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    <title>Alienated Leisure - by Damage Magazine and Adam Smith</title>
    <dc:date>2026-04-26T00:46:42+00:00</dc:date>
    <link>https://www.damagemag.com/p/alienated-leisure</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Only by redefining leisure as no more than the absence of alienated labor has it been possible to so alienate us from our leisure that even our free time now becomes one more form of alienation."

...

"Karl Marx did not care to speculate in much detail about what comes after capitalism. That stray remark in The German Ideology, about how in the future it would be possible “to hunt in the morning, fish in the afternoon, rear cattle in the evening, criticise after dinner, just as I have a mind,” has excited a thousand fancies, but it has invited as much scorn from critics who take the passage as a telling example of utopian naivete. Marxism, they say, fails to take human nature seriously. It is supposed to enable production without alienation; without having to incentivize (or force) workers to do what they do not necessarily “have a mind” to do. But this is impossible: workers will not produce unless they are incentivized, because no one “has a mind” to work. They must be given a mind to do what is necessary. Every actual communist regime has discovered this truth, to the dismay of citizens who soon find that they will hunt or fish or rear cattle as the state requires, and will certainly not do any criticizing after dinner, assuming they get any. Better the capitalist way, in which the directives are issued by the free market, and are therefore no directives at all, since the market makes us free.

So say the critics. It’s interesting to observe that under the actual capitalist regimes of the present day we are taught to envision the future of work as an expanded and upgraded gig economy of endlessly varied options, in which everybody will be freed from alienating work by platforms and AI agents to change careers as whim and chance provide, and granted our independence from the stifling corporate and factory environments of yesteryear, with all their nasty pensions and benefits. In the hands of a skilled propagandist, or an undergraduate marketing major, it can almost sound like we are all going to start hunting in the morning and criticizing after dinner and fishing and cattle-rearing throughout the day. Although hunting is problematic, as is rearing cattle, since their meat makes us fat and their farts cause global warming. I don’t know about fishing. Maybe we should make it the subject of our next after-dinner struggle session.

Interesting, yes, but only one among many examples of capitalism’s admirable talent for marketing itself as the end of capitalism, of a piece with Lululemon selling resistance in the form of luxury yoga pants. Nothing new to see here. But there may be something new to see, or at least a fresh way to see something old, if we reflect on Marx’s idyll more obliquely, from the perspective of a resident of the twenty-first century whose most conscious experience of alienation may not come primarily from the way she is “minded” (by other people) to labor, but from what she is minded by others to do when she is supposedly not laboring.

In Marx’s image, hunting and fishing and farming and criticizing are all forms of labor that have been transformed into forms of leisure because they have finally been disalienated. They are not weekend entertainments; they are creative and indeed productive activities, even if the kind of life marked by these activities is made possible only because the problem of the “general production” and distribution of necessities has been solved. A just political economy for Marx is not one in which you don’t work; it is one in which work is self-consciously “chosen” and the artificial distinction between work and leisure is relaxed. That distinction is convenient for capitalists who need carrots and sticks to keep people in line (you work for money that pays for your entertainments; you work for the weekends; you work so you don’t have to work), and who have by means of that system smashed the feudal order and vastly increased our capacity for production. But it is not convenient for human beings, who naturally want to work, and are therefore equally unhappy when they have no work to do and when the work they have to do is unleisured because it is not done for its own sake, as we “have a mind” to do it. Marx looks forward, not merely to a world without bad work, but to a world with good work in abundance. Which is to say: he looks forward to a world of leisure properly understood.

How disappointing then to consider that our understanding of leisure has only deteriorated as some of our least immiserated workers have labored hard to ensure the nearly universal distribution of quasi-magical technologies that are supposed to reduce drudgery and increase productivity and generally accelerate the arrival of a work-free utopia. Let us forget, for a moment, the obvious facts that drudgery has increased in what seems like direct proportion to the number of tasks our devices enable us to perform simultaneously, and that productivity seems to have decreased in similarly direct proportion to the number of people who have been convinced that multi-tasking is a thing. Even if so-called artificial “intelligence” really does deliver a world without alienated labor, by delivering a world without any labor at all, it is already adding here and now another layer to the same world of frantic boredom built on the back of the smartphone and the social media platform. And to the extent that we actually do have less bad work to do (which for some people in some ways is true), we all are spending more and more of our “free” time working (scrolling, swiping, producing this eerie new commodity called “attention”) onscreen, entertaining ourselves by making other people richer and ourselves less free. Perhaps one reason it is easier than ever to imagine the end of the world than the end of capitalism is that the most valuable corporations in history have managed to supplement and maybe even replace the false distinction between work and leisure with a new form of “leisure” which is actually a new kind of alienated work, and is therefore what we might call “alienated leisure.”

Alienated leisure is as good a term as any for the peculiar experience of living in the “attention economy.” Indeed, it is a better term than most, because it is not swaddled in the kind of therapeutic claptrap that invariably, in the service of mental health, leads to calls for more mental health care, as if the problem were in your head (sorry, in your brain: it’s certainly never your fault!) and not in the heads of the mercenary psychologists who deliberately addicted you to short-form videos. Nor is the term saddled by moralistic concerns about distraction and dissipation, as if it really were just your fault, when of course it is not, even if you can and should avoid succumbing to distraction and dissipation. “Alienated leisure” puts the focus where it belongs: on a material system that has spiritual effects, one of which is a diminishing capacity to be sufficiently offended by what is happening to our ability to choose what we do with the “eight hours for what we will” sought by the old labor movements, before the colonization of those hours by the builders of some particularly shiny new “labor-saving devices” that have saved very few laborers from their traditional fate.

Consider what alienated labor is, for Marx: it is labor marked by a series of forced separations. First, the laborer is separated from the product of her work, both in the simple sense that she does not own it, and in the more profound sense that it owns her, because others own it, and use it to dominate her life. Second, the laborer is separated from the activity of working, by being confined to the performance of one task in a series over which she has no creative control (as on an assembly line), a confinement that damages her physically or mentally or both, depending on the work in question. Third, the laborer is separated from other laborers, who are turned from companions into competitors and reduced to obstacles or tools in the service of her own private ends. Finally, the laborer is separated from her human nature, which—it must be emphasized—wants to labor, and for that reason hates to be alienated from her labor by those who profit by doing so.

The parallel to leisure in the attention economy is easy to see. The product of our most determinedly “unproductive” hours (for Gen Z, over 6 hours of captured attention per day) is used to generate massive profits that we do not share, and to enable pervasive surveillance. The activity of scrolling (or clicking, or whatever) is intensely piecemeal, by design: we are algorithmically sorted with godlike efficiency into various silos and echo chambers that cut us off from any context that might salvage our act of attention from the constant fragmentation (cat video follows live beheading follows stock tips) that has been quite helpfully characterized as a form of “human fracking.” It goes without saying that we are unprecedentedly isolated from all the other people with whom we are supposedly more “connected” than ever before in human history. And, most importantly, we are increasingly cut off from our natural desire to spend our “free” time doing something that is free—something that is active and creative, something that strives for coherence and depth, something that involves not “connection” (that is what machines do) but honest-to-god relationships.

Unlike most on the “Left” today, Marx certainly thinks there is such a thing as human nature (what else would our material circumstances be alienating us from?). Marx’s conviction that humans naturally want to work, and that when their work is self-directed it is less distinguishable from leisure (and conversely that true leisure takes work; Homer Simpson drooling at the TV is most certainly not at leisure) will only become more important and more subversive if capitalism in the twenty-first century keeps its promises to automate vast swaths of alienated labor while opening up vast new territories of alienated leisure to those lacking the special “reality privileges” apparently enjoyed by Marc Andreessen. False consciousness is a thing, but in some ways it is easier to become and remain aware of your alienation when what is alienating is a job you feel forced by necessity to take (especially if it is a poorly-paid shit job, or even a highly paid bullshit job, in David Graeber’s sense). It is harder to stay alert to the fact that you actually hate your phone, since after all you keep scrolling on it, and nobody is “incentivizing” you to do it by paying you for your time. How can it be alienating if it’s freely chosen? Is not that the definition of leisure itself: free time spent on “what we will”?

So we have been made to think. Only by redefining leisure as no more than the absence of alienated labor has it been possible to so alienate us from our leisure that even our free time now becomes one more form of alienation, refined within an inch of its life, sliced and diced and parceled out into profit-generating chunks of captured attention. And now, it is with some horror that we realize—if we can—that even if we are quick to nod our heads in agreement, we are less and less capable of viscerally feeling the attraction of Marx’s quaint vision of leisure as hunting and fishing and cattle-rearing and criticizing, not only because all of those activities strike us as far too much work, but because all of them require the sort of slow and luxurious attention that is itself no longer for us a simple pleasure but an offputting slog. The insidious triumph of digital capitalism is to have turned attention into something we literally pay to others. And what they give us in exchange is nothing less than a steadily diminishing capacity to enjoy ourselves without making them rich."]]></description>
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<item rdf:about="https://www.newarab.com/investigations/maltese-falcon-poachers-european-hunters-endanger-egypts-birds">
    <title>Maltese Falcon Poachers: European hunters endanger Egypt's birds</title>
    <dc:date>2025-04-13T15:02:34+00:00</dc:date>
    <link>https://www.newarab.com/investigations/maltese-falcon-poachers-european-hunters-endanger-egypts-birds</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["15-month-long investigation sheds light on how the EU is spending money to protect the same birds that are being gunned down in Egypt."

["TheShift and Mongabay co-published a set of edited versions of this investigation."


"‘They would kill everything in sight’: An investigation on Maltese hunters in Egypt
An investigation of over a year sheds light on how the EU is spending money to protect the same birds that are being gunned down in Egypt"
https://theshiftnews.com/2025/04/02/they-would-kill-everything-in-sight-an-investigation-on-maltese-hunters-in-egypt/

"Maltese Falcon Poachers: European hunters endanger Egypt’s birds"
https://news.mongabay.com/2025/04/maltese-falcon-poachers-european-hunters-endanger-egypts-birds/

"- A 15-month-long investigation has exposed the cracks in international conservation efforts around the hunting of Maltese falcons and other species in Egypt.

- Millions of euros have flowed from EU conservation funds to protect these species, only for them to be gunned down by Europeans in Egypt.

- With exclusive accounts from conservationists and hunting trip organizers, alongside public records of raids and arrests, this investigation highlights the urgent need for international cooperation to uphold global conservation commitments."]]]></description>
<dc:subject>malta hunting poaching birds wildlife egypt 2025 mahmmoudelosbky waelelsayegh conservation</dc:subject>
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    <title>Historia freak de nuestra relación con la naturaleza - Joaquín Barañao l Biobío 2024 - YouTube</title>
    <dc:date>2024-09-05T19:21:55+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Y7USJ6ucupc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Durante los últimos 200 mil años, un primate muy poco impresionante del este de África pasó de ser un puñado de bandas rasguñando la subsistencia a convertirse en el reescultor del planeta completo, al punto que hoy hablamos del Antropoceno. A lo largo de esos milenios, el ser humano evolucionó desde el temor reverencial y la incomprensión más absoluta de los sistemas naturales de gran escala hacia un dominio creciente de sus servicios y posibilidades. Del miedo y el asombro se pasó a la domesticación; de ahí a la sobreutilización inconsciente, seguido de las primeras alarmas de que el planeta es finito. Luego vinieron los movimientos medioambientales y ahora enfrentamos la amenaza de derramar pintura sobre obras maestras si no abandonamos los combustibles fósiles de inmediato.

El escritor Joaquín Barañao, autor de los exitosos libros sobre “historias freak”, guio un paseo histórico por la relación del ser humano con su entorno natural, a través de una narración construida con un pliego de anécdotas, curiosidades y serendipias que le hace honor a aquello de que la realidad, al menos en ocasiones, supera la ficción."]]></description>
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<item rdf:about="https://aeon.co/videos/a-whale-hunt-is-an-act-of-prayer-for-an-inuit-community-north-of-the-arctic-circle">
    <title>A whale hunt is an act of prayer for an Inuit community north of the Arctic Circle | Aeon Videos</title>
    <dc:date>2024-04-29T04:19:30+00:00</dc:date>
    <link>https://aeon.co/videos/a-whale-hunt-is-an-act-of-prayer-for-an-inuit-community-north-of-the-arctic-circle</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Iñupiat are an Indigenous people native to northern Alaska who, for centuries, have lived mostly in seaside villages north of the Arctic Circle. With many of their villages inaccessible by roads, most Iñupiat continue to subsist by hunting and harvesting local animals and plants. And, as the film Anaiyyun: Prayer for the Whale (2017) illustrates, no creature is so central to the community’s subsistence, as well as its cultural and spiritual life, as the whale, which can often feed an entire village. With gorgeously framed imagery from Kiliii Yüyan, a Nanai/Hèzhé (East Asian Indigenous) and Chinese American photographer and filmmaker who specialises in documenting the lives of Indigenous peoples across the globe, the film shows the scenes surrounding the capture of a bowhead whale in the Iñupiat village of Utqiaġvik. More than just a hunt, the act is a spiritual practice, imbued with rituals and prayers that have bound Iñupiat communities for generations."

[direct link to video:
https://vimeo.com/243978297 ]]]></description>
<dc:subject>whales whaling 2024 iñupiat inuit prayer indigenous indigeneity alaska arcticcircle hunting 2017 film cetaceans</dc:subject>
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<item rdf:about="https://aeon.co/essays/the-idea-of-primitive-communism-is-as-seductive-as-it-is-wrong">
    <title>The idea of primitive communism is as seductive as it is wrong | Aeon Essays</title>
    <dc:date>2022-05-01T02:45:13+00:00</dc:date>
    <link>https://aeon.co/essays/the-idea-of-primitive-communism-is-as-seductive-as-it-is-wrong</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Primitive communism is appealing. It endorses an Edenic image of humanity, one in which modernity has corrupted our natural goodness. But this is precisely why we should question it. If a century and a half of research on humanity has taught us anything, it is to be sceptical of the seductive. From race science to the noble savage, the history of anthropology is cluttered with the corpses of convenient stories, of narratives that misrepresent human diversity to advance ideological aims. Is primitive communism any different?"

...

"Hunter-gatherers shared because they had to. They put food into their bandmates’ stomachs because their survival depended on it. But once that need dissipated, even friends could become disposable.

The popularity of the idea of primitive communism, especially in the face of contradictory evidence, tells us something important about why narratives succeed. Primitive communism may misrepresent forager societies. But it is simple, and it accords with widespread beliefs about the arc of human history. If we assume that societies went from small to big, or from egalitarian to despotic, then it makes sense that they transitioned from property-less harmony to selfish competition, too. Even if the facts of primitive communism are off, the story feels right.

More important than its simplicity and narrative resonance, however, is primitive communism’s political expediency. For anyone hoping to critique existing institutions, primitive communism conveniently casts modern society as a perversion of a more prosocial human nature. Yet this storytelling is counterproductive. By drawing a contrast between an angelic past and our greedy present, primitive communism blinds us to the true determinants of trust, freedom and equity. If we want to build better societies, the way forward is neither to live as hunter-gatherers nor to bang the drum of a make-believe state of nature. Rather, it is to work with humans as they are, warts and all."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=Pdatu1OZbIs">
    <title>The awful TRUTH about “No Trespassing&quot; signs - YouTube</title>
    <dc:date>2022-03-16T19:59:30+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=Pdatu1OZbIs</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Tiktok star Alexis Nikole Nelson – aka The Black Forager – joins AJ+ host Yara Elmjouie to uncover the dark past of “No Trespassing” signs in the U.S. – and how it all relates to foraging for wild foods.

Chapter Breakdown:

0:00 – Who is The Black Forager, aka Alexis Nikole Nelson?
1:35 – The Art of Foraging
7:30 – The History of No Trespassing Laws
13:21 – Cooking with Wild Foods"]]></description>
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</item>
<item rdf:about="https://www.ucl.ac.uk/racism-racialisation/transcript-conversation-alexis-pauline-gumbs">
    <title>Transcript: In conversation with Alexis Pauline Gumbs | Sarah Parker Remond Centre - UCL – University College London</title>
    <dc:date>2021-10-21T01:00:41+00:00</dc:date>
    <link>https://www.ucl.ac.uk/racism-racialisation/transcript-conversation-alexis-pauline-gumbs</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Listen to this episode from UCL Sarah Parker Remond Centre Podcast on Spotify. Alexis Pauline Gumbs, writer, independent scholar and poet, joins us to reflect on engaging with the works of Black feminist scholars, ancestral listening and her connectedness to seals.”

[transcript:
https://www.ucl.ac.uk/racism-racialisation/transcript-conversation-alexis-pauline-gumbs

audio at both these links:
https://soundcloud.com/ucl-arts-social-science/sprc-in-conversation-with-alexis-pauline-gumbs
https://open.spotify.com/episode/0Ek1Em7h6EybWgmhAHCMiq ]

“Alexis Pauline Gumbs, writer, independent scholar and poet, joins us to reflect on engaging with the works of Black feminist scholars, ancestral listening and her connectedness to seals. Author of Undrowned: Black Feminist Lessons from Marine Mammals, Alexis discusses how colonialism, enslavement and the plantation economy resulted in the extinction of the Caribbean monk seal. Alexis also talks about her forthcoming biography of Audre Lorde and deep diving into Lorde’s life and love of geology.

This conversation was recorded on 29th July 2021

Speakers: Ashish Ghadiali, Activist-in-Residence, UCL Sarah Parker Remond Centre // Alexis Pauline Gumbs, writer, independent scholar, poet and activist
Executive producer: Paul Gilroy
Producer: Kaissa Karhu
Editor: Kaissa Karhu and Amie Liebowitz”]]></description>
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<item rdf:about="https://aeon.co/essays/the-tragedy-of-the-commons-is-a-false-and-dangerous-myth">
    <title>The tragedy of the commons is a false and dangerous myth | Aeon Essays</title>
    <dc:date>2021-05-08T19:35:32+00:00</dc:date>
    <link>https://aeon.co/essays/the-tragedy-of-the-commons-is-a-false-and-dangerous-myth</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“Far from being profoundly destructive, we humans have deep capacities for sharing resources with generosity and foresight”

…

“In December 1968, the ecologist and biologist Garrett Hardin had an essay published in the journal Science called ‘The Tragedy of the Commons’. His proposition was simple and unsparing: humans, when left to their own devices, compete with one another for resources until the resources run out. ‘Ruin is the destination toward which all men rush, each pursuing his own best interest,’ he wrote. ‘Freedom in a commons brings ruin to all.’ Hardin’s argument made intuitive sense, and provided a temptingly simple explanation for catastrophes of all kinds – traffic jams, dirty public toilets, species extinction. His essay, widely read and accepted, would become one of the most-cited scientific papers of all time.

Even before Hardin’s ‘The Tragedy of the Commons’ was published, however, the young political scientist Elinor Ostrom had proven him wrong. While Hardin speculated that the tragedy of the commons could be avoided only through total privatisation or total government control, Ostrom had witnessed groundwater users near her native Los Angeles hammer out a system for sharing their coveted resource. Over the next several decades, as a professor at Indiana University Bloomington, she studied collaborative management systems developed by cattle herders in Switzerland, forest dwellers in Japan, and irrigators in the Philippines. These communities had found ways of both preserving a shared resource – pasture, trees, water – and providing their members with a living. Some had been deftly avoiding the tragedy of the commons for centuries; Ostrom was simply one of the first scientists to pay close attention to their traditions, and analyse how and why they worked.

The features of successful systems, Ostrom and her colleagues found, include clear boundaries (the ‘community’ doing the managing must be well-defined); reliable monitoring of the shared resource; a reasonable balance of costs and benefits for participants; a predictable process for the fast and fair resolution of conflicts; an escalating series of punishments for cheaters; and good relationships between the community and other layers of authority, from household heads to international institutions.

You might think that scientists, and the public, would eagerly trade Hardin’s dark speculations about human nature for Ostrom’s sunnier findings about our capabilities. But as I learned while researching and writing my book Beloved Beasts (2021), a history of the modern conservation movement, Ostrom’s conclusions have faced stubborn resistance. During the early years of her career, colleagues criticised her for spending too much time studying the differences among systems and too little time looking for a unifying theory. ‘When someone told you that your work was “too complex”, that was meant as an insult,’ she recalled.

Ostrom insisted that complexity was as important to social science as it was to ecology, and that institutional diversity needed to be protected along with biological diversity. ‘I still get asked, “What is the way of doing something?” There are many, many ways of doing things that work in different environments,’ she told an audience in Nepal in 2010. ‘We have got to get to the point that we can understand complexity, and harness it, and not reject it.’

Her research gained global prominence in 2009, when, aged 76, Ostrom became the first woman to be awarded the Nobel Prize in Economic Sciences. But for a variety of reasons – perhaps because she was a woman in a male-dominated field, or perhaps because her sophisticated work didn’t lend itself to a catchy name – her carefully collected data hasn’t dislodged Hardin’s metaphor from the public imagination.

When Ostrom died in 2012, she was celebrated by her colleagues for her pioneering work, her plainspoken humility, and her steady resistance to what she called ‘panaceas’. She knew from experience how corrosive simple stories could be. Hardin, for his part, seemed bent on making his own ideas as repugnant as possible. Among his proposed solutions to the tragedy of the commons was coercive population control: ‘Freedom to breed is intolerable,’ he wrote in his 1968 essay, and should be countered with ‘mutual coercion, mutually agreed upon’. He feared not only runaway human population growth but the runaway growth of certain populations. What if, he asked in his essay, a religion, race or class ‘adopts overbreeding as a policy to secure its own aggrandisement’? Several years after the publication of ‘The Tragedy of the Commons’, he discouraged the provision of food aid to poorer countries: ‘The less provident and less able will multiply at the expense of the abler and more provident, bringing eventual ruin upon all who share in the commons,’ he predicted. He compared wealthy nations to lifeboats that couldn’t accept more passengers without sinking.”

…

“In his later years, Hardin’s racism became more explicit. ‘My position is that this idea of a multiethnic society is a disaster,’ he told an interviewer in 1997. ‘A multiethnic society is insanity. I think we should restrict immigration for that reason.’ Hardin died in 2003, but the nonprofit Southern Poverty Law Center, alert to the longevity of his ideas, maintains his profile in its ‘extremist files’ and classifies him as a white nationalist.

Still, many of those who abhor Hardin’s racist ideas – or would if they were aware of them – are seduced by the simplicity of his tragedy. If academic citation indexes are any guide, the tragedy of the commons remains far better known to scholars than any of Ostrom’s findings. It continues to be taught, uncritically, to high-school students in environmental science courses. It’s used as a justification by those who support severe restrictions on human immigration and reproduction. Even more frequently, it’s casually invoked as an explanation for human failures: even the eminent biologist E O Wilson, in his book Half-Earth (2016), describes the weakness of international climate-change agreements and the ongoing depletion of ocean resources as tragedies of the commons, without making clear that such tragedies can be averted.

Despite the evidence gathered by Ostrom and her colleagues, it seems, many are still all too willing to believe the worst of their fellow humans – to the detriment of conservation efforts worldwide. Like Hardin, many conservationists assume that humans can only be destructive, not constructive, and that meaningful conservation can be achieved only through total privatisation or total government control. Those assumptions, whether conscious or unconscious, close off an entire universe of alternatives.”

…

“Ostrom’s principles of commons management now underlie not only the Namibian conservancy system but hundreds of similar efforts throughout the world. Many have revived and adapted conservation practices developed centuries ago, developing new rules suited to current circumstances. Their creators cooperate in the management of coral reefs in Fiji, highland forests in Cameroon, fisheries in Bangladesh, oyster farms in Brazil, community gardens in Germany, elephants in Cambodia, and wetlands in Madagascar. They operate in thinly populated deserts, crowded river valleys, and abandoned urban spaces.

While conservation almost always carries at least some short-term costs, researchers have found that many community-based conservation projects reduce those costs and, over time, deliver significant benefits to their human participants, tangible and intangible alike. And while community-based conservation began as a reaction to top-down conservation strategies, it can operate in parallel with large parks and reserves – and even foster their creation. In northwestern Namibia, two neighbouring conservancies have proposed to establish a ‘people’s park’ where livestock would be excluded and tourist numbers would be limited by a permit system, allowing lions and other large predators to more easily avoid conflicts with humans. Should the national legislature approve the conservancies’ proposal, the region could serve as a core habitat from which large carnivores can range in relative safety – since the region’s biological diversity is now protected not only by law, but by supportive human neighbours.

Community-based conservation can’t solve everything, and it doesn’t always succeed in protecting the commons. In many cases, national governments don’t recognise the longstanding land claims of Indigenous and other rural communities, creating uncertainty that interferes with community efforts to manage for the long term. Even well-established systems are vulnerable to internal conflict, and to external pressures ranging from drought to war to global market forces. As Ostrom often reminded her audiences, any strategy can succeed or fail. Community-based conservation is distinctive because many societies have only begun to understand – or remember – its potential. ‘What we have ignored is what citizens can do,’ she said.

At Indiana, Ostrom and her husband Vincent, also a political scientist, founded the Workshop in Political Theory and Policy Analysis, affectionately known as ‘The Workshop’ to the researchers who continue to gather there. Current students of commons management struggle, as Ostrom did, with the difficulty of managing large-scale resource problems such as air pollution at the community level. They wrestle with the implications of her findings for the digital landscape, where the veneration of open access often collides with Ostrom’s definition of the commons as a boundaried, regulated space. And despite what one researcher in 2011 dubbed ‘Ostrom’s Law’ – that whatever works in practice can work in theory – even Ostrom’s admirers sometimes echo her earliest critics, lamenting that the field lacks an overarching theory.

The challenge of understanding the complexity of all species continues, as does the challenge of seeing possibility in what so often looks like a collective tragedy. But even in the darkest times, Ostrom’s work can remind us that the future is deliciously unpredictable, and full of opportunities for us to stumble away from the edge.”]]></description>
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<item rdf:about="https://www.bookforum.com/politics/betasamosake-simpson-excerpt-24284">
    <title>An excerpt from As We Have Always Done on Indigenous practices that opt out of capitalism - Bookforum Magazine</title>
    <dc:date>2020-12-07T23:04:14+00:00</dc:date>
    <link>https://www.bookforum.com/politics/betasamosake-simpson-excerpt-24284</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There is an assumption that socialism and communism are white and that Indigenous peoples don’t have this kind of thinking. To me, the opposite is true. Watching hunters and ricers harvest and live is the epitome of not just anticapitalism but societies where consent, empathy, caring, sharing, and individual self-determination are centered.

My Ancestors didn’t accumulate capital, they accumulated networks of meaningful, deep, fluid, intimate collective and individual relationships of trust. In times of hardship, we did not rely to any great degree on accumulated capital or individualism but on the strength of our relationships with others. The Michi Saagiig oral tradition has within it stories of Wendat and Rotinonhsesh:ka /Haudenosaunee coming to us and asking to hunt or farm in our territory during times of famine. Our grounded normativity compelled us to assist our neighbors if we were able. We also have a series of embedded practices that redistribute wealth within the community. Harvests are distributed in community to our most vulnerable members—those who cannot harvest for themselves. Many of our ceremonial practices include a giveaway component where goods are distributed among participants. Gift giving is part of our diplomacy and designed to reinforce and nurture relationships. In daily life, greed, or the accumulation of capital, was seen as an assault against the collective because it offended the spirits of the plant and animal nations that made up our peopled cosmos, and therefore put Nishnaabeg at risk. “Capital” in our reality isn’t capital. We have no such thing as capital. We have relatives. We have clans. We have treaty partners. We do not have resources or capital. Resources and capital, in fact, are fundamental mistakes within Nishnaabeg thought, as Glenna Beaucage points out, and ones that come with serious consequences—not in a colonial superstitious way but in the way we have already seen: the collapse of local ecosystems, the loss of prairies and wild rice, the loss of salmon, eels, caribou, the loss of our weather.

Another mistake is the idea of excess. There are lots of Nishnaabeg stories about the problems with excess. When the Nishnaabeg killed an excess of deer, the deer left the territory, to the point where today we have an abundance of deer in my territory but very few Deer clan people, and this reminds us of that imbalance. Medicine people often look for excess and imbalance in a person’s life when they look for and treat root causes of illness and disease. Going back, even one generation in my family, I see a way of life that was careful, frugal, full of making and self-sufficiency, and one that frowned upon waste, surplus, and overindulgence. Older members of our communities will often comment on this, particularly with regards to my generation and our children and the sea of things they are growing up in. It concerns them. It worries them. They see it as a problem with the way we are living.

On one hand, for Michi Saagiig Nishnaabeg living Nishnaabewin, material wealth simply didn’t make sense, because we never settled in one place. We were constantly moving throughout our territory in a deliberate way, carrying and making our belongings as we went. Having a lot of stuff made life more difficult on a practical level. On an ethical level, it was an indication of imbalance within the larger system of life. When Nishnaabeg are historicized by settler colonial thought as “less technologically developed,” there is an assumption that we weren’t capitalists because we couldn’t be—we didn’t have the wisdom or the technology to accumulate capital, until the Europeans arrived and the fur trade happened. This is incorrect. We certainly had the technology and the wisdom to develop this kind of economy, or rather we had the ethics and knowledge within grounded normativity to not develop this system, because to do so would have violated our fundamental values and ethics regarding how we relate to each other and the natural world. We chose not to, repeatedly, over our history.

Similarly, we don’t have this idea of private property or “the commons.” We practice life over a territory with boundaries that were overlapping areas of increased international Indigenous presence, maintained by more intense ceremonial and diplomatic relationship, not necessarily by police, armies, and violence, although under great threat we mobilized to protect what was meaningful to us. Our authority was grounded and confined to our own body and the relationships that make up our body, not as a mechanism for controlling other bodies or mechanisms of production but as structures and practices that are the very practices of Nishnaabeg life. We have stories warning us of the perils of profit—gain achieved not through hard work within grounded normativity but gain, benefit, and advantage achieved in disproportion to effort and skill or exploitation. Nanabush is the most obvious example of all of this. He experiments with capitalist modes of production when he tries to get various beings—skunks, ducks, geese, for example—to do the hard work of life for his own personal gain and accumulation. He tries in various stories to outsource the work of feeding himself, and disaster ensues. There are stories where he is greedy; he experiments with capital accumulation, and disaster ensues. There are stories of Nanabush manipulating animals to create competitive markets for his goods and services, and again disaster ensues. There are stories where Nanabush engages in a host of exploitive and extractivist practices at the expense of plants, animals, or the Nishnaabeg, and this results in his demise. His preference in these stories is to employ various beings of creation in service to him, while he lounges around and enjoys the profit of this unequal labor. He is categorically met with his demise every time, and eventually he learns his lesson. One of his brothers, however, does not. He insists that the community feed him by hunting, fishing, and gathering on his behalf. We do, because we are kind, empathic, and decent people. We give him time to work his shit out. We try to bring him back into the fold by encouraging him to be a self-determining part of the collective by engaging in some practice, any practice really. Nanabush’s other brother, in a similar circumstance, becomes an artist as a way of contributing and living in our nation and is celebrated for his contribution. But this brother, the lazy one, doesn’t. Eventually, the nation can no longer carry him, and he withers away and dies. His death is a transformation, and he becomes the moss on the rocks that you see in our territory. Moss reminds us. Moss, like pine trees, or maple trees, or geese, is an algorithm, a practice for solving a problem, and all of these Nishnaabeg algorithms are profoundly anticapitalist at their core. To me, Nanabush embodies anticapitalism because the system of grounded normativity within which he exists demands nothing less. Capitalism cannot exist within grounded normativity."]]></description>
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<item rdf:about="https://www.newyorker.com/magazine/2020/08/24/what-have-we-done-to-the-whale">
    <title>What Have We Done to the Whale? | The New Yorker</title>
    <dc:date>2020-09-21T20:38:53+00:00</dc:date>
    <link>https://www.newyorker.com/magazine/2020/08/24/what-have-we-done-to-the-whale</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The creatures once symbolized our efforts to save the planet; now they demonstrate all the ways we have devastated it."

...

"The whale’s aura lies in its unique synthesis of ineffability and mammality. Whales are enormous and strange. But—in their tight familial bonds, their cultural forms, their incessant chatter—they are also like us. Contained in their mystery is the possibility that they are even more like us than we know: that their inner lives are as sophisticated as our own, perhaps even more so. Indeed, contained in whales is the possibility that the creatures are like humans, only much better: brilliant, gentle, depthful gods of the sea.

The I.W.C. moratorium on commercial whale hunting has some important exceptions. It grants special whale-hunting rights to indigenous communities, including the native peoples of Alaska and of Russia’s Chukotka Peninsula, the Greenlanders, and the residents of the island of Bequia, in St. Vincent and the Grenadines. It also excludes species classified as “small cetaceans,” such as the long-finned pilot whale, a species of dolphin hunted off the Faroe Islands, an autonomous Danish territory about two hundred miles north of Scotland. (The Faroe Islands, unlike Denmark, are not part of the European Union, which prohibits the hunting of whales and dolphins.) The grindadráp—or the grind, for short—is a traditional Faroese drive hunt that dates back to at least 1298, when the first law regulating the hunt was introduced. Records of the hunt have been kept since 1584 (the longest such archive), and show that an annual average of eight hundred and thirty-eight pilot whales have been killed by the Faroese during the past three centuries. The grind has long been the focus of anti-whaling advocacy: gruesome photographs showing rows of black whale corpses, their necks slit, floating in a sea bright red with blood, spark outrage on Facebook and Twitter. Faroese defenders of the grind argue that the hunt is not only a traditional part of their culture but also a sustainable and ecologically friendly practice. They point out that they monitor the pilot-whale population, and hunt only a small proportion each year, consuming what they kill. In an extreme northerly landscape that does not support agriculture, the Faroese maintain that they still depend on the ocean for their food.

The irony is that pilot whales, like whales the world over, are becoming inedible. Whale blubber stores toxins that have made their way to the sea, in the form of agricultural and mining runoff or condensed emissions—an effect magnified by whales’ longevity. Mercury levels in pilot whales are so elevated that scientists have advised the Faroese to drastically reduce their consumption of whale meat, which might in turn force them to import farmed protein from elsewhere, increasing their carbon impact. The breast milk of Inuit women in Greenland, one of the least industrialized places on earth, has, because of mercury levels in beluga whales and other marine animals, become a dangerous substance. Some studies suggest that the Inuit’s mercury exposure is comparable to that of people living downstream from gold mines in China. Orca in Washington’s Puget Sound have been declared among the earth’s most toxified animals; the carcasses of beluga whales that wash up on the shores of Canada are classified as toxic waste. The most prolific whale killers are no longer the whale hunters. They are, instead, the rest of us: creatures of late capitalism whose patterns of consumption make us complicit, however unwittingly or unwillingly, in an unfolding mass biocide.

Whales consume much of the eight million metric tons of plastic that enter the oceans each year, which gather in swirling trash vortexes known as gyres and can extend for miles. Often, this plastic is from packaging that allows us to consume non-seasonal food year-round. A sperm whale that recently washed up on the Spanish coast had an entire greenhouse in its belly: the flattened structure, together with the tarps, hosepipes, ropes, flowerpots, and spray cannister it had contained. The greenhouse was from an Andalusian hydroponics business, used to grow tomatoes for export to colder climes. Food waste produced by the globalized supply chain accounts for eight per cent of carbon emissions (air travel accounts for only about 2.5 per cent), which melt the ice on which whales depend indirectly for their food. Since the nineteen-seventies, with the loss of ice-fixed algae, Antarctic krill populations have declined by between seventy and eighty per cent. Noise from industrial shipping—eighty per cent of the world’s merchandise is transported on cargo vessels—has shrunk the whale’s world: the distance over which a whale’s vocalizations can travel is just one-tenth of what it was sixty years ago. Whales have washed up on the Peloponnesian coast with ears bleeding from decompression injuries caused by anti-submarine-warfare training.

Ecologists have warned that the dramatic shifts associated with climate change could subject even relatively large whale populations to sudden extinction. There are signs that this is already happening. In 2015, three hundred and forty-three sei whales, an endangered species, were found dead on the coast of Chilean Patagonia, likely because of a toxic algae bloom. The seis, scientists said, could be “among the first oceanic megafauna victims of global warming.” Meanwhile, because whales are enormous carbon sinks, the era of commercial whaling hastened today’s climate crisis. According to one estimate, a century of whaling equates to the burning of seventy million acres of forest. The people of the Lummi Nation, who live on the coast of the Salish Sea, between the U.S. and Canada, have started to feed salmon to wild orca that are starving because of the effects of pollution and climate change. “Those are our relations under the waves,” one Lummi tribal member said.

On an Argentine beach in 2017, a stranded baby dolphin was killed by a mob of tourists intent on taking selfies with it. Something similar had happened in Argentina the year before, when a baby La Plata dolphin washed up at a Santa Teresita beach; the animal was passed from tourist to tourist until it died of dehydration. Ecological historians may one day write about the early twenty-first century as a time of frenzied cultural obsession with wild animals: anime-eyed lorises, badass honey badgers, “trash panda” raccoons. As Rebecca Giggs observes, this frenzy has been facilitated by the rise of social media. On Twitter and Facebook, animal cuteness has become the only antidote to political fury. Instagram encourages us to curate our encounters with the extraordinary, so that we may ourselves seem extraordinary. Driven by a search for the perfectly “grammable” shot, ecotourism is everywhere on the rise, though it rarely delivers on the promise of its name, which is to reconcile the impulse to consume nature with the desire to conserve it. At least thirteen million people worldwide have been going on whale-watching tours each year, leading to more and faster diesel-powered boats. Wildflower superblooms are trampled by social-media influencers. Thousands of recreational drones—like the one that produced that video of the whale swimming through the surfers off Dana Point—disturb the wildlife they so rapturously capture.

Future historians will have the task of explaining how our performative love for animals relates to our relentless extermination of them. It is not simply a lack of knowledge. Could the Argentine tourists not sense the dolphin going limp in their arms? Don’t many of us acknowledge the contradiction of flying across the world to lose ourselves in nature? Who doesn’t grasp the vulnerability of the world to our collective power? Perhaps it’s something more like willful self-deception: a refusal to believe what it is we know. Or perhaps we are simply embracing what we sense will soon be gone, memorializing what does not really exist, as social media has taught us to do. Here is my fabulous holiday; here is my happy wedding day; here is the vast ocean; here is a whale."]]></description>
<dc:subject>amiasrinivasan whales climatechange globalwarming environment extinction 2020 multispecies morethanhuman history hunting animals wildlife ecotourism nature sustainability instagram socialmedia wildflowers superblooms tourism capitalism twitter facebook selfies rebeccagiggs argentina lummination pollution plastic waste megafauna whaling denmark korea pacificnorthwest alaska zanzibar siberia canada greenland iceland norway basques pelagicwhaling uk netherlands southafrica newzealand whalehunting japan australia ussr technology depletion war military iwc oceans faroeislands spain españa basquecountry economics geopolitics antarctica nationalism manufacturing weapons orcas bluewhales minkewhales rightwhales graywhales philiphoare anthropomorphism human-animalrelations human-animalrelationships mammals cuteness whalesong spermwhales sound audio communication humpbackwhales puertorico newfoundland belugas belugawhales mercury pilotwhales agriculture greenpeace contamination toxins pugetsound biocide latecapitali</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:1f621f1ffceb/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:contamination"/>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:biocide"/>
	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:latecapitali"/>
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</item>
<item rdf:about="https://vimeo.com/user1028527">
    <title>miriam on Vimeo [Miriam Simun]</title>
    <dc:date>2018-05-19T20:28:27+00:00</dc:date>
    <link>https://vimeo.com/user1028527</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: GhostFood
https://vimeo.com/85584034 ]

[See also:
https://twitter.com/miriamsimun
http://www.miriamsimun.com/

https://www.media.mit.edu/people/simun/overview/
http://www.headlands.org/artist/miriam-simun/
https://cyber.harvard.edu/people/msimun
https://hyperallergic.com/tag/miriam-simun/
http://designinquiry.net/miriam-simun/

"Miriam Simun presents at the 2013 Creative Capital Artist Retreat"
https://www.youtube.com/watch?v=RyrpVcSwDwk

"Miriam Simun Presents "Survival Trilogy" at the 2015 Creative Capital Retreat"
https://www.youtube.com/watch?v=rTuApVRdSF4

"New Yorkers sample cheese made from human breast milk"
https://www.reuters.com/article/us-cheese-breastmilk/new-yorkers-sample-cheese-made-from-human-breast-milk-idUSTRE7413X020110502 ]]]></description>
<dc:subject>miriamsimun art video food cheese science artists design speculativefiction speculativedesign animals morethanhuman multispecies hunting human-animalrelations human-animalrelationships nature meat ghostfood foodsystems</dc:subject>
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<item rdf:about="http://gizmodo.com/birds-deliberately-spread-wildfires-because-birds-are-d-1758109903">
    <title>Birds Deliberately Spread Wildfires Because Birds Are Dicks</title>
    <dc:date>2016-02-15T02:06:09+00:00</dc:date>
    <link>http://gizmodo.com/birds-deliberately-spread-wildfires-because-birds-are-d-1758109903</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Crazy news from the outback, folks. Certain birds of prey are picking up burning sticks from brush fires and dropping them in dry grass. Why? Because then all the little critters will run away from the fire and out into the open, where the birds can snatch them up. Birds are dicks!

But even dicks have to eat. The birds of prey in question here—black kites and brown falcons—have apparently been doing this for ages. Both aboriginal populations in northern Australia and local firefighters say they’ve seen them do it. Aboriginal advocate Bob Gosford, who’s interviewed over a dozen firefighters about the trend, described the behavior, “Reptiles, frogs and insects rush out from the fire, and there are birds that wait in front, right at the foot of the fire, waiting to catch them.” (The above image is a reenactment of this grisly scene that I made in Photoshop.)

The phenomenon has never been caught on photo or video. However, it’s a relatively accepted belief that this happens. As of right now, Gosford’s research basically amounts to self study based on accumulated observations. According to IFL Science, he’s presented the research at both the Raptor Research Foundation and the Association for Fire Ecology’s annual conferences.

What a bunch of jerks. This, after a blaze in London was started by a pigeon dropping a lit cigarette onto the roof of a house back in 2014. This, after realizing that diabolical falcons trap their prey in stone prisons so they can eat them later while they’re still alive. This, as crows are getting so smart they can solves complex puzzles with a basic understanding of the size, weight, and density of stones. This, as we know that sparrows are just plain evil.

It’s not so much that birds are dicks. Birds are dicks, and they’re super smart. Hitchcock warned us. We have been warned."]]></description>
<dc:subject>birds animals nature fire australia kites falcons hunting</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="http://www.motherjones.com/media/2015/12/hunting-with-eagles-golden-palani-mohan-mongolia">
    <title>You Have to See These Photos of Mongolian Men Hunting With Eagles | Mother Jones</title>
    <dc:date>2015-12-26T20:57:59+00:00</dc:date>
    <link>http://www.motherjones.com/media/2015/12/hunting-with-eagles-golden-palani-mohan-mongolia</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Photographer Palani Mohan captures the last of the burkitshi, holders of an ancient tradition."]]></description>
<dc:subject>multispecies mongolia hunting photography 2015 eagles birds animals nature palanimohan human-animalrelationships human-animalrelations</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="http://www.vqronline.org/memoir-articles/2015/06/st-dominics-kitchen">
    <title>St. Dominic's Kitchen | VQR Online</title>
    <dc:date>2015-06-27T06:07:43+00:00</dc:date>
    <link>http://www.vqronline.org/memoir-articles/2015/06/st-dominics-kitchen</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>hunting sweden via:ayjay davidmichael 2015 food religion dominicans catholicism preisthood monks</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=826HMLoiE_o">
    <title>Human Mammal, Human Hunter - Attenborough - Life of Mammals - BBC - YouTube</title>
    <dc:date>2015-02-08T05:14:36+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=826HMLoiE_o</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Human beings are a particular type of mammal. In this compelling clip, we see a tribesman runner pursue his prey through the most harsh conditions in a gruelling eight hour chase."]]></description>
<dc:subject>hunting humans endurance video animals davidattenborough human-animalrelations human-animalrelationships</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e127bf156caa/</dc:identifier>
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<item rdf:about="https://medium.com/work-in-progress/sjon-hari-kunzru-3e3f40e2a6b5">
    <title>Sjón &amp; Hari Kunzru — Work in Progress — Medium</title>
    <dc:date>2014-12-25T17:46:10+00:00</dc:date>
    <link>https://medium.com/work-in-progress/sjon-hari-kunzru-3e3f40e2a6b5</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[video: https://vimeo.com/72354976 ]
[Björk introduction: http://www.fsgworkinprogress.com/2013/08/bjork-introduces-sjon/
more: http://www.theparisreview.org/blog/2013/05/16/sjon-bjork-and-the-furry-trout/ ]

"Sjón: It writes me. I’m better sticking to being visual when I write. No, but for me, to go in that direction, I actually do think most literature is visual arts."

…

"Sjón: I think we were typical second-wave punks. I mean, obviously, the generation that started the punk movement in England, the first punk bands—The Clash and The Sex Pistols and the Buzzcocks and all these bands—these were all kids that were quite a bit older than we were. They were born around 1953, ’55, so they were all about the anger, and they were all about … I think Johnny Rotten said it came from the liver.

We came to it as teenagers, and it’s interesting that while you can clearly see similarities between punk and Dada, this absolute nihilism, and you can say that the punks were actually fulfilling one of Tristan Tzara’s battle cries where he said, “Musicians, break your instruments on the stage.”

Just as Surrealism followed Dada, something happened when you had seen all this raw anger leading to nothing but raw anger, maybe good old Surrealism became the good and right remedy to all that anger. Like Björk said, it really felt like it fit together, and we were really looking for the revolutionary, the rebellious aspect of Surrealism.

Hari: The idea that it’s sort of dreaming and an escape from reality can be rebellious and revolutionary?

Sjón: As a good Surrealist would say, an escape into reality through dreaming. Ah!

Hari: I was thinking about Jonas Palmason in From the Mouth of the Whale. He goes to Copenhagen, and it’s this huge city filled with more things and people than he’s ever seen before. He imagines that he’s in an ancient version of the city, and I was trying to square that kind of dreaming with this revolutionary dreaming. Are they the same thing? Are they different things? Is the visionary Sjón also an escapist dreamer?

Sjón: One of the first things I learned from Surrealism is that it’s not fantasy, that Surrealism makes a very clear distinction between fantasy and the marvelous. You’re always looking for the marvelous in reality, and that’s where poetry happens. It happens when you hit upon these incredible moments in your reality. In Reykjavik, we had a city of rather small size to go walking around, but this idea of walking around, getting into the spirit, surreal spirit, and awaiting the poetic to manifest in a marvelous way in your reality—that’s very much what I’m looking for."

…

"Sjón: No. [Pause.] I’m really interested in how people become obsessed with ideas and how they become obsessed with certain cosmologies, and how the obsessed mind starts finding proofs of its truths. How it looks for the manifestation of these truths all around it in reality. This happens all the time—that things start to manifest if you’ve got them on your brain. They start manifesting all around you.

Hari: That’s there in all your fiction, this sense that a certain kind of attention is repaid by this. You start seeing the visionary aspect of the world.

Hari: You’re fond of mythic explanations for things that maybe other people wouldn’t use that for. I saw an interview where you started riffing on the idea that maybe 9-11 was something to do with the power of the great god Pan.

Sjón: I am actually absolutely sure that the great god Pan slipped through some sort of a gateway into our world, on that day.

We’ve been living in panic ever since. Actually, when we were in Athens for Björk’s performance of our song at the Olympics in 2004, I had direct experience of one of the gods there: One day, I was in a group that went down to the peninsula south of Athens, and there is a great Poseidon temple sitting there on a rock. As we came closer to the temple, we saw better and better what a sad state it was in. Obviously, this used to be the place of great sacrifices, 500 bulls sacrificed and burned in one day and all that, and the crowds coming to bow in front of the image of Poseidon.

I thought as we got closer, “Oh, look at you, great Poseidon. Look at the sad state you’re in.” This is how the Icelandic poet’s mind works. That’s how we think when we’re traveling.

We came to the temple and started walking around and looking at these sad ruins, but then I walked to the edge of the cliff. Who was there, who hadn’t moved and left his temple, but Poseidon? The whole ocean stretched out from the cliffs. Poseidon was still there, even though man had stopped sacrificing to Poseidon, Poseidon was still there. Then, Poseidon, of course, feeling a little bit annoyed that people were forgetting him, he moved just a little finger, his little finger a tiny bit, and we had the tsunami in Indonesia.

The myths are really about man confronting the fact that nature is always bigger and stronger.

Hari: It seems that in Iceland, there’s this particular kind of negotiation with nature that has to go on, because it’s a very unstable place, geologically if in no other way. I always think of the island of Surtsey coming out of the sea in the 1960s, and suddenly, you’ve got a new southernmost tip of Iceland that’s been generated by an undersea volcano. Is this sense that things are capable of shifting and that even the ground under your feet could potentially change, do you think this has any link to Iceland’s notorious belief in hidden folk and that sense that the landscape is actually populated with forces that are beyond our immediate understanding?

Sjón: Yes, I think we experience nature as a living thing, and a part of it is to go to the extremes of actually believing that nature has a character, or if not character, that it can manifest itself in different forms. We have folk stories about the hidden people, Huldufólk, who live in rocks and fields and cliffs, and they look exactly like us except they’ve only got one nostril. Apart from having only one nostril, they always lead a much richer and better life than those of us who have to survive above ground. They’re having musical parties all the time. They dress in silk, and whenever an Icelander gives a person from that nation a helping hand, he is rewarded with a cloth of silver or a goblet of gold. We know that the earth is rich, and we know that it’s more powerful than here, so I think when you live in a place that is obviously alive, you tend to populate it with different creatures.

For example, Katla, is this great volcano that possibly will explode fairly soon, and Katla is a woman’s name. It’s the name of a giantess. It’s more than likely that it will wipe out all the habitat that is sitting there on the beach. Man’s existence is—

Hari: Precarious."

…

"Sjón: I’m interested in the language of faith, and I’m interested in the literature of faith. In Iceland, like in so many Lutheran countries, the translation of the New Testament into the local language was a big moment. The church defined charity and love and all these terms.

I’ve always been interested in religious texts, not only because of the language but because I see religions as cosmologies, and I’m interested in cosmologies, and I’m interested in obsessed people and where to look for obsessed people. The best place is in religion. I think I’ve really taken advantage of the language of religion just in the same way that I’ve taken advantage of the language of myths and the world of myths.

For me, these are all attempts at explaining the same thing, which is to try to answer the question, “Is it possible that in the beginning there was nothing, and now we’re here sitting on these two nice chairs here in this Scandinavia House?”

We know that our cosmology will become obsolete, and it’s really amazing that the biggest given fact of our time is that cosmology, which is the hard science, is so unstable. I love it.

Hari: You take a real aesthetic pleasure in cosmologies, don’t you? What’s the joy of a big system, a big complicated system with lots of moving, whizzing, parts?

Sjón: My joy is the joy of the Trickster. It’s the joy of Loki. It’s the joy of the Coyote, because I know it’s an unstable system, and it will be overthrown, no matter how majestic it is. With the right little tricks, you will have an apocalypse. You will have the twilight of the gods. The gods will fight the last battle, and there will be a new world that rises up from it, and the Trickster can start thinking of new dirty tricks to topple that system."

…

"Audience Question: You were talking about how you enjoy cosmology and I wondered how you reconcile that with science and with your own art.

Sjón: Well of course it’s the scientists who are destroying each others’ cosmologies all the time. It’s very interesting that most people today live with a cosmology that absolutely ignores the theory of relativity, for example. Most people live as if the theory of relativity never happened because nobody understands it really.

It’s amazing how unaffected we are by these wonderful amazing things. We just continue. That’s one of the ways of overturning cosmologies: just keep brushing your teeth no matter how they say the universe was made."]]></description>
<dc:subject>sjón iceland harikunzru 2013 interviews literature poetry davidbowie surrealism writing escapism punk reality björk fantasy fiction nature myth mythology trickster greekmyths obsessions ideas cosmologies perspective science learning unlearning relearning collaboration translation howwewrite language icelandic loki faith belief anthropology hunting geology animals folklore folktales precarity life living myths</dc:subject>
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<item rdf:about="http://www.nextnature.net/2013/07/colorado-town-votes-on-license-to-shoot-drones/">
    <title>Colorado Town votes on License to Hunt Drones « NextNature.net</title>
    <dc:date>2013-07-20T01:07:02+00:00</dc:date>
    <link>http://www.nextnature.net/2013/07/colorado-town-votes-on-license-to-shoot-drones/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A small town of Deer Trail, Colorado is considering a bold move towards the wild robotics. The town board will be voting on an ordinance that would create drone hunting licenses and offer bounties for shooting down the unmanned aerial vehicles.

[image]

$25 DRONE HUNTING LICENSE FOR RESIDENTS 21 YEAR OF AGE, VALID FOR ONE YEAR.

The head of Deer Trail’s town board, Phillip Steel, proposed the ordinance that would enable the town clerk to issue permits for hunting drones with a shotgun.

“We do not want drones in town,” Philip Steel told a reporter of 7NEWS, “They fly in town, they get shot down.”

Although Steel has not yet spotted a drone flying over his town, he explained “This is a very symbolic ordinance. Basically, I do not believe in the idea of a surveillance society, and I believe we are heading that way.”

Although it’s against the law to destroy federal property, Steel’s proposed ordinance outlines weapons, ammunition, rules of engagement, techniques, and bounties for drone hunting. If passed by the town board, Deer Trail would charge $25 for drone hunting licenses for residents 21 year of age, valid for one year."]]></description>
<dc:subject>drones 2013 colorado hunting droneproject</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="http://twentytwowords.com/2012/07/25/1800s-siberian-bear-hunting-armor-turned-you-into-a-human-porcupine/">
    <title>1800′s Siberian bear-hunting armor turned you into a human porcupine - 22 Words</title>
    <dc:date>2012-08-14T01:46:52+00:00</dc:date>
    <link>http://twentytwowords.com/2012/07/25/1800s-siberian-bear-hunting-armor-turned-you-into-a-human-porcupine/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>armor hunting art siberia wearable glvo 1800s via:rodcorp wearables</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:121b0120269e/</dc:identifier>
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<item rdf:about="http://idlewords.com/2012/02/bia%C5%82owie%C5%BCa_forest.htm">
    <title>Białowieża Forest (Idle Words)</title>
    <dc:date>2012-02-20T06:20:32+00:00</dc:date>
    <link>http://idlewords.com/2012/02/bia%C5%82owie%C5%BCa_forest.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One August morning in 2010 I woke up before dawn to go bushwhacking near the Belarussian border. My guide…was waiting outside to take me into one of the last patches of primeval wilderness in Europe, Białowieża Forest."

"The forest is sensitive to small changes in microclimate & soil chemistry. They determine which species of tree will grow best, & the trees in turn affect everyting else. Some of them engage in ruthless chemical warfare, dropping leaves or seeds that poison the soil for their rivals, or attracting animals to trample the competition. Others suction up water at a prodigious rate to dry out their neighbors. The forest is one giant monument to plant’s inhumanity to plant."

"Apart from a blade of bisongrass, each bottle of this vodka also includes an implicit raised middle finger to the Latin alphabet, in the form of the magnificent Polish word źdźbło (blade of grass). That last vowel represents the rest of the word laughing at you after you have tried to pronounce it."
]]></description>
<dc:subject>bisongrass europe history hunting wilderness primevalwilderness microclimates 2010 2012 białowieżaforest forest forests poland maciejceglowski maciejcegłowski</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:dd0dd7caa60a/</dc:identifier>
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<item rdf:about="http://www.npr.org/templates/story/story.php?storyId=128830458">
    <title>Armed And Deadly: Shoulder, Weapons Key To Hunt : NPR</title>
    <dc:date>2010-08-03T04:31:42+00:00</dc:date>
    <link>http://www.npr.org/templates/story/story.php?storyId=128830458</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Of all the things that make human beings unique, one that gets overlooked — literally — is the shoulder. It turns out that the shoulder altered the course of human evolution by giving us survival skills we never could have imagined without it. ...]]></description>
<dc:subject>evolution science humans throwing shoulders anaomy body humanbody joints hunting bodies</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:3fe385fe1007/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:joints"/>
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</item>
<item rdf:about="http://www.designboom.com/weblog/cat/8/view/8369/55-designers-guide-to-free-farming-project.html">
    <title>5.5 designers: 'guide to free farming' project</title>
    <dc:date>2009-12-09T05:54:02+00:00</dc:date>
    <link>http://www.designboom.com/weblog/cat/8/view/8369/55-designers-guide-to-free-farming-project.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["'the guide to free farming' project was presented in the form of a book that aimed to]]></description>
<dc:subject>design art urban flora traps fauna animals farming urbanfarming hunting gathering urbanism agriculture</dc:subject>
<dc:identifier>https://pinboard.in/u:robertogreco/b:3be2041ff175/</dc:identifier>
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	<rdf:li rdf:resource="https://pinboard.in/u:robertogreco/t:flora"/>
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