in the war on Gaza and establishment of a Divestment and Just Transition working group. 

 We also discuss navigating the capitalist film and television industry as a communist and possibilities for organizing among creatives. Boots also answers some questions about making anticapitalist art including some behind the scenes insights from I’m A Virgo.

 We want to shout-out Boots Riley for joining us for this discussion and definitely recommend I’m A Virgo if people haven’t watched it yet. I also want to say there’s some really special content we released in the month of December on our YouTube channel. Including our conversation with Steven Salaita and our conversation on Kuwasi Balagoon with several comrades of his and movement elders including Ashanti Alston, David Gilbert, dequi kioni-sadiki, Matt Meyer, Meg Starr, &amp; Bilal Sunni-Ali so if you haven’t checked that out yet, make sure you do at youtube.com/@makcapitalism.

 This will be our final episode released in 2023. We have a ton of stuff already being edited for release for 2024. This year we released 67 audio episodes, 26 livestreams and our content was listened to or watched over 640,000 times. We’re proud of that, and we’re also proud that our programs are still entirely dependent upon regular folks like yourself who listen and watch the work we put out. Today is your last day of 2023 to support us and that would be much appreciated, but also we hope many of you who have not become patrons of the show yet will do so in 2024. And we want to profusely thank everyone who supported us in 2023 for making the show possible for another year. You can support us at patreon.com/millennialsarekillingcapitalism

 This episode was co-edited and co-produced by Aidan Elias and Jared Ware"]]]></description>
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<item rdf:about="https://www.dasharts.org.uk/podcast-1/protest-songs-bella-ciao">
    <title>Protest Songs: Bella Ciao — DASH ARTS</title>
    <dc:date>2023-12-03T06:32:22+00:00</dc:date>
    <link>https://www.dasharts.org.uk/podcast-1/protest-songs-bella-ciao</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[also here:
https://www.youtube.com/watch?v=aIoco0CK2fc ]

"In the final episode of our Protest Songs mini-series, we discuss the history and ongoing significance of the Italian protest song ‘Bella Ciao’.

IN THIS EPISODE
Josephine Burton speaks to Professor Philip Cooke about the origins of the song and how its history has been gendered throughout time. Italian singer and songwriter, Virginia Sirolli, speaks of her personal connection to the song and its adaptations, and composer Orlando Gough discusses how he used it in a recent production at The Globe and its powerful adaptability across multiple cultures and countries. 

MUSIC CREDITS
Intro Music: Fakiiritanssi by Marouf Majidi

Bella Ciao Acoustic, Virginia Sirolli

Bella Ciao - Royalty Free Italian Music, Casa De Papel Gemaf

Bella Ciao, Grégoire Lourme/abr Título de música: Bella Ciao (Epic Cover)

Bella Ciao in Punjabi, Written, Performed and Produced by Poojan Sahil

Hosted by Josephine Burton and Rachael Head. Produced by Rachael Head"]]></description>
<dc:subject>music protest bellaciao history 2022 songs italia italy resistance josephineburton ww2 wwii 19thcentury gender language orlandogough italian hope internationalism solidarity</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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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>
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<item rdf:about="https://theconvivialsociety.substack.com/p/assuming-responsibility-for-time">
    <title>Assuming Responsibility for Time - by L. M. Sacasas</title>
    <dc:date>2023-10-25T20:58:33+00:00</dc:date>
    <link>https://theconvivialsociety.substack.com/p/assuming-responsibility-for-time</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I've learned a great deal from Hannah Arendt. I've particularly appreciated her emphasis not on mortality but on natality—not death but birth that—as well as her appreciation of the giftedness of the existence. There is a threshold, it seems to me, that predictive technologies, quite apart from their accuracy or effectiveness, threatens to push us through with regards to our fundamental experience of what is to come, of what is new and unexpected, full of both promise and peril. Our desire is, of course, to eliminate the peril, but as with all such efforts, we may find ourselves unwittingly eroding the promise as well. 

Arendt, who was not a religious believer, nonetheless evoked religious language in order to articulate the value of natality, of what is new erupting into existence with each birth. 

"The miracle that saves the world,” she wrote, “from its normal, ‘natural’ ruin is ultimately the fact of natality.” “It is, in other words,” she continued, “the birth of new men and the new beginning, the action they are capable of by virtue of being born. Only the full experience of this capacity can bestow upon human affairs faith and hope, those two essential characteristics of human existence which Greek antiquity ignored altogether ….” 

“It is this faith in and hope for the world,” Arendt continued, “that found perhaps its most glorious and most succinct expression in the few words with which the Gospels announced their ‘glad tidings’: ‘A child has been born unto us.’”

Hope, Arendt argued, was grounded in the fundamentally unpredictable nature of human natality. Each new birth carried with it the promise of the unexpected and generative. 

The effort to predict the future, at least with regards to human affairs, entails the refusal of such uncertainty, which also turns out to be a refusal of human freedom and responsibility. 

In a similar spirit, Wendell Berry in one of his Sabbath poems reminded us that “We live the given life and not the planned.” The perfectly planned life, that is to say the life that unfolds exactly as we predict, is no longer a given life; it loses its gifted character and becomes, strictly speaking, a fabricated life. 

Auden closed “Their Lonely Betters, with the following lines:

<blockquote>“Let them leave language to their lonely betters
Who count some days and long for certain letters;
We, too, make noises when we laugh or weep:
Words are for those with promises to keep.”</blockquote>

The implication of the last line is that the making of promises is at least one way in which we might assume responsibility for time. 

For her part, Arendt understood that the capacity to promise and to forgive arise, as she wrote,

<blockquote>“directly out of the will to live together with others in5 the mode of acting and speaking. If without action and speech, without the articulation of natality, we would be doomed to swing forever in the ever-recurring cycle of becoming, then without the faculty to undo what we have done and to control at least partially the processes they have let loose, we would be the victims of an automatic necessity bearing all the marks of the inexorable laws which … were supposed to constitute the outstanding characteristic of the natural process.”</blockquote>

In short, she understood that if we were to accept in the present the challenge of acting and speaking what is new into the world, then we must also find a way to relate constructively to the past and to the future, thus her insistence on the necessity of forgiveness and promise.

“The possible redemption from the predicament of irreversibility—of being unable to undo what one has done—” Arendt wrote, “is the faculty of forgiving.”

“The remedy for unpredictability,” she continued, “for the chaotic uncertainty of the future, is contained in the faculty to make and keep promises.” 

Notably, she does not indicate that the remedy for the unpredictability of the future is to achieve the capacity to predict it. Unlike prediction, a promise is a way of assuming responsibility. It does so chiefly by drawing the agent directly into the fray. The one who predicts invariably speaks in the language of abstraction—such and such will happen—and evades responsibility for their role in the unfolding of time. The one who promises cannot help but do so by bringing herself to the center of the action. It is always an “I” that promises, and in this way assumes responsibility for what is to come.

As the contemporary German philosopher Vanessa Lemm has put it, “For Arendt, the faculty of promise is essentially a faculty of memory that has the power to bring a body of people back to their beginning, that is, back to the moment when they agreed on an aim and a purpose. In this sense, the promise is a reminder that keeps on bonding the group together and linking the individual back to a past from which it began and from which it can begin again.” 

“The promise,” Lemm continued, “exercises control over the future by means of drawing the future ever further into the past. In so doing, the promise reverses the flow of time. Thus, instead of being born into an uncertain future, one is born into a secured past.”

[I go on to talk about how promise relates to hope, but I’ll cut this off here. I hope this at least helps stimulate our thinking about how we relate to the future, especially now that so much may hinge on how we face what is to come.]"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=mDjrTkssZmE">
    <title>O, Death! - YouTube</title>
    <dc:date>2023-09-26T15:38:28+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=mDjrTkssZmE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This essay is a little different than others on my channel. It is a wholly subjective interpretation of the topics and works discussed. It discusses only what I personally take away from a couple of Tolstoy’s writings. Thus, this video leaves out significant parts of both The Confession and The Death of Ivan Ilyich. I would not recommend this video as a substitute for reading either of those works. 

Sources:
The Death of Ivan Ilyich and Confession (Peter Carson translation)
God, Guilt, and Death: An Existential Phenomenology of Religion"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=k0zSUBzIWhc">
    <title>Indigo De Souza: Tiny Desk Concert - YouTube</title>
    <dc:date>2023-09-13T17:10:12+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=k0zSUBzIWhc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It's not exactly typical for artists at the Tiny Desk to share their future burial plans, but that's exactly what Indigo de Souza does halfway through her performance. "I wrote this song about my love for nature," the singer-songwriter says, introducing the track "Not My Body." "I think that when I die ... what I want is to be composted and to become soil, and for that soil to be used to plant a tree, and I want that tree to be so big and strong."

"I don't know what kind of tree yet — still thinking on it," she says, with a few giggles from the audience. "A tree that people can visit and be like, 'This is Indigo!' Until they die and they can't visit me anymore."

It's beautiful, unvarnished sentiments like that — a desire to be reborn as a big and strong redwood tree — that mark de Souza's lyricism. The 26-year-old songwriter's music always emits a certain nakedness, as she chronicles the unknowing that often comes from being in your 20s. In a set built from 2023's All of This Will End, here these songs come paired with horns as her soaring vocals move seamlessly through beats of youthful despair and hope.

SET LIST
"The Water"
"All of This Will End"
"Not My Body"
"Younger & Dumber""]]></description>
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<item rdf:about="https://www.thenewatlantis.com/publications/how-tech-despair-can-set-you-free">
    <title>How Tech Despair Can Set You Free — The New Atlantis</title>
    <dc:date>2023-06-10T03:55:22+00:00</dc:date>
    <link>https://www.thenewatlantis.com/publications/how-tech-despair-can-set-you-free</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>jacquesellul technology 2022 samuelmatlack luddism hope luddites</dc:subject>
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<item rdf:about="https://en.wikipedia.org/wiki/Anarchist_symbolism#Black_flag">
    <title>Anarchist symbolism - Wikipedia [#Black_flag]</title>
    <dc:date>2023-04-10T06:33:06+00:00</dc:date>
    <link>https://en.wikipedia.org/wiki/Anarchist_symbolism#Black_flag</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The black flag has been associated with anarchism since the 1880s, when several anarchist organizations and journals adopted the name Black Flag.

Howard J. Ehrlich writes in Reinventing Anarchy, Again:

<blockquote>The black flag is the negation of all flags. It is a negation of nationhood ... Black is a mood of anger and outrage at all the hideous crimes against humanity perpetrated in the name of allegiance to one state or another ... But black is also beautiful. It is a colour of determination, of resolve, of strength, a colour by which all others are clarified and defined ... So black is negation, is anger, is outrage, is mourning, is beauty, is hope, is the fostering and sheltering of new forms of human life and relationship on and with this earth.</blockquote>

The origins of the black flag are uncertain. Modern anarchism has a shared ancestry with—amongst other ideologies—socialism, a movement strongly associated with the red flag. As anarchism became more and more distinct from socialism in the 1880s, it adopted the black flag in an attempt to differentiate itself. It was flown in the 1831 Canut revolt, in which the black represented the mourning of liberty lost.

The French anarchist paper, Le Drapeau Noir (The Black Flag), which existed until 1882, is one of the first published references to use black as an anarchist color. Black International was the name of a London anarchist group founded in July 1881.

One of the first known anarchist uses of the black flag was by Louise Michel, participant in the Paris Commune in 1871. Michel flew the black flag during a demonstration of the unemployed which took place in Paris on March 9, 1883. With Michel at the front carrying a black flag and shouting "Bread, work, or lead!," the crowd of 500 protesters soon marched off towards the boulevard Saint-Germain and pillaged three baker's shops before the police arrested them. Michel was arrested and sentenced to six years solitary confinement. Public pressure soon forced the granting of an amnesty. She wrote, "the black flag is the flag of strikes and the flag of those who are hungry".

The black flag soon made its way to the United States. The black flag was displayed in Chicago at an anarchist demonstration in November 1884. According to the English language newspaper of the Chicago anarchists, it was "the fearful symbol of hunger, misery and death." Thousands of anarchists attended Kropotkin's 1921 funeral behind the black flag."]]></description>
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<item rdf:about="https://thecontraryfarmer.wordpress.com/2011/06/10/wendell-berry-the-work-of-local-culture/">
    <title>Wendell Berry: The Work of Local Culture | The Contrary Farmer</title>
    <dc:date>2023-01-21T22:04:57+00:00</dc:date>
    <link>https://thecontraryfarmer.wordpress.com/2011/06/10/wendell-berry-the-work-of-local-culture/</link>
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<item rdf:about="https://www.newstatesman.com/environment/2022/10/rebecca-solnit-climate-despair-luxury">
    <title>Rebecca Solnit: Why climate despair is a luxury - New Statesman</title>
    <dc:date>2022-10-24T21:23:24+00:00</dc:date>
    <link>https://www.newstatesman.com/environment/2022/10/rebecca-solnit-climate-despair-luxury</link>
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<item rdf:about="https://tinhouse.com/podcast/dionne-brand-nomenclature-new-and-collected-poems/">
    <title>Dionne Brand : Nomenclature — New and Collected Poems - Tin House</title>
    <dc:date>2022-10-07T17:35:49+00:00</dc:date>
    <link>https://tinhouse.com/podcast/dionne-brand-nomenclature-new-and-collected-poems/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[transcript:
https://tinhouse.com/transcript/between-the-covers-dionne-brand-interview/ ]

"Today’s guest Dionne Brand, to borrow the words of John Keene, “is without question one of the major living poets in the English language.” Kamau Brathwaite called Brand “our first major exile female poet.” Adrienne Rich described her as “a cultural critic of uncompromising courage, an artist in language and ideas, and an intellectual conscience for her country.” Dionne Brand is, as well, a celebrated and beloved novelist, essayist, filmmaker, editor, activist, and thinker. But today, with the release of the landmark work Nomenclature: New and Collected Poems, which gathers eight volumes of her poetry between 1982 and 2010, and includes a new book-length poem never before published, today we center her poetry, and look at why she considers herself a poet first and foremost. What does stepping back together, and looking at her body of work across the decades, tell us about her poetry over time? How is time itself related to her deep engagement with Black life and liberation in her writing? How does Brand employ language as a means to gesture toward an otherwise, an elsewhere, in order to both write toward a future and from a future time?

For the bonus audio archive Dionne Brand contributes readings from two of the most-anticipated releases of 2023, a reading from poet Canisia Lubrin’s fiction debut Code Noir and a reading from Christina Sharpe’s Ordinary Notes. This joins a robust archive of supplemental material from Nikky Finney reading from Lorraine Hansberry’s diaries to Myriam Chancy reading and teaching from a passage of Jamaica Kincaid’s to a craft talk on the art of narrative seduction by Marlon James."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=DRYgY9yO5gc">
    <title>The Un-Private Collection: Hank Willis Thomas + Robin D. G. Kelley - YouTube</title>
    <dc:date>2022-09-20T01:56:24+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=DRYgY9yO5gc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Artist/activist Hank Willis Thomas will speak with his mentor and former teacher, UCLA professor and noted author Robin D. G. Kelley about Thomas’s art practice and his activism as co-founder of the organization For Freedoms. The Broad recently acquired  America (2021) by Thomas, which is on view along with his work 15,580 (2017), 2018 in The Broad’s special exhibition This is Not America’s Flag from May 21 through September 25, 2022. In America, Thomas dismantles the US flag, reforming its red and white bars to spell “America,” prodding the inequity present in the fabric of the nation, past and present. In 15,580 (2017), Thomas commemorates victims of gun violence, each star representing a life lost in the United States in 2017."]]></description>
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<item rdf:about="https://es.wikipedia.org/wiki/Cronopio">
    <title>Cronopio - Wikipedia, la enciclopedia libre</title>
    <dc:date>2022-09-10T17:50:55+00:00</dc:date>
    <link>https://es.wikipedia.org/wiki/Cronopio</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Los cronopios son personajes de una serie de cuentos del libro Historias de Cronopios y de Famas (1963) del escritor argentino Julio Cortázar. "Un cronopio es un dibujo fuera del margen, un poema sin rimas", en palabras de autor. Junto con los famas y las esperanzas, integran el universo de este libro.

Descripción
Cortázar utilizó por primera vez la palabra cronopio en un artículo publicado en Buenos Aires Literaria en 1952, comentando un concierto dado por Igor Stravinsky en noviembre de ese año en el Théâtre des Champs-Élysées de París. El artículo se titulaba Louis, enormísimo cronopio. Cortázar explicó después en varias entrevistas cómo el nombre cronopio se le había ocurrido por primera vez poco antes en el mismo teatro, como resultado de una visión fantástica de pequeños globos verdes flotando alrededor en el semivacío teatro.1​ Dejó en claro también que la palabra "cronopio" no tiene relación con el concepto del tiempo (prefijo: crono-), sino que meramente la concibió en el acto.

En sus relatos, Cortázar evita dar una descripción física precisa de los cronopios. Solo se refiere tangencialmente a ellos como "objetos verdes y húmedos". 2​ Los relatos proporcionan claves acerca de la personalidad, los hábitos y las inclinaciones artísticas de los cronopios. En general, los cronopios se presentan como criaturas ingenuas, idealistas, desordenadas, sensibles y poco convencionales, en claro contraste con los famas, que son rígidos, organizados y sentenciosos; y las esperanzas: simples, indolentes, «bobas», ignorantes y aburridas.

Sobre la apariencia de los cronopios, Cristina Peri Rossi, gran amiga del escritor, relata que alguna vez Julio recibió, de parte de un grupo de exiliados chilenos, un muñeco hecho a mano, con cabeza de rana, cuerpo de perro y de color verde. Tras recibir el regalo, Cortázar hizo una observación acerca del color, a él nunca se le habría ocurrido que los cronopios eran verdes[cita requerida].

La mayor parte de las referencias a cronopios en la obra de Cortázar se encuentra en las 20 historias que forman la última sección de su libro Historias de Cronopios y de Famas. Algunos críticos literarios han buscado en este libro significados metafísicos ocultos, o una taxonomía universal de los seres humanos. El propio autor se refirió a estos relatos como una especie de juego y aseguró que le había producido un gran placer escribirlos.

El término "cronopio" terminó por convertirse en una especie de tratamiento honorífico, aplicado por Cortázar (y otros) a amigos, como en la dedicatoria de la traducción inglesa de 62: Modelo para armar, donde se dice: "Esta novela y su traducción están dedicadas al cronopio Paul Blackburn..."

Impacto
Cortázar fue llamado en ocasiones Grandísimo Cronopio Mayor por sus admiradores y la denominación inspiró a muchos autores y artistas que bautizaron así a sus grupos musicales o teatrales. Las alusiones a los cronopios son múltiples, en obras artísticas plásticas, así como en álbumes, canciones, coreografías, obras dramáticas y poemas dedicados o inspirados en los cronopios. Cabe mencionar especialmente la denominación de un extinto género de mamíferos, encontrado en el sitio fosilífero de La Buitrera, descrito en 2011 por Rougier, Apesteguía y Gaetano y cuya especie tipo es el Cronopio dentiacutus.3"

[See also:
https://en.wikipedia.org/wiki/Cronopio_(literature)

"A cronopio is a type of fictional person appearing in works by Argentine writer Julio Cortázar (August 26, 1914–February 12, 1984).

Together with famas (literally fames) and esperanzas (hopes), cronopios are the subject of several short stories in his 1962 book Historias de cronopios y de famas and Cortazar continued to write about cronopios, famas, and esperanzas in other texts through the 1960s.

Characteristic
In general, cronopios are depicted as naive and idealistic, disorganized, unconventional and sensitive creatures, who stand in contrast or opposition to famas (who are rigid, organized and judgmental if well-intentioned) and esperanzas (who are plain, indolent, unimaginative and dull).

In his stories Cortázar describes few physical features of cronopios. He does refer to them (in one of the early stories Costumbres de los famas) as "those greenish, frizzly, wet objects," but this description is just the initial author's vision of the invented character. In a letter to Paul Blackburn on 1959-03-27 [1] Cortázar writes that human characteristics of cronopios appeared later, while writing other stories. These demonstrate aspects of cronopios' personalities, habits, and inclinations.

Uses of the term
Cortázar first used the word cronopio in a 1952 article published in Buenos Aires Literaria reviewing a Louis Armstrong concert given in November of that year in the Théâtre des Champs-Élysées in Paris. The article was entitled Louis, Enormísimo Cronopio ("Louis, Enormous Cronopio"). Cortázar would later describe in various interviews how the word cronopio first came to him in that same theater some time before this concert in the form of an imaginary vision of small green globes floating around the semi-deserted theater.

References to cronopios in Cortázar's work occur in 20 short sketches that make up the last section of Historias de Cronopios y de Famas as well as in his "collage books," La vuelta al día en ochenta mundos and Ultimo Round, which were collected in a French edition he considered definitive. Some literary critics consider Cortazar's cronopios stories as lesser works compared to other of the author's novels and short stories. Others have looked for hidden metaphysical meanings in these stories or for a universal taxonomy of human beings. Cortázar himself described these stories as a sort of "game" and asserted that writing them gave him great joy.

The term cronopio eventually became a kind of honorific, applied by Cortázar (and others) to friends, as in the dedication to the English-language edition of 62: A Model Kit: "This novel and this translation are dedicated to Cronopio Paul Blackburn ..." (Blackburn translated several of Cortazar's early stories under the title The End of the Game.)

A fossil dryolestoid mammal found in Argentina has been named Cronopio dentiacutus.[2]"]]]></description>
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<item rdf:about="https://www.theguardian.com/us-news/2022/aug/30/mike-davis-california-writer-interview-activism">
    <title>Mike Davis, California’s ‘prophet of doom’, on activism in a dying world: ‘Despair is useless’ | California | The Guardian</title>
    <dc:date>2022-09-01T02:54:34+00:00</dc:date>
    <link>https://www.theguardian.com/us-news/2022/aug/30/mike-davis-california-writer-interview-activism</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["His warnings of ecological and social breakdown have proved accurate. But with months to live, Davis is anything but defeated"

...

"Republicans are doing a splendid job of combining protest movements with electoral politics. It’s not only that Republicans have mastered low-intensity street-fighting, it’s that they’ve also been able to sustain a dialectic between the outside and the inside in a way that progressive Democrats haven’t been able to do.

Both of our kids [the couple’s now 18-year-old twins], all their friends turned out for Black Lives Matter. So much attention was given to the participation of whites in the protests, but I think the most exciting part was the number of new immigrant kids, Latinos, who were in the thick of it. After summer 2020, they kind of became orphans. What to do, where to protest, what to join, how to conceive of the possibility of a life dedicated to struggling for social change – all of that went unanswered.

The base for a more activist, more aggressive, but also more strategic left politics exists. Students in inner-city high schools in California are a sleeping dragon. If you measure things by opinion polls, this generation is more leftwing than the 1930s. A huge number of people under 30 say they’re in favor of socialism or they’re prepared to listen to arguments for socialism. That’s astonishing."

...


"Can you share some of the messages you’ve received? [Davis picks up one stack of papers from his printer, and opens a drawer and pulls out another stack, and begins to read passages aloud.]

“We’ve never met but like many people out there I’ve been changed by your work. I’m a brown kid from Orange county who spent many years trying to understand and articulate the complex but unshakable love I have for our home, its haunted uncanniness, its beauty, its cruelty …”

“I hear you are in the final stretch of, well, all of this. I write to you from Paris a few hours before I fly back home to LA, and I know that when we make the final descent into the LA basin this afternoon, I will cry softly, as I always do, so in love with the place I call home …”

“You came on my podcast back in late 2020 and we talked a lot about rural America. Right now my community is in shambles, because last week eastern Kentucky was hit really bad by a one-in-a-thousand-year flood. I’m having a real hard time time finding any hope anywhere. But I read this interview you did, and it made me feel, not necessarily more hopeful, but more at peace ...”

“It is pretty common for people to underestimate their own legacy. So allow me just to say that I’m glad that you did not die on the barricades too soon, before we had your wonderful books. After all, aren’t they a kind of barricade for the ages?”

There is so much unmobilized love out there. It’s really moving to see how much.

What are you and your family doing with the time you have left?

Avoiding this trap where writers feel they must weigh in with famous last words or a long essay on dying. We’re watching a lot of Scandinavian noir on HBO. In the last month, I’ve started consuming immense amounts of military history, an infantile throwback. I find the counterfactuals – this battle, what did it decide, what was the alternative – deeply fascinating.

You can’t expect to die at a very heroic moment. It’d be nice to die in 1968, or with the liberation of Europe in 1945. You’re on the barricades in 1917, 1919. Go out of life with the red flags flying. But despair is useless."]]></description>
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<item rdf:about="https://www.newyorker.com/magazine/2022/02/28/wendell-berrys-advice-for-a-cataclysmic-age">
    <title>Wendell Berry’s Advice for a Cataclysmic Age | The New Yorker</title>
    <dc:date>2022-05-14T19:15:18+00:00</dc:date>
    <link>https://www.newyorker.com/magazine/2022/02/28/wendell-berrys-advice-for-a-cataclysmic-age</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sixty years after renouncing modernity, the writer is still contemplating a better way forward."

...

"The place was so inviting, I wondered if anyone had ever broken in—seeking, perhaps, a little food and a furtive night’s rest. “Yes, once,” Berry said. He was pretty sure he knew the culprit. “Someone took out a few panes and tried to get into my safe. I wrote him a note—‘Dear Thief, if you’re in trouble, don’t tear this place up. Come to the house, and I’ll give you what you need.’”

From this sliver of vanishing America, Berry cultivates the unfashionable virtues of neighborliness and compassion. He divides his time between writing and farmwork, continuing his vocation of championing sustainable agriculture in a country fuelled by industrial behemoths, while striving to insure that rural Americans—a mocked, despised, and ever-dwindling minority—do not perish altogether. Whenever the country struggles with a new man-made emergency, Berry is rediscovered. A Twitter feed called @WendellDaily recently circulated one of his maxims: “Rats and roaches live by competition under the law of supply and demand; it is the privilege of human beings to live under the laws of justice and mercy.”

Berry’s admirers call him an Isaiah-like prophet. Michael Pollan and Alice Waters say that he changed their lives with five words: “Eating is an agricultural act.” Pollan became a scourge of the meat industry, genetically modified food, and factory farms; Waters launched the farm-to-table movement. The cultural critic bell hooks, another Kentuckian, began reading Berry in college, finding his work “fundamentally radical and eclectic.” Decades later, she visited him at his farm to talk about the importance of home and community and the complexities of America’s racial divide.

Berry’s critics see him as a utopian or a crank, a Luddite who never met a technological innovation he admired. In “Why I Am Not Going to Buy a Computer,” an infamous 1987 essay that ran in Harper’s, he announced, “I do not see that computers are bringing us one step nearer to anything that does matter to me: peace, economic justice, ecological health, political honesty, family and community stability, good work.” When indignant readers sent a blizzard of letters to the editor, Berry noted in reply that one man, who called him “a fool” and “doubly a fool,” had “fortunately misspelled my name, leaving me a speck of hope that I am not the ‘Wendell Barry’ he was talking about.”"

...

"In the early sixties, the Berrys seemed to be launched on a very different life. After Wendell received a Guggenheim Fellowship, they lived for a year in Tuscany and southern France, then moved with their children, Mary and Den, to New York, where Wendell taught at New York University. In 1964, he announced to his astonished colleagues that he had accepted a professorship at the University of Kentucky, in Lexington, and that he was going to take up farming near his family’s “home place.” That year, he and Tanya bought their house and their first twelve acres. His New York friends, imagining him surrounded by moonshine-swilling hillbillies and feuding clans, were sure he had consigned himself to intellectual death. He set out to prove them wrong, even as he admitted, “I seem to have been born with an aptitude for a way of life that was doomed.”

He found a kind of salvation, and a subject, in stewardship of the land. With renunciative discipline, he tilled his fields as his father and grandfather had, using a team of horses and a plow. And he took up organic gardening. I’d learned from the letters that it was my father who introduced Berry to the practice, sending him Leonard’s book “Gardening with Nature,” and recommending the works of Sir Albert Howard. An early-twentieth-century English botanist, Howard had studied traditional farming methods in India and emerged as an evangelist for sustainable agriculture. In 1977, Berry quoted Howard, his defining guide on the topic, as “treating the whole problem of health in soil, plant, animal, and man as one great subject.”

I confessed that I’d never read Howard. Berry, turning professorial, retrieved “An Agricultural Testament” and read aloud, enunciating each word: “ ‘Mother Earth never attempts to farm without livestock; she always raises mixed crops; great pains are taken to preserve the soil and to prevent erosion; the mixed vegetable and animal wastes are converted into humus; there is no waste.’ ” Berry closed the book. “That’s it,” he said. “That’s the pinch of the hourglass.”"

...

"When Wendell and his three siblings were young, Henry County was famous for a light-leafed, unusually fragrant crop known as burley tobacco. The small farmers of the “burley belt”—including parts of Kentucky, Missouri, Indiana, Ohio, and West Virginia—saw themselves as part of a centuries-old culture that produced the most labor-intensive agricultural product in the world. In “Tobacco Harvest: An Elegy,” a book of photographs that Berry’s college friend James Baker Hall took in 1973 at a neighbor’s farm, Berry writes about the cultivation of tobacco as “a sort of agrarian passion, because of its beauty at nearly every stage of production and because of the artistry required to produce it.” At harvest time, neighbors “swapped work,” as they did when putting up hay or killing hogs, undertakings that took days and required intense collective labor. In one story, Andy Catlett, Wendell’s fictional counterpart, tells a young helper, “If you don’t have people, a lot of people, whose hands can make order of whatever they pick up, you’re going to be shit out of luck.”

I had always associated tobacco with lung cancer. Seeing that I needed help understanding it as a cultural touchstone, Berry said, “I’d better tell you about my daddy.” His father, John Marshall Berry, had a searing early experience that shaped his life, as well as the lives of his children and grandchildren. In January, 1907, when John was six, he woke up in what he called “the black of midnight” to the sound of his father’s horse on the gravel driveway. He was heading for the annual tobacco auction, in Louisville. The family had sat around the fire earlier, speculating about how much he would get for the year’s crop, and how they would use the money to pay down their debts. Instead, he returned empty-handed. The American Tobacco Company, a trust run by the tycoon James B. Duke, had forced the price of tobacco below the cost of production and transport. Wendell said, “My dad saw grown men leaving the warehouses crying.”

John Berry became an attorney, married Virginia Erdman Perry, from Port Royal, and established himself as a prominent citizen of Henry County. According to Tom Grissom, who is writing a book about the local history of tobacco, Berry was a member of his town’s bank board, a trustee of his college, and a Sunday-school teacher at the Baptist church. He was also a fervent advocate of a new organization, the Burley Tobacco Growers Cooperative Association. It enabled farmers to free themselves from the grip of the trust by establishing production controls and parity prices, and by selling their tobacco directly to manufacturers.

In 1933, as prices plummeted during the Great Depression, the Franklin D. Roosevelt Administration passed the Agricultural Adjustment Act, to save farmers from ruin. The act introduced production controls in return for price supports—a federal version of the regional Burley Association. John Berry served as the association’s president from 1957 until 1975, and insisted that the programs were not handouts but the equivalent of a minimum wage. Wendell maintained that the purpose of the Burley Association was to “achieve fair prices, fairly determined, and with minimal help from the government.”

Berry often writes of trying to nurture a “human economy”—the antithesis of America’s “total economy,” run by latter-day robber barons and the politicians who count on their donations. By his definition, a corporation is “a pile of money to which a number of persons have sold their moral allegiance.” Objecting to Supreme Court rulings that treat corporations as persons, Berry argues that “the limitless destructiveness of this economy comes about precisely because a corporation is not a person.” In other words, “It can experience no personal hope or remorse, no change of heart. It cannot humble itself. It goes about its business as if it were immortal, with the single purpose of becoming a bigger pile of money.”"

...

"School held little interest for Wendell. “I didn’t like confinement,” he said. Second-grade teachers gave boys knives for perfect attendance, but he spurned the bribe, and by the eighth grade was earning F’s in conduct. When he was fourteen, his parents, determined to see their bright children buckle down, sent him and John to Millersburg Military Institute; their younger sisters, Mary Jo and Markie, later went to a private school in Virginia.

Millersburg had an effect on Wendell, but not the one his parents had intended. “The highest aim of the school was to produce a perfectly obedient, militarist, puritanical moron who could play football,” Berry writes in “The Long-Legged House.” His greatest lesson from those years: “Take a simpleton and give him power and confront him with intelligence—and you have a tyrant.” Each year, when school let out for the summer, Wendell headed to his great-uncle Curran’s camp with an axe and a scythe, to mow the wild grass and horseweed. “It was some instinctive love of wilderness that would always bring me back here,” he wrote, “but it was by the instincts of a farmer that I established myself.”

He turned himself around at the University of Kentucky, where he earned undergraduate and master’s degrees in English. He studied creative writing with Robert Hazel, a charismatic poet and novelist with a gift for shaping raw talents, including Ed McClanahan, James Baker Hall, Gurney Norman, and Bobbie Ann Mason. Wendell recalled, “He did me the great service of never allowing me to be satisfied with any work I showed him.”"

...

"In 1958, Berry was awarded a Wallace Stegner writing fellowship at Stanford. He and Tanya packed their things and three-month-old Mary in their Plymouth and drove across the country. Berry prized his seminars with Stegner, whom he considers the West’s foremost “storyteller, historian, critic, conservator and loyal citizen.” In a Jefferson Lecture in 2012, he quoted Stegner’s description of Americans as one of two basic types, “boomers” and “stickers.” Boomers are “those who pillage and run,” who “make a killing and end up on Easy Street.” Stickers are “those who settle, and love the life they have made and the place they have made it in.” They are “placed people,” in Berry’s term—forever attached to the look of the sky, the smell of native plants, and the vernacular of home."

...

"lthough Berry is enviably prolific, he doesn’t find writing easy. When I asked about his process, he replied with a parable. On a bitterly cold winter day, he had to leave the comfort of the house: his livestock was out, and a fence had to be mended. His gloves made his fingers clumsy, so he took them off, freezing his hands as he twisted the wire. “What’s curious to me is that, once started, you’re interested, you’re into it, you’re doing your work, and you’re happy,” he said. “That applies to writing. Sometimes I don’t believe I can stand it another day, but then I’m working at problems I know how to deal with, to an extent.”"

...

"In 1977, as my father was being ushered into retirement, Berry was told that it was time to find a new publisher. Two years later, he said, North Point Press “adopted me.” North Point was a new venture in Berkeley, co-founded by Jack Shoemaker, a thirty-three-year-old former bookseller. Shoemaker, who now edits Berry at Counterpoint Press, told me that his books were popular with environmentalists, hippies, and civil-rights advocates: “Wendell was a hero to those people, saying the unsayable out loud.” His ideas about the virtues of agrarian societies had sweeping implications—to solve the problems of the modern world required thoroughly reconceiving how we live. Wallace Stegner once wrote to him, “Your books seem conservative. They are actually profoundly revolutionary.”

Berry distrusts political movements, which, he writes, “soon decline from any possibility of reasonable discourse to slogans, shouts, and a merely hateful contention in the capitols and streets.” Still, he is a lifelong protester. In 1967, he helped lead the Sierra Club’s successful effort to block the Red River Gorge Dam, in east-central Kentucky. The following year, he marched against the Vietnam War in Lexington, where he told the crowd that, as a member of the human race, he was “in the worst possible company: communists, fascists and totalitarians of all sorts, militarists and tyrants, exploiters, vandals, gluttons, ignoramuses, murderers.” But, he insisted, he was given hope by people “who through all the sad destructive centuries of our history have kept alive the vision of peace and kindness and generosity and humility and freedom.”

On Valentine’s Day weekend, 2011, Berry joined a small group of activists to occupy Governor Steve Beshear’s office in Frankfort, as hundreds more marched outside with “I Love Mountains” placards. They aimed to convince the Governor to withdraw from a lawsuit that the Kentucky Coal Association had filed against the E.P.A. for its efforts to clean up waters polluted by toxic mining runoff. Beshear agreed to visit a few particularly afflicted towns. In Hueysville, a resident named Ricky Handshoe took him to Raccoon Creek, which had turned a fluorescent orange. Aghast, Beshear asked, “But you’re on city water, aren’t you?” Handshoe said recently that the Governor meant well, but was no match for the coal lobby: “After he left, nothing much happened.”

Berry puts his faith in citizens who are committed to restoring their communities. One of the people at the sit-in was his friend Herb E. Smith, from a family of miners in Whitesburg. In 1969, at the age of seventeen, Smith and seven other young people helped found a film workshop, called Appalshop, to produce stories about eastern Kentucky that countered the conventional narrative about benighted Appalachians. Smith told me that in the past half century, as coal jobs have disappeared, Appalshop has grown. With support from government agencies and foundations, it runs a radio station, a theatre program, an art gallery, a filmmaking institute, and a record label. Another nonprofit in town provides health care to the uninsured. A bakery up the road employs recovering opioid addicts. Addressing political disagreements in a solidly red state, Smith said, “These are people with deep concerns about community survival, even in places thought of as full of reactionaries. In reality, people accommodate each other.”

Berry hailed the concentration of talent, work, and courage in Whitesburg, citing its most famous resident, Harry Caudill, whose history of Appalachia, “Night Comes to the Cumberlands,” came out in 1963 and “brought the war on poverty to eastern Kentucky.” He also talked about a married couple, Tom and Pat Gish, who in 1956 bought the local newspaper, the Mountain Eagle, and ran it for fifty-two years. Their first decision was to replace its anodyne motto, “A Friendly Non-Partisan Weekly Newspaper,” with “It Screams.” Not everyone welcomed the paper’s candor about the hazards of mining and the misdeeds of corrupt officials. In 1974, someone threw a firebomb into its offices. The Gishes moved the paper’s operations to their house and got out the next issue. Chuckling, Berry noted that the only thing they changed was the slogan: “It Still Screams.” He added, “That story has been worth a lot to me. And so much has gathered there and kept on right in the presence of the permanent destruction of the world.”"

...

"Despite Berry’s veneration of his ancestors, he can be unsparing about their sins. “I am forever being crept up on and newly startled by the realization that my people established themselves here by killing or driving out the original possessors, by the awareness that people were once bought and sold here by my people, by the sense of the violence they have done to their own kind and to each other and to the earth,” he wrote in his 1968 essay “A Native Hill.” He saw the rapacious practices of modern agribusiness, Big Coal, the military-industrial complex, and Wall Street as the perpetuation of “some intransigent destructiveness” that drove the European settlers in America.

That year, Berry began writing “The Hidden Wound,” a book that examines racism as “an emotional dynamics which has disordered both the heart of the society as a whole and of every person in the society.” The title refers to an ugly story handed down through generations of Berrys, in which John J. Berry sold a slave who, the story went, was “too defiant and rebellious to do anything with.” Although it showed the “innate violence of the slave system,” it was relayed “as a bit of interesting history.” Berry admitted, “I have told it that way many times myself. And so the wound has lived beneath the skin.”"

...

"
Thomas Friedman, of the Times, is scolded for a preening column in which he calls himself a “green capitalist” and blames Congress for not cracking down on coal, oil, and gas producers. Berry observes, “The deal we are being offered appears to be that we can change the world without changing ourselves.” This kind of thinking enables us to continue using too much energy “of whatever color,” hoping that “fields of solar panels and ranks of gigantic wind machines” will absolve us of guilt as consumers. Which is not to say that Berry renounces the use of green energy. He posed for a photograph several years ago in front of the solar panels by his house, grinning and flashing a peace sign.

Berry summons writers, from Homer to Twain, who extended “understanding and sympathy to enemies, sinners, and outcasts: sometimes to people who happen to be on the other side or the wrong side, sometimes to people who have done really terrible things.” In this spirit, he offers an assessment of Robert E. Lee, whom he calls “one of the great tragic figures of our history.” He presents Lee as a white supremacist and a slaveholder, but also as a reluctant soldier who opposed secession and was forced to choose between conflicting loyalties: his country and his people. “Lee said, ‘I cannot raise my hand against my birthplace, my home, my children,’ ” Berry writes. “For him, the words ‘birthplace’ and ‘home’ and even ‘children’ had a complexity and vibrance of meaning that at present most of us have lost.”

Berry wants readers to hate Lee’s sins but love the sinner, or at least understand his motives. War, he suggests, begins in a failure of acceptance. He writes of exchanging friendly talk with Trump voters at Port Royal’s farm-supply store, a kind of tolerance that is necessary in a small town: “If two neighbors know that they may seriously disagree, but that either of them, given even a small change of circumstances, may desperately need the other, should they not keep between them a sort of pre-paid forgiveness? They ought to keep it ready to hand, like a fire extinguisher.” Without this, we risk conflagration: “A society with an absurdly attenuated sense of sin starts talking then of civil war or holy war.”

If readers were incredulous about Berry’s claim that a pencil was a better tool than a computer, it’s not hard to imagine how many will react to his plea that we extend sympathy to a general whose army fought to perpetuate slavery in America. Several of Berry’s friends urged him to abandon the book, anticipating Twitter eruptions and withering reviews. He writes, “My friends, I think, were afraid, now that I am old, that I am at risk of some dire breach of political etiquette by feebleness of mind or some fit of ill-advised candor.” He listened, and fretted, but kept going. “They are asking me to lay aside my old effort to tell the truth, as it is given to me by my own knowledge and judgment, in order to take up another art, which is that of public relations.” In a letter, he told me that he didn’t want to offend “against truth or goodness,” although the book “at times certainly does offend, I think necessarily, against political correctness.” Tanya crisply told him, “It’s too late for it to ruin your whole life.”"

...

"Mary told Wendell that she imagined a liberal-arts program that would teach students how to raise livestock and grow diversified crops, and encourage them to pursue farming as a life’s work. Wendell said to her, “It sounds like you’re starting a center.” Mary had no idea how to run a nonprofit, but, she told me, “I had what was left of a pretty good farm culture and a well-watered landscape.”

She admits that growing up on her parents’ farm wasn’t easy: the outdoor composting privy, the absence of vacations, the mandatory chores that pulled her out of bed each morning before dawn. “It was a subsistence farm,” she said. “Mom and Dad were producing eighty to eighty-five per cent of what we were eating.” She thought that they were poor: “We didn’t live in a ranch house, drink Coke, or have a TV.” A friend, taking pity on her, got on the phone each week to offer a running narration of popular shows. Mary complained to her father, “Why do we always have to do things the hardest way?” But she never considered moving away.

The Berry Center, with a staff of eight and a board of ten, attracts visitors from around the world who share many Americans’ sense of deracination. “They want to know how to belong to a place,” Mary told me. When they express alarm about climate change, she tells them, “You can’t throw up your hands in despair. You’re not responsible for solving the whole problem—you just do what you can do.”

Four years ago, the Berry Center and Sterling College, an “experiential learning” school in Craftsbury, Vermont, started the Wendell Berry Farming Program, which provides twelve students tuition-free study on Henry County farms. Leah Bayens, the program’s dean, told me that the students spend much of their time working outside. “Ultimately, we’re using the curriculum as a way for farmers to make decisions informed by poetry, history, and literature, as well as the hard sciences.”"

...

"Berry’s writing, like the seasons, has a cyclical quality, returning again and again to the same ideas. Tanya once told him that his knack for repeating himself is his principal asset as a writer. He noted a few years ago, “That insight has instructed and amused me very much, because she is right and so forthrightly right.” In his new book, he has a characteristically bittersweet message: “Because the age of global search and discovery now is ending—because by now we have so thoroughly ransacked, appropriated, and diminished the globe’s original wealth—we can see how generous and abounding is the commonwealth of life.” But he has never suggested that everyone flee the city and the suburbs and take up farming. “I am suggesting,” he once wrote, “that most people now are living on the far side of a broken connection, and that this is potentially catastrophic.”

I asked him if he retains any of his youthful hope that humanity can avoid a cataclysm. He replied that he’s become more careful in his use of the word “hope”: “Jesus said, ‘Take no thought for the morrow,’ which I take to mean that if we do the right things today, we’ll have done all we really can for tomorrow. OK. So I hope to do the right things today.”

At the old Ford acreage, he showed me where the tobacco was taken after the harvest. He opened the barn doors onto a cavernous space, where light filtered through the siding boards. Craning my neck, I could imagine how the tobacco sticks, laden with heavy leaves, were once hung on the rafters to dry. It was a perilous undertaking called “housing tobacco”—each man supporting a sheaf of leaves larger than he was, balancing on a beam like a circus performer as he set the stick in place.

Wendell picked up a maul, which Meb had made from a hickory tree. It had a smooth handle and a bulbous head, squared off at the end. “With it,” he told me, “you can deliver a blow of tremendous force to a stake or a splitting wedge.” Thinking about a modern sledgehammer, I asked how the handle was inserted into the head. He put his hand on my shoulder and said, “No, no, honey,” then hastily explained himself: “That’s our way of taking the sting out of it, you see, when we correct someone.” He showed me the swirling grain of the maul’s head, chopped from the roots of a tree, and swung it over his shoulder to demonstrate how it becomes a natural extension of the body.

When I was back home, he sent me a diagram and explained how the strength of the wood came from the tree’s immersion in the soil: “The growth of roots makes the grain gnarly, gnurly, snurly: unsplittable.” After you cut the tree, you square off the root end. Then, above the roots, where the grain isn’t snurly, you saw inward a little at a time, “splitting off long, straight splinters to reduce the log to the diameter of a handle comfortable to hold. And so you’ve made your maul. It is all one piece, impossible for the strongest man (or of course woman) to break.” He scrawled at the bottom of the page, “There is a kind of genius in that maul, that belongs to a placed people: to make of what is at hand a fine, durable tool at the cost only of skill and work.”"]]></description>
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<item rdf:about="https://www.nplusonemag.com/issue-22/essays/we-found-love-in-a-hopeless-place/">
    <title>We Found Love in a Hopeless Place | Issue 22 | n+1</title>
    <dc:date>2022-05-12T15:02:37+00:00</dc:date>
    <link>https://www.nplusonemag.com/issue-22/essays/we-found-love-in-a-hopeless-place/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Affect theorists following Sedgwick are distinguished from many of their feminist and queer forebears because they do not argue that identity or desire has been repressed (a key term in the old theory of agency). Their work approaches the decisions and desires of the apparently obedient victims of domination not through comparison to a presumed true self, but through a much more immediate kind of sympathy, one that need not propose a hidden self in order to acknowledge the humanity of even the most downtrodden. What follows is also a new sensitivity, an openness to surprise, since sympathy may well lead not to a return to the “true self” but to the production of new selves altogether."

...

"Having to spend one’s own inner reserves to restitch the fraying fabric of society is exhausting, and poses all sorts of obstacles to collective organization and self-assertion. After a long day spent caring for others, it’s hard enough to care for a family, let alone comrades. The spread of capital’s reach across all social life has also turned many kinds of human relationships into empty market transactions. Click “Like”; have a good attitude; smile at the customer; establish a real connection with the patient; be an ambassador for the corporate brand. It’s exhausting, how the growing immateriality of the economic system depends ever more on the endless work of self-invention. Then there’s outright oppression. The shattering of political constraints on the market has seriously wounded democracy, replacing it in part with vicious forms of repressive social control that often act through affective mechanisms: Eric Garner was murdered, recall, for reacting with visible negative feeling to police harassment. It is the interaction of these two dynamics — Facebook and Ferguson — that makes affect so central to the neoliberal order. Capital issues two commands at once: Do what you love, and keep your head down.

The enforcement of these simultaneous imperatives — to both actualize and minimize one’s selfhood — depends on a vast, uncoordinated apparatus of powers that regulates contemporary emotional life. Such powers can take the form of institutional authority figures like bosses and police, of course, but also parents, children, friends, and lovers. What’s insidious about a system of affective rule is that it doesn’t need a center of power. It banks on the fact that it’s hard to be defiant when you hear a warning from your parents, feel a chill from your colleagues, or sense sudden distance from your loved ones, who — fearful themselves — are made uneasy by your dissent."

...

"You know the line: “Why do you have to bring race into this?” Comfort and happiness, in this scenario, are the result of aligning properly with the atmosphere you’re in. In other words, they’re the affects of obedience: happiness is the feeling that proper behavior generates. “To be willing to go against a social order, which is protected as a moral order, a happiness order, is to be willing to cause unhappiness, even if unhappiness is not your cause.”"

...

"WHAT BERLANT OBSERVES in her cultural criticism is visible in another strain of social theory. The German economic sociologist Wolfgang Streeck, in Buying Time: The Delayed Crisis of Democratic Capitalism (2014), proposes that the wealthy democracies of Europe and North America have been engaged in a delaying operation since the economic crisis of the 1970s. Again and again, these states have pushed forward in time the reckoning building up inside the capitalist order, manipulating the money supply and relying on asset price bubbles to generate “illusions of growth and prosperity.”

Streeck’s analysis goes like this: As the postwar economic-growth machine sputtered in the 1970s, the legitimacy it had bought for capitalism fell into arrears. Streeck says that from this point, the wealthy capitalist democracies went through three stages of postponement. Each was designed to sustain public legitimacy the easy way, by putting off a resolution of fundamental questions. The first phase came with the great inflation of the 1970s. So long as labor could keep bidding up wages and capital could keep raising prices, both sides could avoid — for a time — the absorption of the underlying losses the economy as a whole had sustained. But this process could go only so far. When the inflationary spiral wore on for a full decade, central banks moved to put it to a halt by hiking interest rates, flatlining economies, and throwing hundreds of thousands of factory workers into unemployment. This initiated the next episode of postponement: the growth of public debt. In the early ’80s, high interest rates multiplied the value of the public debt. Meanwhile, the global 1979–81 recession produced large-scale unemployment, forcing governments to take on deficits to finance the social safety net. To escape the recession, the capitalist democracies borrowed, and cut taxes for the rich to spur growth. The state, in other words, took the legitimacy problem onto its own balance sheet. But ballooning public deficits began to spook markets, triggering the retrenchment of the 1990s. The shredding of the welfare state was, of course, largely presided over by center-left social democrats — Blair, Clinton, Schröder, and their ilk. With financial markets liberalized in the ’80s and ’90s, the state finally offloaded the burden of buying legitimacy onto private creditors. An essentially privatized Keynesianism resulted, in which policy makers encouraged a series of asset-price bubbles — culminating in the housing bubble — in order to maintain overall growth and the consumption levels of individual households. “The securing of a mass base for modern capitalism thus shifted from the sphere of politics to the market, understood as a mechanism for the production of greed and fear,” Streeck writes.

Although Streeck’s argument is as straightforward as that of any other economic historian, we might think of the story he tells, under the sign of affect theory, as a neurotic and incomplete mourning process for the postwar boom — an anguished refusal to say goodbye and move on. Rather than change the organization of our society in response to stagnation and inequality, the wealthy democracies have relied on monetary policy and financialization to delay a reckoning. The consequences are clear in our everyday experience of those markets in which mass participation has been sustained only by the expansion of credit, the debt-financed commodities that we can neither afford nor imagine living without: cars, college, health care, and, above all, houses.

What better represents Berlant’s archaic “good life” fantasy than homeownership? At the core of the 2008 financial crisis we find this contradictory arrangement: American society is unwilling to pay enough to significant numbers of its citizens for them to buy houses, yet also unwilling to live with the idea of itself as anything other than an “ownership society,” as George W. Bush’s 2004 slogan put it. Individuals and households, for their part, cannot bear to break with their aspirations to participate in this version of the good life. The problem, then, is that we are too straight — too bound to failing norms — to attack the forces disfiguring our lives. Desire for the kinds of stability and comfort neoliberalism has dissolved is precisely what makes the neoliberal advance possible."

...

"Elizabeth Freeman comes closer still to synthesizing queer theory with a sense of political-economic agency in her 2010 book Time Binds: Queer Temporalities, Queer Histories. Freeman employs the concept of “chrononormativity,” the way that bare and chaotic human bodies are ordered into directional, choreographed lifetimes. This is done through the chronological signposts of an individual biography: “marriage, accumulation of health and wealth for the future, reproduction, childrearing, and death and its attendant rituals.” To fail to proceed through the proper stages is, in Freeman’s view — an extension of Sedgwick’s reading of Proust — a violation of normativity and thus a kind of queerness. To reject marriage, or the future orientation of parenting, or the time discipline of the work ethic, to pursue self-discovery instead of self-denial, is then to refuse capital and heteronormativity at the same time."

...

"WHAT WOULD HAPPEN if we could take charge of our own affects? It might be possible to send an impulse back in the other direction; perhaps capitalist institutions are vulnerable at the level of affective struggle.

This possibility gets at one of the strangest and most appealing aspects of academic affect theory: its resemblance, at the level of tone and form — direct appeals to the reader, memoir — to self-help. While odd in the pages of an academic press book, these characteristics shouldn’t be all that surprising. For if a downcast affect is a structural component of late capitalism’s triumph, one would expect the most depressive of all to be the most defeated people — those who identify with the left. And what is generally the case for radicals should hold doubly for radical academics, who are disempowered twice over: not only identified with a defeated political movement but relegated to doting over the memory of the left and tinkering endlessly with its shrine. The affect of university life — mournful and defensive — would seem to forbid leaps of radical imagination."

...

"The reparative impulse of affect theory — easily written off as individualist — can in this way give shape to a collective movement. To mount effective challenges the left will have to withstand not only the punishing opposition that descends on any attempt at social transformation but also the more vicious internal mechanism by which power speaks to each of us in our own voice. There may be no authentic self buried deep down, waiting to be discovered, but it might be possible to invent new selves in the crucible of shared struggle. For this, the left may need less of the antinomian radicalism of Foucault and Deleuze, and more of a loving discipline of its own — the kind of social organization that keeps you coming back to the same slammed-shut door, again and again, because you love your comrades more than you’re afraid."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=Y5iris3mXxY">
    <title>Chile: Movements &amp; the Left - Gina Vargas, Sergio Reyes, Pablo Navarrete, &amp; Romina Green Rioja - YouTube</title>
    <dc:date>2022-03-27T03:53:50+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Y5iris3mXxY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Entering the 2000s, Chile’s rulers presented their country as the success story of neoliberalism with even so-called “socialist” leaders assuming management of the capitalist state. By the 2010s, however, waves of student and other popular movements gave the lie to this image. Mobilizing from below, students, pensioners, youth, diverse women’s and indigenous movements reawakened the dream of a Chile beyond neoliberalism, and even occasionally recalled the repressed socialist project of the 1960s and 1970s. In the process left political parties and even the constitutional architecture of the country are being transformed. How do these movements emerge, sustain themselves, relate to each other, engage parties, and imagine the future? We address these questions with 4 activist intellectuals deeply embedded in Chile’s movements and their country’s diasporas.

Gina Vargas – Peruvian feminist thinker, active in Chile during Allende, attended Boric inauguration, election observer 2021 (Lima, Peru)

Pablo Navarrete – Chilean documentarian (London, UK)

Romina Akemi – Historian, agrarian specialist (Los Angeles, US) 

Sergio Reyes: Organizer and musician (Punta Arenas, Chile)"]]></description>
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<item rdf:about="https://www.thenation.com/article/culture/dan-sherrell-warmth-qa/">
    <title>The Trap of Climate Optimism | The Nation</title>
    <dc:date>2021-12-24T15:36:54+00:00</dc:date>
    <link>https://www.thenation.com/article/culture/dan-sherrell-warmth-qa/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["So how do we live? How do we live with ourselves, and what is incumbent on us to do? For me, this book was a way to deepen and expand what organizing means beyond raw leftist materialism or numb scientific empiricism. People aren’t just political actors; we’re not just rational automatons. We need narrative, and we need emotional sustenance, and we need to feel meaning and location in the universe in order to survive. We should be scouring our cultural history and talking with each other, and reading and thinking and processing and emoting, to try to create the cultural and spiritual resources that will see us through the crisis.

That said, I’m wary of the ways that faith doctrines don’t actually map onto the crisis. One of the challenges posed by the climate crisis is that it’s very resistant to narrative. But we love a good narrative! Think about how conspiracy theories work: They give people these sort of lizard brain sublimations of the kinds of non-narrative political and economic precarity that’s always bubbling at the peripheries of their worldviews. Things we can feel, but a narrative can’t encompass. When you’re handed this incredibly sexy and compelling messianic narrative that seems to explain everything very simply, that becomes a seductive alternative to reality.

But messianic narratives dangle the carrot of an ending in front of us, promising some final reckoning. The cookie will crumble, and we’ll finally know how it all turned out. But with the climate crisis, that’s a red herring. This thing will never end. We have to keep living with it, and through it, for the rest of our lives and probably for many centuries to come. I’m interested in how we do that."

...

"But apocalypse narratives tend to force people into one of two directions, both of them bad. On the one hand, there’s the fatalism of “Well, we’re doomed, so why bother?” And I struggle with that myself sometimes! But there’s also complacency, where we’ve seen the end of the world so many times on TV that we look out our window, and it doesn’t really look like that. The world appears mundane and normal. So that leads us to assume that we’ll just jump into action when the time comes. But the time is now!

Neither of those things is what we need, politically. What we need is something that balances patience with urgency. What we need is to feel real possibility without being blinded by facile optimism or crushing despair."

...

"The other reason that I called it “the problem” is that in some ways the materiality of the climate crisis—the accumulation of CO2 molecules in the atmosphere—is more of a symptom, an emergent property of a deeper problem. We’ve created a civilization that, to its own severe detriment, has devalued and withdrawn attention from certain kinds of people and from large swaths of the natural world. We’ve blinded ourselves—or capitalism has blinded us—to how critical to our survival it is to pay attention to those things, and care for them."

...

"In most investment models, there’s something called the “discount rate,” which is when investment calculations presume that future generations are going to be smarter and more technologically advanced than us. So that means that a problem of a certain scale in this generation is going to weigh proportionately less on future generations. As a form of can-kicking, neoliberal magical thinking, this allows us to say that a small benefit to our generation is worth potentially massive costs to future generations. In that way, we convince ourselves that it won’t be such a big cost. But it devalues future generations in a way that makes no sense, if you believe—as most major religions do—that every human life is equally inherently valuable.

Or think about how the fossil fuel industry fuels a certain kind of lifestyle, but only for a certain portion of the globe. That’s a massive wedge driven between the rich and poor people on this planet. You can see it at the extraction sites—the immense harm to the environment, from the Amazon to the Bight of Biafra to West Virginia—and in the way the global climate crisis will, first and foremost, impact people who have been made invisible or otherwise devalued politically. Chevron and Exxon have been given free rein to just bulldoze their rights and economies and livelihoods completely.

We’ve also radically devalued those species that we don’t rely on for protein. The ratio between the living biomass represented by cows and chickens and literally every other species is a frightening statistic.

I could go on. But we have this myopic worldview that has tried to squeeze the world through the tiny little bottleneck of monetization. And as it turns out, that works incredibly poorly. Certain Indigenous civilizations have sustained themselves for tens of thousands of years, but after only a few hundred years, the civilization created by the Industrial Revolution is collapsing in on itself. We have the wrong model.

I was very averse to landing on a “take” in this book, but if I were to extract one now, it would be that what the climate crisis requires of us—morally, but also for survival—is to massively expand the bounds of our attention and our love. This isn’t a woo-woo thing; it’s the deepest pragmatism. We have an ecological gun to our head. If we’re not able to pay attention, as a polity, to those people who have been made invisible, and to the many species that have been made invisible—let alone the inorganic circuitry that runs our environment, like the seasons, the oceans, and even things like rates of sedimentation—if we’re not able to encompass all of that in the sphere of what we really do care about and treat it all not as externalities to be sacrificed or saved, but as indivisible and constituent parts of what we are, then we’re going to go down in flames.

The climate crisis presents us with a spiritual and intellectual crucible. We can choose to move through that and come out with a radically rebuilt world, or we can choose to cling to the world that got us into this mess in the first place and just go down with the ship. And it seems like much of the conservative right wants to do exactly that, or can’t imagine doing anything but that."

...

"Optimism is the feeling that things are going to work out in the end, and I don’t have that feeling—at all. I think we have to be real with ourselves about the possibility that political systems could fail to rise to the occasion and climatic feedback loops could start to set in, and the 21st century could become very, very scary.

But hope, for me, is equivalent to indeterminacy or anti-fatalism. What I outlined above is one potential pathway, but we really don’t know how this thing is going to go. There are a range of possible outcomes between 1.5 degrees Celsius of warming and 4 or 5 degrees, and the difference between those two worlds is night and day. But we do still have the ability to shape where the dial lands between those two poles. That is hope: the ongoing feeling that the future is not predetermined and that we can help shape it. There’s a truism in the climate movement that says hope is a discipline, and you have to actively cultivate it. Hope isn’t “Liquid hydrogen will come in and save us all.” Hope is knowing that every increment we move the thermometer in one direction or the other saves or consigns millions of people to life or death. I can’t imagine higher stakes than that. And I can’t imagine anything that would invest a human life with more meaning than that struggle."

...

"In part, I did write this book because the window in which I could call myself a youth activist was closing. I needed some new story that would carry me into the second phase of my life. Nobody invokes “the middle-age climate activist”; it’s only “the youth climate movement.” The climate movement of my dreams would support people moving through each stage of their life. There would be infrastructure to organize parents around this, infrastructure to organize empty nesters and retirees, each as meaningful and vivid as what it means to be a high schooler in Sunrise right now. The idea that only the youth have the energy and the idealism to take this thing on, while the rest of us fade into the background as we age—that’s just not a good model for intergenerational solidarity, for movement sustainability, or for movement power. But the same stories that sustained me in my teens and 20s—and I just recently turned 30—are not going to sustain me as I consider having children, starting a family. And it’s going to be a long, messy century of two steps forward, one step back. There’s not going to be a point at which we can demobilize."]]></description>
<dc:subject>dansherrell aaronbady 2021 climate climatechange optimism hope society politics policy economics multispecies morethanhuman inequality capitalism future present survival activism organizing sunsrisemovement gretathunberg youth andreasmalm ethics morality justicedemocrats us democrats extreamweather weather globalwarming environment race collapse faith belief religion judaism uncertainty urgency fatalism patience despair anxiety pragmatism spirituality worldview climatecrisis crisis neoliberalism discountrate externalities fossilfuels extractivism extraction meat civilization conservatism solidarity agesegregation generations sustainability power</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=D16xz_tXWC4">
    <title>Goodbye Internet: Infinite Detail - YouTube</title>
    <dc:date>2021-11-25T19:55:06+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=D16xz_tXWC4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Tim Maughan’s (UK/CA) science fiction novel Infinite Detail (2019) tells the story of a near future Bristol where activists and artists have set up their own alternative digital network in the area of Stokes Croft, cutting off all connections to Big Tech. But when an anonymous group of hackers pulls out the plug of the internet worldwide, chaos ensues. In Infinite Detail, Tim Maughan outlines a possible future when the internet stops working and the impact it has on our hypernetworked world.  

During this event, the author will get into conversation with artist and researcher Ingrid Burrington (US). Ingrid Burrington’s work focuses on mapping, documenting and identifying digital networks while pointing out hidden elements of the internet. By researching the geographical context and material reality of the network she wants to unravel this system as well as underlying power structures. In 2016 she published Networks of New York, exploring the question of what the internet actually looks like.  

Together they will discuss science fiction, hidden digital infrastructures and the impact of unmeasurable late capitalist systems."]]></description>
<dc:subject>timmaughan ingridburrington liekewouters 2021 infinitedetail internet complexity infrastructure meshnetworks systems sciencefiction scifi economics capitalism capital systemsthinking colonialism expectations entitlement jgballard williamgibson davidgraeber brucesterling democracy anarchism anarchy mutualaid climatechange future nearfuture present adjacentfuture parallelfuture fiction exploitation optimism pessimism utopia dystopia superflux anabjain cyberpunk snowcrash neuromancer nealstephenson play networkedculture prediction online love grief neoliberalism brendanbyrne howwewrite writing howwethink alternatehistory inevitability malleability history change speculativefiction speculativedesign supplychains bleakness globalization precarity resilience astrataylor activism art organizing politicalchange culture smartphones corydoctorow davidbyrne narrative ursulaleguin hope hopefulness technology bigtech metaverse ursulakleguin</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:7aa98f73056b/</dc:identifier>
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