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

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

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

Sources:

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

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

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

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

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

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

Donna Haraway, “A Cyborg Manifesto,” (1985)
https://warwick.ac.uk/fac/arts/english/currentstudents/undergraduates/modules/fictionnownarrativemediaandtheoryinthe21stcentury/manifestly_haraway_----_a_cyborg_manifesto_science_technology_and_socialist-feminism_in_the_....pdf "]]></description>
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    <title>The Skill of Hospitality - Breaking Ground</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ivan Illich on technology and the human future."]]></description>
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    <title>Friendship Suffices: In Memory of David Cayley</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["I was saddened by the news that David Cayley had passed away earlier this month on June 10th. He was 81 years old and died in the company of his family and friends.

Cayley was an accomplished journalist and documentarian. For over thirty years, he found a home at the Canadian Broadcasting Corporation (CBC), where he produced CBC Radio’s Ideas series. During this run, his programs explored the work of Charles Taylor, Simone Weil, Richard Sennet, George Grant, and René Girard among many others. Happily, Cayley created a personal website, where he made an archive of these shows available. There is an education to be had in this archive for those with the time to listen.

But it is likely that Cayley will be chiefly remembered as the great advocate and interpreter of the work of his friend, Ivan Illich. Those of you who have been reading the Convivial Society for some time will know that the name of this newsletter is taken from Illich’s work and that my own thinking and writing has been indelibly shaped by my reading of Illich. So, like many others who have sought to learn from Illich, I am, and will remain, in Cayley’s debt.1

At the height of the pandemic and early in the life of this newsletter, I invited subscribers to read and discuss some of Ivan Illich’s work together. Around the same time, I also took the then-novel prevalence of videoconferencing as an opportunity to interview some of Illich’s friends and coconspirators—a kind of amateur oral history project. Cayley was among those who agreed to indugle me. You listen to our conversation here: “Remembering Illich: A Conversation with David Cayley.” [https://theconvivialsociety.substack.com/p/remembering-illich-a-conversation-154 ]

As you’ll hear for yourself if you do take a few moments to listen, David was extraordinarily generous, humble, and, near the end of our time, vulnerable in a way that I found deeply moving. That was the first and last time that we talked. I regret that we never had occasion to meet in person, but I will remember our conversation with fondness.

When I shared on Notes about his passing, readers commented with personal anecdotes that testified to Cayley’s hospitality and generosity of spirit. He opened his home and himself to those who came unbidden to his door and to his inbox. Given my own experience, this was hardly surprising. And as I reflected on David’s kindness, I recalled as well the charity and hospitality of every one of Illich’s friends that I had the temerity to contact with the request that they share with me, a stranger to them, the memory of their friend. They all did so with warmth and grace: Carl Mitcham, Gov. Jerry Brown, and Gustavo Esteva. To these I can add Madhu Prakash, Dana Stuchul, Dan Grego, Bill Arney, and Sajay Samuel, whose support and encouragement I’ve deeply valued.

It is said that the legacy of a teacher is often undone by their disciples. It is rather the case, at least in my experience, that Illich’s legacy is enhanced and sweetened by his friends. His insistence on the demanding but indispensable character of hospitality and friendship have been beautifully embodied by those among his friends whom I have had the pleasure of knowing.

“I do think that if I had to choose one word to which hope can be tied,” Illich once said, “it is hospitality.” In the same context, he also claimed that “if there is something like a political life to be, to remain for us, in this world of technology, then it begins with friendship.” “Therefore my task,” he explained, “is to cultivate disciplined, self-denying, careful, tasteful friendships. Mutual friendships always. I and you, and I hope a third one, out of which perhaps community can grow. Because perhaps here we can find what the good is.”

Illich said this in the mid-1990s. It is, in my view, all the more true today. And the remarkable thing about this is how little, from a certain perspective, it requires: “Hospitality requires a table around which you can sit and if people get tired they can sleep.”

Earlier this year, I closed a couple of my talks on AI in an unusual way: by citing a letter written in the 12th century by a German monk. I came across this letter in a footnote in my favorite of Illich’s books, In the Vineyard of the Text. The letter was from Hugh of St. Victor, a theologian whose work Illich highly esteemed. In this letter, Hugh is writing to another monk, who had hosted Hugh during his travels. In it he reflects on charity (or love), hospitality, and friendship.

<blockquote>“To my dear brother Randolph from Hugh, a sinner. Charity never ends. When I first heard this, I knew it was true. But now, dearest brother, I have the personal experience of fully knowing that charity never ends. For I was a foreigner and met you in a strange land. But the land was not really strange for I found friends there. I don’t know whether I first made a friend or was made one. But I found charity there and I loved it; and could not tire of it, for it was sweet to me, and I filled my heart with it, and was sad that my heart could hold so little. I could not take in all there was—but I took as much as I could, and weighed down with this precious gift, I did not feel any burden, because my full heart sustained me. And now having made a long journey, I find my heart still warmed, and none of the gift has been lost: for charity never ends.”</blockquote>

I shared this letter in my talks, and I share it with you now, because it attests, in its eloquence, simplicity, and historical particularity, to the power of hospitality and the grace of friendship. May we likewise find such friendship on our way.

May we also discover, as Illich once put it, that “friendship suffices,” and thus strive to remove “by little acts of foolish renunciation” all obstacles to its cultivation.

***

If you are searching for writers who put this vision into practice and have an abundance of wisdom to offer, I commend Dougald Hine, Elizabeth Oldfield, and Sam Pressler to you. For more on Illich and the skill of hospitality, you can read this essay [https://breakingground.us/ivan-illich-technology-skill-of-hospitality/ ] I wrote in 2020.

—————

1 For CBC Radio’s Ideas, Cayley conducted two lengthy interviews with Illich. These programs in turn became two books, Ivan Illich in Conversation and Rivers North of the Future. Interestingly, I find the former of these to be perhaps the most accessible entry point into Illich’s thinking, while the latter might be his most demanding work. (Incidentally, and of interest to perhaps only a few of you, Rivers North was brought to print at the urging of the philosopher Charles Taylor.) In 2021, Cayley also published what will almost certainly be the definitive work on Illich for many years to come: Ivan Illich: An Intellectual Journey."]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["In an era where institutional gravity favours the speed of "solutions" and the clarity of measurable outcomes, what does it mean to simply hold space for the unresolved? This essay marks a year of collaboration with the Nieuwe Instituut, reflecting on a decade of its Research Fellowship Programme — supporting the work of dozens of scholars and practitioners. Following contributions from former fellows, in this essay Delany Boutkan and Federica Notari advocate for a shift from the institution as a concrete host to a porous body."]]></description>
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https://www.frontporchrepublic.com/2026/03/meatpackers-barnes-noble-and-wittgenstein/

"Ryan Wilson considers how poets might teach us the gratitude and hospitality proper to creatures: “Creation cries out with myriad tongues for us to pay attention, to behold its splendor and the majesty of its Maker. And we do not. We refuse the gift; we wave away the bounty like Herods of cynicism. ‘What is all the world to us?’, we sneer. In this, we fail at what the Greeks called xenia, meaning ‘hospitality,’ that hospitality between guest and host that is the fundament of all civilization. The exchange of gifts is a customary rite of hospitality. But for the inexhaustible gift of Creation’s Beauty we repay nothing, too lordly even to deign to pay attention.”"]]]></description>
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    <title>Quest #20: Illuminating Ivan Illich, with Dougald Hine and Sajay Samuel - YouTube</title>
    <dc:date>2026-03-15T03:22:21+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=c9mlNt_8ocA</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Welcome to 3 Brothers Quest #20!

QUEST GUESTS 

Meet Sajay Samuel and Dougald Hine, who have spent their professional lives (among many other projects) illuminating the work of Ivan Illich. Austrian Catholic priest, author, philosopher, teacher, and social critic, Illich described himself as an “errant pilgrim,” and advocated for a radical reconceptualization of civilization in an age of dehumanization brought on by modern systems, suggesting a return to small scale values – tools, friendship, family, community, and the uniqueness of each human as an embodied being. Our three-way conversation explores Illich’s legacy, and considers Illich’s approach as a teacher, his emphasis on tools over systems, his critique of Christianity as a devout Christian, and his call for genuine friendship in an impersonal age dominated by Rules and Systems. Afterwards, join the Baldwin brothers – Ian, Michael, and Philip – for their fraternal reflections on this 3 Brothers Quest episode.

QUEST MAP

Widely considered one of the 20th century's most vital yet underappreciated philosophers, Ivan Illich’s legacy can be found in his wide-ranging critiques of modern institutions, including institutionalized “health care,” “public schools,” and organized religion. Illich called for dismantling pervasive and impersonal institutional bureaucracies in favor of a more decentralized, small scale, human-centered existence, and promoted what he called “conviviality” – tools for self-reliance, community, and friendship – as well as playfully advocating for “sober drunkenness” and a radical reorientation towards living as unique and sovereign embodied beings, rather than rule-bound subjects of impersonal systems. 

QUEST COMMUNITY 
Join 3 Brothers Quest on all major podcast platforms, follow 3BQ on our Facebook and Instagram channels, visit our www.3brothersquest.net web site, and subscribe to our 3BQ Substack to support our work: @3BrothersQuest."]]></description>
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<item rdf:about="https://connectivetissue.substack.com/p/achieving-independence-for-the-sake">
    <title>Achieving independence for the sake of mutual interdependence</title>
    <dc:date>2026-02-16T01:37:22+00:00</dc:date>
    <link>https://connectivetissue.substack.com/p/achieving-independence-for-the-sake</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A Q&A with L.M. Sacasas, author of "The Convivial Society" newsletter"]]></description>
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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>
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<item rdf:about="https://www.frontporchrepublic.com/2026/01/in-praise-of-bibliographies/">
    <title>In Praise of Bibliographies, by Christine Norvell (2026) - Front Porch Republic</title>
    <dc:date>2026-01-15T20:47:16+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/01/in-praise-of-bibliographies/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Accessible and hospitable."

...

"Whenever I’ve taught research methods to middle school and high school students, I’ve often claimed a magic resource exists for the object of their research. Sometimes, just sometimes, a scholar, author, or historian is so fluent in their topic that they clearly credit numerous others in a single text. And that book is magic in its ability to point to ideas, connections, subtopics, and other books and journals. I attempt to inspire my students to read bibliographies and endnotes with that in mind, to think of it like an investigation. Some do find a magic resource, but only a few experience the thrill of the hunt and the sigh of relief that help has been found.

Sometimes you find that magic book in a bibliography; sometimes it’s hiding in an old-school footnote, “See Charles Augustus Milverton for further thoughts on acquiring the personal correspondence of others (Blackmailing for Everyone, 1880).” I look it up, and there it is. Milverton has already done a chunk of research and written on the very thing I need! I order the book immediately. If only it were always this easy.

I found this to be true years ago in my own research stacks when I was reading lots of Willa Cather’s short and long fiction. The fiction I could find easily, but I also had to know what other scholars had already said. I wouldn’t want my research interest (or thesis!) to duplicate another’s. In my early Cather research, I was borrowing books from within the local library system and through interlibrary loans. Some books were helpful. Many were not. It’s the age-old riddle of research work, much like perusing a flea market looking for a valuable antique. I had to determine what was valuable to me. That Cather culling helped me know what to invest in and literally purchase for my own library.

I distinctly remember Sharon O’Brien’s Willa Cather: The Emerging Voice (Oxford University Press, 1987). O’Brien wove biography and literary analysis together, which was easy to see at the end of each chapter in her extensive footnotes. That, along with a thorough subject index, made it a handy resource.

Predating O’Brien’s work, though, was James Woodress’s Willa Cather: Her Life and Art (University of Nebraska Press, 1970). His “Bibliography and Notes” section was and is a wonder! Woodress introduced it “as a convenience for the reader,” and it was—a convenience store gas station with everything you could want. Woodress first listed Cather’s works in order, a perfectly normal and expected aid, but then he detailed all the books written about her before his book was published in 1970, all before the Wiki lists of the internet existed. Chapter by chapter, Woodress proceeded to explain where he found his information and where he made his connections. He credited all of those in the Cather community who had gone before him and made it incredibly easy to find needed resources. It was much more than an annotated bibliography.

Here’s an example. Chapter 4 is titled “Literary Debut,” and Woodress’s bibliographic notes begin by mentioning where the Nebraska State Journal letters were reprinted in Europe and in The World and the Parish. He kindly says fellow scholar Brown needs to update his notes about this fact. Then Woodress lists two articles from 1903 and 1958 before describing where Cather’s original version of the poem “Prairie Dawn” was published before she made “substantive changes.” For anyone trying to chase connections between her letters and publications or researching the fine points of a given year, Woodress is like a brilliant investigator, generously sharing his notes for every chapter

For decades, many books across subjects have included a “Further Reading” section, perhaps providing a statement or brief paragraph for certain resources. It’s not a new practice, but it’s hardly standard. I have hope that that is changing. In “Bibliographies for the People: How Trade Books Can Effectively Communicate Our Expertise,” Rhiannon Garth Jones and Matthew Gabriele offer a newer idea, an extension of traditional annotation. Jones and Gabriele describe how they came to write their bibliographies, hospitably catering to both the academic and the public reader, to those who had asked them as historians, Where do I start to learn about . . .?

By way of example, Gabriele describes how he and his co-author in The Bright Ages: A New History of Medieval Europe (Harper, 2021) created their “Further Reading” section. Like Woodress, they proceed with a chapter-by-chapter approach, introducing readers to “general overviews, cutting-edge scholarship on specific topics, and, perhaps most important, primary sources in translation.” It’s a passion project. They share their expertise while acknowledging the scholars before them. They call it a discursive bibliography, “an invitation to the reader to explore the past with us as historians.”

Jones also includes a traditional bibliography in her All Roads Lead to Rome: Why We Think of the Roman Empire Daily, but in addition to these chapter-by-chapter notes, she chose to include a separate section with citations for publicly accessible resources like podcasts, public essays and blogs, open-access translations of primary sources, and trade books or books available for free online. Jones calls it citation ethics, properly acknowledging fellow scholars but also making a way for interested readers. Accessibility and hospitality are intentional.

I think authors should revel in their investigative work and model all the good research methods for our students. What if bibliographies were not required afterthoughts of citation ethics but instead showcases? I’ve only mentioned a few creative forms of bibliographies, endnotes, and “Further Reading” sections. There are so many in publication already, and there should be many more in the future. As I finished my “discursive” bibliography for a completed manuscript, I’m happy to acknowledge that I found three magic resources, books that meant everything to me in my meandering research, authors that freely shared their knowledge and passion, allowing me to connect parts of my life and new ideas to those of the past. I hope to do the same."]]></description>
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    <title>The Walking Assembly 2026 – walk · listen · create</title>
    <dc:date>2026-01-15T20:41:23+00:00</dc:date>
    <link>https://walklistencreate.org/2026/01/15/the-walking-assembly-2026/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Dynamic Knowledge: moving together in practice. How to learn without teaching
9–13 May 2026 · Salt → Albanyà → Muga River (Girona, Catalonia, Spain)

The Walking Assembly 2026 is a nomadic, field-based gathering for artists, researchers, educators, and collectives interested in walking as a form of knowledge-making, relational practice, and ecological inquiry. Building on the Walking Arts and Relational Geographies encounters held in Catalonia in 2022 and 2024, the 2026 edition marks a decisive shift: from conference to assembly, from encounter to movement.

Rather than relying on conventional academic formats, The Walking Assembly proposes an experimental model in which knowledge emerges through shared walking, presence, and collective experience. Learning is understood not as something transmitted or taught, but as something that arises through movement, attention, and being together in place.

Organised by Nau Côclea with an international curatorial team, The Walking Assembly 2026 takes place within the framework of the HO1 POCTEFA cross-border project (Spain–France).
Concept & Theme

Dynamic Knowledge: moving together in practice. How to learn without teaching

The Assembly starts from the recognition that certain forms of knowledge are embodied, relational, ecological, and situated—and cannot be fully grasped through disciplinary research or formal instruction alone. Walking is proposed as:

- a mode of knowing grounded in movement, care, and attention
- a commons based on hospitality, reciprocity, and co-creation
- a way to explore relationships between human and more-than-human worlds

Water, and specifically the Muga River, serves as both guiding metaphor and material presence throughout the Assembly, foregrounding flow, transformation, accumulation, erosion, and return as pedagogical forces.
Structure

Part 1 – Confluence in Salt (Saturday, 9 May 2026)
A one-day open Confluence hosted in Salt (near Girona), bringing together up to 120 participants. Moving beyond traditional conference formats, participants share materials in advance and engage on site through conversations, walks, workshops, and collective sessions. Highlights include a public conversation with Tim Ingold, and an introduction to the walking expedition and thematic walkshops. As part of the parallel programme, expedition participants will take part in an experiential walk in the Urban Gardens of Salt with the Milfulles Association, while non-expedition participants are invited to a counter-mapping workshop led by Luce Choules.

Part 2 – Walking Expedition along the Muga River (10–13 May 2026)
A four-day, three-night nomadic walking expedition based in Albanyà, limited to 30 selected participants. Working in small groups, participants engage in sustained dialogue with the river and its landscapes through themed walkshops, including:

- The river that sees us – Clara Garí and Marc Caellas
- Walking, Writing, and the Commons of Attention – Geert Vermeire
- Personal and Other Pilgrimages – Claudia Zeiske
- Walking on Water – Pau Cata

Evenings are dedicated to collective reflection and sharing. A live photographic fieldwork process, coordinated by Luce Choules, will form an evolving expedition archive."]]></description>
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    <title>The Truth About Iran’s Nuclear Program – It’s Not What You Think. - YouTube</title>
    <dc:date>2025-05-18T00:39:30+00:00</dc:date>
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<item rdf:about="https://www.youtube.com/watch?v=fsXD5h88_xo">
    <title>The Anarchist Imaginary: Nicolas de Warren on Glissant, Levinas, and a New Radical Ethics - YouTube</title>
    <dc:date>2025-03-25T18:54:09+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=fsXD5h88_xo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We are joined by philosopher Nicolas de Warren to explore his concept of the anarchist imaginary, drawn from his essay "Anarchism, the Shock from Elsewhere: Glissant and Levinas". Together, we unpack how anarchism operates not merely as a political program, but as an ethical and temporal force—a heterotopia that resists monolingualism, sovereign authority, and the foreclosure of otherness. Nicholas discusses the right to opacity, indirect reciprocity, and an anarchist ethics of reading that dismantles institutional power while cultivating new forms of literacy and solidarity. Drawing on the work of Glissant, Levinas, Derrida, and others, this conversation maps a terrain where impossibility becomes the site of political and philosophical renewal. We also reflect on the prospects for anarchist institutions, public pedagogy, and the future of thought in an age of digital unthinking."]]></description>
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<item rdf:about="https://www.ibby.org/index.php?id=900">
    <title>Reading in Crisis Areas, by Michèle Petit</title>
    <dc:date>2024-06-20T21:07:39+00:00</dc:date>
    <link>https://www.ibby.org/index.php?id=900</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["God morgen, good morning, buenos dias, kαλημέρα σας !

I would like to thank Vagn Plenge and the organizers of this meeting for inviting me to be with you today. I am also grateful to Nathalie Beau and Jacqueline Kergueno, from IBBY-France, and to Mireille Vachaumard who translated the text of this talk. For a long time, I wondered whether I should give it in English or in Spanish as a tribute to the people in Latin America whose stories enabled me to study the topic which I will speak about. But English being our lingua franca, I decided to use it even though I don't feel as comfortable with it as with Latin languages. Please excuse me if I happen to stumble along the way…

Looking back through history, we notice that reading has helped resist adversity, even in the most horrible circumstances. Let's think of the part that reading or literary memories played for so many deportees. However, most of these people had already been immersed in written culture from an early age.

Today, programs in which reading plays a key role are implemented in various parts of the world that have to face up to countless adversities, and some of them were initiated or supported by IBBY. It was in Latin America that I discovered amazing literary experiments shared and developed in areas struck by armed conflicts or violence, economic crises, more or less forced population displacements or great poverty. These experiments are conducted by teachers, librarians, people promoting reading or psychologists, and are proposed to young ex-guerilla and paramilitary fighters, refugees, drug addicts who live on the streets, detained teenagers, abused children etc. In brief, to children, teenagers or adults coming from poor, marginalized backgrounds with dominated cultures and who grew up far away from books.

Most of the time, such experiments remain ignored or unknown in Europe. But they are likewise unknown even a few kilometers away from where they are conducted. This is why I tried to study about fifteen of them in Argentina, Colombia, Brazil and Mexico: ”best practices”, as they say today, and those who initiate these programs are very talented.

I listened to them, visited some of the places they run, read texts they wrote, and examined documents in which they had recorded their observations. As a counterpoint, I gathered data on a number of other experiments and accounts within different cultural environments.

Most of the people I met claim they do not use ”bibliotherapy”, a concept that is rarely used in Latin countries. Although they know that their activity has healing effects, they seek to achieve something that goes beyond care, something related to culture, education and, in some respects, politics. For them, access to written culture, knowledge, information too often turns out to be a spurned right. So does the appropriation of literature. In many respects, they consider it desirable to have access to literature as it would enable people to use a language in a more skillful way, develop a more subtle, critical intelligence and permit them to explore human experience and give it a meaning and a poetic value.

The art of mediation …

The mechanism lying at the heart of the mediators’ action is apparently very simple: written material is proposed to those who are usually deprived of it, and someone reads aloud to them. Then stories, discussions or silence crop up among the participants. Obviously, there are countless variations. Some of the mediators dedicate the whole length of their meetings to reading and oral exchanges deriving from them, while others mix reading with writing. Others alternate or combine reading, writing and other practices such as visiting museums, theatre, music, dance, making graphic or audiovisual works, etc.

However, apart from their distinctive features, several common characteristics are to be found in a number of these experiments that reveal the real art of reading, but first and foremost the art of welcome and hospitality. Indeed, mediators are highly accessible and confident in everyone’s capabilities and creativity. In these meeting places, each person’s rhythm, culture or background is respected and everyone is considered as a person worthy of being listened to in a specific way. Children's and teenagers' statements are received as something valuable in contrast to many ordinary schools, where teachers often tend to identify what is wrong in the pupils' oral or written production. These young people are often asked to become book facilitators themselves, and are trained as such.

The art of mediation is also the quality of being present, the ability to be there with one's body and energy. Mediators prefer to resort to oral expression, to the voice which enlivens the texts, and to the look which goes from one participant to the other. They combine literary knowledge with intuition, flexibility, particularly when they have to select the proposed works. But I shall come back to that later on.

The art of mediation is also the ability to question oneself: people involved in these programs thought out their own routes and their relationship with books. During the sessions, they watch what is going on in a subtle way and elaborate their reflection through writing or by comparing their work with others who practice the same art. 
 
Lastly, the art of mediation is the ability to move heaven and earth in order to obtain grants to pursue the programs and fight endlessly, without losing heart, despite the hazards due to political changes, possible whims of regulatory authorities, etc.

When mechanisms similar to those I mentioned earlier occur on an ongoing basis, children, teenagers – and adults too – manage to seize some fragments of the works that have been read to help them construct or reconstruct themselves, even though they grew up far away from books.

... and the art of reading

Reading involves a specific appropriation, otherwise books go unheeded, even though we learn how to decipher them. Now, such a talent is characteristic of readers: texts do not construct readers, but readers construct something by appropriating stories and words that they read or heard and by transforming them.

If children are lucky enough to have access to books at an early age, they try to question them and steal what they consider to be secretly related to their own questions and what will provide them with a personal version of their intimate dramas. And the way they achieve this is often disconcerting.

For instance, I remember this little boy who, after hearing an extract of The Odyssey when Ulysses spends years with the nymph Calypso, noticed that his father, like Ulysses, had abandoned his mother to go and live with another woman. At this point, the children started a spontaneous discussion and went through the different family forms in which they could grow up: recomposed, polygamous, one-parent, homoparental etc. What about this adopted little girl who, day after day, was asking to be read about Tarzan. Especially when baby Tarzan finds himself in the arms of Kala, the female gorilla. The characters and sceneries described in Tarzan's adventures, mixed with those she had borrowed from other albums, could be found in the games she invented and in which she staged her own story in an active, creative way.

Children write their stories between the lines they have read, just like us. By filling their games and thoughts with stories, pictures and sentences, they build a shelter where they will not depend on anyone. Hence, reading boils down to constructing a space for oneself, provided this can be done without too much fear or too many constraints. Take Christine, whose life was punctuated by exile periods from an early age: ”Reading is my country. I do not miss anything when I read. Time disappears. And I do not depend on anyone.”

Or Martin: ”My family was torn away from their homeland and moved to many different places. At least, books and serials made me feel at home.”

Books are so many borrowed homes and a means to re-create one's lost land. This is why they are so precious during exile periods and for those whose living environment was destroyed or altered, as in Colombia. In Medellin's suburbs, librarians developed a program entitled ”Shelter of tales” when part of the population was chased away following fighting by armed groups. Consuelo Marín recalls one morning as she was reading aloud in a high school in which the population had taken refuge and young listeners had insisted on hearing the end of the story while shots were coming closer: ”Those children who spent their nights crying in the high school hallways, fearing the dark, did not want to miss the end of the tale, like a second skin, the skin of the soul that cannot be removed .”

A book is a kind of shelter that we can take with us, in which we can hear the distant echo of the voice that soothed us and the body in which we stayed. Such a space, though intimate and secret, has many links leading to many others: the author, those who read or will read the book, those who produced or submitted it and the characters that are to be found through the pages. At this point, we are very close to what psychoanalysts have been calling, since Winnicott, the ”transitional space” , a playing area which opens up between the infant and the mother – provided the child feels confident – in which he can start to liberate himself and construct himself as a subject. From the very first years through to advanced age, such a space is crucial as it helps live in a somewhat creative way and in relatively good psychic health. Especially in crisis situations, when life has been punctuated by break-ups, abandonments, separations or exile periods.

Books are a means to make room for a new or renewed margin of freedom and suggest another possible future. As Rosalie says, “Books made me happy and allowed me to discover another distant world where I could live. If it were not for the library, I would have gone mad, what with my father who kept shouting and making my mother suffer. The library allowed me to breathe. It saved my life.”

The space to which reading introduces us is regulated by a specific time-period when daily activities are interrupted and daydreaming is given free rein. For thinking and creativity cannot exist without daydreaming.

When reading or listening to a story, a child discovers another language that differs from that used for designating living beings and things; i.e. the story language where contingent events take a meaning inside a narrative with a beginning, a development and an end. It is as if the chaos of the inner world could take shape through the book's secret order. Let’s remember that what human beings fear the most is to be nothing but chaos, a divided body, a discontinued series of fragments; to lose the feeling of continuity, of unity, which is not given at birth but has to be achieved through a very complicated process that consists in linking together different life events as and when they arise. Each encountered book comes to the rescue of children or teenagers who endeavour to establish a link between their life events held together not only by a story, but also by the page format and the book as an object, made of bound pages.

Whilst the need for stories may be at the heart of our human specificity, it becomes particularly intense in times of crisis, when the feeling of continuity is given a rough time. Vladimir Propp said that stories represented an attempt to face up to unexpected or unfortunate events. As for Pascal Quignard: “Our species is enslaved by stories. […] The need for stories is particularly intense at certain times during individual or collective lives, e.g. during a depression or a crisis. This is when stories provide an almost unique remedy.”

However old we are, the stories that we listened to, read in the secret of our loneliness, or even glanced through, help put some unspoken parts of ourselves into words, shape them in a symbolic way that can be shared, and transform them. They revive each person’s narrative, sustain the development of stories about their own lives which always need to be reconstructed. The people I met in Colombia, Argentina and Brazil make the same comment: reading prompts children, teenagers, or the elderly to talk. There may be moments of silence, but this is when everybody is deeply absorbed in their thoughts and inner stories.

Thus, reading is useful also for developing links between the people who – as they feel emotions when being read a text together and exchanging words and stories – become closer to each other. Women who were entirely taken up by their struggle for survival and who were no longer capable of telling their babies nursery rhymes, nor singing songs to them, rediscover how to use words in a free, poetic way. Sometimes, they remember legends or forgotten songs from their childhood, and the emotional and symbolic exchanges with their babies get more intense. In a broader sense, shared reading turns out to be a useful structure for facilitating the free circulation of ideas inside a group. Beyond friendship, those who take part in readers’ circles say they learn tolerance and democracy. They find new ways of living together, where everyone has a say in the matter while being respected.

What to read?

These are some of the ways reading can help individuals reconstruct themselves, whatever their social or cultural background. There are other ways that I won't be able to mention as Vagn would like me to focus on the following question: what sort of texts can give people strength, help them get on with their lives, think of a way to position themselves in the world? The answer is obviously complex. Readers are so different and the unexpected so present that what makes someone happy might be boring or worrying for someone else. What readers choose to read is often very surprising, whether they are trying to find words that will reveal themselves, give a meaning to their life or recharge their heart.

What's even more amazing is that human beings use all means available to find words, stories and metaphors. So much so that we could wonder, in the first place, whether all kinds of material could not be suitable to this purpose.

Here are a few examples. As a child, Edward Said kept reading three ill-printed pages about a fakir girl doing feats of strength in a circus… For him, this was a way to “come out of the many cages” in which he felt like a prisoner and to create a space to face up to the environment . One of my colleagues who was assigned domestic chores from her childhood managed to find such a space as she looked greedily at the newspaper pages receiving the vegetable peelings. When he was ten years old, Volodia Tchistokletov found peace between two bombings through animal pictures: “It’s a big book with beautiful pictures... I spent the night reading it and I couldn’t stop... I remember that I didn’t borrow war stories: I didn't want to read them anymore. Animals and birds were something different .” Sacha Kavrous says that the first book he found after the war was a collection of arithmetic problems: “I was reading those problems the way I would have read poems...”

Every single genre has been of help to someone one day, from dictionaries to detective novels, from the One Thousand and One Nights to Dostoyevsky and Mickey Mouse. If we draw up a list of books that caused a rescue shock, the greatest texts of world literature go hand in hand with ordinary adventure novels whose authors can't be remembered by readers. The materials I have gathered do not allow me to ascertain whether the impact of a work and its healing capacity depend on its literary quality. It is particularly difficult to make this analysis because the essentials of the process take place unconsciously ... and what readers see in a text often differs from its contents (or so it seems). It is wonderful to see how our spirit seems to be ready to connect any symbolic material that comes its way, with the substance of our experiences; how it seeks any form of echo, any structure that could represent our unspoken core – particularly if it is painful, give some continuity to our life, make the world more habitable, and add a few sentences or pictures to form the bridge between ourselves and reality.

Obviously, I would readily assume that works with an emphasis on aesthetics are more likely to bring about a psychic activity, provided that their form is no definite obstacle for deciphering them and that they involve some mystery, opacity and secrecy, without which desire cannot possibly exist. But this cannot be proved because powerful encounters with cheap novels do also occur.

However, most mediators whose work I have been following choose to give the best, and in my view, they are right. Everyone has the right to have access to the most beautiful things and many people say they are happy and proud to have been given the keys to something universally recognized. Like this teenager of a stigmatized neighbourhood who told a lady who had proposed a medieval legend to him: “So, this is a real book? Not just a book for us?”

The book facilitators I met aim rather high while trying not to depreciate the initial tastes of their audience. Books are often selected according to the way the participants have been listening and by using associations that come to the mediator’s mind. Intuition plays a part, although it is based on a sound knowledge of literature.

But it is not easy to “pass on” demanding texts to people unfamiliar with written culture, who have difficulties in deciphering them and whose attention is sometimes difficult to hold for a long period. This is why short texts that can be read in one go are often used.

In this respect, there are various favoured genres.

The reading of myths and tales is already widely practiced with children, teenagers and adults. They are partly taken from every place's heritage, thus opening up a link to oral tradition and reviving memories of stories heard during childhood. Through them, hot issues are recalled, but nonetheless it is possible to retain a certain distance. However, those using such genres insist that they can only have a healing value if they are read within an environment where intersubjectivity plays a prime role, so much so as they can be a source of anxiety. Besides, the way they are appropriated differs according to the context and the people. This is when the book facilitators' art – made of observation, curiosity, intuition and culture – takes its full meaning.

Poetry is also a favourite genre among participants, and there again whatever their age. It is used by mediators to uncover a hinterland of sensations, a movement, a rhythm that lie hidden under the text. Texts produce multi-level effects through their contents, the associations they suggest and the discussions they induce, but also through their melody and their tempo. The rhythm supports us and breathes life into us the way hands hold a young child.

High-quality contemporary literature for young people, particularly picture books and sometimes comic strips are mentioned on a regular basis as, there again, they are not only popular with children, but also with teenagers and adults.

Whatever genre they choose, many mediators spontaneously propose texts which do not refer directly or explicitly to the situation of the people they work with. Although some of them had first gone for “mirror” texts, they often had to alter their choices.

In Argentina, Gloria Fernández mentions a workshop in which mediators had first tried to stick to the experience of detained teenagers and their alleged tastes . Facilitators were surprised when, at the second meeting, the participants asked if they could leave or else be read something different. Were the characters not close enough to them? Didn't they live the same kind of life? The fact is that the mediators' subsequent attempts to propose this corpus again failed. Listeners felt too close to the protagonists as the books chosen mainly dealt with poverty, misfortune, bad luck and used the same crude words as these young people. They couldn't cope with so much distress and either walked out or interrupted the reading and asked:

“Do you have that of the fairy who transformed a pumpkin into a carriage?” or “Read The Black Cat to me! And the story of the cockroach who was a man”.

The mediators whose work I followed closely never said they used texts that were explicitly “intentional” or tailor-made to help listeners face such and such crisis. Just like therapists who also use reading, they don't trust books written with a specific purpose.

Day after day, they notice that surprise and the unexpected are perfect ingredients for breathing life into a reader's story. By using metaphors, in remote lands or times, tragedies are given a meaning without being mentioned directly, painful events go through a transformation that allows the sufferers to work through their loss, while creating relationships with others, instead of keeping to themselves.

In praise of detours

Looking into these experiments leads to praise the use of detours. Most of the experiments I examined regularly take place in liberty, with no marking systems or assessments involved, and for which productivity or quantifiable results are of no concern.

The people who launched them did not seek to achieve one single goal only. They would rather focus on something undetermined and many-sided. Although this could be considered a weak point, it seems to me that these programs are efficient because they are not definitive and are not limited to just one function or one field such as education, civic training, health, transmission of a specific cultural good, even though each of these also plays a part in the programs. There is a bit of ”play” – in all connotations of the word – fluidity and room for the unexpected to appear. Being many-sided, flexible (even though there is a rule-governed ”framework”), these programs are particularly suited to enriching the participants’ psychic activities and exchanges.

People attending these programs don't only enjoy a warm and respectful welcome, but also cultural assets which radically open up time and space and allow them to make a detour. Such a detour is vital as it leads toward the unknown by enabling people to break away from their daily lives and rediscover desire, find secret emotions and feelings beneath the words they read or hear, remember the first years of their life. It stimulates thinking, makes them forget about pain, fear or humiliation, even for a short period of time. A sort of magic spell.

A refuge that offers protection and enables them to dream about other futures. Under certain circumstances, people who went through painful life experiences can work symbolically through them.

All forms of literature provide an outstanding basis for awakening one’s inner life, breathing life into one’s thoughts, stimulating one’s narrative activity, creating new meanings while people are encouraged to share unexpected things. Literature is not only an educational tool. It is a resource that can be drawn on for creating or maintaining interludes for breathing, for giving a meaning to our life, for dreaming and thinking.

Writers take whatever time is necessary to give a meaning to individual or collective events, to singular or universal experiences. They have a talent for observation and use the subconscious to shape the language and remove its clichés – good writers at least. Many of their works were created out of deprivation, loss and transfigured pain. The act of creation freed the author and even allowed him or her to find joy in the transformation of pain to a work of art. Such words, then, when read, echo through listeners’ and readers’ minds to soothe them, to render their own tragedies intelligible and sometimes to give them a certain feeling of happiness. This process is especially calming when offered with transpositions and metaphors: again the detours.

These days, everything needs to be quantified and everyone is obsessed with getting immediate returns, and we easily tend to forget that making detours is crucial from an anthropological and psychic point of view, particularly in critical times. According to Bernard Chouvier, “it is necessary for our psychic life to find indirect ways and give something a meaning that otherwise could only exist against our own existence. ” Making a detour is vital when we need to be clever to get around pain or fear rather than face them. It is also essential for thinking and creativity. For those who spent their early youth far from written culture, taking shortcuts might be indispensable for truly learning new things, and similarly for reconciling with written materials those who consider books as a hostile, colonizing authority and a means of exclusion. They won’t necessarily become great readers, but books will no longer put them off or frighten them. Sometimes, they will even find it worthwhile and easier to appropriate written culture.

This just shows how precious and difficult the art of mediating is, how this activity would deserve to get some support, be encouraged, taken over from others so that everyone could get a chance to discover new worlds. A woman living in the French countryside used to say: “With books, there is not only us as we watch our life pass by”. Young people and teenagers from Brazil who had been able to appropriate books and hand them over to others thanks to skilled mediators told me the same thing with different words: “Perhaps the most important thing is that I felt part of something larger, something that went beyond myself”.

Thank you for your attention.        

Michèle Petit, 31st IBBY Congress, Copenhagen, Denmark.

September 2008"]]></description>
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    <title>Four Illich Conversations, Part 1: Cayley/Hine - YouTube</title>
    <dc:date>2023-10-25T15:12:51+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=nvbzuQdO19M</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Two Illichian thinkers dialogue on the legacy of Illich, in the light of our present times and predicaments. This is the first of four fortnightly conversations. 

David Cayley: friend and associate of Illich and the author of Ivan Illich, An Intellectual Journey. 

Dougald Hine: co-founder of The Dark Mountain Project, A School Called Home and the author of At Work in the Ruins: Finding Our Place in the Time of Science, Climate Change, Pandemics, and All the Other Emergencies.

To join in the upcoming Zoom meetings, reach out to either Dougald Hine or David Benjamin Blower on Substack to become a paid subscriber for this and other excellent offerings by these two."

...

[Dougald Hine] "I remember a line which I'm not sure is written down anywhere, but which I've heard attributed to Illich in his later years, which is: "The limit of political possibility today is the number of people who can sit around a table and share a meal."

It sounds very bleak the first time you hear it, but what I always say is well, I don't know about you, but I need to eat at least two meals a day. And there's nothing in that statement that means that we all have to be sitting at the same table meal after meal and therefore you can actually derive from that a picture of a way in which things can spread and come alive and touch the lives of many people without scaling up in the way that industrial society and industrial era politics has assumed the organization needs to do. 

And the other bit is that at that at that table with Illich the there must always be the empty seat for the the stranger, the friend I haven't met yet, the one who might show up at my door even even now in a world which has forgotten so much about hospitality.

And that's the sense again in which Illich gave me the capacity to speak about hope in a time where that word has been cheapened or misused, and where some wise folks, you know, people like Stephen Jenkinson would suggest that we might be better off without that word altogether, but I got from Illich this sense of the kind of hope worth having, which is precisely that not having expectations but remaining open to surprise, remaining open to the stranger who might show up at your door. And however much we know and however much we have good grounds to fear about the depth of the trouble around and ahead of us, not to fall into the hubris of thinking that we know how the story ends in the way that we're often invited to.

So, I guess those were some some bits that seemed worth bringing to the table at the beginning of this conversation."

[Conversation #1 (this bookmark)
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
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://usurpatormag.com/A-Website-Can-Be-A-Poem-w-Chia">
    <title>A Website Can Be A Poem w/ Chia - USURPATOR</title>
    <dc:date>2023-08-22T22:31:52+00:00</dc:date>
    <link>https://usurpatormag.com/A-Website-Can-Be-A-Poem-w-Chia</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["USURPATOR is joined by Chia Amisola, an ambient artist, designer,  organizer, and founder from the Philippines. During our conversation, we talk about the form of a website, the art of digital preservation, and how we can break down the common structures of the internet to create better spaces for ourselves and our communities."

[some of the audio doesn't seem to be in the transcript, at least at the very beginning:
https://podcasts.apple.com/us/podcast/a-website-can-be-a-poem-w-chia/id1694186040?i=1000621318566 ]]]></description>
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<item rdf:about="https://www.theatlantic.com/magazine/archive/2021/11/graeber-wengrow-dawn-of-everything-history-humanity/620177/">
    <title>Review: ‘The Dawn of Everything: A New History of Humanity’ - The Atlantic</title>
    <dc:date>2021-10-22T02:38:46+00:00</dc:date>
    <link>https://www.theatlantic.com/magazine/archive/2021/11/graeber-wengrow-dawn-of-everything-history-humanity/620177/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A brilliant new account upends bedrock assumptions about 30,000 years of change."

...

"The overriding point is that hunter-gatherers made choices—conscious, deliberate, collective—about the ways that they wanted to organize their societies: to apportion work, dispose of wealth, distribute power. In other words, they practiced politics. Some of them experimented with agriculture and decided that it wasn’t worth the cost. Others looked at their neighbors and determined to live as differently as possible—a process that Graeber and Wengrow describe in detail with respect to the Indigenous peoples of Northern California, “puritans” who idealized thrift, simplicity, money, and work, in contrast to the ostentatious slaveholding chieftains of the Pacific Northwest. None of these groups, as far as we have reason to believe, resembled the simple savages of popular imagination, unselfconscious innocents who dwelt within a kind of eternal present or cyclical dreamtime, waiting for the Western hand to wake them up and fling them into history.

The authors carry this perspective forward to the ages that saw the emergence of farming, of cities, and of kings. In the locations where it first developed, about 10,000 years ago, agriculture did not take over all at once, uniformly and inexorably. (It also didn’t start in only a handful of centers—Mesopotamia, Egypt, China, Mesoamerica, Peru, the same places where empires would first appear—but more like 15 or 20.) Early farming was typically flood-retreat farming, conducted seasonally in river valleys and wetlands, a process that is much less labor-intensive than the more familiar kind and does not conduce to the development of private property. It was also what the authors call “play farming”: farming as merely one element within a mix of food-producing activities that might include hunting, herding, foraging, and horticulture.

Settlements, in other words, preceded agriculture—not, as we’ve thought, the reverse. What’s more, it took some 3,000 years for the Fertile Crescent to go from the first cultivation of wild grains to the completion of the domestication process—about 10 times as long as necessary, recent analyses have shown, had biological considerations been the only ones. Early farming embodied what Graeber and Wengrow call “the ecology of freedom”: the freedom to move in and out of farming, to avoid getting trapped by its demands or endangered by the ecological fragility that it entails.

The authors write their chapters on cities against the idea that large populations need layers of bureaucracy to govern them—that scale leads inevitably to political inequality. Many early cities, places with thousands of people, show no sign of centralized administration: no palaces, no communal storage facilities, no evident distinctions of rank or wealth. This is the case with what may be the earliest cities of all, Ukrainian sites like Taljanky, which were discovered only in the 1970s and which date from as early as roughly 4100 B.C., hundreds of years before Uruk, the oldest known city in Mesopotamia. Even in that “land of kings,” urbanism antedated monarchy by centuries. And even after kings arose, “popular councils and citizen assemblies,” Graeber and Wengrow write, “were stable features of government,” with real power and autonomy. Despite what we like to believe, democratic institutions did not begin just once, millennia later, in Athens.

If anything, aristocracy emerged in smaller settlements, the warrior societies that flourished in the highlands of the Levant and elsewhere, and that are known to us from epic poetry—a form of existence that remained in tension with agricultural states throughout the history of Eurasia, from Homer to the Mongols and beyond. But the authors’ most compelling instance of urban egalitarianism is undoubtedly Teotihuacan, a Mesoamerican city that rivaled imperial Rome, its contemporary, for size and magnificence. After sliding toward authoritarianism, its people abruptly changed course, abandoning monument-building and human sacrifice for the construction of high-quality public housing. “Many citizens,” the authors write, “enjoyed a standard of living that is rarely achieved across such a wide sector of urban society in any period of urban history, including our own.”

And so we arrive at the state, with its structures of central authority, exemplified variously by large-scale kingdoms, by empires, by modern republics—supposedly the climax form, to borrow a term from ecology, of human social organization. What is the state? the authors ask. Not a single stable package that’s persisted all the way from pharaonic Egypt to today, but a shifting combination of, as they enumerate them, the three elementary forms of domination: control of violence (sovereignty), control of information (bureaucracy), and personal charisma (manifested, for example, in electoral politics). Some states have displayed just two, some only one—which means the union of all three, as in the modern state, is not inevitable (and may indeed, with the rise of planetary bureaucracies like the World Trade Organization, be already decomposing). More to the point, the state itself may not be inevitable. For most of the past 5,000 years, the authors write, kingdoms and empires were “exceptional islands of political hierarchy, surrounded by much larger territories whose inhabitants … systematically avoided fixed, overarching systems of authority.”

Is “civilization” worth it, the authors want to know, if civilization—ancient Egypt, the Aztecs, imperial Rome, the modern regime of bureaucratic capitalism enforced by state violence—means the loss of what they see as our three basic freedoms: the freedom to disobey, the freedom to go somewhere else, and the freedom to create new social arrangements? Or does civilization rather mean “mutual aid, social co-operation, civic activism, hospitality [and] simply caring for others”?

These are questions that Graeber, a committed anarchist—an exponent not of anarchy but of anarchism, the idea that people can get along perfectly well without governments—asked throughout his career. The Dawn of Everything is framed by an account of what the authors call the “indigenous critique.” In a remarkable chapter, they describe the encounter between early French arrivals in North America, primarily Jesuit missionaries, and a series of Native intellectuals—individuals who had inherited a long tradition of political conflict and debate and who had thought deeply and spoke incisively on such matters as “generosity, sociability, material wealth, crime, punishment and liberty.”

The Indigenous critique, as articulated by these figures in conversation with their French interlocutors, amounted to a wholesale condemnation of French—and, by extension, European—society: its incessant competition, its paucity of kindness and mutual care, its religious dogmatism and irrationalism, and most of all, its horrific inequality and lack of freedom. The authors persuasively argue that Indigenous ideas, carried back and publicized in Europe, went on to inspire the Enlightenment (the ideals of freedom, equality, and democracy, they note, had theretofore been all but absent from the Western philosophical tradition). They go further, making the case that the conventional account of human history as a saga of material progress was developed in reaction to the Indigenous critique in order to salvage the honor of the West. We’re richer, went the logic, so we’re better. The authors ask us to rethink what better might actually mean.

The Dawn of Everything is not a brief for anarchism, though anarchist values—antiauthoritarianism, participatory democracy, small-c communism—are everywhere implicit in it. Above all, it is a brief for possibility, which was, for Graeber, perhaps the highest value of all. The book is something of a glorious mess, full of fascinating digressions, open questions, and missing pieces. It aims to replace the dominant grand narrative of history not with another of its own devising, but with the outline of a picture, only just becoming visible, of a human past replete with political experiment and creativity.

“How did we get stuck?” the authors ask—stuck, that is, in a world of “war, greed, exploitation [and] systematic indifference to others’ suffering”? It’s a pretty good question. “If something did go terribly wrong in human history,” they write, “then perhaps it began to go wrong precisely when people started losing that freedom to imagine and enact other forms of social existence.” It isn’t clear to me how many possibilities are left us now, in a world of polities whose populations number in the tens or hundreds of millions. But stuck we certainly are."]]></description>
<dc:subject>williamderesiewicz davidgraeber 2021 anthropology history davidwengrow civilization unschooling deschooling anarchism possibility humans organization hierarchy creativity generosity sociability crime punishment liberty freedom mutualaid cooperation civics activism hospitality care caring violence sovereignty bureaucracy charisma electoralpolitics statism kingdoms empires imperialism republics rome mesoamerica mongols wurasia ancientgreece urbanism cities autonomy power government inequality ecology environment farming agriculture settlement china perú egypt mesopotamia ancientegypt technology teotihuacán thedawnofeverything</dc:subject>
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<item rdf:about="https://vimeo.com/451475613">
    <title>Greenhouse Environmental Humaniites Book Talk: van Dooren on Vimeo</title>
    <dc:date>2020-09-02T15:54:24+00:00</dc:date>
    <link>https://vimeo.com/451475613</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“On Monday, August 24th at 10:00 CET, Thom van Dooren, Associate Professor at University of Sydney (Australia), presented his book The Wake of Crows: Living and Dying in Shared Worlds (Columbia University Press, 2019) in our Greenhouse online environmental humanities book talk series.

Crows can be found almost everywhere that people are, from tropical islands to deserts and arctic forests, from densely populated cities to suburbs and farms. The Wake of Crows is an exploration of the entangled lives of humans and crows. Focusing on five key sites, Thom van Dooren asks how we might live well with crows in a changing world. He explores contemporary possibilities for shared life emerging in the context of ongoing processes of globalization, colonization, urbanization, and climate change. Moving among these diverse contexts, this book tells stories of extermination and extinction alongside fragile efforts to better understand and make room for other species. Grounded in the careful work of paying attention to particular crows and their people, The Wake of Crows is an effort to imagine and put into practice a multispecies ethics. In so doing, van Dooren explores some of the possibilities that still exist for living and dying well on this damaged planet.”

[book link: https://cup.columbia.edu/book/the-wake-of-crows/9780231182829 ]]]></description>
<dc:subject>crows corvids birds 2020 thomvandooren animals wildlife multispecies morethanhuman entanglement human-animalrelations human-animalrelationships globalization urbanization urbanism colonization climatechange ethics via:justinpickard fieldphilosophy multispeciesethics situatedknowledge situatedethics community inheritance mojavedesert gifting hawaii marianaislands anthropocene hospitality citizenship brisbane australia rotterdam netherlands ravens</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=LVTDahs2gFQ">
    <title>Cornel West, Phillip Agnew, Michael Brooks, Esha Krishnaswamy | Class Warfare | Harvard - YouTube</title>
    <dc:date>2020-07-21T08:02:03+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=LVTDahs2gFQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: https://twitter.com/gerikhere/status/1285443318344749058
"As a Christian Leftist I remember when I realized that my socialist values could coexist with my faith. But I feared that my faith would separate me from the left movement. Michael Brooks made me feel like I had a place. Rest in power brother @_michaelbrooks"
https://twitter.com/gerikhere/status/1285443485311664128

via: https://twitter.com/Syndicalist_Mia/status/1285460588727095297
"God Michael Brooks was such a fucking treasure. Cannot believe his brain is put to rest. There was so much more he wanted to do and say."]

“In 1912, Harvard armed its students to break a strike, using the motto “Defend Your Class.” On January 28, 2020, prominent progressives will gather at Harvard to discuss the past, present, and future of class struggle, and to envision the leftist movement that will arise from it. The 2020 primary is shaping up to be a referendum on the Democratic party, an ideological battle between the traditional, Biden-led wing of status quo politics and an emerging faction led by calls for the political revolution of Bernie Sanders. But the primary, like the 2020 election at large, is only the beginning.

The “Battle for the Soul of the Democratic Party,” features Dr. Cornel West (philosopher, author, Harvard professor), Michael Brooks (The Michael Brooks Show), Phillip Agnew (activist, Bernie 2020 national surrogate), and Esha Krishnaswamy (activist and host of historic.ly).”]]></description>
<dc:subject>michaelbrooks cornelwest eshakrishnaswamy class leftism socialism classwarfare 2020 christianity mlk martinlutherkingjr values complexity religion faith politics belief democrats elections coexistence grace empathy understanding twothings identity identitypolitics phillipagnew soul johncoltrane steviewonder us democracy malcolmx arethafranklin sarahvaughan love bittersweet berniesanders solidarity sappho imperialism progressivism holdingmultipletruths wecontainmultitudes left power machiavelli welcome welcoming hospitality kindness utopia prisonabolition children education unschooling schooling labor agesegregation youth organizing blackfeminism blackradicalism dissent difference diversity democraticparty hierarchy structuralchange policy work classism ideology elitism workingclass volatility riskaversion capitalism elizabethwarren change theoryofchange certainty uncertainty predictability participation participatory dialogue conversation consensus risk medicareforall openness neoliberalism mainstream poverty</dc:subject>
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</item>
<item rdf:about="https://millennialsarekillingcapitalism.libsyn.com/give-away-your-home-constantly-fred-moten-and-stefano-harney">
    <title>Millennials Are Killing Capitalism: &quot;Give Away Your Home, Constantly&quot; - Fred Moten and Stefano Harney Revisit The Undercommons In A Time of Pandemic And Rebellion (part 2)</title>
    <dc:date>2020-07-12T22:59:34+00:00</dc:date>
    <link>https://millennialsarekillingcapitalism.libsyn.com/give-away-your-home-constantly-fred-moten-and-stefano-harney</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Part 1 here: https://millennialsarekillingcapitalism.libsyn.com/wildcat-the-totality-fred-moten-and-stefano-harney-revisit-the-undercommons-in-a-time-of-pandemic-and-rebellion-part-1 ]

“This is part 2 of our 2 part conversation with Stefano Harney and Fred Moten, Revisiting The Undercommons In A Time Of Pandemic And Rebellion. In this part of the conversation we focus on their conceptions of homelessness, Black study, the surround, policy and fugitive planning. Moten and Harney also get into a discussion of critiques and notions of sovereignty in Indigenous theory and Afro-pessimism.”]]></description>
<dc:subject>fredmoten stefanoharney 2020 sovereignty indigeneity indigenous homelessness blackness blackstudy afropessimism policy fugitivity covid-19 acabspring coronavirus academia highered highereducation education unschooling deschooling gilscott-heron home homes hospitality mikedavis conversation sharing giving generosity fredcorbett martinkilson study prison reading howwweread slow attention surround land freedom palestine space autonomy settlercolonialism settlements homemaking vulnerability enclosure border borders wall individuation colombia oaxaca walterrodney cedricrobinson displacement tiffanylethaboking frantzfanon haiti spirituality abolition abolitionism us cuba jamaica canada thecommonwind juliusscott caribbean fugitiveplanning mutualaid angeladavis insurgency barbarasmith audrelorde solidarity protest elders revolution revolt protests spontaneity radicalism millennialsarekillingcapitalism makc</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:69d0e080e628/</dc:identifier>
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    <title>Class Day Lecture: Teju Cole - YouTube</title>
    <dc:date>2019-06-06T00:03:53+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=yTIaxEgQ9kM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also: https://www.harvardmagazine.com/2019/05/commencement-teju-cole ]

"The GSD has named Teju Cole as its 2019 Class Day speaker. Teju Cole is a novelist, essayist, photographer, and curator. His books include Open City, Blind Spot and, most recently, Human Archipelago. He has been honored with the PEN/Hemingway Award, the Internationaler Literaturpreis, the Windham Campbell Prize, and a Guggenheim Fellowship, among many other prizes. His photography has been the subject of numerous solo exhibitions, and he was the photography critic of the New York Times Magazine from 2015 until 2019. He is the Gore Vidal Professor of the Practice of Creative Writing at Harvard."]]></description>
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<item rdf:about="https://onbeing.org/programs/teju-cole-sitting-together-in-the-dark-feb2019/">
    <title>Teju Cole — Sitting Together in the Dark - The On Being Project</title>
    <dc:date>2019-05-13T03:42:59+00:00</dc:date>
    <link>https://onbeing.org/programs/teju-cole-sitting-together-in-the-dark-feb2019/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Writer and photographer Teju Cole says he is “intrigued by the continuity of places, by the singing line that connects them all.” He attends to the border, overlap and interplay of things — from Brahms and Baldwin to daily technologies like Google. To delve into his mind and his multiple arts is to meet this world with creative raw materials for enduring truth and quiet hope."

…

"I’m going to go back to a word I used earlier, which is how much help we need. We sometimes think of culture as something we go out there and consume. And this especially happens around clever people, smart people — “Have you read this? Did you check out that review? Do you know this poet? What about this other poet?” Blah blah blah. And we have these checkmarks — “I read 50 books last year” — and everybody wants to be smart and keep up. I find that I’m less and less interested in that, and more and more interested in what can help me and what can jolt me awake. Very often, what can jolt me awake is stuff that is written not for noonday but for the middle of the night. And that has to do with — again, with the concentration of energies in it.

Tomas Tranströmer, the Swedish poet, who died — can’t remember; maybe 2013 he died. He seemed to have unusual access to this membrane between this world and some other world that, as Paul Éluard said, is also in this one. Tranströmer, in his poetry, keeps slipping into that space.

In any case, I just found his work precisely the kind of thing I wanted to read in the silence of the middle of the night and feel myself escaping my body in a way that I become pure spirit, in a way. I remember when he won the Nobel Prize, which was in 2011. We live in an age of opinion, and people always have opinions, especially about things they know nothing about. So people who were hearing about Tranströmer for the first time that morning were very grandly opining that his collected works come to maybe 250 pages, that how could he possibly get the Nobel Prize for that slender body of work? — which, of course, was missing the fact that each of these pages was a searing of the consciousness that was only achieved at by great struggle. I think the best thing to compare him to is the great Japanese poets of haiku, like Kobayashi or Basho."

…

"But I wrote this today, and — for a long time now, but very definitely since January 1 of this year, I’ve been thinking about hospitality, because I wanted a container for some things I didn’t know where to put about the present moment. Who’s kin? Who’s family? Who’s in, who’s out? And just thinking this whole year about the question of hospitality has given me a way to read a lot of things that are very distressing, in this country and in the world, around the border but also around domestic policy. So this one goes against the grain, but I needed to put it down.

“The extraordinary courage of Lassana Bathily, an immigrant from Mali, saved six lives during a terrorist attack at a kosher supermarket at the Porte de Vincennes in 2015. He was rewarded with French citizenship by the French president, François Hollande.

“But this is not a story about courage.

“The superhuman agility and bravery of Mamadou Gassama, an immigrant from Mali, saved a baby from death in the 18th Arrondissement in May 2018. He was rewarded with French citizenship by the French president, Emmanuel Macron.

“But this is not a story about bravery.

“The superhuman is rewarded with formal status as a human. The merely human, meanwhile, remains unhuman, quasi-human, subhuman. Gassama crossed the Mediterranean in a tiny boat — that was superhuman, but no one filmed that, he remained subhuman, and there was no reward.

“Such is Empire’s magnanimity. Merci, patron. Je suis tellement reconnaissant, patron.

“The hand that gives, it is said in Mali, is always above the hand that receives. Those who are hungry cannot reject food. Not only those who are hungry but those who have been deliberately starved. But soon come the day when the Hebrews will revolt and once and for all refuse Pharaoh’s capricious largesse.

Hospitality.”

Because I wanted to think about this beyond what seemed, to me, too easy — the headlines, the gratitude — “Oh, he was heroic. He was like Spiderman, and the French government did a great thing and made him a citizen.”

How did we get here? Why is this enough? How did we get into the position where he kneels down to receive the crumbs?

If I were still on Twitter and I wrote that, I might get cancelled. You get cancelled when you’re out of step with the general opinion."

…

"I just find that anything really loud and hectic can just last for a moment, but it does not get to that deepest place, that place of self-recognition, which becomes indistinguishable from other-recognition, which is continuous with world-recognition. So I’m attracted, in all the arts, to those places where something has been quietened, where concentration has been established. I think one of the great artistic questions for any practitioner of art is, how do you help other people concentrate on a moment? This photograph, it’s a frontal portrait of a young woman, but it’s not a posed portrait. She’s in a crowd, and he has photographed her. She’s African-American, but her skin is dark, and he has made it darker still in the way he has printed it so that your first thought is, “Oh, could we lighten that a little bit?” And then you think, “No — no, no, no. Why am I feeling this way about this image?” In all the arts, there are those moments that are as though somebody has made the gesture of raising a palm, which is not a stop sign, but a — ”Attend, hush, listen.”

I think those are the moments we really live for in art, the moment where the artfulness falls away, and all that is left is that thing we don’t have a better word for beyond poetry."

…

"This is going to be my worst misquotation of the evening. But Toni Morrison talks about — we die, and that may be the — does anybody know it? — that may be the length of our lives or span of our lives; but we do language, and that may be the meaning of our lives — something in that direction. And I think it is somewhere in there. A frank confrontation with the facts is that between two cosmic immensities of time, you are born, you flare up for a moment, and you’re gone. And within two generations, everybody who knew you personally will also be dead. Your name might survive, but who cares? Nobody’s going to remember your little habits or who you were. So one meaning of our lives might be that we die.

But then the other is this other thing that has nothing to do with the noise out there — advertising, arguing on social media, which we all can get tempted into — or even our personal disputes or even our anxieties, even our struggles — but some other thing that is like this undertow that connects us to everyone currently alive and everyone that has lived and everyone that will live. So I think there’s just the stark, existential fact. It’s not fashionable to take up labels or whatever, but on some level, I’m sort of an existentialist. I don’t think it necessarily has a grander meaning. I certainly don’t believe that God has a wonderful plan to make it all OK. I used to. I don’t believe that anymore. You die; I don’t know what happens. I talk to my dead; I don’t know if they’re anywhere. You die, and it hurts people who love you.

But then, the other thing is that if there’s no grander, larger meaning, in real time there does seem to be a grand and large meaning. Right this minute, this does seem to be something that is real, that might not be meaning but comes awfully close to it: to be sitting together in the dark of this political and social moment, to be sitting together in the dark of what it actually means to be a human being, even if this were a euphoric political moment.

So there’s the grim view of, we’re not here for very long, and LOL no one cares, and then there’s the other thing, which is when your favorite song gets to that part that you love, and you just feel something; or when you’ve had a series of crappy meals and then finally, you get a well-spiced, balanced goat biryani — you know, when the spices are really fresh? Black pepper — a lot of people get black pepper wrong. Really fresh black pepper — and you have this moment.

So these moments of pleasure, of epiphany, of focus, of being there, in their instantaneous way can actually feel like a little nudge that’s telling you, “By the way, this is why you’re alive. And this is not going to last, but never mind that for now.” It happens in art, and it happens in friendship, and it happens in food, and it happens in sex, and it happens in a long walk, and it happens in being immersed in a body of water — baptism, once again — and it happens in running and endorphins and all those moments that psychologists describe as “flow.”

But what is interesting about them is that they happen in real time. As Seamus Heaney says, “Useless to think you’ll park and capture it / More thoroughly. You are […] / A hurry through which known and strange things pass.”

You’re just a conduit for that. But if you are paying attention, it’s almost — I’m not sure if it’s enough, but it’s almost enough. I’m certainly glad for it. I’d rather have it than not have it.

What do you think?"]]></description>
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<item rdf:about="https://tinyletter.com/gnamma/letters/gnamma-7-the-teacher-s-imposition">
    <title>Gnamma #7 - The Teacher's Imposition</title>
    <dc:date>2019-02-20T22:24:56+00:00</dc:date>
    <link>https://tinyletter.com/gnamma/letters/gnamma-7-the-teacher-s-imposition</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The world is full of bad teaching. And somehow we all get on with it, of course.

Still, I have found it typical that people perk up when they think of their favorite, electrifying teachers. These are people we think about for the rest of our lives, largely because they inform our interests and ways of looking at the world (ontology, value systems, networked ideas, etc) at early ages. Let's talk about teachers, and I want to be clear: everyone directs teachable moments in life (especially guardians and managers). I'm referring to people in explicitly assigned roles to teach. (This thus puts these thoughts largely outside of the realm of unschooling [https://www.are.na/roberto-greco/unschooling ], I think, but I do not know enough to say—would love to understand more in this realm.)

"Why Education is so Difficult And Contentious" [https://www.sfu.ca/~egan/Difficult-article.html ]: TL;DR because when we say education we mean indoctrination, and everybody—teacher, parent, politician, etc—has different opinions on how people should be. It's touchy to talk about forced indoctrination because it both engenders fascism and is the founding idea behind of public education. There are obviously gradients of imposition on the student. Illich supports the need for the pedagogue to connect student to resources, but not much more—a fairly "hands-off" view of the teacher by today's standards. Still, the connective moments are going to reflect the ideology of the pedagogue. 

Are teachers necessary for learning? No. Learning is between the student and the world. A quippish phrase I heard a couple times working at RenArts [https://www.renarts.org/ ] was "you can lead a horse to water but you can't make it think." But education (structured learning with others) requires teachers, basically by definition. Teachers "lead to water" and apply social pressure to encourage partaking. 

What makes for a good teacher? Well, I maintain the chief goals of structured learning are to build agency and cultivate awareness in the student (and maybe share specific skillsets). So, what kind of teacher builds agency in the student and cultivates awareness to the extent possible? Some modes of teaching quickly follow: I believe the teacher needs to support open-ended, coherent, and honest activities. 

Without open-ended-ness, we lose exploratory and self-actualizing potential. Without coherence, students can get mired in lack of knowing where to start or end (but a little ambiguity isn't bad). Without honesty we lose touch with the world and how to work with our lived realities. By "honesty" here, I mean to be honest about application of material, about history of thought, and about context of the activity itself; as such, the best teaching acknowledges and works with its own context (/media) and the needs of the people in the room. 

I am trying to recall where I heard the phrase that "teaching is making space." The teachers frames the room, the activities, the needs, the expectations, the discussions. In doing so, they embed indoctrination into the teaching. In the effort of honesty in the classroom, these framing decisions needs to be made explicit for the students. The effective teacher must constantly wrestle with their internalized epistemologies and ego in seeking to constantly be aware of and share their own framings of the world. (When I ran a workshop for the Free School of Architecture in Summer 2018 on alternative learning communities, I mostly brought with me a long list of questions to answer [https://www.are.na/block/2440950 ] in seeking to understand how one is framing a learning space.)

This need for constant "pariefracture" (a breaking of the frame, expanding the conceptual realm, or meta-level "zooming out"—my friend D.V.'s term) in teaching gave me quite a bit of anxiety, as a teacher, until reading Parker J. Palmer's book "The Courage to Teach," in which he outlines six paradoxes of teaching. [https://www.are.na/block/1685043 and OCRed below ] I like these paradoxes in themselves, but the larger concept that resonated with me was the ability to treat a paradox not as a dead end (as one does in mathematics, generally) but rather as a challenge that can be pulled out and embraced as the dynamo of an ongoing practice. Teaching never resolves: you just wake up tomorrow and give it another shot. 

I think what I'm circling around, here, is how much of learning from a teacher involves inheriting their ways of looking, concurrent with the teacher's ways of looking being in constant, self-aware flux. We inherit snapshots of our teachers' worldviews, blend them together over our own substrate of grokking the world, and call it education."

[From Parker J Palmer’s “The Courage to Teach”:

“When I design a classroom session, I am aware of six paradoxical tensions that I want to build into the teaching and learning space. These six are neither prescriptive nor exhaustive. They are simply mine, offered to illustrate how the principle of paradox might contribute to pedagogical design: 

1. The space should be bounded and open. 
2. The space should be hospitable and "charged." 
3. The space should invite the voice of the individual and the voice of the group. 
4. The space should honor the "little" stories of the students and the "big" stories of the disciplines and tradition. 
5. The space should support solitude and surround it with the resources of community. 
6. The space should welcome both silence and speech. 

I want to say a few words about what each of these paradoxes means. Then, to rescue the paradoxes and the reader from death by abstraction, I want to explore some practical ways for classroom teachers to bring these idea to life.“]]></description>
<dc:subject>lukaswinklerprins teaching howweteach parkerpalmer education paradox 2019 indoctrination ivanillich exploration boundaries openness hospitality individualism collectivism community silence speech support solitude disciplines tradition personalization unschooling deschooling canon</dc:subject>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:paradox"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2019"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:indoctrination"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:ivanillich"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:exploration"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:boundaries"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:openness"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:hospitality"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:individualism"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:collectivism"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:community"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:silence"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:speech"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:support"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:solitude"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:disciplines"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:tradition"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:personalization"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:unschooling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:deschooling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:canon"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://freethought-collective.org/">
    <title>.freethought</title>
    <dc:date>2018-07-28T01:33:57+00:00</dc:date>
    <link>http://freethought-collective.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["freethought aims to blur the boundaries between thought, creativity, and critique and meld them into a trans-language practice, working with and as artists and knowledge producers in a new way. Making radical combinations of critical work and practice in the arts freethought strives to place these new models in unexpected contexts."

…

"WHO WE ARE
freethought is a collective working in public research and in curating concepts of urgency.  

Irit Rogoff, Stefano Harney, Adrian Heathfield, Massimiliano Mollona, Louis Moreno and Nora Sternfeld formed freethought in 2011. Traversing disciplines, blending influences, and borrowing forms freethought experiments with new combinations of criticism and practice in the arts. 

For 2016 Bergen Assembly, freethought focused on its continuing collective interest: Infrastructure. By looking at many different understandings of this keyword – from legacies of colonial and early capitalist systems of governance to current conditions of the financialization of the cultural field to the subversive possibilities of thinking and working with infrastructures as sites of affect and contradiction – infrastructure emerged as the invisible force of manifest culture today. This large-scale investigation reworked the term away from the language of planners and technocrats to put to creative and critical use within the cultural sphere.  

Throughout 2015-16 freethought led a programme of public seminars, invited guest lectures and independent research in Bergen with the intention of developing a collective body of research and insights. This research, an interrogation of infrastructure on a local and global scale of ecology, finance, administration, labour, communication, hospitality, and the basic act of assembling culminated in a programme of exhibitions, discursive platforms, publications and artistic commissions opening for the Bergen Assembly in September 2016. 

Previous projects have included freethought for FORMER WEST: Documents, Constellations, Prospects, Haus der Kulturen der Welt in Berlin, 2013, and freethought I: Economy of crisis workshop, Steirischer Herbst Festival, Graz, 2012.

BIOGRAPHY

Stefano Harney
CURATOR

Adrian Heathfield
WRITER/CURATOR

Massimiliano (Mao) Mollona
WRITER/FILMMAKER 
ANTHROPOLOGIST

Louis Moreno
URBANIST/THEORIST

Irit Rogoff
WRITER/TEACHER/ 
CURATOR/ORGANISER

Nora Stenfeld
EDUCATOR/CURATOR"

[via: http://scratchingthesurface.fm/post/176253243375/85-mindy-seu ]]]></description>
<dc:subject>stefanoharney adrianheathfield massimilianomollona louismoreno iritrogoff norastenfeld interdisciplinary transdisciplinary infrastructure capitalism decolonization colonialism ecology finance administration labor communication hospitality anthropology urban urbanism curation education</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:3f9c0da2d60c/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:stefanoharney"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:adrianheathfield"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:massimilianomollona"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:louismoreno"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:iritrogoff"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:norastenfeld"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:interdisciplinary"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:transdisciplinary"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:infrastructure"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:capitalism"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:decolonization"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:colonialism"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:ecology"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:finance"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:administration"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:labor"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:communication"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:hospitality"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:anthropology"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:urban"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:urbanism"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:curation"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:education"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="https://www.poets.org/poetsorg/poem/red-brocade">
    <title>Red Brocade by Naomi Shihab Nye - Poems | Academy of American Poets</title>
    <dc:date>2018-06-29T00:03:32+00:00</dc:date>
    <link>https://www.poets.org/poetsorg/poem/red-brocade</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Arabs used to say,
When a stranger appears at your door,
feed him for three days
before asking who he is,
where he’s come from,
where he’s headed.
That way, he’ll have strength
enough to answer.
Or, by then you’ll be
such good friends
you don’t care.
 
Let’s go back to that.
Rice? Pine nuts?
Here, take the red brocade pillow.
My child will serve water
to your horse.
 
No, I was not busy when you came!
I was not preparing to be busy.
That’s the armor everyone put on
to pretend they had a purpose
in the world.
 
I refuse to be claimed.
Your plate is waiting.
We will snip fresh mint
into your tea."]]></description>
<dc:subject>poem poetry strangers naomishihabnye busyness hospitality visitors arabs</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:c26dc04bb680/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:poem"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:poetry"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:strangers"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:naomishihabnye"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:busyness"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:hospitality"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:visitors"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:arabs"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="https://mrsmindfulness.com/guest-house-poem/">
    <title>The Guest House: A Poem - Mrs. Mindfulness</title>
    <dc:date>2018-05-19T18:43:44+00:00</dc:date>
    <link>https://mrsmindfulness.com/guest-house-poem/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Guest House

This being human is a guest house.
Every morning a new arrival.

A joy, a depression, a meanness,
some momentary awareness comes
as an unexpected visitor.

Welcome and entertain them all!
Even if they are a crowd of sorrows,
who violently sweep your house
empty of its furniture,
still, treat each guest honorably.
He may be clearing you out
for some new delight.

The dark thought, the shame, the malice.
meet them at the door laughing and invite them in.

Be grateful for whatever comes.
because each has been sent
as a guide from beyond.

— Jellaludin Rumi,
translation by Coleman Barks"]]></description>
<dc:subject>poetry mindfulness jellaludinrumi poems colemanbarks hospitality via:lukeneff</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:c38e93caeb46/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:poetry"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:mindfulness"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:jellaludinrumi"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:poems"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:colemanbarks"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:hospitality"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:via:lukeneff"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="https://www.instagram.com/p/BgbuIGghmHf/">
    <title>Teju Cole (@_tejucole) • Fotos y vídeos de Instagram</title>
    <dc:date>2018-03-17T18:17:40+00:00</dc:date>
    <link>https://www.instagram.com/p/BgbuIGghmHf/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["—[shine in the upper register]
⠀⠀⠀⠀⠀⠀⠀⠀⠀
Ancient hospitality arises out of a sense of human duty, not human rights. You are to be hospitable to strangers (in your home) and at the same time visit war, brutality, and genocide on them (in theirs).
⠀⠀⠀⠀⠀⠀⠀⠀⠀
—[unsuppressed artifact of gallery lights]
⠀⠀⠀⠀⠀⠀⠀⠀⠀
The conjunction is “and.” The two are a continuity. They are not in contradiction
⠀⠀⠀⠀⠀⠀⠀⠀⠀
—[embodiment/ subjectivity]"]]></description>
<dc:subject>2018 tejucole hospitality</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:3e1edc390cb2/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2018"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:tejucole"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:hospitality"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="https://www.instagram.com/p/BgZnWk1hYcs/">
    <title>Teju Cole (@_tejucole) • Fotos y vídeos de Instagram</title>
    <dc:date>2018-03-17T18:17:17+00:00</dc:date>
    <link>https://www.instagram.com/p/BgZnWk1hYcs/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Do the photos in this series have a name?
⠀⠀⠀⠀⠀⠀⠀⠀⠀
Well since I began in January I’ve been saving them in a folder called “Hospitality.” So I suppose that’s it.
⠀⠀⠀⠀⠀⠀⠀⠀⠀
What is hospitality?
⠀⠀⠀⠀⠀⠀⠀⠀⠀
Many things. But today I’m thinking of a definition in the negative: torture is a radical form of inhospitality.
⠀⠀⠀⠀⠀⠀⠀⠀⠀
Why so?
⠀⠀⠀⠀⠀⠀⠀⠀⠀
Because of the way it reads the conjunction of power and the body. The face of the other is the face of God, the care of the body of the other is sacred. At the extreme other end of the scale to that is torture, which has everything to do with humiliation and almost nothing to do with collecting information. But I’ve been to the sea today, and I’m also thinking of the sea, the blueness of the afternoon sea. Robert Rauschenberg and the blueness of the sea."]]></description>
<dc:subject>tejucole hospitality inhospitality 2008</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:51005dd52bfd/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:tejucole"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:hospitality"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:inhospitality"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2008"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="http://www.gurteen.com/gurteen/gurteen.nsf/id/L001360/">
    <title>On learned and leisurely hospitality by Ivan Illich (Gurteen Knowledge)</title>
    <dc:date>2018-03-11T20:48:50+00:00</dc:date>
    <link>http://www.gurteen.com/gurteen/gurteen.nsf/id/L001360/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Learned and leisurely hospitality is the only antidote to the stance of deadly cleverness that is acquired in the professional pursuit of objectively secured knowledge. I remain certain that the quest for truth cannot thrive outside the nourishment of mutual trust flowering into a commitment to friendship."

[from: "The Cultivation of Conspiracy" (1998)
http://www.davidtinapple.com/illich/1998_Illich-Conspiracy.PDF ]]]></description>
<dc:subject>hospitality friendship via:dougaldhine ivanillich conviviality howweteach howwelearn deschooling unschooling service learning being presence 1998</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:7b53e324c213/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:hospitality"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:friendship"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:via:dougaldhine"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:ivanillich"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:conviviality"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:howweteach"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:howwelearn"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:deschooling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:unschooling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:service"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:learning"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:being"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:presence"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:1998"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="https://www.instagram.com/p/BgH-VZsh-Wg/">
    <title>Teju Cole (@_tejucole) • Fotos y vídeos de Instagram</title>
    <dc:date>2018-03-11T20:46:48+00:00</dc:date>
    <link>https://www.instagram.com/p/BgH-VZsh-Wg/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["ξενία (Xenia)
⠀⠀⠀⠀⠀⠀⠀⠀⠀
"guest-friendship"
⠀⠀⠀⠀⠀⠀⠀⠀⠀
The offer of shelter. The ritual washing of the guest. The offer of a meal. The care of the guest without demanding the name of the guest."]]></description>
<dc:subject>hospitality tejucole guests 2018 howweteach howwelearn deschooling unschooling service learning being presence</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:6a4e97ab3cc8/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:hospitality"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:tejucole"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:guests"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:2018"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:howweteach"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:howwelearn"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:deschooling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:unschooling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:service"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:learning"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:being"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:presence"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="https://www.instagram.com/p/BgKPI6vBNX0/">
    <title>Teju Cole en Instagram: “⠀⠀⠀⠀⠀⠀⠀⠀⠀ theoxenia ⠀⠀⠀⠀⠀⠀⠀⠀⠀ Hospitality (xenia) towards the humble stranger (xenos) who turns out to be a god (theos). The concept is…”</title>
    <dc:date>2018-03-11T20:45:58+00:00</dc:date>
    <link>https://www.instagram.com/p/BgKPI6vBNX0/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["theoxenia
⠀⠀⠀⠀⠀⠀⠀⠀⠀
Hospitality (xenia) towards the humble stranger (xenos) who turns out to be a god (theos). The concept is later ritualized."]]></description>
<dc:subject>hospitality tejucole howweteach howwelearn deschooling unschooling service learning being presence</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:54e554899bc6/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:hospitality"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:tejucole"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:howweteach"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:howwelearn"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:deschooling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:unschooling"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:service"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:learning"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:being"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:presence"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="https://www.instagram.com/p/BfJETO8B-cn/">
    <title>Teju Cole en Instagram: “⠀⠀⠀⠀⠀⠀⠀⠀ Hospitality is political, and personal. ⠀⠀⠀⠀⠀⠀⠀⠀ Repair a friendship. Start with one. ⠀⠀⠀⠀⠀⠀⠀⠀ Begin today. ⠀⠀⠀⠀⠀⠀⠀⠀”</title>
    <dc:date>2018-03-11T20:45:17+00:00</dc:date>
    <link>https://www.instagram.com/p/BfJETO8B-cn/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Hospitality is political, and personal. ⠀⠀⠀⠀⠀⠀⠀⠀
Repair a friendship. Start with one. ⠀⠀⠀⠀⠀⠀⠀⠀
Begin today."]]></description>
<dc:subject>tejucole hospitality friendship howweteach howwelearn deschooling unschooling service learning being presence audiencesofone</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:7fa2bbc1040c/</dc:identifier>
<taxo:topics><rdf:Bag>	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:tejucole"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:hospitality"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:friendship"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:howweteach"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:howwelearn"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:deschooling"/>
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    <title>18F Design Presents — Language: Your Most Important and Least Valued Asset - YouTube</title>
    <dc:date>2017-08-04T04:53:05+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=raN4S2B4-vo</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Have you ever felt like differences in language were holding your project back? Perhaps you have tried to standardize language across parts of your team only to find you have opened a huge can of worms?

The experiences we make for our users are made of language choices. We also depend on language to collaborate with the people we work with. Yet language is most often only tended to when you talk about things like content and copy.

Controlling your vocabulary is one of the murkiest messes you can take on, but it also might be one of the most impactful ways you could impact your organization’s ability to reach its goals.

In this online event, we ask information architect Abby Covert to share some strategies and tactics that could help us to pay closer attention to language choices we make."

[via: https://twitter.com/nicoleslaw/status/893280169439264769 ]]]></description>
<dc:subject>language content design 18f contentstrategy 2017 informationarchitecture abbycovert information webdev webdesign communication vocabulary misinformation clarity welcome hospitality audience sfsh mentalmodels context culturallyresponsivedesign tone nouns verbs wordchoice duplicity controlledvocabulary</dc:subject>
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    <title>John Berger remembered – by Geoff Dyer, Olivia Laing, Ali Smith and Simon McBurney | Books | The Guardian</title>
    <dc:date>2017-01-07T04:58:55+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ali Smith

I heard John Berger speaking at the end of 2015 in London at the British Library. Someone in the audience talked about A Seventh Man, his 1975 book about mass migrancy in which he says: “To try to understand the experience of another it is necessary to dismantle the world as seen from one’s own place within it and to reassemble it as seen from his.”

The questioner asked what Berger thought about the huge movement of people across the world. He put his head in his hands and sat and thought; he didn’t say anything at all for what felt like a long time, a thinking space that cancelled any notion of soundbite. When he answered, what he spoke about ostensibly seemed off on a tangent. He said: “I have been thinking about the storyteller’s responsibility to be hospitable.”

As he went on, it became clear how revolutionary, hopeful and astute his thinking was. The act of hospitality, he suggested, is ancient and contemporary and at the core of every story we’ve ever told or listened to about ourselves – deny it, and you deny all human worth. He talked about the art act’s deep relationship with this, and with inclusion. Then he gave us a definition of fascism: one set of human beings believing it has the right to cordon off and decide about another set of human beings.

A few minutes with Berger and a better world, a better outcome, wasn’t fantasy or imaginary, it was impetus – possible, feasible, urgent and clear. It wasn’t that another world was possible; it was that this world, if we looked differently, and responded differently, was differently possible.

His readers are the inheritors, across all the decades of his work, of a legacy that will always reapprehend the possibilities. We inherit his routing of the “power-shit” of everyday corporate hierarchy and consumerism, his determined communality, his ethos of unselfishness in a solipsistic world, his procreative questioning of the given shape of things, his articulate compassion, the relief of that articulacy. We inherit writing that won’t ever stop giving. A reader coming anywhere near his work encounters life-force, thought-force – and the force, too, of the love all through it.

It’s not just hard, it’s impossible, to think about what he’s given us over the years in any past tense. Everything about this great thinker, one of the great art writers, the greatest responders, is vital – and response and responsibility in Berger’s work always make for a fusion of thought and art as a force for the understanding, the seeing more clearly and the making better of the world we’re all citizens of. But John Berger gone? In the dark times, what’ll we do without him? Try to live up to him, to pay what Simone Weil called (as he notes in his essay about her) “creative attention”. The full Weil quote goes: “Love for our neighbour, being made of creative attention, is analogous to genius.”

Berger’s genius is its own fertile continuum – radical, brilliant, gentle, uncompromising – in the paying of an attention that shines with the fierce intelligence, the loving clarity of the visionary he was, is, and always will be.

***

Geoff Dyer

There is a long and distinguished tradition of aspiring writers meeting the writer they most revere only to discover that he or she has feet of clay. Sometimes it doesn’t stop at the feet – it can be legs, chest and head too – so that the disillusionment taints one’s feelings about the work, even about the trade itself. I count it one of my life’s blessings that the first great writer I ever met – the writer I admired above all others – turned out to be an exemplary human being. Nothing that has happened in the 30-odd years since then has diminished my love of the books or of the man who wrote them.

It was 1984. John Berger, who had radically altered and enlarged my ideas of what a book could be, was in London for the publication of And Our Faces, My Heart, Brief as Photos. I interviewed him for Marxism Today. He was 58, the age I am now. The interview went well but he seemed relieved when it was over – because, he said, now we could go to a pub and talk properly.

It was the highpoint of my life. My contemporaries had jobs, careers – some even owned houses – but I was in a pub with John Berger. He urged me to send him things I’d written – not the interview, he didn’t care about that, he wanted to read my own stuff. He wrote back enthusiastically. He was always encouraging. A relationship cannot be sustained on the basis of reverence and we soon settled into being friends.

The success and acclaim he enjoyed as a writer allowed him to be free of petty vanities, to concentrate on what he was always so impatient to achieve: relationships of equality. That’s why he was such a willing collaborator – and such a good friend to so many people, from all walks of life, from all over the world. There was no limit to his generosity, to his capacity to give. This did more than keep him young; it combined with a kind of negative pessimism to enable him to withstand the setbacks dished out by history. In an essay on Leopardi he proposed “that we are not living in a world in which it is possible to construct something approaching heaven-on-earth, but, on the contrary, are living in a world whose nature is far closer to that of hell; what difference would this make to any single one of our political or moral choices? We would be obliged to accept the same obligations and participate in the same struggle as we are already engaged in; perhaps even our sense of solidarity with the exploited and suffering would be more single-minded. All that would have changed would be the enormity of our hopes and finally the bitterness of our disappointments.”

While his work was influential and admired, its range – in both subject matter and form – makes it difficult to assess adequately. Ways of Seeing is his equivalent of Keith Jarrett’s Köln Concert: a bravura performance that sometimes ends up as a substitute for or distraction from the larger body of work to which it serves as an introduction. In 1969 he put forward Art and Revolution “as the best example I have achieved of what I consider to be the critical method”, but it is in the numerous shorter pieces that he was at his best as a writer on art. (These diverse pieces have been assembled by Tom Overton in Portraits to form a chronological history of art.)

No one has ever matched Berger’s ability to help us look at paintings or photographs “more seeingly”, as Rilke put it in a letter about Cézanne. Think of the essay “Turner and the Barber’s Shop” in which he invites us to consider some of the late paintings in light of things the young boy saw in his dad’s barber shop: “water, froth, steam, gleaming metal, clouded mirrors, white bowls or basins in which soapy liquid is agitated by the barber’s brush and detritus deposited”.

Berger brought immense erudition to his writing but, as with DH Lawrence, everything had to be verified by appeal to his senses. He did not need a university education – he once spoke scathingly of a thinker who, when he wanted to find something out, took down a book from a shelf – but he was reliant, to the end, on his art school discipline of drawing. If he looked long and hard enough at anything it would either yield its secrets or, failing that, enable him to articulate why the withheld mystery constituted its essence. This holds true not just for the writings on art but also the documentary studies (of a country doctor in A Fortunate Man and of migrant labour in A Seventh Man), the novels, the peasant trilogy Into Their Labours, and the numerous books that refuse categorisation. Whatever their form or subject the books are jam-packed with observations so precise and delicate that they double as ideas – and vice versa. “The moment at which a piece of music begins provides a clue to the nature of all art,” he writes in “The Moment of Cubism”. In Here Is Where We Meet he imagines “travelling alone between Kalisz and Kielce a hundred and fifty years ago. Between the two names there would always have been a third – the name of your horse.”

The last time we met was a few days before Christmas 2015, in London. There were five of us: my wife and I, John (then 89), the writer Nella Bielski (in her late 70s) and the painter Yvonne Barlow (91), who had been his girlfriend when they were still teenagers. Jokingly, I asked, “So, what was John like when he was 17?” “He was exactly like he is now,” she replied, as though it were yesterday. “He was always so kind.” All that interested him about his own life, he once wrote, were the things he had in common with other people. He was a brilliant writer and thinker; but it was his lifelong kindness that she emphasised.

The film Walk Me Home which he co- wrote and acted in was, in his opinion, “a balls-up” but in it Berger utters a line that I think of constantly – and quote from memory – now: “When I die I want to be buried in land that no one owns.” In land, that is, that belongs to us all.

***

Olivia Laing

The only time I saw John Berger speak was at the 2015 British Library event. He clambered on to the stage, short, stocky, shy, his extraordinary hewn face topped with snowy curls. After each question he paused for a long time, tugging on his hair and writhing in his seat, physically wrestling with the demands of speech. It struck me then how rare it is to see a writer on stage actually thinking, and how glib and polished most speakers are. For Berger, thought was work, as taxing and rewarding as physical labour, a bringing of something real into the world. You have to strive and sweat; the act is urgent but might also fail.

He talked that evening about the need for hospitality. It was such a Bergerish notion. Hospitality: the friendly and generous reception and entertainment of guests, visitors or strangers, a word that shares its origin with hospital, a place to treat sick or injured people. This impetus towards kindness and care for the ill and strange, the vulnerable and dispossessed is everywhere in Berger’s work, the sprawling orchard of words he planted and tended over the decades.

In 1972 he won the Booker prize, and in his acceptance speech explained that he would be donating half his winnings to the Black Panthers. His closing words were “clarity is more important than money”. Few people have possessed such clarity, nor yoked it to such persistently generous political ends. Art he saw as a communal and vital possession, to be written about with sensual exactness.

His essays on painting are packed with unforgettable images, the diligent, inspired seeing of an artist who’d given himself over to written language. Vermeer’s rooms, “which the light fills like water in a tank”. Goya, whose cross-hatched tones gave “a human body the filthy implication of fur”. Bonnard’s “dissolving colours, making his subjects unattainable, nostalgic”. Pollock’s “great walls of silver, pink, new gold, pale blue nebulae seen through dense skeins of swift dark or light lines”. Art criticism is rarely this plain, this fruitful, or this adamant that what happens on a canvas has a bearing on our human lives.

Capitalism, he wrote in Ways of Seeing, “survives by forcing the majority to define their own interests as narrowly as possible”. It was narrowness he set himself against, the toxic impulse to wall in or wall off. Be kin to the strange, be open to difference, cross-pollinate freely. He put his faith in the people, the whole host of us.

Host: there’s another curious word, lurking at the root of both hospitality and hospital. It means both the person who offers hospitality, and the group, the flock, the horde. It has two origins: the Latin for stranger or enemy, and also for guest. It was Berger’s gift, I think, to see that this kind of perception or judgment is always a choice, and to make a case for kindness: for being humane, whatever the cost.

***

Simon McBurney

No one I have ever met listened like John. He leaned forward. His very blue eyes scanning yours. Then glancing away for away for a moment as his ear turned towards you. To be the object of this fierce attention was… to feel heard. And being heard, at once you had a place in the world. You belonged. You were situated. Sited.

John’s writing desk in his house in the mountains in France faced the wall. Above it drawings by his son Yves and his granddaughter Melina. A CD of Glenn Gould lay beside one of Tom Waits. His pen (he only wrote in ink) was fat and comfortable. The window to his left looked out onto the garden. A vegetable patch gave way to apple trees which in turn bordered a field where cows, except in winter, would graze.

We would watch them as each evening they were called to milk. Bells sounding, arses covered in shit. He listened to them in the same way. With the same attention. He was never not listening.

In 1992, never having met, I watched him watching The Street of Crocodiles (a play created from the writings of Bruno Shultz) from a point of vantage above the audience. His body so concentrated as if he himself were creating the piece before him. Afterwards he suggested we eat. Days later he was in my kitchen discussing the show and the magnetic knife rack beside my ancient gas stove.

His short story The Three Lives of Lucie Cabrol is the final entry in a collection entitled Pig Earth, the first of the epic trilogy Into Their Labours, which chronicles peasant life, and migration into the cities, in the 20th century. I asked him if he would allow me to make Lucie Cabrol into a piece of theatre.

He invited me to visit him in the Haut Savoie and picked us up at the airport. “Lucie was not her real name,” shouted John as he drove Tim Hatley, my designer, and I into the mountains. “I will show you where she lived and the site of her death.”

We drank his coffee, saw the memorials to the Maquis, walked the precipitous slopes. Laughed. There was always laughter with John. We heard how he had first heard the story of this woman, a mythic figure in the all the local villages. “To live here was always an act of resistance. She was tiny, the unlikeliest of survivors. But never accepted defeat. Even in the face of her own murder.”

For him resisting was part of existing. “... defiant resistance in the face of likely defeat. The poor, the ill, animals, the prisoner, especially the political prisoner, the migrant, the peasant, the Palestinian: he saw none of them as failures,” as Anthony Barnett writes.

John Berger was my friend. Seeing people’s responses to his death over the last few days, many many people would claim him as theirs too. John had that quality of engagement. “The opposite of love is not hate, but separation,” he wrote.

His words joined things together. With certainty, clarity and, always, tenderness. The personal and the political, the poetic and the prosaic, the natural with the man made. And also the writer and the reader. They too were joined, bound together. Thus people felt, correctly, he was attached to them. And they to him. He was theirs. He listened to them. Even now, in the most deafening roar of these dark and absurd times, he makes me feel that it is possible to be heard. That we must be heard.

One consolation in the face of his absence, is that his writing will remain for me a place of refuge. A site where “language has acknowledged the experience which demanded which cried out...” Where words promise “that which has been experienced cannot disappear as if it had never been.”

“Can you hear me in the dark?”

In 1999, in the abandoned Aldwych Underground station we created, together, for Artangel, A Vertical Line. A meditation on the origins of art. The last movement was in a deep tunnel imagining the discovery of the Chauvet cave, the site of the worlds oldest prehistoric paintings.

“Can you hear me in the dark?” John shouts. And the piece begins...

Yes, John, we can still hear you in the dark.

The last time he fetched me from the airport, aged 84, he was holding two crash helmets. Laughing. We’re on the bike. Minutes later John and I were weaving through the Geneva traffic and hitting the motorway towards the mountains. Over his shoulder I glanced at the speedometer as it climbed towards 160kph. If we die, I thought, at least it will be quick. Then I closed my eyes and pushed myself into his back."]]></description>
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<item rdf:about="https://www.ted.com/talks/courtney_martin_the_new_american_dream/transcript?language=en">
    <title>Courtney Martin: The new American Dream | TED Talk Subtitles and Transcript | TED.com</title>
    <dc:date>2016-10-30T00:35:56+00:00</dc:date>
    <link>https://www.ted.com/talks/courtney_martin_the_new_american_dream/transcript?language=en</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: https://twitter.com/campcreek/status/792521887343607810 ]

"Now, artist Ann Hamilton has said, "Labor is a way of knowing." Labor is a way of knowing. In other words, what we work on is what we understand about the world. If this is true, and I think it is, then women who have disproportionately cared for the little ones and the sick ones and the aging ones, have disproportionately benefited from the most profound kind of knowing there is: knowing the human condition. By prioritizing care, men are, in a sense, staking their claim to the full range of human existence.

Now, this means the nine-to-five no longer works for anyone. Punch clocks are becoming obsolete, as are career ladders. Whole industries are being born and dying every day. It's all nonlinear from here. So we need to stop asking kids, "What do you want to be when you grow up?" and start asking them, "How do you want to be when you grow up?" Their work will constantly change. The common denominator is them. So the more they understand their gifts and create crews of ideal collaborators, the better off they will be.

The challenge ahead is to reinvent the social safety net to fit this increasingly fragmented economy. We need portable health benefits. We need policies that reflect that everyone deserves to be vulnerable or care for vulnerable others, without becoming destitute. We need to seriously consider a universal basic income. We need to reinvent labor organizing. The promise of a work world that is structured to actually fit our 21st century values, not some archaic idea about bringing home the bacon, is long overdue -- just ask your mother.

Now, how about the second question: How should we live? We should live like our immigrant ancestors. When they came to America, they often shared apartments, survival tactics, child care -- always knew how to fill one more belly, no matter how small the food available. But they were told that success meant leaving the village behind and pursuing that iconic symbol of the American Dream, the white picket fence. And even today, we see a white picket fence and we think success, self-possession. But when you strip away the sentimentality, what it really does is divides us. Many Americans are rejecting the white picket fence and the kind of highly privatized life that happened within it, and reclaiming village life, reclaiming interdependence instead.

Fifty million of us, for example, live in intergenerational households. This number exploded with the Great Recession, but it turns out people actually like living this way. Two-thirds of those who are living with multiple generations under one roof say it's improved their relationships. Some people are choosing to share homes not with family, but with other people who understand the health and economic benefits of daily community. CoAbode, an online platform for single moms looking to share homes with other single moms, has 50,000 users. And people over 65 are especially prone to be looking for these alternative living arrangements. They understand that their quality of life depends on a mix of solitude and solidarity. Which is true of all of us when you think about it, young and old alike. For too long, we've pretended that happiness is a king in his castle. But all the research proves otherwise. It shows that the healthiest, happiest and even safest -- in terms of both climate change disaster, in terms of crime, all of that -- are Americans who live lives intertwined with their neighbors.

Now, I've experienced this firsthand. For the last few years, I've been living in a cohousing community. It's 1.5 acres of persimmon trees, this prolific blackberry bush that snakes around a community garden, all smack-dab, by the way, in the middle of urban Oakland. The nine units are all built to be different, different sizes, different shapes, but they're meant to be as green as possible. So big, shiny black solar cells on our roof mean our electricity bill rarely exceeds more than five bucks in a month. The 25 of us who live there are all different ages and political persuasions and professions, and we live in homes that have everything a typical home would have. But additionally, we share an industrial-sized kitchen and eating area, where we have common meals twice a week.

Now, people, when I tell them I live like this, often have one of two extreme reactions. Either they say, "Why doesn't everyone live like this?" Or they say, "That sounds totally horrifying. I would never want to do that." So let me reassure you: there is a sacred respect for privacy among us, but also a commitment to what we call "radical hospitality" -- not the kind advertised by the Four Seasons, but the kind that says that every single person is worthy of kindness, full stop, end of sentence.

The biggest surprise for me of living in a community like this? You share all the domestic labor -- the repairing, the cooking, the weeding -- but you also share the emotional labor. Rather than depending only on the idealized family unit to get all of your emotional needs met, you have two dozen other people that you can go to to talk about a hard day at work or troubleshoot how to handle an abusive teacher. Teenagers in our community will often go to an adult that is not their parent to ask for advice. It's what bell hooks called "revolutionary parenting," this humble acknowledgment that kids are healthier when they have a wider range of adults to emulate and count on. Turns out, adults are healthier, too. It's a lot of pressure, trying to be that perfect family behind that white picket fence.

The "new better off," as I've come to call it, is less about investing in the perfect family and more about investing in the imperfect village, whether that's relatives living under one roof, a cohousing community like mine, or just a bunch of neighbors who pledge to really know and look out for one another. It's good common sense, right? And yet, money has often made us dumb about reaching out. The most reliable wealth is found in relationship.

The new better off is not an individual prospect at all. In fact, if you're a failure or you think you're a failure, I've got some good news for you: you might be a success by standards you have not yet honored. Maybe you're a mediocre earner but a masterful father. Maybe you can't afford your dream home, but you throw legendary neighborhood parties. If you're a textbook success, the implications of what I'm saying could be more grim for you. You might be a failure by standards you hold dear but that the world doesn't reward. Only you can know.

I know that I am not a tribute to my great-grandmother, who lived such a short and brutish life, if I earn enough money to afford every creature comfort. You can't buy your way out of suffering or into meaning. There is no home big enough to erase the pain that she must have endured. I am a tribute to her if I live a life as connected and courageous as possible. In the midst of such widespread uncertainty, we may, in fact, be insecure. But we can let that insecurity make us brittle or supple. We can turn inward, lose faith in the power of institutions to change -- even lose faith in ourselves. Or we can turn outward, cultivate faith in our ability to reach out, to connect, to create.

Turns out, the biggest danger is not failing to achieve the American Dream. The biggest danger is achieving a dream that you don't actually believe in."]]></description>
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<item rdf:about="http://www.nytimes.com/2016/08/09/opinion/the-great-affluence-fallacy.html">
    <title>The Great Affluence Fallacy - The New York Times</title>
    <dc:date>2016-08-11T05:44:49+00:00</dc:date>
    <link>http://www.nytimes.com/2016/08/09/opinion/the-great-affluence-fallacy.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In 18th-century America, colonial society and Native American society sat side by side. The former was buddingly commercial; the latter was communal and tribal. As time went by, the settlers from Europe noticed something: No Indians were defecting to join colonial society, but many whites were defecting to live in the Native American one.

This struck them as strange. Colonial society was richer and more advanced. And yet people were voting with their feet the other way.

The colonials occasionally tried to welcome Native American children into their midst, but they couldn’t persuade them to stay. Benjamin Franklin observed the phenomenon in 1753, writing, “When an Indian child has been brought up among us, taught our language and habituated to our customs, yet if he goes to see his relations and make one Indian ramble with them, there is no persuading him ever to return.”

During the wars with the Indians, many European settlers were taken prisoner and held within Indian tribes. After a while, they had plenty of chances to escape and return, and yet they did not. In fact, when they were “rescued,” they fled and hid from their rescuers.

Sometimes the Indians tried to forcibly return the colonials in a prisoner swap, and still the colonials refused to go. In one case, the Shawanese Indians were compelled to tie up some European women in order to ship them back. After they were returned, the women escaped the colonial towns and ran back to the Indians.

Even as late as 1782, the pattern was still going strong. Hector de Crèvecoeur wrote, “Thousands of Europeans are Indians, and we have no examples of even one of those aborigines having from choice become European.”

I first read about this history several months ago in Sebastian Junger’s excellent book “Tribe.” It has haunted me since. It raises the possibility that our culture is built on some fundamental error about what makes people happy and fulfilled.

The native cultures were more communal. As Junger writes, “They would have practiced extremely close and involved child care. And they would have done almost everything in the company of others. They would have almost never been alone.”

If colonial culture was relatively atomized, imagine American culture of today. As we’ve gotten richer, we’ve used wealth to buy space: bigger homes, bigger yards, separate bedrooms, private cars, autonomous lifestyles. Each individual choice makes sense, but the overall atomizing trajectory sometimes seems to backfire. According to the World Health Organization, people in wealthy countries suffer depression by as much as eight times the rate as people in poor countries.

There might be a Great Affluence Fallacy going on — we want privacy in individual instances, but often this makes life generally worse.

Every generation faces the challenge of how to reconcile freedom and community — “On the Road” versus “It’s a Wonderful Life.” But I’m not sure any generation has faced it as acutely as millennials.

In the great American tradition, millennials would like to have their cake and eat it, too. A few years ago, Macklemore and Ryan Lewis came out with a song called “Can’t Hold Us,” which contained the couplet: “We came here to live life like nobody was watching/I got my city right behind me, if I fall, they got me.” In the first line they want complete autonomy; in the second, complete community.

But, of course, you can’t really have both in pure form. If millennials are heading anywhere, it seems to be in the direction of community. Politically, millennials have been drawn to the class solidarity of the Bernie Sanders campaign. Hillary Clinton — secretive and a wall-builder — is the quintessence of boomer autonomy. She has trouble with younger voters.

Professionally, millennials are famous for bringing their whole self to work: turning the office into a source of friendships, meaning and social occasions.

I’m meeting more millennials who embrace the mentality expressed in the book “The Abundant Community,” by John McKnight and Peter Block. The authors are notably hostile to consumerism.

They are anti-institutional and anti-systems. “Our institutions can offer only service — not care — for care is the freely given commitment from the heart of one to another,” they write.

Millennials are oriented around neighborhood hospitality, rather than national identity or the borderless digital world. “A neighborhood is the place where you live and sleep.” How many of your physical neighbors know your name?

Maybe we’re on the cusp of some great cracking. Instead of just paying lip service to community while living for autonomy, I get the sense a lot of people are actually about to make the break and immerse themselves in demanding local community movements. It wouldn’t surprise me if the big change in the coming decades were this: an end to the apotheosis of freedom; more people making the modern equivalent of the Native American leap."]]></description>
<dc:subject>society capitalism davidbrooks 2016 history sebastianjunger communalism nativeamericans abundance depression us affluence millenials johnmcknight peterblock consumerism care hospitality nationalism local community privacy isolation competition autonomy berniesanders solidarity wealth atomization well-being qualityoflife hectordecrèvecoeur wellbeing</dc:subject>
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<item rdf:about="https://www.academia.edu/9610631/Unlocking_the_World_Education_in_an_Ethic_of_Hospitality">
    <title>Unlocking the World: Education in an Ethic of Hospitality | Claudia Ruitenberg - Academia.edu</title>
    <dc:date>2016-04-07T06:43:55+00:00</dc:date>
    <link>https://www.academia.edu/9610631/Unlocking_the_World_Education_in_an_Ethic_of_Hospitality</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Unlocking the World proposes hospitality as a guiding ethic for education. Based on the work of Jacques Derrida, it suggests that giving place to children and newcomers is at the heart of education. The primary responsibility of the host is not to assimilate newcomers into tradition but rather to create or leave a place where they may arrive. Hospitality as a guiding ethic for education is discussed in its many facets, including the decentered conception of subjectivity on which it relies, the way it casts the relation between teacher and student, and its conception of curriculum as an inheritance that asks for a critical reception. The book examines the relation between an ethic of hospitality and the educational contexts in which it would guide practice. Since these contexts are marked by gender, culture, and language, it asks how such differences affect enactments of hospitality. Since hospitality typically involves a power difference between host and guest, the book addresses how an ethic of hospitality accounts for power, whether it is appropriate for educational contexts marked by colonialism, and how it might guide education aimed at social justice."]]></description>
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    <dc:date>2016-01-31T06:09:27+00:00</dc:date>
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</item>
<item rdf:about="http://www.gratefulness.org/poetry/guest_house.htm">
    <title>The Guest House - Poem by Jelalludin Rumi, translated by Coleman Barks</title>
    <dc:date>2014-10-29T07:00:07+00:00</dc:date>
    <link>http://www.gratefulness.org/poetry/guest_house.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["THE GUEST HOUSE

This being human is a guest house.
Every morning a new arrival.

A joy, a depression, a meanness,
some momentary awareness comes
as an unexpected visitor.

Welcome and entertain them all!
Even if they are a crowd of sorrows,
who violently sweep your house
empty of its furniture,
still, treat each guest honorably.
He may be clearing you out
for some new delight.

The dark thought, the shame, the malice.
meet them at the door laughing and invite them in.

Be grateful for whatever comes.
because each has been sent
as a guide from beyond.

-- Jelaluddin Rumi,
    translation by Coleman Barks"

[via Paul Ford: https://pinboard.in/u:robertogreco/b:07ceecf91bd5 ]]]></description>
<dc:subject>poems poetry rumi humanism depression joy emotions awareness hospitality shame malice feelings</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:fcfd04c6d242/</dc:identifier>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=RWHpQGD8GOY">
    <title>Matt Hern: Vancouver: Spaces of Exclusion and Contestation - YouTube</title>
    <dc:date>2014-09-08T02:15:02+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=RWHpQGD8GOY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Matt Hern's presentation in Session 1, "Spaces of Exclusion and Contestation," in the symposium, "Planning the Vancouver Metropolitan Region: A Critical Perspective," presented by the UBC School of Community and Regional Planning (SCARP), April 15-16, 2014."]]></description>
<dc:subject>matthern urban urbanism 2014 portland oregon vancouver britishcolumbia gentrification exclusion contestation cities communitygardens bikelanes displacement communities communityorganizing purplethistle groundswell housing capitalism latecapitalism predatorycapitalism inequality politics policy colonialism dispossession colonization commons occupation density urbanplanning planning solidarity development arrogance difference hospitality generosity friendship activism</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:4be47d3fbf32/</dc:identifier>
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</item>
<item rdf:about="http://acamedia.info/sciences/sciliterature/index.htm">
    <title>Selected Literature and Features</title>
    <dc:date>2014-05-13T03:16:37+00:00</dc:date>
    <link>http://acamedia.info/sciences/sciliterature/index.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The essential thing is feeling at home in the world, knowing in the depths of one's being that one has a real place in the home of the world. The essential function of such hospitals as Mount Carmel - which house several millions of the world's population - is that they should provide hospitality, the feeling of home, for patients who have lost their original homes. To the extent that Mount Carmel acts as a home, it is deeply therapeutic to all of its patients; but to the extent that it acts as an institution, it deprives them of their sense of reality and home, and forces them into the false homes and compensations of regression and sickness." —Oliver Sacks

[via: https://www.youtube.com/watch?v=kIzA4ItynYw ]]]></description>
<dc:subject>hospitality institutions belonging comfort humanism openstudioproject lcproject education community institutionalization society coercion</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:751278d2b512/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:institutions"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:belonging"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:comfort"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:humanism"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:society"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:coercion"/>
</rdf:Bag></taxo:topics>
</item>
<item rdf:about="https://www.youtube.com/watch?v=kIzA4ItynYw">
    <title>Open Ed 12 - Gardner Campbell Keynote - Ecologies of Yearning - YouTube</title>
    <dc:date>2014-05-13T01:25:58+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=kIzA4ItynYw</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also: https://storify.com/audreywatters/ecologies-of-yearning-and-the-future-of-open-educa

(now here)
https://web.archive.org/web/20130721073940/http://storify.com/audreywatters/ecologies-of-yearning-and-the-future-of-open-educa ]

[See also: http://en.wikipedia.org/wiki/Steps_to_an_Ecology_of_Mind and
PDF http://www.edtechpost.ca/readings/Gregory%20Bateson%20-%20Ecology%20of%20Mind.pdf ]

[References these videos by a student: https://www.youtube.com/channel/UCmFL4Khu2yJoR0Oq5dcY5pw ]

[via: https://pinboard.in/u:robertogreco/b:e91b15f323b8

"In his keynote at the 2012 OpenEd conference, Gardner Campbell, an Associate Professor of English at Virginia Tech,  talked about the “Ecologies of Yearning.” (Seriously: watch the video.) Campbell offered a powerful and poetic vision about the future of open learning, but noted too that there are competing visions for that future, particularly from the business and technology sectors. There are competing definitions of “open” as well, and pointing to the way in which “open” is used (and arguably misused) by education technology companies, Campbell’s keynote had a refrain, borrowed from “The Love Song of J. Alfred Prufrock”:  “That is not it at all. That is not what I meant, at all.”"]

"30:29 Bateson's Hierarchy of learning

30:52 Zero Learning:"receipt of signal". No error possible

31:37 Learning I: "change in specificity of response by correction of errors of choice within a set of alternatives". Palov, etc. Habituation, adaptation.

32:16 Learning II: Learning-to-learn, context recognition, "corrective change in the set of alternatives from which choice is made, or.. in how the sequence of experience is punctuated". Premises are self-validating.

34:23 Learning III: Meta-contextual perspective, imagining and shifting contexts of understanding. "a corrective change in the system of sets of alternatives from which choice is made" Puts self at risk. Questions become explosive.

36:22 Learning IV: change to level III, "probably does not occur in any adult living organisms on this earth"

38:59 "Double bind"

44:49 Habits of being that might be counter-intuitive

51:49 Participant observers constructed Wordles of students' blogs"

[Comment from Céline Keller:

"This is my favorite talk online: Open Ed 12 - Gardner Campbell Keynote - Ecologies of Yearning +Gardner Campbell 

This is what I wrote about it 7 month ago:

"Academia is to knowledge what prostitution is to love; close enough on the surface but, to the nonsucker, not exactly the same thing." Nassim Nicholas Taleb

If you care about education and learning don't miss listening to Gardner Campbell!

As described on the #edcmooc resource page:

"(This lecture)...serves as a warning that what we really want - our utopia - is not necessarily to be found in the structures we are putting in place (or finding ourselves within)."
Love it."

I still mean it. This is great, listen."]

[More here: http://krustelkrammoocs.blogspot.com/2013/02/gardner-campbell-sense-of-wonder-how-to.html ]]]></description>
<dc:subject>2012 gardnercampbell nassimtaleb academia web participatory learning howwelearn hierarchyoflearning love habituation adaption open openeducation coursera gregorybateson udacity sebastianthrun mooc moocs georgesiemens stephendownes davecormier carolyeager aleccouros jimgroom audreywatters edupunk jalfredprufrock missingthepoint highered edx highereducation tseliot rubrics control assessment quantification canon administration hierarchy hierarchies pedagogy philosophy doublebind paranoia hepephrenia catatonia mentalhealth schizophrenia life grades grading seymourpapert ecologiesofyearning systems systemsthinking suppression context education conditioning pavlov gamification freedom liberation alankay human humans humanism agency moreofthesame metacontexts unfinished ongoing lifelonglearning cognition communication networkedtranscontextualism transcontextualism transcontextualsyndromes apgartest virginiaapgar howweteach scottmccloud michaelchorost georgedyson opening openness orpheus experience consciousness pur</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:ecf07b87f162/</dc:identifier>
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<item rdf:about="https://www.academia.edu/2411755/The_empty_chair_Education_in_an_ethic_of_hospitality">
    <title>The empty chair: Education in an ethic of hospitality | Claudia Ruitenberg - Academia.edu</title>
    <dc:date>2014-01-16T01:19:14+00:00</dc:date>
    <link>https://www.academia.edu/2411755/The_empty_chair_Education_in_an_ethic_of_hospitality</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The ethical frameworks of autonomy and virtue often include direct instruction and assessment. For example, students can be asked to explain their moral reasoning or to demonstrate particular virtues in their interactions with peers. The emphasis of the ethic of care is on modeling caring, “so we do not tell our students to care; we show them how to care by creating caring relations with them.”33

Likewise, hospitality is not instructed but modeled. The onus is on teachers to offer hospitality, and to show that their interventions are aimed at leaving open a place where the other may arrive. This is a demanding and impossible ethic, one that cannot be perfected or completed, but that demands a response nonetheless. In this way, the ethic of hospitality in education does justice to critiques of subjectivity; as Derrida asks rhetorically, “is not hospitality an interruption of the self?”"

[Direct link to PDF: http://ojs.ed.uiuc.edu/index.php/pes/article/viewFile/3247/1150 ]]]></description>
<dc:subject>claudiaruitenberg 2011 via:steelemaley hospitality teaching modeling care caring behavior tcsnmy lcproject ethics autonomy interdependence morality virtues howweteach learning apprenticeships mentoring jacquesderrida</dc:subject>
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    <title>SFU's Vancity Office of Community Engagement</title>
    <dc:date>2013-02-20T17:47:46+00:00</dc:date>
    <link>http://www.sfu.ca/tlcvan/clients/sfu_woodwards/2013-02-12_Woodwards_Hern_10260/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[Matt Hern, "In Defense Of An Urban Future"

[On YouTube: https://www.youtube.com/watch?v=97nKYOdQmGM ]]]></description>
<dc:subject>vancouver britishcolumbia 2013 urban urbanism diversity conviviality tolerance busyness time memory cities ecology environment sustainability density colonization participatory commonspaces publicspace justice equity matthern richardsennett cv conversation appreciation community communities hospitality land water air bc intolerance</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="http://opensourcebridge.org/wiki/2012/Keynote_by_Sumana_Harihareswara">
    <title>Keynote by Sumana Harihareswara - Open Source Bridge wiki</title>
    <dc:date>2012-06-29T19:16:29+00:00</dc:date>
    <link>http://opensourcebridge.org/wiki/2012/Keynote_by_Sumana_Harihareswara</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“It can be pretty tough to decide that free is better than safe.”

"When you do outreach, help these kids fight their parents. And of course that's a bit strong -- we don't actually want fights. We want to help kids persuade their parents that we're legit and that this hobby is worthwhile."

"Providing random low-key social time is important ... and it's worthwhile to work towards diversity in the participants, so that girl can tell her mom, yes, there will be other girls there.”

“Empowerment is like turtles, it goes all the way down.”

“maybe you can start by giving them a tiny, tiny task that they can start with. That first free taste. Manager time versus maker time…”

“I'm asking you for the kind of hospitality that my parents showed new arrivals, sometimes on zero notice.”

"[T]his work of hospitality, of disciplined empathy, is how we get to a more perfect union."]]></description>
<dc:subject>hobbies wikipedia meaningmaking meaning permission soacesofpermission socialtime low-keysocialtime openstudio cv empowerment risktaking risk safety safe society deschooling unschooling freedom gender girls culture hospitality makertime 2012 community welcome empathy teaching opensource learning sumanaharihareswara makerstime makersschedule</dc:subject>
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</item>
<item rdf:about="https://vimeo.com/37093042">
    <title>This Is My Home on Vimeo</title>
    <dc:date>2012-02-26T09:47:00+00:00</dc:date>
    <link>https://vimeo.com/37093042</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On an unseasonably warm November night in Manhattan on our way to get ice cream, we stumbled upon what appeared to be a vintage shop, brightly lit display window and all. As we began to walk in, a man sitting out front warned us that we were welcome to explore, but nothing inside was for sale. Our interests piqued, we began to browse through the collections the man out front had built throughout his life. This is a story of a man and his home."]]></description>
<dc:subject>mistakenidentities shops video 2012 invitations hospitality collections clutter nyc homes openstudioproject</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:78b0be55594b/</dc:identifier>
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</item>
<item rdf:about="http://online.wsj.com/article/SB10001424052970204542404577157290201608630.html?mod=WSJ_Magazine_LEFTSecondStories">
    <title>Made Better in Japan - WSJ.com</title>
    <dc:date>2012-02-20T06:54:10+00:00</dc:date>
    <link>http://online.wsj.com/article/SB10001424052970204542404577157290201608630.html?mod=WSJ_Magazine_LEFTSecondStories</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For decades, Japan simply imported the wares of foreign cultures, but recession has led to invention. The country has begun creating the finest American denim, French cuisine and Italian espresso in the world. Now is the time to visit."

"During the robust economy of the '80s, Japan's exports ruled, and the country would import the best that money could buy from the rest of the globe, including Italian chefs and French sommeliers. Which made Japan an haute bourgeoisie heaven where luxury manufacturers from the West expected skyrocketing sales forever.

But now 20-plus years of recession have killed that dream. Louis Vuitton sales are plummeting, and magnums of Dom Pérignon are no longer being uncorked at a furious pace. That doesn't mean the Japanese have turned away from the world. They've just started approaching it on their own terms, venturing abroad and returning home with increasingly more international tastes and much higher standards…"

[See also Stateside: http://www.nytimes.com/2012/02/19/magazine/adam-davidson-craft-business.html ]]]></description>
<dc:subject>daikisuzuki engineeredgarments hyperspecialization hospitality hotels apprenticeships tiny small quintessence shuzokishida restaurants kansai tokyo hitoshitsujimoto realmccoy's nylon magazines jeans craft coffee denim detail perfection food fashion lifestyle economics luxury japan scale</dc:subject>
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    <title>more than 95 theses — Remembering the advice the mayor of Bruchsal had...</title>
    <dc:date>2011-09-20T06:30:28+00:00</dc:date>
    <link>http://ayjay.tumblr.com/post/10401633288/remembering-the-advice-the-mayor-of-bruchsal-had</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I read this last night, and then went to bed and dreamed that several people I know only from Twitter showed up at my house. We were having a wonderful impromptu party, when I suddenly realized that they were expecting me to put them up for the night. In the dream I took it for granted that if you follow someone on Twitter you are obliged to give them hospitality whenever they need it; my only concern was where to put them all, because I didn’t have nearly enough beds to accommodate the visitors."]]></description>
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