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    <title>The U.S. at 250, Coloniality, and Political Zionism in Perspective | Political Theology Network</title>
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    <title>What Happens 'When the World Sleeps' (with Francesca Albanese) | The Chris Hedges Report</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["United Nations Special Rapporteur Francesca Albanese shares stories of the immense suffering in Palestine and laments the gutting of international law in her new book, “When the World Sleeps”."

...

"Francesca Albanese, the special rapporteur on the Occupied Palestinian Territories comprising the West Bank, Gaza, and East Jerusalem, is one of the singular most courageous voices against the ongoing genocide in Gaza and the savage repression meted out to Palestinians in the West Bank. Her detailed UN reports have been fearless examinations of the machinery of apartheid and genocide and Israel’s disregard for international humanitarian law. She has been viciously attacked. The Trump administration ordered the U.S. Department of Treasury to classify her as a “specially designated national”, cutting her off from the global financial system and blocking any U.S. citizen and corporation from engaging with her. All of her U.S. assets have been frozen. She is unable to carry out routine financial transactions. She has paid for her courage and her honesty.

Her book, “When the World Sleeps: Stories, Words, and Wounds of Palestine” lifts up the voices of Palestinians, many of whom she knows, and others in ten short chapters to expose the human cost of Israel’s occupation and mass slaughter. She draws from her own experience living in Palestine, weaving her chapters around individuals who give a human face to the suffering. These include Malak Mattar, an artist who fled Gaza to Egypt, and who suffers tremendous guilt for those she left behind, as well as Eyal Weizman, who opened her eyes to Israel’s vertical politics, the three dimensional use of physical space employed by Israel to control airspace and subsoil, as well as horizontal borders. She excoriates the Western press, the world’s diplomats, for creating a false sense of equivalency in the conflict as if Palestinians stand on equal footing with their occupiers. Palestinians do not have an Air Force, heavy weapons, mechanized units and navy, or billions in military aid from the United States and Israel’s European allies. It cannot structurally subordinate Israelis’ control, their movement and access to land, air and water, or the flow of goods essential to maintain a minimum quality of life.

“To use words like war and conflict masks the truth. It presents a false version of reality. Israel’s apartheid system and genocide cannot be stopped until it is acknowledged and understood,” she writes. This requires not only knowledge but empathy. She fortunately is endowed with both. Joining me to discuss her new book, “While the World Sleeps,” is Francesca Albanese.

Francesca, I want to begin with the case of Dr. Hussam Abu Safiya. He has been jailed by the Israelis for eighteen months since the 27th of December 2024. He was the head of the hospital in Gaza. And there’s very disturbing news from his attorney, Nasser Odeh. He’s been moved to this underground prison, Rakefet, that used to be closed and Ben Gvir has reopened. Has no light. It’s a severe detention facility. and when Dr. Abu Safiya arrived for the attorney’s visit, he was handcuffed, shackled, in leg irons, accompanied by masked prison guards, and his attorney saw fresh and severe bruises on his body, especially on his head, around his eyes, ears and neck. And the lawyers said it was hard to recognize him.

He struggled to breathe. He struggled to speak. He appeared extremely weak. He was terrified. He was in severe distress. He couldn’t express himself for fear, he said, of retaliation. And he told his lawyer that after his hearing took place on June 10th, 2026, regarding the appeal to the Supreme Court against the extension of his incarceration order, four or five prison guards entered his cell, beat him on all parts of his body with a hammer and batons. And he’s basically suffered daily violence, lost consciousness several times and, as you write in the book, this isn’t the first time that doctors have died within Israeli prisons. You had Dr. Adnan al-Bursh, a surgeon and head of orthopedics at Al Shifa. This was after severe torture, perhaps sexual torture. You had Dr. Iyad Rantisi, the director of Kamal Adwan Hospital’s maternity unit.

I just want to speak to this kind of very urgent case. His lawyer, Physicians for Human Rights, Amnesty International and others are at this point saying his life is in danger. And I think he actually told his lawyer in court that this would be the last time, that he was finished, I think, or something like this."]]></description>
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<item rdf:about="https://www.blackagendareport.com/barack-obama-george-washington-and-4th-july">
    <title>Barack Obama, George Washington and the 4th of July | Black Agenda Report</title>
    <dc:date>2026-07-05T08:36:15+00:00</dc:date>
    <link>https://www.blackagendareport.com/barack-obama-george-washington-and-4th-july</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Former president Barack Obama, who we are told is incredibly intelligent and well read, nonetheless felt compelled to give one famous slave holder a pass.

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

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

...


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

Obama has proven once again that he has a kinship with them and with the very ideas that founded the United States. The flowery language used to lie to millions of people decade after decade must be ignored. In that interview Barack Obama told the truth about himself. He is a believer in – and an agent of – white supremacy."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=56ZWnjnN7Vc">
    <title>Mapping the ADL’s Origins in Settler-Colonial Liberalism, State Power, &amp; Civil Rights as Cover... - YouTube</title>
    <dc:date>2026-07-04T06:17:35+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=56ZWnjnN7Vc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode we are joined by Emmaia Gelman, author of The Anti-Defamation League and the Racial State, a critical history of the ADL as a Cold War neoconservative institution. Gelman excavates the Anti-Defamation League's origins as a white, settler colonial institution founded by German-Jewish elites—not to combat antisemitism broadly, but to manage class respectability and suppress Eastern European Jewish immigrant socialists whom they viewed as a racial and social threat. 

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

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

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

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

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

See also:

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

Institute for the Critical Study of Zionism
https://criticalzionismstudies.org/ ]]]></description>
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    <title>Dictionary of the Illegible - Source Type: Store - Source Type</title>
    <dc:date>2026-07-03T01:27:36+00:00</dc:date>
    <link>https://www.sourcetype.com/store/51534/dictionary-of-the-illegible</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Dictionary of the Illegible explores the limits of language—its beginnings and its ends—from humanity’s earliest marks to the dissolution of modern alphabets before our eyes. Mapping more than 400 examples of illegibility drawn from Indigenous cultures to imagined future civilizations, the book spans contemporary art, science fiction, politics, architecture, and technology. Dictionary of the Illegible proposes illegibility as a strategy for navigating a world increasingly governed by visibility, efficiency, and total surveillance."]]></description>
<dc:subject>illegibility typography language indigeneity indigenous visibility legibility laurenzbrunner 2026 efficiency surveillance art sciencefiction scifi architecture politics technology dictionaries</dc:subject>
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    <title>What the ‘Footprint’ Forgets | Los Angeles Review of Books</title>
    <dc:date>2026-06-30T04:13:57+00:00</dc:date>
    <link>https://lareviewofbooks.org/article/footprint-four-itineraries-radhika-subramaniam-walking-colonial-erasure/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Radhika Subramaniam unsettles the Anthropocene’s dominant metaphor for humans’ impact on the earth."]]></description>
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<item rdf:about="https://www.hachettebookgroup.com/titles/richard-louv/noticing/9781643753034/">
    <title>Noticing by Richard Louv | Hachette Book Group</title>
    <dc:date>2026-06-27T05:38:59+00:00</dc:date>
    <link>https://www.hachettebookgroup.com/titles/richard-louv/noticing/9781643753034/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The internationally bestselling author of Last Child in the Woods seeks a deeper personal connection to nature during this time of ecoanxiety and upheaval by exploring his own backyard.

Long beloved for his insightful, inspiring nature writing, Richard Louv returns with his most personal book yet. Noticing is about discovering who you are by exploring the natural world. Louv shows how, by tapping into the thirty or more human senses we have, readers can develop skills––sensory, scientific, artistic, and spiritual––to see and experience the otherworlds of nature. 

Through personal essays, rich with descriptions of the California wilderness around his home in the most biodiverse county in the nation, Louv draws on wisdom from influences as far-reaching as neuroscience, nature photography, Indigenous traditions, and mindfulness to foster what he calls “bioenchantment.” He offers a new, deeper understanding of what it means to see a tree, know a fox, and to become fully human."

[via: 

“How Humans Are Like Bloodhounds and Bats: A conversation with writer Richard Louv, who coined the term “nature deficit disorder””
https://nautil.us/how-humans-are-like-bloodhounds-and-bats-1282274 ]

"Richard Louv is a journalist and the author of ten books, including Last Child in the Woods: Saving Our Children from Nature-Deficit Disorder, The Nature Principle, and Vitamin N. Translated into twenty languages, his books have helped launch an international movement to connect children, families, and communities to nature. He is cofounder and chair emeritus of the nonprofit Children & Nature Network, which supports a new nature movement. Louv has written for the New York Times, Outside magazine*, Orion Magazine, Parents,* and many other publications. He appears regularly on national radio and TV, and lectures throughout the world. In 2008, he was awarded the Audubon Medal. Prior recipients have included Rachel Carson, E. O. Wilson, President Jimmy Carter, and Sir David Attenborough."

***

“Richard Louv would like you to live a beautiful life. He wants you to see how easy, how free and freeing this can be. This book is a how-to manual for getting back your soul.” —Carl Safina, author of Alfie and Me: What Owls Know, What Humans Believe

“Richard Louv’s Noticing isn’t nature writing as usual, it’s an invitation to meet the more-than-human world through all the senses. Drawing on research, mindfulness practices, Indigenous wisdom, and intimate encounters in the biodiverse California wilderness, Louv shows us that there’s far more to the outdoors than what meets the eye. The result is a beautiful ode to wonder—and a reminder that our capacity for enchantment is a skill we can relearn.” —Linda Åkeson McGurk, author of The Open-Air Life and There’s No Such Thing as Bad Weather

"Richard Louv has created a ‘multi-being’ in the form of a book illustrating, all the senses needed to fully attend to this wonderful, divergent world. No single species can do this, but Noticing, filled with Richard’s observations and the sensory insights of many others, human and nonhuman, is as close as you are ever going to get." —Glenn Albrecht, author of Earth Emotions

“Richard Louv is one of today’s most discerning observers of the natural world and our place in it, and Noticing is his most personal and intimate book yet. It is full of grace and full of wonder. A beautiful guide to being present, reconnecting, caring, healing, and thriving.” —Howard Frumkin, Former Director of CDC National Center for Environmental Health

“Blending rich storytelling with research and ancestral ways of knowing, Louv shows how deep noticing can reawaken our senses and renew our bond with nature. This inspiring book reminds us that when we slow down and observe with care, the world becomes more alive—and so do we.” —Sally Jewell, Former U.S. Secretary of the Interior

“What a gift! And so needed. Rich Louv’s Noticing is simultaneously informative and inspiring, uplifting and grounded. Reading his words, I found myself laughing out loud at times. Moments later, I was on the verge of tears. With humor and heart, scholarship and practicality, Rich provides a path forward for healing human relationships with the rest of nature.” —Cheryl Charles, Ph.D., International Co-Chair of IUCN’s NatureForAll and Co-Founder of Children & Nature Network

“[Louv] moves back and forth from lyrical descriptions of connection to nature to impassioned concern about the future of the planet to a certain mild skepticism toward those who believe they are empowered to speak for nature…His thoughtful, encouraging approach makes it easy for readers to follow in his footsteps. A gentle guide to connecting with the non-human world.” —Kirkus Reviews

“Richard Louv’s book is like a gentle prescription for our times—an invitation not just to go outside, but to truly step into nature with intention and attention. Through reflective storytelling and practical guidance, he encourages readers to engage all their senses, notice more deeply, and cultivate a richer connection with the natural world, themselves, and one another. In doing so, he offers a simple yet profound path to nurturing ourselves and hope for the future.” —Pooja Tandon M.D., MPH, Professor of General Pediatrics, Seattle Children's Hospital

“Nature writer extraordinaire…Louv does not restate the obvious about nature’s wonders; instead, he asserts how significant contact with nature can be as we embrace computer screens, AI, and ever-increasing reality distortion…Not self-help and yet enormously helpful, *Noticing…*encourages readers to reflect on nature beyond what can be seen with the naked eye…Thoughtful, timely, and achingly beautiful, this is a book to savor." —Colleen Mondor, Booklist"]]></description>
<dc:subject>richardlouv nature senses sensing multispecies morethanhuman 2026 spirituality wildlife wilderness neuroscience photography indigeneity indigenous bioenchantment enchantment animism mindfulness human humanism humans science art noticing seeing sensory attention ecology ecoanxiety environment</dc:subject>
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<item rdf:about="https://www.koozarch.com/interviews/can-the-unseen-speak-maria-putri-and-ali-napier-on-plantation-ecologies-and-colonial-afterlives">
    <title>Can the Unseen Speak? Maria Putri and Ali Napier on plantation ecologies and colonial afterlives – KoozArch</title>
    <dc:date>2026-06-12T21:54:19+00:00</dc:date>
    <link>https://www.koozarch.com/interviews/can-the-unseen-speak-maria-putri-and-ali-napier-on-plantation-ecologies-and-colonial-afterlives</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What traces do colonial infrastructures leave behind? In this conversation, architectural researcher and filmmaker Maria Putri joins architect, writer and editor Ali Napier to discuss Can the Unseen Speak? — a film that follows the intertwined histories of plantation economies, environmental violence and land conflict in Sumatra, while exploring how architecture, performance and storytelling might render visible their enduring aftermaths."]]></description>
<dc:subject>mariaputri alinapier sumatra architecture performance storytelling colonialism decolonization postcolonialism colonization landscape infrastructure film 2026 filmmaking seeing unseen indigeneity indigenous</dc:subject>
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<item rdf:about="https://podcasts.apple.com/it/podcast/paulo-nazareth-kabila-kyowa-stephane-on-walking/id1798973926?i=1000767135818&amp;l=en-GB">
    <title>Paulo Nazareth &amp; Stéphane Kabila Kyowa on Walking – Space Between – Apple Podcasts</title>
    <dc:date>2026-06-12T21:51:04+00:00</dc:date>
    <link>https://podcasts.apple.com/it/podcast/paulo-nazareth-kabila-kyowa-stephane-on-walking/id1798973926?i=1000767135818&amp;l=en-GB</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode, we pair artist Paulo Nazareth with curator Kabila Kyowa Stéphane to explore walking as both an ancestral practice and a political act, tracing questions of mobility, borders, and belonging. Paulo Nazareth is an artist whose work engages deeply with colonial histories through movement, land, and memory. Kabila Kyowa Stéphane is an artist and thinker whose practice reflects on the politics of access, restriction, and human experience across borders."

[https://www.koozarch.com/podcasts/space-between-podcast ]]]></description>
<dc:subject>walking paulonazareth resistance movement belonging boders memory 2026 kabilakyowastéphane access restriction humanexperience mobility borders land memeory indigeneity indigenous practice politics art</dc:subject>
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<item rdf:about="https://www.theideasletter.org/issue/accommodations/">
    <title>Accommodations - The Ideas Letter</title>
    <dc:date>2026-06-12T02:02:31+00:00</dc:date>
    <link>https://www.theideasletter.org/issue/accommodations/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Accommodations

May 28, 2026
#65

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

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

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

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

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

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

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

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

—Leonard Benardo, vice president at the Open Society Foundations"]]></description>
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<item rdf:about="https://www.commonwealmagazine.org/ownerist-society-ian-marcus-corbin-economics-polanyi">
    <title>The Ownerist Society | Commonweal Magazine</title>
    <dc:date>2026-06-11T21:39:35+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Buying belonging in the modern world"]]></description>
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<item rdf:about="https://www.nybooks.com/online/2026/05/24/the-education-of-pope-leo-xiv/">
    <title>The Education of Pope Leo XIV | Greg Grandin | The New York Review of Books</title>
    <dc:date>2026-06-08T21:14:26+00:00</dc:date>
    <link>https://www.nybooks.com/online/2026/05/24/the-education-of-pope-leo-xiv/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As a young missionary in Peru, the pope witnessed a war on liberation theology—and was indelibly stamped by the movement’s commitment to the poor."

[archived:
https://archive.is/qKFFb ]]]></description>
<dc:subject>greggrandin 2026 popeleoxiv liberationtheology latinamerica catholicchurch catholicism religion culture politics history perú popejohnpaulii aymara quechua eliseannallen gustavogutiérrez poverty poor solidarity richardnixon henrykissinger josephratzinger inquisition popebenedictxvi ronaldreagan communism economics theology marxism ethics liberation ecuador africa asia chulcanas indigeneity indigenous insurgency piura cristocampesino albertofujimori shocktherapy pinochet chile fukishock robertprevost leonardoboff picconecamere opusdai divinity capitalism rerumnovarum 1891 popeleoxiii encyclicals sodaliciodevidacristiana luisfernandofigari brazil brasil colombia argentina shiningpath humanrights augustinians óscarromero elsalvador jesuits conservatism birthcontrol celibacy divorce juancarlosscannone dictatorship orlandoyorio franciscojalics dirtywar peronismo buenosaires democracy centrists centralism newright sodalites joséreydecastro sodalitium sodalicio carloscastillo joséluisdepalacio popefra</dc:subject>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["What can plastic fragments found in an animal’s digestive tract tell us about the waters it has traversed?"]]></description>
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    <title>SURVIVA: A Future Ancestral Field Guide – Ayin Press</title>
    <dc:date>2026-06-02T05:17:07+00:00</dc:date>
    <link>https://shop.ayinpress.org/products/surviva-a-future-ancestral-field-guide</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Winner of the 2026 PEN/Jean Stein Award

An ambitious, world-envisioning work of Indigenous futurism.

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

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

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

About the Author

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

Praise for SURVIVA

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

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

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

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

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

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

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

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

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

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

Product Photography by Jackson Krule"

[via: 

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

"RPH is back! Co-hosts Elena Ortiz and Melanie Yazzie discuss Cannupa Hanska Luger's Surviva: A Future Ancestral Field Guide (2025), a hybrid art piece/survival manual exploring indigenous futurism, decolonization, and relationality through redacted military text and Indigenous artwork." ]]]></description>
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    <dc:date>2026-06-02T05:16:37+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["RPH is back! Co-hosts Elena Ortiz and Melanie Yazzie discuss Cannupa Hanska Luger's Surviva: A Future Ancestral Field Guide (2025),  a hybrid art piece/survival manual exploring indigenous futurism, decolonization, and relationality through redacted military text and Indigenous artwork."

[book link:
https://shop.ayinpress.org/products/surviva-a-future-ancestral-field-guide ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=L2wk2M2mr0U">
    <title>Art vs. Tucker Carlson: Revolutionary Tools or &quot;Tools&quot;? (with Saul Williams) - YouTube</title>
    <dc:date>2026-06-01T04:58:16+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=L2wk2M2mr0U</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Poet, musician, actor, & writer Saul Williams joins Bad Faith podcast for the first time to talk about how art can help feed this revolutionary moment and expand our understanding of our potential as a global community. But also, Briahna is still hyper-fixated on the prominent role the Israel-critical right is playing in the anti-war space, and what the implications are for building a left, anti war, internationalist movement that can't be "America first" insofar as our way of life is dependent on the immiseration of the global south. We work through all of this in a deeply nuanced, compassionate, and musical 2 hour chat."

[referenced here by Jared Ball:

"Saul Williams, Briahna Joy Gray, and I Love Boosters (*No Spoilers, Just Precursor)"
https://www.youtube.com/watch?v=KbSbtilM5nQ ]]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Indigenous Tewa artists reassert their relationship with the land in a new exhibition at the Georgia O’Keeffe Museum."]]></description>
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    <dc:date>2026-05-26T23:39:55+00:00</dc:date>
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    <title>The Oaxacan Town Racing to Revive Ancient Indigo | POV Shorts - YouTube</title>
    <dc:date>2026-05-22T08:35:20+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Residents of all ages from Oaxacan town Niltepec alchemize blue indigo pigment from the jiquilite plant (Indigofera suffruticosa). Revisiting the ancient practice of their Zapotec and Zoque ancestors, despite the increasing challenges of climate change and lack of governmental subsidies, in what they hope turns out to be “The New Indigo Wave.”

A New Indigo Wave | POV Shorts"]]></description>
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    <title>The Hidden Founders of American Democracy | Full Episode | Native America - YouTube</title>
    <dc:date>2026-05-20T06:12:54+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=BCcZPU7g4es</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Explore the rise of great American nations, from monarchies to democracies. Investigate lost cities in Mexico, a temple in Peru, a potlatch ceremony in the Pacific Northwest and a tapestry of shell beads in upstate New York whose story inspired our own democracy. [Originally aired in 2018]

Nature to Nations | Native America

#nativeamerican #indigenous #anthropology #NativeAmericaPBS

Native America
A four-part PBS series that challenges everything we thought we knew about the Americas before and since contact with Europe. It travels through 15,000-years to showcase massive cities, unique systems of science, art, and writing, and 100 million people connected by social networks and spiritual beliefs spanning two continents. The series reveals some of the most advanced cultures in human history and the Native American people who created it and whose legacy continues, unbroken, to this day."]]></description>
<dc:subject>indigeneity indigenous us democracy history mexico perú potlatch pacificnorthwest</dc:subject>
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    <title>How does the deep Earth see humanity? | Aeon Essays</title>
    <dc:date>2026-05-13T05:59:33+00:00</dc:date>
    <link>https://aeon.co/essays/how-does-the-deep-earth-see-humanity</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We need a new imagination for the whole Earth, linking the power of the deep planet with the vitality of the surface"]]></description>
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<item rdf:about="https://mondoweiss.net/2026/05/understanding-the-shared-ideology-behind-settler-colonialism-in-native-america-and-palestine/">
    <title>Understanding the shared ideology behind settler colonialism in Native America and Palestine – Mondoweiss</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Both the United States and Israel were founded and exist on land taken during ongoing genocides. Settler colonialism drives these genocides, and both nations share an ideology that justifies the theft and rationalizes the killing."]]></description>
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<item rdf:about="https://www.biographic.com/tending-to-paradise/">
    <title>Tending to Paradise</title>
    <dc:date>2026-04-26T08:26:15+00:00</dc:date>
    <link>https://www.biographic.com/tending-to-paradise/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A rare prairie ecosystem shaped by humans in Washington State exemplifies a shift in how conservationists envision our relationship with the natural world."]]></description>
<dc:subject>washingtonstate emmamarris 2026 ecosystems nature morethanhuman sanjuanislands conservation biodiversity coastsalish landscape wilderness indigeneity indigenous human-animalrelations human-animalrelationships yellowisland americorps us</dc:subject>
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<item rdf:about="https://daily.jstor.org/the-urgency-of-indigenous-values/">
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<item rdf:about="https://www.thisiscolossal.com/2026/04/awamkai-peru-sacred-valley-weavers/">
    <title>How One Cooperative Champions the Quechua Weavers of Peru's Sacred Valley — Colossal</title>
    <dc:date>2026-04-22T02:52:58+00:00</dc:date>
    <link>https://www.thisiscolossal.com/2026/04/awamkai-peru-sacred-valley-weavers/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The economy of Peru’s Sacred Valley has long been entwined with the seasons. Rural communities typically grow crops and raise livestock to sustain themselves and to barter with others, a process that necessitates an attunement with nature, its cycles, and how these patterns influence self-sufficiency.

This is particularly true for the Quechua communities, Indigenous peoples who have long worked for subsistence rather than state currencies. In recent years, health clinics, schools, markets, and transportation requiring residents to use cash have slowly eroded this way of life. Today, many Quechua men leave their communities to work in tourism, which offers an income and the opportunity to learn Spanish. Conversely, women often remain at home to care for children and farms, making them dependent on support from their partners and family members.

[embed: https://vimeo.com/228854621 (info below) ]

In 2009, the nonprofit Awamaki formed to aid communities around Ollantaytambo, Cusco, as they navigated this change. U.S.-based Kennedy Leavens and Miguel Galdo, of Peru, had worked together previously at a similar organization supporting 10 women weavers from Patacancha. When that project shuddered, the two decided to found Awamaki to maintain their support.

The nonprofit grew quickly, and today, it assists nine cooperatives, comprising 174 artisans and community members who work across craft and tourism. With collaboration at its core, Awamaki prides itself on sustainability and focuses on broadening its partners’ access to a diverse array of markets and economic opportunities.

In addition to financial changes, the climate crisis is rapidly transforming the ways of the Sacred Valley, which faces disproportionate impacts as glaciers melt and the water supply dwindles. “The shift towards having personal income, for our artisan partners, is not about replacing traditional livelihoods, but about widening the economic ground beneath them so they can move their families towards prosperity and build resiliency to the effects of climate change, all without leaving the community or traditional ways of life,” the nonprofit tells us.

Partnering with Awamaki allows cooperative members to focus on traditional spinning, dyeing, and weaving traditions, while the nonprofit offers structural support in selling their goods and coordinating tourism. Carving through the terrain north of Cusco, the Andean highlands were once home to the Incans and still hold traces of the ancient empire, like the historic city of Machu Picchu, which continues to attract around one million people from around the globe each year. For many years, the organization says, visitors would arrive in villages without prior notice, and the women would halt their work to meet tourists and hopefully, sell a piece.

[image]

And of course, this way of making is demanding, as women not only weave, but also raise alpacas, shear their wool, and spin and dye the soft fibers into yarn. “Before weaving, I have to wash my hands carefully so the wool doesn’t get damaged. It requires attention and care,” Ricardina, an Awamaki member from the Cusci Qoyllur cooperative, tells us. “Sometimes I can weave more, sometimes less. It depends on time, on my children, on everything else I have to do.”

Today, Awamaki helps to coordinate tourism and provide compensation for visits. This includes programs like Murmur Ring’s immersion, which will bring a group of creatives to the region this June. “Our role is to create opportunities that can be compatible with cultural continuity, if that is what communities themselves want,” they say, adding:

<blockquote>For women, without personal income, everyday decisions can feel distant. Paying for school supplies, buying medicine, covering transportation costs, buying food to supplement the limited traditional crops that grow at high altitude–all of these depend on uncertain flows of money and shifting household dynamics. As climate patterns grow more erratic, with harsher frosts, longer dry spells, and thinning pasture, even the agricultural base families rely on has become less predictable, deepening that sense of financial fragility.</blockquote>

This regular support has simultaneously buoyed many women to greater financial independence and helped retain their way of life. “When new artisans join a cooperative, they are typically mentored by other women in their own community. Cultural knowledge remains community-held and community-led,” the nonprofit shares.

[image: "two people's hands holding raw and spun wool"]

“In my family, we make decisions together—about how to earn and how to move forward,” Daniela, a weaver from the Puskariy Tika cooperative, says. “Through this work, we are able to keep going and improve our lives little by little.”

Nadia, of the Rumia cooperative, echoes this sentiment. “Being part of Awamaki changed things for us. Now we have a steady income, and that allows us to keep weaving,” she says. “In our community, it’s not always easy. Some people say, ‘Why do you weave?’ But they don’t understand this work… We also teach our children to care for the environment, to grow things, to respect the land. That’s part of our work, too.”

To learn more about the women and support their work, visit Awamaki’s website [https://www.awamaki.org/ ]."

[Direct link to video:

"Land and Looms | Awamaki"
https://vimeo.com/228854621

"“This land gave them what in turn shaped them as individuals, as a community, as a people. Because they have lived in this physical space of land for so many years without influence from globalized information, their culture is very unique and very special.” - Juan Camilo Saavedra

Director/DP - Micah Fairchild

Producer - Bernie Baskin

Local Producer - Juan Camilo Saavedra

BTS Vlog: http://www.fairchildvisuals.com/journal/2017/8/7/awamaki-bts-vlog

#Quechua
#Weaving
#Cusco
#Peru"]]]></description>
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<item rdf:about="https://citationsneeded.libsyn.com/ep-237-how-selective-patronizing-deradicalization-discourse-pathologizes-anti-colonial-struggle">
    <title>Citations Needed: Ep 237: How Selective, Patronizing 'Deradicalization' Discourse Pathologizes Anti-Colonial Struggle</title>
    <dc:date>2026-04-19T23:25:03+00:00</dc:date>
    <link>https://citationsneeded.libsyn.com/ep-237-how-selective-patronizing-deradicalization-discourse-pathologizes-anti-colonial-struggle</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this episode, we break down the long history of US media reducing recalcitrant populations' grievances to "terrorism," "hate," and "radicalism" in urgent need of re-education.
 
With guest Prem Thakker."]]></description>
<dc:subject>media nytimes wapo washingtonpost theatlantic israel palestine gaza reeducation occupation settlercolonialism colonialism colonization us donaldtrump hillaryclinton benjaminnetanyahu policy genocide ethniccleansing westbank jerusalem eastjerusalem iof idf language maintstreammedia citationsneeded premthakker radicalization apartheid 2026 2025 2024 2023 zionism antizionism anticolonialism anti-colonialism resistance stateterrorism openairprisons concentrationcamps liberation panopticon surveillance history liberalism liberalzionism patholigization palestinianstate palestinianauthority curriculum schools education schooling humanrights palantir demonization encampments colleges universities highered highereducation zionistmccarthyism academia foreignpolicy supremacy humanity coexistence greatmarchofreturn marchofreturn 2018 violence imperialism nimashirazi adamjohnson fascism deradicalization radicalism power suppresion activism textbooks 2014 2019 2009 2008 indigeneity indigenous</dc:subject>
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<item rdf:about="https://briarpatchmagazine.com/articles/view/five-books-on-canadian-imperialism">
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    <dc:date>2026-04-19T04:57:58+00:00</dc:date>
    <link>https://briarpatchmagazine.com/articles/view/five-books-on-canadian-imperialism</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Relative to the United States, Canada is often portrayed as polite and benevolent. In reality, Canada’s past and present are entrenched in colonial and imperialist conquest. Many understand Canada’s settler-colonial roots and its genocide of Indigenous Peoples, but its development as an imperialist power is sometimes less clear. It is crucial to understand the development of Canada’s state power through the lens of imperialism, not only because it explains Canada’s role in the world, but also because these are the conditions within which we must organize for a better future. Without understanding Canada’s imperialist role beyond its colonial borders – in Palestine, Somalia, or Haiti, for example – making a material change within these borders is impossible. 

Here are five books to help you understand Canada’s imperialist past and present."]]></description>
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    <title>A Deeper Sense of Place is Like an Anchor in Turbulent Times | David Griesing | Work Life Reward Author | Philadelphia</title>
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    <link>http://davidgriesing.com/2022/06/13/a-deeper-sense-of-place-is-like-an-anchor-in-turbulent-times/</link>
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<item rdf:about="https://www.nybooks.com/articles/2021/07/01/wayfinding-landscapes-inside-us/">
    <title>The Landscapes Inside Us | Robert Macfarlane | The New York Review of Books</title>
    <dc:date>2026-04-11T05:39:08+00:00</dc:date>
    <link>https://www.nybooks.com/articles/2021/07/01/wayfinding-landscapes-inside-us/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our navigational ability as a species is closely connected to our ability to tell stories about ourselves that unfold both backward and forward in time."

[archived: https://archive.ph/RIvgM ]

"Reviewed:

Wayfinding: The Science and Mystery of How Humans Navigate the World, by M.R. O’Connor
St. Martin’s, 354 pp., $29.99

From Here to There: The Art and Science of Finding and Losing Our Way, by Michael Bond
Belknap Press/ Harvard University Press, 288 pp., $29.95; $17.95 (paper; to be published in August)

Nature Shock: Getting Lost in America, by Jon T. Coleman
Yale University Press, 329 pp., $30.00

It is a little-known fact that limpets are brilliant navigators. Renowned for their ability to hold fast, they are surprisingly mobile. When submerged by the incoming tide, limpets set out on a slow journey across the intertidal boulders of their habitat. They move using a single muscular foot, rather as snails do, and deploy a rough tongue-like organ, known as a radula, to scrape the algae and young seaweed they consume off the rock surface. Once they have finished a foraging journey, each of these eyeless monopods then navigates back across the boulder to its “home,” a site on the boulder’s surface where it has rotated its shell back and forth repeatedly, such that it has incised an outline of itself into the rock. There it securely settles into its groove, ready to endure another cycle of hammering waves and pecking gulls.

Animal navigation is rich with such miracles and puzzles. “The greatest migration on earth belongs to the Arctic tern,” M.R. O’Connor writes in Wayfinding, “a four-ounce argonaut that travels each year from Greenland to Antarctica and back again, a distance of some forty-four thousand miles.” Meanwhile, every twenty-four hours, billions of tons of biomass in the form of plankton undertake what O’Connor calls “an intentional vertical migration, rising to the surface of the ocean at twilight and descending at sunrise.” Bees, O’Connor notes, will meander out on long nectar-hunting trips, moving haphazardly from bloom to bloom, but when their work is done they will fly the shortest route possible back to the hive: the “beeline.” This remarkable spatial calculation is achieved despite bees being almost blind by human standards and having brains that weigh less than a milligram and contain fewer than a million neurons. Back at the hive they engage in what is known as the “waggle dance,” which appears to be a choreographic means of communicating complex wayfinding information to fellow bees.

The science of creaturely navigation is a contested research area, but as O’Connor reports, it is widely thought that many animals have what is called a “bio-compass” that allows them to use the Earth’s magnetic field to find their way. Magnetite has been found in the brains of mole rats, the upper beaks of homing pigeons, and the olfactory cells of rainbow trout. Live carp floating in tubs at fish markets tend to align themselves along a north–south axis. Red foxes mostly pounce on mice in a northeasterly direction. Dog owners, take note: your dog may well swing round to face north–south when it crouches to relieve itself.

Humans don’t possess inbuilt bio-compasses, but we do have something arguably more powerful: storytelling. Our remarkable navigational ability as a species is closely connected to our ability to tell stories about ourselves that unfold both backward and forward in time. For some evolutionary psychologists, this capacity for “autonoeisis”—what O’Connor describes as “the capacity to be aware of one’s own existence as an entity in time”—is what made us such good hunters. Faced with the tracks left by a prey animal, early humans were able to imagine beyond the immediately visible, reading those signs for what they might foretell as well as what they recorded: *This deer’s prints show it to be wounded…We are driving this herd of bison into a box canyon, where they will be trapped…*We excelled at tracking because we could generate what Michael Bond, in From Here to There: The Art and Science of Finding and Losing Our Way, calls “mental representations of the outside world that we can use to get around and orientate ourselves.”

“If we opened people up, we would find landscapes,” Agnès Varda observes in The Beaches of Agnès (2008), the autobiographical film she made when she was about to turn eighty, which tells a version of her life through the places she loved, among them the River Seine and the Belgian coastline. As metaphor, this is a gothic proposition: that we internalize certain terrains so fully they become part of us, visible to others only when the surgeon’s scalpel or the pathologist’s bone-saw begins its excavatory work. As physiology, it seems nonsense. Over the past half-century, however, neuroscientists have made a series of remarkable discoveries about the ways human brains perceive, process, and store our passage through space.

In 1971, Bond writes, John O’Keefe and Jonathan Dostrovsky isolated a new type of nerve cell in the brains of rats. These “place cells”—found in and around the hippocampus, the seahorse-shaped structure that sits deep in the temporal lobe of the vertebrate brain—seemed to be sensitive to where a rat was in its environment, and to be activated in certain locations or when facing in a particular direction. Further research identified different types of place cells, each with a specialty. There are “head-direction cells” that detect which way you’re facing, for instance, and “boundary cells” that spark up when you are a certain distance from a wall or an edge, like the warning sensors that beep when you’re about to reverse your car into a fire hydrant.

It is now thought that the human hippocampus—which also contains place cells—not only responds in real time to external cues, such as landmarks or thresholds, but also creates and stores cognitive maps of places and routes between them, thereby enabling navigation as well as orientation. Memory is deeply and mysteriously involved in this work; these cognitive maps are able to retain feelings of recognition and association, and are retrievable even when one is not in the place where they were originally made. This is what prevents us from having to renavigate familiar places, guessing our way from kitchen to lounge each time we make that brief journey in our own homes. This is what allows me, during sleepless nights, to mind-walk my way along a chain of remembered paths from the foothills to the fell-top of a given mountain in the Lake District.

Both Bond and O’Connor trace the art of navigation back to the first human wayfinders, those groups of hunter-gatherer Homo sapiens who migrated out of Africa perhaps as long as 270,000 years ago, gradually spreading to live on every continent on the planet—as well as at sea and in space—adapting to new environments as they went, and over millennia developing sophisticated means of wayfinding in such disorienting environments as tundra, desert, ice cap, and ocean. “For the majority of our species’ existence,” notes O’Connor, “we traversed the earth using the landscape itself as a guide.” “We are explorers to the bone,” writes Bond, “and our spatial abilities—which, believe it or not, we still possess, despite our modern dependency on GPS—are fundamental to what makes us human.”

We might pause here on the grounds that any overarching proposition about “what it means to be human” is likely to be problematic. We will also want to know exactly what is meant by “wayfinding.” O’Connor characterizes it as a “science,” Bond calls it an “art,” and both of them celebrate it as the use, as O’Connor puts it, of “experience, habit, exploration, paper maps, signage, word of mouth, and trial and error to find [one’s] way around.” Wayfinding, she writes, is “an activity capable of engaging with and attending to places and nourishing relationships and attachments to them,” and among its benefits are enhanced sociality and good hippocampal health. It is definitely not—in the opinion of these writers—the deputation of navigational intelligence to a handheld device, such that one stumbles the streets in a zombied stupor, head inclined in compliance with the blue dot and a sotto martinet voice, causing Jane Jacobs’s famous “sidewalk ballet” to morph into something more like “sidewalk dodgems”: the collisions and confusions of urban walkers whose attention is, as O’Connor puts it, “seduced downward to our devices and inward to individualness.”

One of the many strengths of O’Connor’s book is its respectful attention to traditional methods of wayfinding. In the course of her research, she traveled to the Arctic, Australia, and the Pacific islands: three regions where traditional wayfaring and navigational skills are still practiced or are being reinvigorated as part of a broader cultural decolonization process. Colonial cartography—which reached its nineteenth-century apex in the British Raj’s “Grand Trigonometrical Survey” of India—tries “to chart and map unknown territory,” in O’Connor’s phrase, annexing new domains into a preexisting gridwork and assigning new place-names in a drive for standardization, like the Anglicization of Irish place-names by nineteenth-century Ordnance Survey officers, so memorably dramatized in Brian Friel’s play Translations (1980).

Indigenous navigators, by contrast, tend to develop terrain-specific techniques that are highly attuned to local indicators, and that use multiple modes and media (storytelling, written or drawn maps, weather signs) to create sophisticated compound systems for moving safely and well between places, often in harsh and hazardous environments. Over centuries, for instance, as O’Connor records, the Caroline Islanders of Micronesia developed the ability to read wave swells to determine the direction of land over the horizon. They combined this with detailed knowledge of “animals, reefs, wind, the sun, and, most important, stars” to create “vast mental maps of all the islands’ spatial relationships to one another” in their widely scattered archipelago. Navigators would memorize star “courses”—the “points on the horizon where sequences of stars rise or set over an island”—and use these to make routes between particular places, according to a system called etak. The most accomplished navigators can commit to memory star courses for over a hundred islands, totaling routes spanning several thousand miles.

For Bond and O’Connor it was the first decade of the 2000s, when GPS-enabled phones and vehicles became common, that we began seriously to degrade our abilities as wayfinders. In Nature Shock: Getting Lost in America, Jon T. Coleman locates that degradation much earlier, between 1860 and 1887, when he claims “the ground shifted under Americans’ spatial cognition.” During these decades, a vast logistical and communication matrix—including the 15,000 miles of telegraph line built by the US Military Telegraph Corps during the Civil War—knitted the country together from coast to coast, creating a network of fixed points nationwide, with reference to which a growing number of individuals could be located. From then on, Coleman writes, North Americans no longer inhabited “relational space, where people navigated by their relationships to one another,” but rather “individual space, where people understood their position on earth by the coordinates provided by mass media, transportation grids, and commercial networks.” He suggests that “the best vantage point to see this transition and thereby to understand its consequences is on the edge of those spaces where people sometimes got terribly lost.”

The fascinating early chapters of Nature Shock focus on the first century and a half of settler colonialism in America, when contrasting practices of wayfinding played out within overlapping terrains of knowledge and ignorance. “While the Christians aspired to rise above the earth,” Coleman notes drily of the New England colonists in the 1630s, “they required Indian help to navigate the woods.” The later chapters of the book reprise a familiar argument, whereby in the late nineteenth and twentieth centuries the rise of industrial capitalism created a perception of “the modern wilderness” as “a romantic space where individuals might heal themselves and lose themselves.”

As Coleman tells it, from the early twentieth century on, national and state parks became designated areas where affluent urbanites, mostly white, might play at both wayfinding and disorientation. “Wild” nature was first conceptualized and then monetized as a site of “individual freedom, escape, and disconnection.” Lostness became repurposed as therapeutic, even exhilarating—but only when one could quickly find a way back to civilization. Thoreau, naturally, had a bon mot on this long before it became fashionable: “It is a surprising and memorable, as well as a valuable experience,” he wrote in Walden, “to be lost in the woods at any time.” John Billington, a young English colonist, would not have agreed: in 1621, out in the countryside around the Plymouth Colony, he “lost him selfe in the woods and wandered up and downe some five days, living on berries and whatever he could find,” before being discovered by a native Nauset group, who traded him back for knives, beads, and the promise of better conduct on the part of the settlers.

The art of getting lost is increasingly hard to master. Between 2010 and 2014, the number of GPS devices in existence more than doubled, from 500 million to 1.1 billion. Some market predictions foresee 7 billion GPS devices by 2022, as smartphone use further accelerates in India, China, and South America. If unsure of your location in a new environment, you can now locate yourself in seconds by consulting a GPS-enabled device, which consults with multiple satellites and ground stations to pinpoint itself to within a few feet on the Earth’s surface, indicating your position with that pulsing blue dot. Cartographically speaking, the blue dot is a perfect example of solipsism: I am here, and the given world will reorganize itself around me as I move. If you wish to travel anywhere, “turn-by-turn” navigation will then relieve you of the need to route-find with deductive reference to your surroundings, as you proceed in obedience to the instructions of a synthesized voice: In one hundred yards, turn left…

“Travel today is a condition of advanced capitalism,” declares Tim Ingold, an anthropologist interviewed by O’Connor. All three books argue that wayfinding is resistant to capitalism’s greedy colonization of every aspect of human experience. Ingold goes on to say, as O’Connor describes it, that today’s “technology-drenched” modes of travel are driven by a “relentless goal of greater efficiency and convenience,” and part of the “further commodification of our lives.” A walk in the woods is wasted time because it isn’t productive, unless of course you instrumentalize it as a mindful means of enhancing your productivity when you return to the desk. A run along the river must now be tracked, logged, and biometrically analyzed, then Instagrammed. A train or plane journey can’t be spent daydreaming, conversing, or even (whisper it) being bored, for this is time that could be spent on the laptop, catching up or getting ahead. The cultural theorist Sianne Ngai has named this impulse always to perform productivity, even when one is supposedly at rest or play, “zaniness.”

 For Bond and O’Connor, good wayfinding is anti-zany.

Does it matter that a powerful navigation device has been added to our cyborg lives, already vastly extended in time and space by countless technological prostheses, from pacemakers to desktop computers? Being lost is a deeply unpleasant experience, as you’d know if it’s ever happened to you. The word “panic” comes from the ancient Greek panikos, in reference to the goat-god Pan, whose presence caused sudden, irrational fear in those who entered his disorienting woods and forests. “Bewilderment” is an eighteenth-century coinage, meaning “thorough lostness”; to “wilder” is to go astray, to lose one’s path.

In his history of “getting lost in America” Coleman uses the phrase “nature shock” to register the severity of anxiety produced by being lost, and records scores of examples of hunters, walkers, and even Native scouts who have testified to its incapacitating effects. Bond concurs: “People who are truly lost…lose their minds as well as their bearings,” suffering “visceral thought-distorting fear.” While O’Connor acknowledges the countless ways in which GPS has saved and enhanced lives, from a global reduction in shipwrecks and the rescue of refugees on small boats to the joy in the freedom it makes possible during recreational travel, all three writers have grave concerns about the effects of GPS-enabled smartphones.

Coleman argues that “smartphones are making us dumber, atrophying our hippocampi”; their rise has inaugurated a “monstrous transformation,” “melt[ing] space and minds,” leaving us staggering in the shallows of a reduced attention span and infantilizing dependence on tech. Bond worries about GPS’s consequences for “cognitive health,” and approvingly quotes an Italian dementia researcher, Veronique Bohbot, who refuses to use satellite-navigation devices to tell her where to go. Bohbot encourages people, Bond says, to “exercise their spatial faculties” because they’ll appreciate the benefits “a few decades down the line.” O’Connor also cites Bohbot, and ventures that “the scientific literature so far indicates a possibility that a total reliance on GPS technology could over time put us at higher risk for neurodegenerative disease.”

Bond describes a famous experiment from 2000, in which Eleanor Maguire, a neuroscientist at University College London, measured the sizes of the hippocampi of trainee taxi drivers in London preparing for the formidable test known as “the Knowledge.” In order to become a licensed London cabbie, you must memorize the relative positions of, and optimal routes between, the tens of thousands of streets and landmarks that lie within a six-mile radius of Trafalgar Square. Drivers are rigorously tested on their mastery of the Knowledge before being issued a license. It usually takes a student four years to go from start to success, and the requirement remains part of the licensing procedure today; cabbies and their teachers proudly point out that in comparative tests, a human with the Knowledge regularly beats a GPS-plotted route for speed and efficiency. Maguire found that during the period of intense navigational and mnemonic effort involved in studying for the Knowledge, the hippocampi of the trainee drivers grew. A follow-up experiment determined that in retired cabbies, who no longer daily used their wayfinding powers, the hippocampus had returned to a “normal” size.

It is a wonderful thought: that we might physiologically enhance our capacity as navigators by thinking harder about navigation, much as athletes train to improve their aerobic capacity or twitch muscles. But some troubling questions arise. If the hippocampus develops in response to intense exercise of its navigational and orientational functions, will it therefore atrophy if chronically underused? What would happen if, say, after tens of thousands of years spent regularly exercising the hippocampus in the course of everyday life, a species were suddenly to delegate the majority of its navigational tasks to an external device?

Fears of the “monstrous transformations” performed by tech upon the human are staples of the history of science from Prometheus to Frankenstein, so it’s worth being skeptical of these unproven claims about GPS’s mind-melting consequences. But the history of human navigation is so long, and that of mass personal GPS use so short, it does seem important to assess what might be lost when we cease being able to be lost. O’Connor puts it well:

<blockquote>None of us is exempt from the ramifications of the device paradigm. We all seem to find it extraordinarily difficult to step outside the onslaught, to create the distance and perspective between us and our devices that might allow us to question what cultural or cognitive price is being paid in return for convenience.</blockquote>

In July 1841 the poet John Clare escaped from High Beach Asylum in Epping Forest, on the outskirts of London, and set out to walk to his home in Northborough, about eighty miles away. At the time, Clare was in his late forties and mentally unwell. He had been in High Beach for four years. Although his wife, Patty, was alive, he believed himself to be searching for an imaginary second wife, a version of his childhood sweetheart, Mary Joyce, who had died three years earlier. He suffered auditory hallucinations on the road. He ate grass for sustenance, finding it to “taste something like bread.” Footsore and confused, he continued on until he reached Northborough. The walk took him four days.

In “Journey Out of Essex”—a minor epic of English travel writing—Clare described how he slept by the edge of the road each night, taking care to lie with his head pointing north, so that he would know which way to walk when he woke. That image has stayed with me since I first read Clare’s account twenty years or so ago: a man lost in mind, nevertheless seized by a homing instinct, and with his body a quivering compass needle that settled on north each night. Five months after reaching Northborough, Clare was certified insane on the grounds of being “addicted to poetical prosings.” He was committed to Northampton General Lunatic Asylum, where he stayed until his death in 1864. His last words were “I want to go home.”

Mental illness can result in a loss of bearings so drastic that one’s footing in the given world slips and the moorings of the mind loosen. Yet within such bewilderment lucidities persist. Clare could remember his route home, though he did not recognize his wife when he met her on the outskirts of Northborough. My grandfather, lost in the mists of dementia in the final years of his life, found it hard to recall what he had had for breakfast but could reliably give the names, heights, and ranges of mountains he had climbed in his youth, and walk in memory back up Himalayan valleys he had not entered for half a century.

In the opening pages of From Here to There Bond describes how his grandmother, who also suffered from dementia, in the final weeks of her life “repeatedly used the phrase ‘Am I here?’” His book is both scientific and personal. Much of it is spent patiently explaining the neuroscience of wayfinding and spatial awareness for laypeople, with the calm tone of a seasoned science writer. But gradually, between and within the explanatory sections, Bond quietly and movingly discloses what I take to be his real preoccupation, which is Alzheimer’s disease and other forms of dementia. His book is an attempt to answer his grandmother’s question, which is also everyone’s question.

Alzheimer’s is a voracious type of dementia that consumes the place cells of the hippocampus. Once this begins, Bond writes, “patients have trouble creating cognitive maps of new places and recalling maps of familiar ones.” The disease’s ability to disrupt the brain’s navigation and orientation system is so acute that researchers are exploring whether spatial tests might be used to diagnose it earlier than any other forms of assessment. “The tragedy for Alzheimer’s patients,” as Bond puts it, “is that the compass they have always had is now fading, and their map is shrinking. Disorientation becomes their default state, leaving them lost in places they have always known.” This contributes to the distress—variously expressed as frustration, anxiety, anger, and violence—that sufferers feel: “They are incapable of finding their way anywhere and can be lost even in their own homes.”

Covid-19 has administered a global “nature shock,” leaving billions of us disoriented even in familiar surroundings. During full lockdown, we wandered our homes like the narrator in Xavier de Maistre’s mock-epic Voyage Around My Room (1794), who for forty-two days finds himself confined to his chamber, where he would “traverse the room up and down and across, without rule or plan.” Meanwhile, many countries—including China—have used the pandemic to ramp up their means of tracking and tracing citizens, making it even harder to get lost should one ever wish to. Invoking feichang shiqi, “extraordinary times,” the Chinese Communist Party is now using facial recognition technologies, “health coding,” and smartphone tracking to increase surveillance of its citizens: state security camera networks can segment facial-recognition data into dozens of sensitive subcategories, including eyebrow size, skin color, and ethnicity.

In Nature Shock, Coleman writes:

<blockquote>Thoreau urged his audience…to reconsider the settled spaces they inhabited…. “Not till we are lost, in other words, not till we have lost the world, do we begin to find ourselves, and realize where we are and the infinite extent of our relations.”</blockquote>

Thoreau loved paradox, sometimes too much. It helps him find his mark here, though: one might expect our current lostness to test our self-reliance and glorify the individual, but in fact it proves our entanglement and reveals our codependence. When lost, we most of all need help.

Underlying all three of these books is a deep belief in the importance of collaboration and cooperation between humans and their environments, as well as between humans and other humans. Having read them, I’ve come to think that we might best imagine wayfinding not as a skill or art but as an ethic. The abilities that are cultivated in wayfinding—imagining things from different viewpoints, moving the mind backward and forward in time, seeing situations from other perspectives, weighing alternatives subtly against one another before making the best decisions, seeking information from others and giving it freely in return—might be the same abilities that contribute to a resilient, equitable community or polity. If this is wayfinding, then we need it now more than ever."]]></description>
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    <title>Leanne Betasamosake Simpson - Wayfinding With Beavers: Generating Theory Together - YouTube</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Leanne Betasamosake Simpson is a renowned Michi Saagiig Nishnaabeg scholar, writer and artist, who has been widely recognized as one of the most compelling Indigenous voices of her generation. Her work breaks open the intersections between politics,  story and song—bringing audiences into a rich and layered world of sound, light, and sovereign creativity. Working for two decades as an independent scholar using Nishnaabeg intellectual practices, Leanne has lectured and taught extensively at universities across Canada and the United States and has twenty years experience with Indigenous land based education. She holds a PhD from the University of Manitoba, and teaches at the Dechinta Centre for Research & Learning in Denendeh.

Leanne is the author of seven books, including her new novel Noopiming (US release from UMP February 2021), which was named a best book of the year by the Globe and Mail. This Accident of Being Lost,  won the MacEwan University Book of the Year; was a finalist for the Rogers Writers’ Trust Fiction Prize and the Trillium Book Award; was long listed for CBC Canada Reads; and was named a best book of the year by the Globe and Mail, the National Post, and Quill & Quire.  As We Have Always Done:  Indigenous Freedom Through Radical Resistance was awarded Best Subsequent Book by the Native American and Indigenous Studies Association.  A Short History of the Blockade: Giant Beavers, Diplomacy and Regeneration in Nishnaabewin was published by University of Alberta Press in February 2021, and her new project a collaboration with Robyn Maynard, Rehearsals for Living is forthcoming from Knopf Canada in 2022. Leanne’s new critically acclaimed and Polaris Prized short-listed album, Theory of Ice was released by You’ve Changed Records in March 2021.

In this presentation, award-winning writer Leanne Betasamosake Simpson uses Michi Saagiig Nishnaabeg stories, storytelling aesthetics, and practices to explore the generative nature of Indigenous blockades through our relative, the beaver—or in Nishnaabemowin, Amik. Moving through genres, shifting through time, amikwag stories become a lens for the life-giving possibilities of dams and the world-building possibilities of blockades, deepening our understanding of Indigenous resistance as both a negation and an affirmation."]]></description>
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    <title>Wayfinding: How Humans Navigate the World - YouTube</title>
    <dc:date>2026-04-09T23:47:39+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=ysXAw6SVPJQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Science journalist M. R. O’Connor traveled to the Arctic, Australia, and the South Pacific to talk to master navigators who find their way using environmental cues and to learn how they are trying to preserve these unique practices in the age of GPS. Along the way, she explores fascinating aspects of our species’ navigation faculties and how they are connected to our profound capacities for exploration, memory, and storytelling, resulting in powerful connections to the world around us and topophilia (the love of place).

O’Connor’s stories have appeared in The New Yorker, Foreign Policy, Slate, The Atlantic, and Nautilus. Her reporting has received support from the Pulitzer Center on Crisis Reporting, The Nation Institute’s Investigative Fund, and the Alfred P. Sloan Foundation. In 2016, she was a Knight Science Journalism Fellow at MIT. A graduate of Columbia’s Graduate School of Journalism, she lives in Brooklyn, NY.

The Mariners' Evening Lecture Series is graciously funded in part by the York County Arts Commission"]]></description>
<dc:subject>mro'connor 2023 navigation wayfinding environment place arctic australia southpacific senses gps sensing observation noticing knowledge memory exploration storytelling oraltradition topophilia human humans oralhistory indigenous indigeneity waysofsensing land location bodies embodiment language</dc:subject>
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    <title>The Pull of Primitive Navigation - The New Yorker | The New Yorker</title>
    <dc:date>2026-04-09T23:40:17+00:00</dc:date>
    <link>https://www.newyorker.com/tech/annals-of-technology/finding-the-way-back-primitive-navigation</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["he Harvard professor John Huth first offered his course “Science of the Physical Universe 26: Primitive Navigation” in 2007. Since then, he has taught around five hundred undergraduates about the rudiments of analogue way-finding (sun, stars, tides, weather, wind) in a range of cultures (Berber, Norse, Polynesian, early European). Huth is an experimental particle physicist; he was involved in the discovery of both the top quark and the Higgs boson. He is also an avid outdoorsman and, when it comes to navigation, a smartphone and G.P.S. skeptic. “All empiricism has to start with stuff that is immediately palpable to you,” he told me recently. “The march of education, especially in the sciences, has been divorced from that reality, and I think that’s where you have to start.” He began one of his lectures this spring with a question: “Which way is the wind blowing outside? Anyone notice?” The assembled students, about fifty in all, were silent. “Southeast?” one ventured. “Northeast,” Huth said.

As a species, humans lack many of the biological gifts that allow other animals to get around. A loggerhead turtle, for example, begins to take its bearings within a couple of hours of hatching, using magnetite crystals in its brain to sense Earth’s magnetic field. (Spiny lobsters, monarch butterflies, and termites have similar compasses.) Honeybees get from nectar to hive and back in part by judging the position of the sun, which they can sense, even on a cloudy day, from patterns in polarized light. Where biology has failed humans, we have substituted culture. Throughout our evolutionary history, we have created ad-hoc systems of knowledge that organize environmental information and make it transmissible to the next generation. Often, difficult and monotonous landscapes—desert, sea, ice—resulted in more intricate systems. Several thousand years before the magnetic compass was invented, Pacific Islanders had worked out how to navigate by star compasses and read ocean swells for information about nearby land. (Part of Huth’s summer vacation this year will be spent in the Marshall Islands, learning similar techniques from local sailors.)

In some places, navigational traditions became inextricable from spiritual cosmologies. The Europeans who settled Australia considered the Aboriginal peoples to be idle wanderers of the bush, but in fact many of them travelled along songlines—paths with songs attached to them that commemorate the passage of primordial beings who created the world. The words of the songs described the continent and the routes across it. One Aboriginal group, in particular—speakers of Guugu Yimithirr, a traditional language of Far North Queensland—uses an absolute rather than an egocentric perspective to describe space (in other words, not “Move to your left” but “Move southeast”). According to the psycholinguist Stephen Levinson, this has given them an almost superhuman capacity to orient themselves, night or day, using both relatively commonplace cues, such as sun and seasonal winds, and more specialized ones, such as the appearance of sand dunes and termite mounds. Levinson concluded, with admiration, that the Guugu Yimithirr speakers achieve “in software what pigeons apparently achieve in hardware.”

Many of the world’s navigation systems have been lost to time or replaced with technology—or, in the case of the songlines, damaged through cultural oppression. For the British author and self-styled “natural navigator” Tristan Gooley, their disappearance signifies a cultural and philosophical impoverishment. “By using a GPS to find our way instead of clues available in the world itself, we devalue the experience of traveling anywhere,” he told me in an e-mail. And there may be neurological consequences, too. We build cognitive maps in the hippocampus, the same area in which episodic memory and future planning take place. Advanced technologies insure that we use our brains as little as possible. In a series of studies in 2010, a group of researchers at McGill University, in Montreal, reported that exercising spatial memory and way-finding in everyday life increases hippocampal function and gray matter, whereas underuse of these functions in older adults may contribute to cognitive impairment. (One of the researchers, Véronique Bohbot, told the Boston Globe that she no longer uses satellite-navigation devices.)

As part of his course, Huth asks his students to study the night sky. This spring, they learned the coördinates of some twenty-two stars and their celestial paths, then went to the roof of the Harvard University Science Center to identify a handful of them. What he has found over the course of eight years of teaching primitive navigation, Huth told me, is that the more attuned to the environment his students become, the more their awareness seems to expand. “Sometimes they’re engaging in this material and experiencing an epiphany to other aspects of their life,” he said. Louis Baum, a Ph.D. candidate in physics and a teaching fellow for the course, told me that he and his colleagues find the same. “We get philosophical about it—about how knowing where you are helps you know your place in the world,” he said. Whereas the modern stargazer is liable to look up with a sense of existential wonder, if not dread, our ancestors may have seen in that lovely firmament a map of home.

On the roof of the Science Center, Huth named the stars as they flickered into view: Spica, Antares, Altair, Dubhe, Pollux. As he did so, a student approached, brimming with excitement. He had recognized several stars and measured their altitude and azimuth. “Before this, I was looking at the stars online,” he said. “It’s actually a little easier when you are up here and see it in real life.”"]]></description>
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    <title>M.R. O'Connor - Wayfinding: The Science and Mystery of How Humans Navigate the World - YouTube</title>
    <dc:date>2026-04-09T23:39:07+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=brrGT5kIhqY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["M.R. O’Connor is a graduate of Columbia University’s Graduate School of Journalism who writes about the politics and ethics of science, technology and conservation. She is the author of two acclaimed books about the cutting edges of contemporary scientific research, with a third on the way. Her first book, Resurrection Science: Conservation, De-Extinction and the Precarious Future of Wild Things (St. Martin’s Press, 2015) and was one of Library Journal and Amazon’s Best Books of The Year. Her second book, Wayfinding: The Science and Mystery of How Humans Navigate the World (St. Martin’s Press, 2019) is an exploration of navigation traditions, neuroscience and the diversity of human relationships to space, time and memory. Its writing was supported by the Alfred P. Sloan’s Program for the Public Understanding of Science, Technology & Economics. About the book, Kirkus Reviews writes that “O'Connor talked to just the right people in just the right places, and her narrative is a marvel of storytelling”; Nature explains that “[O’Connor walks the labyrinth of the brain’s time-and-space-mapping hippocampus. And, on the road, she meets astrophysicists, anthropologists and traditional wayfinders — such as Bill Yidumduma Harney of Australia’s Wardaman culture, who steers by thousands of memorized stars”; and Science notes that “O’Connor’s coverage of the cognitive map theory… is deep and broad.” She is currently writing a book called Ignition (Bold Type Books) on fire ecology and prescribed burning, for which she became certified as a wildland firefighter.

Her work has appeared online in The Atavist, Slate, Foreign Policy, The New Yorker, Nautilus, UnDark and Harper’s. A pair of recent essays for The New Yorker include “A Day in the Life of a Tree” and “Dirt Road America,” a feature piece about Sam Correro, who has spent decades stitching together maps of continuous pathways of dirt roads across the United States. In 2008/2009, O’Connor served as a reporter for The Sunday Times, an English-language newspaper in Colombo, Sri Lanka. Her investigative reporting on topics like disappearances in Sri Lanka’s civil war, global agriculture trade in Haiti, and American development enterprises in Afghanistan have been funded by institutions such as the Pulitzer Center on Crisis Reporting, The Phillips Foundation and The Nation Institute’s Investigative Fund. For a long time, she made her bread and butter as a stringer covering crime, courts and breaking news in New York City for publications such as The Wall Street Journal and New York Post, and covered the criminal justice beat for the online investigative site The New York World. She is. She lives in Brooklyn, NY with her partner, the screenwriter Bryan Parker, and their two sons.

Sponsored by the College of Science, Technology, Engineering and Mathematics, the Department of Psychology, the School of Communication and the Honors Program."]]></description>
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<item rdf:about="https://psyche.co/portraits/suzanne-simard-says-indigenous-knowledge-must-save-the-earth">
    <title>Suzanne Simard says Indigenous knowledge must save the Earth | Psyche Portraits</title>
    <dc:date>2026-03-31T07:57:41+00:00</dc:date>
    <link>https://psyche.co/portraits/suzanne-simard-says-indigenous-knowledge-must-save-the-earth</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Her science revealed that trees look after one another in the forest. Now, Suzanne Simard says, the only way to save the Earth is to put Indigenous ecological knowledge first"

...

"Today, Simard argues that Indigenous knowledge can do what Western science often cannot: hold complexity without reducing it to parts. Western science excels at dissection, she says, but struggles to reassemble the living world. That makes it difficult to fully understand and address the nested crises of climate change and extinction. Indigenous knowledge, on the other hand, grounded in systems thinking, places people inside nature, not apart from it, so harm to land becomes harm to ourselves, and care becomes an obligation to future generations, human and nonhuman alike."]]></description>
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<item rdf:about="https://chrishedges.substack.com/p/iran-and-gaza-are-only-the-beginning">
    <title>'Iran and Gaza are Only the Beginning' (Chris Hedges at Princeton)</title>
    <dc:date>2026-03-29T00:47:23+00:00</dc:date>
    <link>https://chrishedges.substack.com/p/iran-and-gaza-are-only-the-beginning</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Direct link to video:
https://www.youtube.com/watch?v=TV9dkU2E8j0 ]

"The genocide in Gaza is the beginning. Welcome to the new world order. The age of technologically-advanced barbarism. There are no rules for the strong, only for the weak. Oppose the strong, refuse to bow to its capricious demands and you are showered with missiles and bombs. We watch this madness daily with the war on Iran, the saturation bombing of southern Lebanon and the suffering in Gaza.

International bodies such as the United Nations have been neutered, transformed into useless appendages of another age. The sanctity of individual rights, open borders and international law have vanished. The most psychopathic rulers of human history, those who reduced cities to ashes, herded captive populations to execution sites and littered lands they occupied with mass graves and corpses, have returned with a vengeance, opening up a vast moral abyss.

The law, despite a few valiant efforts by a handful of judges — who will soon be purged — domestically and in international bodies such as The International Court of Justice is contemptuously violated. Savagery abroad. Savagery at home.

The BBC’s Lucy Williamson reports that Israel is destroying south Lebanon “using Gaza as a model – a blueprint for destruction used again as a path to peace”.

Over 1 million people have already been displaced in Lebanon -- one-fifth of the entire population of a country that already hosts the world’s highest number of refugees per capita -- in just a few weeks. Add to this 2 million displaced in Gaza and 3 million displaced in Iran. 6 million people rendered homeless.

For four decades Israeli Prime Minister Benjamin Netanyahu has been lobbying for the U.S. to go to war with Iran. Previous administrations, Republican and Democrat, have refused, in no small part because of fierce opposition within the Pentagon, which did not view Iran as an existential threat and did not project a positive outcome for the U.S. or its regional allies.

But Donald Trump, encouraged by his inept negotiating team of his son-in-law Jared Kushner and fellow real estate developer and golfing partner Steve Witkoff, each fervent Zionists, took Israel’s bait. Britain’s national security adviser, Jonathan Powell, who attended the final talks between the U.S. and Iran, dismissed Kushner and Witkoff as “Israeli assets.”

Joseph Kent, who resigned from his position as director of the National Counterterrorism Center to protest the war, wrote in his resignation letter that “Iran posed no imminent threat to our nation, and it is clear that we started this war due to pressure from Israel and its powerful American lobby.”

The public rationale for the war on Iran since it began on February 28 has been protean. Is it to shut down Iran’s nuclear program? Is it to thwart Iran’s ballistic missile program? Is it because the U.S. carried out pre-emptive attacks on Iran, as Marco Rubio said, to ensure the safety of U.S. assets once Israel decided to strike? Is it because the Iranian government carried out lethal repression, killing hundreds of anti-government protestors during massive street protests? Is it regime change? Is it an attempt to shut down Iran’s so-called state sponsored terrorism? Or are these subterfuges for something else?

Certainly, Israel and the U.S. seek regime change. But here it appears the U.S. and Israel diverge. Israel also apparently seeks, as in Iraq, Syria, Libya and Lebanon, the physical disintegration of Iran, the breaking apart of the country into warring ethnic and religious enclaves, the transformation of Iran into a failed state.

Persians in Iran constitute roughly 61 percent of the population with various minority groups, who often suffer state repression, making up the remaining 39 percent. These ethnic groups include Azerbaijanis, Kurds, Lurs, Balochs, Arabs and Turkmens, along with religious minorities such as Sunnis, Christians, Baha’i, Zoroastrians, and Jews. The shattering of Iran into antagonistic ethnic and religious enclaves would leave Israel as the dominant power in the region, giving it the ability to, if not occupy its neighbors directly, control and subjugate them through proxies, part of a long-held desire for a Greater Israel. It would also make it possible for foreign states to control Iranian gas reserves, the second largest in the world, and its oil reserves, 12 percent of the global total.

Israel’s crusade against the Palestinians, the Lebanese and now the Iranians is justified by the extermination of 6 million Jews during the Holocaust. But it is not lost on the Global South, especially Palestinians, that nearly all Holocaust scholars have refused to condemn the genocide in Gaza. Not one of the institutions dedicated to researching and commemorating the Holocaust have drawn the obvious historical parallels or decried the mass slaughter.

Holocaust scholars, with a handful of exceptions, have exposed their true purpose, which is not to examine the dark side of human nature and the frightening propensity we all have to commit evil, but to sanctify Jews as eternal victims and absolve the ethnonationalist state of Israel of its crimes of settler colonialism, apartheid and genocide.

The hijacking of the Holocaust, the failure to defend Palestinian victims because they are Palestinian, has imploded the moral authority of Holocaust studies and Holocaust memorials. They have been exposed as vehicles not to prevent genocide but to perpetrate it, not to explore the past, but manipulate the present.

Any tepid recognition that the Holocaust may not be the exclusive property of Israel and its Zionist supporters is swiftly shut down. The Holocaust Museum in Los Angeles deleted an Instagram post that read: “NEVER AGAIN CAN’T ONLY MEAN NEVER AGAIN FOR JEWS” after a backlash. In the hands of Zionists, “never again” means precisely that, never again, only for Jews.

Aimé Césaire, in Discourse on Colonialism, writes that Hitler seemed exceptionally cruel only because he presided over “the humiliation of the white man,” applying to Europe the “colonialist procedures which until then had been reserved exclusively for the Arabs of Algeria, the ‘coolies’ of India, and the nègres d’Afrique.”

The near-annihilation of Tasmania’s Aboriginal population, the German slaughter of the Herero and Namaqua, the Armenian genocide, the Bengal famine of 1943 — then British prime minister Winston Churchill referred to Hindus as “a beastly people with a beastly religion” — along with the dropping of nuclear bombs on civilian targets in Hiroshima and Nagasaki, illustrates something fundamental about “Western civilization.”

Genocide is not an anomaly, it is coded in the DNA of Western “civilization.”

“In America,” the poet Langston Hughes said, “Negroes do not have to be told what fascism is in action. We know. Its theories of Nordic supremacy and economic suppression have long been realities to us.”

The Nazis, when they formulated the Nuremberg laws, modelled them on laws designed to disenfranchise Blacks. America’s refusal to grant citizenship to Native Americans and Filipinos — although they lived in the U.S. and U.S. territories — was emulated by the German fascists who stripped citizenship from Jews. American anti-miscegenation laws, which criminalized interracial marriage, were the impetus to outlaw marriages between German Jews and Aryans. American jurisprudence classified anyone with one percent of Black ancestry — the so-called “one drop rule” — as Black. The Nazis, ironically showing more flexibility, classified anyone with three or more Jewish grandparents as Jewish.

The millions of indigenous victims of colonial projects in countries such as Mexico, China, India, Australia, the Congo and Vietnam, for this reason, are deaf to the fatuous claims by Jews that their victimhood is unique. They too suffered holocausts, but these holocausts remain minimized or unacknowledged by their Western perpetrators.

Israel embodies the ethnonationalist state our Christian fascists and the far-right dream of creating for themselves, one that rejects political and cultural pluralism, as well as legal, diplomatic and ethical norms. Israel is admired by the far right because it has turned its back on humanitarian law and uses indiscriminate lethal force to “cleanse” its society of those condemned as human contaminants.

It was this distortion of the Holocaust as unique that troubled Primo Levi, who was imprisoned in Auschwitz from 1944 to 1945 and who wrote Survival in Auschwitz. Levi was a fierce critic of the apartheid state of Israel and its treatment of Palestinians. He saw the Shoah as “an inexhaustible source of evil” that “is perpetuated as hatred in the survivors, and springs up in a thousand ways, against the very will of all, as a thirst for revenge, as moral breakdown, as negation, as weariness, as resignation.”

Levi deplored the Manichaeanism of those who “shun nuance and complexity.” He condemned those who “reduce the river of human events to conflicts, and conflicts to duels, us and them.” He warned that the “network of human relationships inside the concentration camps was not simple: It could not be reduced to two blocs, victims and persecutors.” The enemy, he knew, “was outside but also inside.”

Mordechai Chaim Rumkowski, known as “King Chaim,” ruled the in the Łódź ghetto on Poland on behalf of the Nazi occupiers. The ghetto became a slave labor camp that enriched Rumkowski and his Nazi masters. Rumkowski deported opponents to death camps. He raped and molested girls and women. He demanded unquestioned obedience. He embodied the evil of his oppressors. For Levi, he was an example of what many of us, under similar circumstances, are capable of becoming.

“[W]e are all mirrored in Rumkowski, his ambiguity is ours, it is our second nature, we hybrids molded from clay and spirit,” Levi wrote in The Drowned and the Saved. “His fever is ours, the fever of our Western civilization that ‘descends into hell with trumpets and drums,’ and its miserable adornments are the distorting image of our symbols of social prestige.”

“Like Rumkowski, we too are so dazzled by power and prestige as to forget our essential fragility,” Levi continued. “Willingly or not we come to terms with power, forgetting that we are all in the ghetto, that the ghetto is walled in, that outside the ghetto reign the lords of death, and that close by the train is waiting.”

Levi understood that the line between the victim and victimizer is razor thin. We can all become willing executioners. There is nothing intrinsically moral about being Jewish or a survivor of the Holocaust. Levi, for this reason, was persona non grata in Israel.

Zionists find in the Holocaust and the Jewish state a sense of purpose and meaning, as well as a cloying moral superiority. After the 1967 war, when Israel seized Gaza the West Bank including East Jerusalem, Syria’s Golan Heights and Egypt’s Sinai Peninsula, Israel, as American sociologist Nathan Glazer approvingly observed, became “the religion of the American Jews.” The Holocaust became their “moral capital.”

“Jewish suffering is depicted as ineffable, uncommunicable, and yet always to be proclaimed,” writes the European historian Charles S. Maier, in The Unmasterable Past: History, Holocaust, and German National Identity:

<blockquote>It is intensely private, not to be diluted, but simultaneously public so that gentile society will confirm the crimes. A very peculiar suffering must be enshrined in public sites: Holocaust museums, memory gardens, deportation sites, dedicated not as Jewish but civic memorials. But what is the role of a museum in a country, such as the United States, far from the site of the Holocaust? Is it to rally the people who suffered or to instruct non-Jews? Is it supposed to serve as a reminder that “it can happen here?” Or is it a statement that some special consideration is deserved? Under what circumstances can a private sorrow serve simultaneously as a public grief? And if genocide is certified as a public sorrow, then must we not accept the credentials of other particular sorrows too? An American historian of Polish ancestry argues that, with the German invasion of 1939, the Poles became the first people in Europe to experience the Holocaust and that historians have so far “chosen to interpret the tragedy in exclusivistic terms — namely as the most tragic period in the history of the Jewish Diaspora.” If Polish Americans claim their own “forgotten Holocaust,” what recognition should they enjoy? Do Armenians and Cambodians also have a right to publicly funded holocaust museums? And do we need memorials to Seventh-Day Adventists and homosexuals for their persecution at the hands of the Third Reich?</blockquote>

Unique suffering confers unique entitlement.

Any crime Israel carries out in the name of its survival — its “right to exist” — is justified in the name of this uniqueness. There are no limits. The world is black and white, a never-ending battle against Nazism, which is protean, depending on who Israel targets. To challenge this bloodlust is to be an antisemite, facilitating another genocide of Jews.

This simplistic formula not only serves the interests of Israel, but also the interests of colonial powers that carried out their own genocides, ones they also seek to obscure.

The sacralization of the Nazi Holocaust offers a bizarre quid pro quo. Arming and funding the state of Israel, blocking U.N. resolutions and sanctions that would condemn its crimes and demonizing Palestinians, and their supporters becomes proof of atonement and support for Jews. Israel, in return, absolves the West of its indifference to the plight of Jews during the Holocaust, and Germany for perpetrating it. Germany uses this unholy alliance to separate Nazism from the rest of German history, including the genocide German colonists carried out against the Nama and Herero in German South-West Africa, now Namibia.

“[S]uch magic,” Israeli historian and genocide scholar, Raz Segal, writes, “legitimizes racism against Palestinians at the very moment that Israel perpetrates genocide against them. The idea of Holocaust uniqueness thus reproduces rather than challenges the exclusionary nationalism and settler colonialism that led to the Holocaust.”

Professor Segal, the director of the program in Holocaust and Genocide Studies at Stockton University in New Jersey, wrote an article about the war on Gaza on October 13, 2023, titled: “A Textbook Case of Genocide.”

This denunciation from an Israeli Holocaust scholar, whose family members perished in the Holocaust, was a very lonely stance.

Professor Segal saw in the Israeli government’s immediate demand that Palestinians evacuate the north of Gaza and the blood-curdling demonization of the Palestinians by Israeli officials — the defense minister said Israel was “fighting human animals” — the stench of genocide.

“The whole idea about prevention and ‘never again’ is that — as we teach our students — there are red flags, that once we notice them, we’re supposed to work in order to stop the process that could escalate to genocide,” Professor Segal told me, “even if it’s not genocidal yet.”

Professor Segal paid for his honesty. The offer to lead the University of Minnesota’s Center for Holocaust and Genocide Studies, which has issued no condemnation of the genocide, was revoked.

When professor Segal and I testified at the state capital in Trenton in opposition to the adoption of the International Holocaust Remembrance Alliance (IHRA) bill, which equates criticism of the state of Israel with antisemitism, we were jeered by Zionists and our microphones were cut by the committee chairman. There we were, arguing that this bill would curtail free speech while we were in real time being denied free speech.

Genocide is the next stage in what the anthropologist, Arjun Appadurai, calls “a vast worldwide Malthusian correction” that is “geared to preparing the world for the winners of globalization, minus the inconvenient noise of its losers.”

The funding and arming of Israel by the United States and European nations, as it carries out genocide, has effectively imploded the post-World War II international legal order. It no longer has credibility. The West can no longer lecture anyone about democracy, human rights or the supposed virtues of Western civilization. The ruse, that somehow we as a nation promote democracy, equality and human rights, is finished.

“At the same time that Gaza induces vertigo, a feeling of chaos and emptiness, it becomes for countless powerless people the essential condition of political and ethical consciousness in the twenty-first century — just as the First World War was for a generation in the West,” Pankaj Mishra writes.

None of us who reported from Israel and Palestine, where I worked as a reporter for seven years, predicted this genocide. And yet, we were acutely aware of the genocidal impulse that lay at the heart of the Zionist project — the desire by large segments of Israeli society to eradicate and expel all Palestinians. This genocidal impulse was there from the inception of Zionism.

Victor Klemperer, a professor of linguistics and the son of a Berlin rabbi living under Nazi rule, noted in his diary, “To me the Zionists, who want to go back to the Jewish state of A.D. 70 (destruction of Jerusalem by Titus), are just as offensive as the Nazis. With their nosing after blood, their ancient ‘cultural roots,’ their partly canting, partly obtuse winding back of the world they are altogether a match for the National Socialists.”

I covered the extremist rabbi, Meir Kahane, who claimed that violence was a Jewish virtue and revenge, a divine commandment. He was, when I was based in Israel, barred by the Israeli government from running for office.

Kahane was assassinated on November 5, 1990, in New York City. His Kach Party in Israel was outlawed four years later after Baruch Goldstein, a Brooklyn-born doctor and Kach member, entered Hebron’s Ibrahimi Mosque and opened fire on worshippers, killing 29 Palestinians. Goldstein, dressed in his army captain’s uniform, was overpowered by worshippers and beaten to death. I was sent by my editors in New York to interview the survivors. When they received the copy, they insisted I do more interviews with Jewish colonists who justified Goldstein’s grievances with Palestinians, part of the game of balance, but really part of the effort to obscure the truth.

Kach, following its statements of support for the massacre, was declared a terrorist organization by the United States.

But Kahanism did not die. It was nurtured by Jewish extremists and colonists.

Kach’s racial intolerance and calls for mass violence against Palestinians infected larger and larger segments of Israeli society. It found near universal acceptance after the attacks of October 7.

I saw this intolerance at political rallies held by Netanyahu, who received lavish funding from right-wing Americans associated with AIPAC, when he ran against Yitzhak Rabin, who was negotiating a peace settlement with the Palestinians. Netanyahu’s supporters chanted Kahane-inspired slogans such as “Death to Arabs” and “Death to Rabin.” They burned an effigy of Rabin dressed in a Nazi uniform. Netanyahu marched in front of a mock funeral for Rabin.

Rabin was assassinated by a Jewish fanatic on November 4, 1995.

Netanyahu, who first became prime minister in 1996, has spent his political career nurturing these Jewish extremists, including Itamar Ben-Gvir, who hung a portrait of Goldstein on the wall of his living room, Bezalel Smotrich, Avigdor Lieberman, Gideon Sa’ar and Naftali Bennett.

Netanyahu’s father, Benzion, who worked as an assistant to the founder of Revisionist Zionism, Vladimir Jabotinsky, and was referred to by Benito Mussolini as “a good fascist,” was a leader in the Herut Party that called on Israel to seize all the land of historic Palestine. Many of those who formed the Herut Party carried out terrorist attacks during the 1948 war that established the state of Israel. Albert Einstein, Hannah Arendt, Sidney Hook and other Jewish intellectuals, described the Herut Party in a statement published in The New York Times as a party “closely akin in its organization, methods, political philosophy and social appeal to Nazi and Fascist parties.”

There has always been a virulent strain of Jewish fascism within the Zionist project, mirroring the strain of fascism in American society. Unfortunately, for us and the Palestinians, these fascistic strains are ascendant.

The decision to obliterate Gaza has long been the dream of far-right Zionists, heirs of Kahane’s movement. Jewish identity and Jewish nationalism are the Zionist versions of the Nazis’ blood-and-soil ideology. Jewish supremacy is sanctified by God, as is the slaughter of the Palestinians, who Netanyahu compared to the Biblical Amalekites who were massacred by the Israelites. Europeans and Euro-Americans in the American colonies used the same Biblical passage to justify their genocide against Native Americans.

Enemies — usually Muslims — who are slated for extinction are subhumans who embody evil. Violence and the threat of violence are the only forms of communication those outside the magical circle of Jewish nationalism understand.

Messianic redemption will take place once the Palestinians are expelled. Jewish extremists call for the Al-Aqsa Mosque, one of three of the most sacred sites for Muslims, supposedly built on the ruins of the Jewish Second Temple which was destroyed in A.D. 70 by the Roman army, to be demolished. These extremists call for it to be replaced by a “Third” Jewish temple, a move that would set the Muslim world alight. The West Bank, which zealots refer to as “Judea and Samaria,” is being annexed by Israel. Israel, governed by religious laws imposed by the ultra-Orthodox Shas and United Torah Judaism parties, will soon mirror the despotic theocracy in Iran.

James Baldwin presciently saw this regression to our innate barbarism. He warned that there was a “terrible probability” that “Western populations, struggling to hold on to what they have stolen from their captives, and unable to look into their mirror, will precipitate a chaos throughout the world which, if it does not bring life on this planet to an end, will bring about a racial war such as the world has never seen, and for which generations yet unborn will curse our names forever.”

The savagery in Iran, Lebanon and Gaza is the same savagery we face at home. Those carrying out the genocide, mass slaughter and unprovoked war on Iran are the same people dismantling our democratic institutions.

The Iranians, Lebanese and Palestinians know there is no appeasing these monsters. The global elites believe nothing. They feel nothing. They cannot be trusted. They exhibit the core traits of all psychopaths — superficial charm, grandiosity and self-importance, a need for constant stimulation, a penchant for lying, deception, manipulation and the inability to feel remorse or guilt. They disdain as weakness the virtues of empathy, honesty, compassion and self-sacrifice. They live by the creed of Me. Me. Me.

“The fact that millions of people share the same vices does not make these vices virtues, the fact that they share so many errors does not make the errors to be truths, and the fact that millions of people share the same forms of mental pathology does not make these people sane,” Erich Fromm writes in “The Sane Society.”

We have witnessed evil for nearly three years in Gaza. We watch it now in Iran. We watch it in Lebanon. We see this evil excused or masked by political leaders and the media.

The New York Times, in a page out of Orwell, sent an internal memo telling reporters and editors to eschew the terms “refugee camps, “occupied territory,” “ethnic cleansing” and, of course, “genocide” when writing about Gaza.

Those who name and denounce this evil, including the heroic students who set up encampments on campuses here and abroad, are smeared, blacklisted and purged. They are arrested and deported. A deadening silence is descending upon us, the silence of all authoritarian states. We know where this ends. Fail to do your duty, fail to cheerlead the war on Iran, speak out against the crime of genocide, and see your broadcasting license revoked, as Trump’s Chair of the F.C.C. Brendan Carr has proposed.

We have enemies. They are not in Palestine. They are not in Lebanon. They are not in Iran. They are here. Among us. They dictate our lives. They are traitors to our ideals. They are traitors to our country. They envision a world of slaves and masters. Gaza is only the start. There are no internal mechanisms for reform. We can obstruct or surrender.

Those are the only choices left."]]></description>
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    <title>Cecilia Vicuña DENUNCIA que el mundo vota por quienes niegan la destrucción del planeta</title>
    <dc:date>2026-03-27T04:17:28+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=7HOTKjV_82o</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["👍 Dale like si crees que el arte puede ser una forma de resistencia ante la crisis climática

💬 Comenta: ¿Qué significa para ti que la humanidad destruya lo que la sustenta?

Desde el Museo Nacional de Bellas Artes, Cecilia Vicuña —Premio Nacional de Artes Visuales, León de Oro en la Bienal de Venecia 2023— nos abre su pensamiento en una conversación sobre arte, ecología, colonización y el futuro de la humanidad. Una entrevista que cruza seis décadas de obra para llegar al presente más urgente.

🔴 EN ESTA ENTREVISTA DE EL DESCONCIERTO:

→ Cecilia Vicuña explica el origen del arte precario en 1966 en Concón y por qué desaparecer puede ser un acto de vida
→ Advierte que la humanidad se convertirá en una especie suicida si no reconecta con lo que la sustenta
→ Denuncia que en la mayoría de los países la gente vota por quienes niegan la crisis climática
→ Revela que la cultura destructora tiene menos de 10.000 años frente a 300.000 años de memoria humana
→ Explica cómo las palabras contienen sistemas de conocimiento construidos durante milenios (verdad, mentira, solidaridad)
→ Habla del quipu andino como campo de conocimiento de 5.000 años quemado por los colonizadores y recuperado como resistencia poética
→ Reflexiona sobre la metacognición como única vía para evitar el colapso civilizatorio, según la neurociencia actual
→ Recuerda su retrospectiva 2023 en el MNBA —su primera exposición individual aquí desde 1971— y lo que ese silencio de décadas dice sobre Chile
→ Dialoga sobre el Diario Estúpido (1966, reeditado 2023 por Ediciones UDP) y la liberación del lenguaje femenino
→ Reivindica el pensamiento indígena de todo el planeta como la médula del sentipensar que hemos cortado

📊 CONTEXTO

Cecilia Vicuña (Santiago, 1948) es una de las artistas visuales y poetas chilenas más reconocidas internacionalmente. En 2023 recibió el Premio Nacional de Artes Visuales de Chile y el León de Oro en la Bienal de Venecia, además de inaugurar su primera retrospectiva en el Museo Nacional de Bellas Artes desde 1971. Su obra pionera del arte precario —iniciada a los 17 años en Concón— anticipa en décadas los debates actuales sobre ecología, descolonización y crisis climática. Ha instalado quipus monumentales en Shanghai, Atenas y museos de todo el mundo.

#CeciliaVicuña #ElDesconcierto #ArteChileno #ArtePrecario #Quipu #CrisisClimática #BienalDeVenecia #PremioNacionalDeArtes #MuseoNacionalDeBellasArtes #Descolonización #PueblosIndígenas #PoesíaChilena #ArteYEcología #DiarioEstúpido #Metacognición #ColapsoCivilizatorio #CulturaChilena #EntrevistaChile #ArteContemporáneo #MedioAmbiente"]]></description>
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Economies are created, not born. Have you ever wondered whether our economy was designed to be fair? Take a journey with us through pivotal moments in our history and answer the question for yourself."]]></description>
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<item rdf:about="https://aeon.co/essays/who-is-walter-mignolo-architect-of-decoloniality">
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["A prominent architect of decolonial theory, his diagnosis of European colonial ills is both penetrating and flawed"]]></description>
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[archived:
https://archive.ph/3x1Hf ]]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Jamie Holmes on the Forgotten History of the US Government’s War Against the Seminole"]]></description>
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<item rdf:about="https://homegrownyouthcollab.com/">
    <title>Homegrown Youth Collaborative</title>
    <dc:date>2026-02-23T03:54:13+00:00</dc:date>
    <link>https://homegrownyouthcollab.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Homegrown Youth Collaborative is a peoples school rooted in the Southern California and Tijuana border region. We are made up of young people and comrades organizing across borders to take back our education. Together with insurgent youth, families, and educators of the Global Majority, we build collective liberatory knowledge projects grounded in struggle, not school.

We are anti-capitalist, anti-imperialist, and abolitionist. We believe in national liberation, revolutionary socialism, and the power of collective study to fight empire.

What we do:

• We create political education programs that connect theory to action.
• We host skillshares, study groups, and workshops.
• We make our own journals and learning tools.
• We run cross-border gatherings and learning spaces.
• We support youth organizers through trainings and long-term political homebuilding.
• We plug youth into local and international movements fighting imperialism, policing, borders, and displacement.
• We build collective power through education, not for jobs, but for liberation.

Why we do it:

• Schools aren’t broken. They’re doing what they were built to do: sort, punish, and prepare working-class youth to serve empire.
• We reject the carceral logic of U.S. schooling.
• We believe youth don’t need classrooms to be theorists, and don’t need degrees to fight for life.
• Our way of studying looks different. We don’t memorize facts—we ask questions. We study contradictions. We study struggle. We take a dialectical and historical materialist approach to learning, rooted in the needs of the masses, not the rules of empire. We learn from movements across the world—in Palestine, Congo, Puerto Rico, Iran, the Philippines, and beyond—where people are fighting for land, life, and freedom. We honor all forms of resistance: everyday refusal, cultural survival, political education, direct action, and armed struggle. We believe in building people’s power, not making peace with empire.

Our learning is inseparable from care, from grief, from our neighborhoods, from our desire to live otherwise. We are building something different. And we hope you’ll build with us.

Support our work

Resourcing our work helps pay youth organizers, fund political education, and build the collective infrastructure we need to keep organizing across borders and across ages."

[See also:
https://www.instagram.com/homegrownyouthcollab

via Julie Choo:
https://www.are.na/julie-choo/ ]

[from the "Our Work" page:
https://homegrownyouthcollab.com/our-work

Grading Back School – Youth Power, Adult Supremacy, and Collective Demands

A two-part workshop for elementary and middle school students to “grade back” their school—not through test scores or behavior charts, but by creating their own report card rooted in collective power.

Through roleplay and storytelling, students will explore the everyday realities of school and ask critical questions about power: Who decides the rules? Who doesn’t? What happens when students don’t follow the rules?

We’ll connect these experiences to the concept of adult supremacy and how this system is a part of colonial and imperial rule, training young people to obey, not to question.

Affirming their right to struggle, students will practice writing a collective letter of demands to name what they want to see change at their school and what they know they deserve.

Albert Einstein Academies
April  24th and July 8th, 2025
2-4pm PST

***

Militarized Geographies: A Young Peoples Resistance to War and Schooling

In collaboration with Project Yano, Secret City SoCal, Palestinian Youth Movement San Diego, and Veterans for Peace. 

An intergenerational community workshop and film screening connecting the violence of militarism and young people’s resistance to militarization in the San Diego Tijuana borderlands, past and present. 

We will be screening two powerful short films: “Connie Stay Home,” which explores the anti-Vietnam War campaign in San Diego that mobilized thousands of people to vote against sending the USS Constellation aircraft carrier back to Vietnam, and “Yo Soy El Army,” which takes a critical look at military recruitment targeting Latino communities, particularly young people. Alongside the screenings, we will be countermapping the military presence in our schools and neighborhoods through a series of activities. We will also hear from youth organizers and elders from past and ongoing anti-imperialist and anti-war movements.

Centro Cultural de la Raza
January 25th, 2025
6-8:30pm PST

***

A Peoples History of Schooling: Un/Re-Learning Study/Working Group

An ongoing study/working group on a people’s history of education and people’s schooling. 

Using readings and archival material, we will be exploring the relationship between education and settler colonialism, prisons, war/militarization, labor, and imperalism to develop a material analysis of historical and present day conditions of the US education system and colonial/neo-colonial education internationally. How have people used militancy and popular education to resist subjugation and organize themselves toward self-determination?

As a working group, will also explore how we can translate our study to political education programming within our communities, particularly in the context of the US-Mexico borderlands in which Homegrown’s work has been rooted.

November 2024-February 2025
Tuesdays, 6-7:30 pm PST

***

Sowing Seeds for Learning Beyond Borders

An Allied Media Conference session through the Youth Liberation for Education Justice Track.

This session exposes how the colonial capitalist school system divides and alienates our communities and consciousness. Schools separate us by race, class, language, and ability, policing our bodies and controlling how we learn and move through the world. They sort students into rigid categories — tracking some as “winners” and others as “failures,” disciplining youth with surveillance and punishment, and erasing Indigenous, Black, and working-class histories and ways of knowing.

We will analyze how schools enforce borders between young and old, public and private knowledge, English speakers and multilingual learners, able-bodied and disabled students all to maintain capitalist social relations and control over labor and bodies.

Through collective analysis and creative brainstorming, we’ll reclaim intergenerational and community knowledge that resists capitalist alienation and state violence. Together, we’ll strategize how to dismantle these oppressive borders—physical, linguistic, generational, and epistemic—to build collective, abolitionist educational spaces grounded in solidarity and self-determination.

This is a call to disrupt, sabotage, and overthrow the schooling system that trains submission and reproduces capitalist domination so that our youth can learn to resist, organize, and build a world beyond empire.

Allied Media Conference  - Virtual
July 1st, 2022
11-12:30 am PST

***

Sonic Frontlines / Fronteras Sonoras

A three-part cross-border workshop and listening praxis rooted in our collective fight against settler-colonial borders and capitalist extraction. This intergenerational program, led by youth facilitators Ana Cossío García and Daniela Sandoval Argüelles, centers the San Diego–Tijuana borderlands as a frontline in the struggle for community sovereignty and liberation.

We will deep listen to the multilingual sonic landscape of our communities—labor, movement, memory, and survival—that the colonial state and capitalist forces try to silence and control. We will expose how these oppressive systems fragment our communities and erase histories.

Using sound as a weapon, we will dismantle the logistics of control by learning to build and wield pirate radio and autonomous media platforms. These tools disrupt imperialist communication regimes, reclaim stolen space, and stitch together ruptured networks of power and solidarity. 

This series is a practice in anti-imperialist solidarity, cultivating insurgent networks through sound.

Tijuana - 18 de marzo parque
San Diego - 99 cent store
August 6th, 2022
10am-1:30pm PST

***

How Schools Operate: A Teach-In and Resource Toolkit Release

An intergenerational teach-in with Radical History Club and Homegrown youth educator, Sophie. They will guide us through the histories of violence of the US education system and how schools operate as a means of assimilation to the status quo and as a factory worker training ground.

Libélula Books & Co
February 12th, 2022
4-6:30pm PST"]

[Contact:
https://homegrownyouthcollab.com/contact

Please email us at homegrownyouthcollab@protonmail.com if you’d like to get in touch.

If you are a young person looking to find a space to deepen your political education or build your organizing skills in practical, creative, and accessible ways, we’d love to hear from you! This is also a space for older educators and organizers looking to learn alongside and mobilize our next generation. 

We welcome inquiries from those who want help to develop classes, resource materials, activities or who would like us to facilitate a learning activity at your event. If you have questions or want to connect about a resource we’ve shared, we’d be happy to schedule a call!"]]]></description>
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<item rdf:about="https://daily.jstor.org/drought-and-indigenous-migration-in-the-american-midwest/">
    <title>Drought and Indigenous Migration in the American Midwest - JSTOR Daily</title>
    <dc:date>2026-02-20T05:38:56+00:00</dc:date>
    <link>https://daily.jstor.org/drought-and-indigenous-migration-in-the-american-midwest/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In the seventeenth century, life at the prairie–forest edge was dynamic, unstable, and deeply shaped by climate."]]></description>
<dc:subject>midwest drought migration indigeneity indigenous 2026 matthewmills robertmichaelmorrissey ecology climate</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=8Mw5gu4LOas">
    <title>Haymarket Presents: Thea Riofrancos on Extraction - YouTube</title>
    <dc:date>2026-02-18T06:56:22+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=8Mw5gu4LOas</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Join us for this Haymarket Presents speakers series event, with Thea Riofrancos and activist-historian Gabriel Winant for a conversation on Riofrancos’s new book, Extraction. Co-sponsored by Pilsen Community Books.

...

From the Los Angeles wildfires at the start of last year, to Trump’s recent televised summit with oil executives, evidence has continued to mount that the dominance of fossil fuels, and the catastrophic effects of climate change they continue to accelerate, is not going to be broken anytime soon. Yet the lithium industry is booming, and critical ‘green’ minerals continued to be on the frontlines of geopolitical wrangling. What are we to make of all this? Are we helping to solve the ecological crisis by buying electric cars if their construction necessitates opening hundreds of new mines in the next decade? If zero emission energy remains an urgent global need, how should we navigate these existential dilemmas?

Thea Riofrancos and Gabriel Winant will grapple with these questions and consider what a path toward a just and effective green transition could look like.

...

Speakers: 

Thea Riofrancos is an Associate Professor of Political Science at Providence College, a Strategic Co-Director of the Climate and Community Institute, and a fellow at the Transnational Institute. Previously, she has been an Andrew Carnegie Fellow, a Radcliffe Fellow at Harvard, and a Visiting Fellow at the Kellogg Institute for International Studies at Notre Dame, as well as holding research positions at institutions in Santiago, Chile and Quito, Ecuador. The author of Resource Radicals and coauthor of A Planet to Win, her articles have appeared in Perspectives on Politics, Cultural Studies, World Politics, and Global Environmental Politics, and her essays in the New York Times, Washington Post, Financial Times, Foreign Policy, The Guardian, n+1, and Jacobin, among other outlets.

Gabriel Winant is an associate professor of history at the University of Chicago, a member of the executive council of AAUP/AFT Local 6741, a member of the Dissent editorial board, and author of The Next Shift.

...

This event is co-sponsored by Pilsen Community Books and Haymarket Books, and is part of the Haymarket Presents speakers series. While all of our events are freely available, we ask that those who are able make a solidarity donation in support of our important publishing and programming work."]]></description>
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<item rdf:about="https://psyche.co/ideas/why-we-should-embrace-nepantla-the-in-betweenness-of-life">
    <title>Why we should embrace ‘nepantla’ – the in-betweenness of life | Psyche Ideas</title>
    <dc:date>2026-02-16T00:29:15+00:00</dc:date>
    <link>https://psyche.co/ideas/why-we-should-embrace-nepantla-the-in-betweenness-of-life</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In an age of strong political commitments, a Nahuatl word encapsulates the freedom to let go of what has become oppressive"

...

"I recall the day my mother realised that my Spanish was sounding ‘broken’. I was 12. She already knew that my English wasn’t up to par – I was useless as a family translator. But hearing me struggle with a simple polysyllabic Spanish word let her know that we had arrived at a moment of crisis. She laughed out loud and through the laughter, asked: ‘So, no English, no Spanish… y ahora qué? ¿El silencio?’ Although she asked it jokingly, the question ‘So what happens now?’ was deeply worrying. That night, I practised my English with a real sense of urgency because, in my mind, I felt that she was on to something: if I couldn’t properly speak English or Spanish – what then?

It was a terrifying feeling to realise that I was losing a grip on my Spanish while not yet having a grip on my English. I felt like I was letting everyone down: my parents, who would surely hate it if I stopped speaking Spanish, and my teachers, who understood that my future very much depended on me speaking English, and speaking it properly. I was caught in the middle of two conflicting sets of demands, and it felt like they were squeezing me to death.

I was too young, of course, to understand that this was never going to happen: I wouldn’t just fall silent (into el silencio) from an inability to speak perfect English or perfect Spanish. I would either speak English with some kind of accent, or I would speak the broken Spanish I heard white people speak at the grocery store. But I would speak. Almost four decades after my mother asked me ‘y ahora qué?’, my Spanish is still broken, and my English is still accented.

I would come to find myself in similar moments of in-betweenness throughout my life. In fact, I’ve realised that my identity as a Mexican American, as a philosopher, as a father, as a human being, is defined by in-betweenness, by being always in the middle, or in-between commitments, obligations, identities and expectations. I’ve also learned that my being-torn-between obligations, or worlds, is not a struggle unique to me. Indeed, Mexican and Latinx philosophers have a word for it: nepantla.

The term ‘nepantla’ appears in Spanish accounts of the conquest and colonisation of Mexico and was recorded for the first time by Andrés de Olmos (1485-1571) in his Arte de la lengua Mexicana (‘The Art of the Mexican Language’) from 1547. It later reappears in a popular dictionary compiled by the Franciscan Friar Alonso de Molina (1513-79) in 1571. Molina gives us a sense of the centrality of the term in the Nahuatl language. We find it in words signifying ‘the centre of the earth’ (tlalli nepantla), ‘messenger’ (nepantla quiza titlantli), ‘divide into two’ (nepantla tequi, nitla), ‘noon’ (nepantla Tonatiuh), and ‘between extremes’ (nepantlatli), to name a few.

The everyday use of the term is documented by the Dominican Friar Diego Durán’s (1537-88) History of the Indies of New Spain from 1581. Frustrated at an anonymous Indigenous man who does something contrary to colonial and Catholic expectations, Durán angrily asks him why he’s done it. Taking his time to respond, the Indigenous man calmly replies: ‘Padré, don’t stress yourself out, we are still nepantla.’ Durán is frustrated by this response and sets out to find the meaning of ‘nepantla’. It only adds to Durán’s exasperation to find out that what the Indigenous man meant in saying ‘we are still nepantla’ was that he couldn’t do as expected or instructed by the colonial/Catholic order because he was not yet what the Spanish wanted him to be. He was still in-between the old ways and the new, in the middle of conflicting sets of obligations, indeterminate as to his identity, and still on the way.

Almost 400 years later, the Mexican philosopher Emilio Uranga (1921-88) appropriated the term in his Analysis of Mexican Being (1952). He calls it the ‘central category of [a Mexican] ontology’, given the modern Mexican’s existence as in-between two opposing histories, the Spanish and the Indigenous. The Latina feminist philosopher Gloria Anzaldúa (1942-2004) also later used the term in Borderlands/La Frontera (1987) to signal a borderland existence ‘in-between’ being Mexican and being American.

To be nepantla is to be in the middle, in-between, or neutral (uncommitted). If you are nepantla, you are hard to pin down. The definition of nepantla is itself also hard to pin down, but we can try:

Nepantla is the ‘in between’ of temporalities, worlds, processes, paradigm shifts. With Anzaldúa, we can talk about being neither American nor Mexican but existing in the liminal spaces, or ‘borderlands’. Or we can talk about finding ourselves in-between temporalities, as in-between a past that is no longer available and a strange and uncertain future that seems always, and permanently, out of reach.

Nepantla is ‘always being on the way’, in transit, in the middle of a process. In a certain sense, this describes all human beings. Our very existence can be seen as a transit between life and death. We don’t really know where we come from or where we are going, and so we exist in a permanent state of in-betweenness.

And nepantla is neutrality, a letting-go, or a standing on the margins, observing the unfolding of the world, history and life without making a firm commitment. This could be due to a choice we’ve made regarding demands upon us or to the fact that, somehow, our power has been stripped from us, making us spectators or non-participants. Yet, in affirming our neutrality, we regain power over circumstances that may demand our attention or action – we say ‘yes’ and ‘no’ because we are ‘still nepantla’.

A seductive aspect about the term is that, as Uranga says, ‘it does not borrow from the Western tradition.’ In fact, nepantla defies the Western tradition by insisting on transition, movement and suspension as ontological and existential realities, as opposed to certainty, stability and substance. This is strategically important, especially if we seek to confront colonial prejudices and conceptualisations. In this way, colonial and imperialistic degradations of Mexicans or Latinx peoples rooted in racist notions of purity and integrity are met with a concept that insists on contingency, indeterminateness and mestizaje (racial mixing) as the defining characteristics of human life.

In other words, the introduction of nepantla as a philosophical concept represents a moment of separation between Mexican philosophy and the Western tradition that up to a certain point the former sought to imitate. With this concept, it forgoes imitation in favour of originality; its introduction, furthermore, represents the intervention, interruption and imposition of a genuinely ‘American’ philosophical category on the Western tradition, a category that emerges from the precolonial Indigenous experience yet is applicable to other experiences. Uranga writes: ‘We thus have before us, in all its purity, the central category of our ontology, autochthonous, one that does not borrow from the Western tradition, satisfying our desire to be originalists.’

Being in nepantla can be terrifying. It is terrifying because, as nepantla, you find yourself as if uprooted from a previous way of life and placed in a liminal, ungrounded state of waiting for what’s to come. I felt this when I realised that I was losing part of my identity as a Spanish speaker and that my future as another kind of speaker was uncertain.

But what I then read as terror also pointed to nepantla as a kind of freedom. Nepantla also refers to ‘neutrality’. By ‘neutrality’ we mean that in nepantla you are morally, politically or socially uncommitted, unbounded by an obligation or an allegiance to authority figures, places or things, like the Indigenous man in Durán’s story. You will experience an uncanny sense of freedom. As a first-gen college student, I soon realised that I was free to pursue my future in multiple directions.

If for no other reason, it is beneficial to affirm your nepantla, to declare yourself in a permanent state of transition (from the past to the future, birth and death, innocence and guilt), heading to an unknown ‘yet’, suspended in the middle of a paradigm shift, the final phase of which is beyond your comprehension.

Our nepantla can express itself in unexpected ways. We are neither liberal nor conservative, but something in-between; we are neither rich nor poor, but something in the middle; we are neither for nor against the newest political position, but neutral. And these middle-grounds can be oppressive if we really don’t know where to go, or they can be liberating if we recognise our in-betweenness or neutrality as an opportunity to act without being bound to expectations or pre-set obligations.

This last point suggests that it is one thing to be nepantla and another to affirm oneself as nepantla or in nepantla. Ultimately, affirmation is key. In a time when social pressures demand strong political commitments, our in-betweenness becomes a space of freedom, choice, and personal growth where we can choose to commit ourselves to projects or ideas that matter to us despite outside pressures or expectations. But, because we are still nepantla, and we recognise ourselves as such, we are free to abandon those projects or ideas if they become oppressive or harmful, to change our minds, and to grow in unexpected directions. Nepantla is freedom."]]></description>
<dc:subject>nahuatl words betweenness inbetweenness 2026 carlosalbertosánchez freedom oppression language neutrality indigeneity indigenous inbetween uncommitted dichotomy andrzeesdeolmos spanish español diegodurán obligation identity gloriaanzaldúa borders nepantla temporalities attention action transition movement certainty uncertainty stability life living originality interruption intervention ontology allegiance change between</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=hM5lFeuYhWw">
    <title>Decentered Multispecies Design by Eben Kirskey - YouTube</title>
    <dc:date>2026-02-15T23:16:04+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=hM5lFeuYhWw</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In this webinar, Eben Kirksey – Professor of Anthropology at the University of Oxford – speaks about a decentred multispecies design that extends beyond the user/technology interface to engage with social change. He calls for a multispecies justice that transforms the political landscape by decentering design, thereby pushing past the domain of the human. 

Kirksey surveys recent trends in the sector to provide insights about relational aesthetics, and his presentation is a thematic tapestry that engages with contemporary debates about interspecies encounters, entangled empathy, ethnography, embodiment, indigenous knowledges and biocultural borderlands. 

The writer and anthropologist asks us to consider whether hope and empathy, made possible through multispecies design, might be applied to decolonial practice? What can we learn about multispecies relations from indigenous and hybrid cultures across time, in precolonial, colonial and post-colonial epochs? What is the role of the artist in cultivating awareness about multispecies ecologies? What is the importance of multispecies ethnography in bringing the more-than-human to the fore in entangled research and conversations?"]]></description>
<dc:subject>ebenkirskey 2026 multispecies morethanhuman design posthumanism empathy hoep ecosystems decolonization indigeneity indigenous art ecology ethnography</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:a17256bbe36c/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=GEJ8WAiHRE0">
    <title>David Wengrow: The History of Everything | Doomscroll - YouTube</title>
    <dc:date>2026-02-15T09:30:13+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=GEJ8WAiHRE0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["My guest is David Wengrow, an archeologist and professor at University College London. He joins me to discuss his best-selling book "The Dawn of Everything", co-authored with the late David Graeber, published in 2021.

David Wengrow takes us on a powerful journey into the deep history of human societies. "The Dawn of Everything" offers a staggering historical survey and philosophical argument that reframes many of today’s assumptions about the origins of inequality.

0:00 Atlantis (it's real)
0:49 Pyramids & the new race
5:27 Indo-europeans vs aryans
15:07 Indigenous enlightenment
36:44 Rousseau & inequality
52:57 History vs teleology
1:00:38 Stone Henge vs farming
1:12:53 Poverty Point
1:18:59 Capitalism vs empire
1:35:01 International law vs might
1:49:59 Third freedom & David Graeber"]]></description>
<dc:subject>2026 davidwengrow davidgraeber history teleology capitalism empire imperialism internationallaw might power rousseau inequality indigeneity indigenous enlightenment atlantis povertypoint thedawnofeverything</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:26adb359e617/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=aIW1l_IucXE">
    <title>Laura Nader on Plunder - YouTube</title>
    <dc:date>2026-02-15T09:26:47+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=aIW1l_IucXE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When Barack Obama says that “we are a nation of laws,” asking that we accept the verdict freeing the killer of Trayvon Martin, much as he did when asking that we accept the verdict that freed the killers of Sean Bell, he is asking us to willingly submit to rules of law that are routinely part of larger hostile political projects. As explained in this 2008 talk by Laura Nader the rule of law is used to justify the theft of land and labor and “Law and Order” actually means legalized, protected theft and order based on forced obedience.

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

[PDF here:
https://www.loisellelab.org/wp-content/uploads/2015/08/Plunder-When-the-Rule-of-Law-is-Illegal.pdf
https://www.are.na/block/43623269 ]]]></description>
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    <title>Apocalypse no: how almost everything we thought we knew about the Maya is wrong | Indigenous peoples | The Guardian</title>
    <dc:date>2026-02-15T00:57:32+00:00</dc:date>
    <link>https://www.theguardian.com/news/2026/feb/12/apocalypse-no-how-almost-everything-we-thought-we-knew-about-the-maya-is-wrong</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For many years the prevailing debate about the Maya centred upon why their civilisation collapsed. Now, many scholars are asking: how did the Maya survive?"]]></description>
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<item rdf:about="https://aeon.co/essays/in-solarpunk-cities-of-the-future-tech-follows-natures-lead">
    <title>In solarpunk cities of the future, tech follows nature’s lead | Aeon Essays</title>
    <dc:date>2026-02-10T21:34:30+00:00</dc:date>
    <link>https://aeon.co/essays/in-solarpunk-cities-of-the-future-tech-follows-natures-lead</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The vision of solarpunk: joining nature with technology in vibrantly inclusive ways to create a world that truly blooms"]]></description>
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    <title>Decolonizing The World (with Amin Husain) | The Chris Hedges Report</title>
    <dc:date>2026-01-22T06:45:08+00:00</dc:date>
    <link>https://chrishedges.substack.com/p/decolonizing-the-world-w-amin-husain</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Amin Husain

I was blocked in 2020. Yeah, a lot of these things that we’re seeing now… I was under investigation in 2019, federal investigation, and didn’t find out until 2020 through Google. Google was saying it was sharing my information for a whole year with the federal government. Taking people’s phones at the airport, the kind of Islamic character, terrorist financier, these kind of things.

These categories, the RICO charges against Stop Cop City was a prelude also to these kinds of things. All of that is in the package right now of the [NSPM-7] memo from this Trump administration. So, I mean, they’re treating our existence, if you refuse or question, as counterinsurgency. But we haven’t thought of ourselves as insurgents.

And I think we all, and it’s not about what we do, it’s about how we think about what we’re doing, right? And the example I always give is like, I took out some student loans, right? I was working at the law firm and realized that it will take me a really long time before I can pay them. At some point, I stopped paying them. They said I’m in default. And I thought to myself, I’m on strike.

These modes of consciousness, of liberation consciousness, something that we cultivate over time, it’s how people in Palestine are able to survive until now. It’s not out of victimization and victimhood. It’s about a recognition of they have a whole way of valuing things differently. When we’re in movements, we feel that way. When we’re not together, we don’t. We’re in a moment right now where we’re bombarded by all sorts of information.

We’re afraid, we’re more isolated, we’re more in debt, they’re more ruthless. And yet we have no choice. And I think this is what’s important. It’s like we have no choice but to resist. And this mode of resistance isn’t about violence. This mode of resistance is about a refusal of having an allegiance to something that’s killing you. Just that.

Wherever we are. From there, space opens up. A different conversation can be had. We’ve had so many movements. We have so much analysis. It’s not about a diagnosis of the problem right now. It’s about how do we build power and how can we sustain it over time. The thing about the United States is most of the ways that we thought about the world is that it’s always insular to the United States.

And Palestine showed us that it can bring us together. It can have a compass for liberation for what’s right and what’s wrong. And these things have influenced what’s going on over here. But to think of Palestine as an issue amongst many is really not where we need to be. There’s a strategic engagement to Palestine that actually has material connections to New York. It has material connections to our wellbeing. It can bring people together. It can clarify what’s going on.

And there’s much that could be done here, but we still are thinking in issue silos and we’re overwhelmed. And the final thing I’ll say just from my, this is just my experience and I don’t know, I mean, I don’t have answers, but these are some of the things that first come to mind is that.

I mean, we went from like defund the police to giving us [former NYC Mayor] Eric Adams. You know, we went from like a million other things that we fought for and it’s always the equivalent of, you’re never going to get what you want. And that means that we’re at a point right now that we have to really think about how our struggles are interconnected.

But in the interconnectedness of our struggles is how we fight back. It doesn’t mean that elections are naught. It means that our trajectory is different. Look at how many people work at a museum. On the front end, they’re all being exploited. On the back end, they have no choice to be creative. At the top are people with money and they mean… MoMA is a great example.

Here’s MoMA, and then here’s a building with luxury condos right next to it, it’s the MoMA building. They sell those apartments with a back door to the museum. They never have to go out on the street. That’s the kind of world we live in. Those same, many of the settlers in the West Bank are coming from Brooklyn. That’s why we were talking about the synagogues and why they’re holding these land sales.

So the connectivity of what’s going on in Palestine to New York or what’s going on in the Middle East to the United States, they’re not separate. And we saw this articulated in Italy, and maybe you can share your experience, but even in the two days general strike that was in October, I think, they connected things that are happening in Palestine, right, the genocide, the ethnic cleansing in Palestine, to the fact that their government is funding and supporting that and their conditions at home are not good.

They have grievances. These kinds of connections are important. They’re important to make. And I think that they’re a basis by which a coalition can come together. And we’re also at a moment similar to Occupy Wall Street or right before. At some level, the right and left, right, is dissolving on the material conditions on the ground. And that’s an opportunity because there’s structures of violence and of oppression of racism, let’s say, and white supremacy.

They’re vertical and horizontal. The ones that we enact on each other are actually created by the system. That’s how it keeps going. But to actually have a systemic understanding of that and be on the ground and create spaces in which people can step out of those “identities” is really important right now. Because I think that everyone agrees they don’t want an authoritarian government here, that the First Amendment is super important, that ICE is fucked up and supporting a genocide is unethical. And we act like an empire, but our condition is worse than ever. Something is not being articulated in a positive way for people.

Chris Hedges

That was why they killed Fred Hampton. He was out in poor, white communities building coalitions based on class, not on race, not that race isn’t important. And that’s dangerous. I think that’s exactly what you’re talking about.

Amin Husain

Yeah.

Chris Hedges

I want to just close by talking about your experience at NYU. One of things that’s been so nauseating for me about these academic institutions is they essentially advertise themselves as generators of diversity. Although it tended to be diversity based on race or ethnicity, not on class.

But nevertheless, and then the moment Trump snarled in their direction, they couldn’t shut it all down fast enough. I, as you know, got a master of divinity from Harvard Divinity School, and Harvard Divinity School had, I think, a pretty good center in terms of building relationships with the Palestinian community, and they closed it. Harvard just shut it down.

And this was what you were attacked, vilified for saying what we now know is true, and that is that there were no beheaded babies. There were no beheaded babies, there’s no evidence of systematic sexual assault on October 7th. You made this case and you lost your job.

So talk a little bit about academia because… and they’ve shut down all the encampments, they’ve criminalized free speech, and these are important centers, I think, both like museums, like I always think of [Antonio] Gramsci, these institutions that replicate ideas. That’s what so much of your work has been confronting. But talk about your own particular case, and then just the wider case of what’s happening within university and college campuses.

Amin Husain

Yeah, I mean my experience at NYU is that I was teaching there for eight years and I taught courses like art, activism and beyond, art and the practice of freedom. Decolonization is not a metaphor and it was always well received, never got a complaint, always oversubscribed. I taught in multiple schools and departments.

And then the treatment was one in which, a few days before I’m supposed to teach, I hear from students before I hear from the university. And I’m under investigation and they wouldn’t even tell me why for the longest time. And then as you said, it was those things, but it was also things that are not in my name, meaning Decolonize This Place has an Instagram account, I was being questioned and interrogated by two lawyers about, you have control over what this account publishes?

Something Meta, by the way, took away the same week that I got suspended and then later fired. It had 400,000 followers, it would reach millions. It was kind of like an influencer account. Again, no recourse there but I was being criminalized for thoughts and ideas that weren’t even part of class, that weren’t even part of… and I’ve had Jewish students in my classes, never complained because universities are supposed to be places of learning and questioning and these kinds of things.

So what’s happening at our universities is really both alarming and not surprising. The influence of money and what people had years ago referred to as the university becoming a corporation. Like they’re taking it seriously. And that’s why you have so many administrators, like a class of administrators that are acting more like cops that line themselves up next to riot police in Columbia and NYU and all these things and raided their students who are paying to go there to get an education.

It’s bonkers. And then you think about NYU and you’re like, well, why is Larry Fink on the board? What does he know about education? You know, because he’s giving money. So then they have a say in what our institutions can do. Okay, so these universities that are supposed to kind of create good people that are well thinkers, that are in part of like the society that we’re imagining as a good society. That’s all not going on right now there.

It’s a form of brainwashing and it’s elevating certain disciplines, like what? Militarism. Data, data computation. Nothing of liberal arts unless you have a trajectory of working for a corporation. These departments around art, liberal arts, these kinds of things, were always low funded. But now they’re going to become extinct.

Chris Hedges

Well, look at The New School. They’re just shutting them down.

Amin Husain

Exactly. This is not, to your point, this is not an isolated thing. This is a transition of an economy with an idea of a future, foreseeing the system that they’re ushering in as people say the empire is falling. They’re not waiting. They’re ushering in something new. And when I look at my condition, I think it was, it was penalizing me, but it was also a deterrence.

It was a deterrence on speech and a deterrence on action, meaning watch what you say and behave. Otherwise you’re never going to get employed anywhere, which, you know, that’s part of it. And it doesn’t stop me from doing this, but I’ve made harder decisions earlier. My kind of thing at the university is that I would sit with students first day and I’d be like, why are you here? This is why I’m here.

You don’t need to buy books. They’re all available. But if you want to support the author and you can, you should, right? Why are we going into debt? What are we learning from this? So the space of learning was one in which we learned together and one in which we learned from each other what’s happening. And I remember something that Baldwin, James Baldwin, said once at the British Museum in a video that is no longer on YouTube because they’re cleansing all that.

But he said something about the enslaved being on ships. He’s like, “The reason they would put their backs to each other and they would make sure they didn’t speak the same language is because if they did, they probably would have known what was happening to them. And they may have figured out something about what to do and the outcome may have been different.”

So I think about what’s happening at our universities and think that there’s a purging that’s going on. There’s a disciplining that’s happening. But also, in the world that I’m imagining, I don’t want to be disciplined by anyone. I mean, people like Fred Moten and Stefano Harney and all of these kinds of thinkers have talked about universities as being precinct, and Jasbir Puar, as being precinct-adjacent. I mean, you got it.

I mean, our students would go in there and they would be afraid about their grade. They didn’t care about each other or the world. The ethics in which they’re promulgating over there is one like you would get at Silicon Valley. It’s one in which you would get… it’s not a world that’s amenable to life and to each other and to different kinds of relationships that are nourishing.

So when I went to Palestine and I told them I got fired and I told them why, and people in Palestine were like “mabrouk!” It’s like, congratulations.

Chris Hedges

Which means congratulations, right?

Amin Husain

And I think if we had community, and community is something that we construct and we construct and struggle, that’s what you would hear. And you wouldn’t feel worthless, right? You wouldn’t feel like you did something wrong. You’d feel like you’ve done something a little, but it’s in the right direction. And that’s what this all is about. There are so many more of us than them.

And there’s so much more thoughtfulness and thinking and love and care than what they have to offer. But they’re converting these museums and these universities and these schools and changing the curriculum. Think about it. You were talking about the Gaza peace plan. First point, de-radicalization, makes sense.

That’s why we don’t learn about this being stolen land or about enslaved people brought over here and built this economy. That’s what Israel is doing or wants to do with a genocide that’s still ongoing as they speak peace.

So I think about my experience at NYU and I think about: here’s a real estate developer that’s taking advantage of no taxes and that’s producing people in debt, right? Producing people in debt, one of the highest institutions to graduate undergraduates with huge amounts of debt is NYU, right? So then what does it mean to be free? We don’t.

This is one thing we would talk about in our class. I mean, freedom is about time, and freedom is about space. Debt is about future labor. And what they’re doing is that they’re taking all, in Arabic, “Muqawamat al-hayat” [essentials of life], all the things that have to do that are life-sustaining — healthcare, housing, these things, these things are now, the prospect of even owning a house is absurd right now.

In fact, the whole economic model with Blackstone and BlackRock is no one’s going to own homes. So then you have this debt, and then they’ll criminalize the debt. And so think about these kinds of relationships. And then you have students going into NYU to learn about freedom while they go into debt. And they graduate having to work with the same people that are oppressing them while their taxes go to pay and fund a genocide. That’s what’s going on.

And that’s not something that feels good. And it’s not something, I’m not happy that I was fired, but I’m happy that I was, that I made the right choice and I didn’t silence myself and people should, everyone has to figure out what’s doable.

But solidarity and your own liberation and fighting and refusal is never comfortable. People have to step out of their comfort right now. And to think that we’re all individually going to save ourselves doesn’t work that way."]]></description>
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<item rdf:about="https://daily.jstor.org/rights-of-nature-a-reading-list/">
    <title>Rights of Nature: A Reading List - JSTOR Daily</title>
    <dc:date>2026-01-13T22:01:55+00:00</dc:date>
    <link>https://daily.jstor.org/rights-of-nature-a-reading-list/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Western political and legal systems are founded on human exceptionalism: the idea that we stand apart from, with dominion over, the rest of nature. This has facilitated rampant environmental destruction. But the rights of nature (RoN) movement challenges this exceptionalism through a legal and cultural reimagining of how we relate to non-human (or more-than-human) nature. RoN refers to the practice of extending legal rights to non-humans, from animals to rivers, forests, and other ecosystems. RoN combine Western rights discourse with indigenous-inflected beliefs around animism and interspecies kinship.

In 1972, legal professor Christopher Stone wrote an article now often cited as the origin of the RoN movement. In “Should Trees Have Standing?” Stone argues that nature should have legal standing to sue, and should be represented in court by humans. Various Indigenous cultures and state legal systems already allowed versions of Stone’s proposal, but his article shot to prominence when judge William O. Douglas cited it in a 1972 Supreme Court dissent. Questioning the decision to deny legal standing to the Sierra Club, which had sued the US Forest Service on environmental grounds for accepting a Walt Disney Company proposal for a major ski resort in California’s Mineral Valley, Douglas echoed Stone’s argument that nature itself should have standing to defend itself.

Today, thanks to a global network of lawyers, activists, Indigenous communities, philosophers, nature guardians, and academics, global RoN initiatives are increasing exponentially. This momentum has developed in step with a wider “ecological turn,” through which diverse disciplines recognize the agency and intelligence of non-human life.

The texts in this reading list explore the contours of this space. Some trace the history of RoN, highlighting key moments and ideas. Others introduce different RoN formulations. Some critically examine core concepts including indigeneity and rights. Others profile adjacent work buttressing RoN and opening up new directions. Together these articles interrogate RoN’s potential to transform our legal, political, and cultural relationship with the rest of nature.

David R. Boyd, “Recognizing the Rights of Nature: Lofty Rhetoric or Legal Revolution?” Natural Resources & Environment, Vol. 32, No. 4 (2018): 13-17

This article presents a succinct summary of the international evolution of RoN. Starting with local ordinances in the United States, Boyd traces RoN initiatives through Ecuador’s groundbreaking 2008 constitution (still the world’s only constitutional RoN at the national level); New Zealand’s unique legal experiments with river personhood and land self-ownership; and a raft of other global grassroots initiatives, finishing with reflections on cross-pollination between different models.

César Rodríguez-Gravito, More-Than-Human Rights: Law, Science, and Storytelling Beyond Anthropocentrism? (NYU MOTH Project, 2024)

The More Than Human Life (MOTH) project is arguably the most culturally prominent RoN initiative. As this wide-ranging anthology demonstrates, MOTH frames itself as part of a broader ecological turn through which various disciplines recognize the agency and entanglement of non-human life. Covering the many facets of MOTH’s work—from deep philosophical inquiry to practical legal advocacy and creative storytelling—it’s essential reading for anybody interested in the current shape of the field.

Craig M. Kauffman and Pamela L. Martin, The Politics of Rights of Nature: Strategies for Building a More Sustainable Future (MIT Press Direct, 2021)

This book offers the most authoritative analysis of the nuts-and-bolts politics involved in embedding RoN. After surveying the evolution of RoN worldwide, Kauffman and Martin use in-depth case studies to analyze the structure and knowledge flows of the global RoN network, the ways domestic political systems and dynamics shape RoN models, and lessons for the movement moving forward. It’s a vital reminder that RoN are not just legal, but deeply political.

Mihnea Tănăsescu, “Chapter II: Rights Meet Nature” Understanding the Rights of Nature: A Critical Introduction (transcript Verlag, 2022): 19-46

Mihnea Tănăsescu’s Understanding the Rights of Nature: A Critical Introduction offers what’s arguably the best critical appraisal of RoN. Chapter two, entitled “Rights Meet Nature,” complicates the idea that the RoN movement started with and stems from Christopher Stone by tracing its “multiple and competing histories.” Tanasescu notes the diversity of Indigenous belief systems predating Stone, and a more moralistic and ecosystemic RoN lineage present in the work of Godofredo Stutzin, Thomas Berry, and Cormac Cullinan.

Tănăsescu urges sensitivity around keystone RoN concepts. He distinguishes between different types of rights (i.e. moral, legal, and political), justifications for rights, and political dynamics shaping rights discourse. He also discusses competing understandings of nature, noting how framing nature as a totalizing whole risks losing local nuances, as he writes: “Nature as totality has no politics, only theology; nature as place is nothing but politics.”

Ultimately Tănăsescu submits an important corrective to the idea that legal rights necessarily represent the best or only avenue for protecting nature. “The history of rights for nature as part of a rights expansion has no basis in empirical study,” he argues, “but is itself an inheritance of a way of arguing about morality and the law that is quintessentially Western and quintessentially part of a liberal tradition.” He reminds us to consider alternative forms of care and kinship that RoN discourse disguises.

Mauricio Guim and Michael A. Livermore, “Where Nature’s Rights Go Wrong” Virginia Law Review, Vol. 107, No. 7 (November 2021): 1347-1419

Turning a sympathetic but skeptical eye to RoN’s capacity to solve environmental problems, Mauricio Guim and Michael Livermore first chart the emergence of RoN and then identify conceptual problems underpinning the movement. In particular, they cite the challenge of balancing different nature rights, and of comparing the merits of different interventions without meaningful inter-subjectivity between humans and non-humans. They point to the piecemeal progress RoN have made through courts and argue that the real power of RoN may be in their symbolic call to cultural change. Finally, they propose that strengthening rights for humans working to protect nature may be a more effective strategy.

Atus Mariqueo-Russell, “Rights of Nature and the Precautionary Principle” RCC Perspectives, No. 6 (2017): 21-28

This short article by Atus Mariqueo-Russell argues that the precautionary principle (cited in Ecuador’s constitution) can provide justification for RoN laws. Further, it suggests that RoN can help us reframe the precautionary principle in less anthropocentric terms, in service of the ongoing flourishing of all nature.

Mihnea Tănăsescu, “Nature Advocacy and the Indigenous Symbol” Environmental Values, Vol. 24, No. 1 (February 2015): 105-122

RoN are often framed as a belated recognition of indigenous beliefs around animism, interspecies kinship, and ecological stewardship. But to what extent is this framing accurate and good for Indigenous communities? Tănăsescu scrutinizes “the indigenous symbol,” which he defines as “allusions to a fundamental relation between indigeneity and harmonious living with and within nature.”

Tănăsescu tells the story of Ecuador’s constitution, shaped with Indigenous communities, to demonstrate how rights can mistranslate Indigenous beliefs. Given that Indigenous Ecuadorian “ancestral beliefs were already based on the idea that nature is not a mere object but an active and often unpredictable subject, giving it rights is in a sense redundant for the indigenous imagination,” he writes. Indigenous support for RoN is best explained by the fact that the constitution offered a good enough translation of their beliefs, and an avenue to wider political recognition in a polity hitherto hostile to Indigenous ideas.

Tănăsescu argues that “the use of the indigenous symbol is not geared toward establishing facts about indigenous people, but rather toward advancing certain representational claims that the symbol can very aptly conceal”—namely the hegemony of liberal rights discourse. He identifies a number of problems with this, including the eclipsing of alternative indigenous-inspired forms of environmental care.

Steve Pavlik, “Should Trees Have Legal Standing in Indian Country?” Wicazo Sa Review, Vol. 30, No. 1 (Spring 2015): 7-28

Pavlik investigates the compatibility of rights discourse and Indigenous beliefs from a North American perspective. Wondering how legal standing might be put into stronger practice in the US, he turns to Native American philosophy and law as a space of potential. He quotes a fascinating range of contemporary native scholars to demonstrate how various tribal origin stories and belief systems allow for a version of non-human rights, and laments the suppression of traditional Indigenous governance systems capable of mobilizing such beliefs politically.

Guido Sprenger, “Can Animism Save the World?” Sociologus, Vol. 71, No. 1 (2021): 73-92

One of the most important cultural ideas underpinning RoN discussion and thinking is animism, which Sprenger defines as “cosmologies or ontologies that recognize life and sentience beyond biology, personhood beyond Homo sapiens, and sociality beyond humanity.”

In this exploration of animism’s environmental potential, Sprenger traces how it has been understood in the West and discusses whether it might challenge modern belief systems. He cautions against a simplistic understanding of animism as respect for all living beings, and warns that animism presents new dilemmas, like how to avoid constantly violating other beings’ rights. Referencing global examples, Sprenger finishes by proposing a model of animism that allows for shifting non-human personhood depending on social context.

Eduardo Mendieta, “Chapter 8: Interspecies Cosmopolitanism” The Philosophical Animal: On Zoopoetics and Interspecies Cosmopolitanism (2024) 175-192

This chapter from a larger exploration into Western philosophy’s understanding of the human condition using ideas about other animals examines interspecies cosmopolitanism, understood as a process of world-building elevating cohabitation over exclusion and relationality over sameness or difference.

Mendieta identifies four historical ruptures that have undermined human exceptionalism: the discovery that Earth is not the center of the universe, evolutionary theory, Freud’s ideas about the subconscious, and the dawn of artificial intelligence. “We have ceased to be exceptional, but we also have ceased to be alone,” Mendieta writes.

Quoting Donna Haraway, Mendieta calls for us to subject ourselves “to the unsettling obligation of curiosity” about the duties and conditions of interspecies cohabitation. Drawing on Western political philosophy, he develops a conception of non-human (or natural) rights that avoids anthropocentrism.

Severine van Bommel and Susan Boonman-Berson, “Transforming Convivial Conservation: Towards More-Than-Human Participation in Research“ Conservation & Society, Vol. 20, No. 2 (2022): 136-145

In this overview of the convivial conservation movement, van Bommel and Boonman-Berson provide an example of RoN-adjacent work exploring the agency of non-human nature. “Conviviality, or living together, implies much more than the ‘coexistence’ of different ‘stakeholders’ in spatial proximity,” they write. “The concept of convivial conservation, if it is to be truly transformative, needs to fundamentally engage with the question of intersubjectivity of humans and all non-domesticated non-human beings.”

Focusing on affect, embodiment, and non-verbal communication, the article surveys how researchers are tackling the methodological challenges involved in understanding non-human subjectivities. Convivial conservation represents a wider cultural effort to learn how to listen to and understand non-humans, with the potential to shape future RoN."]]></description>
<dc:subject>samfirman nature rightsofnature morethanhuman multispecies trees williamdouglas christopherstone indigeneity indigenous animism ecology kinship conviviality guidosprenger stevepavlik davidboyd césarrodríguez-gravito law legal mihneatănăsescu mauricioguim michaellivermore atusmariqueo-russell eduardomendieta severinevanbommel susanboonan-berson craigkauffman pamerlamartin sustainability wildlife land us rights anthropocentrism anthropocene place nonhuman governance personhood interspecies</dc:subject>
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<item rdf:about="https://www.hcn.org/issues/58-1/what-does-time-immemorial-really-mean/">
    <title>What does ‘time immemorial’ really mean? - High Country News</title>
    <dc:date>2026-01-12T22:17:55+00:00</dc:date>
    <link>https://www.hcn.org/issues/58-1/what-does-time-immemorial-really-mean/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["An overused phrase goes under the microscope."]]></description>
<dc:subject>toastieoaster 2026 btoastieoaster time memory indigeneity indigenous rhetoric humans human oraltradition oralmemory deeppast philipdeloria boaster</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:d091373fbda3/</dc:identifier>
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<item rdf:about="https://www.koozarch.com/library/the-case-for-temporal-ambiguity-critiques-of-sami-architecture">
    <title>When Is Now? The Case for Temporal Ambiguity in Critiques of Sámi Architecture – KoozArch</title>
    <dc:date>2026-01-11T23:23:08+00:00</dc:date>
    <link>https://www.koozarch.com/library/the-case-for-temporal-ambiguity-critiques-of-sami-architecture</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Architect, historian and Jyväskylä native Sofia Singler challenges the prevailing narrative that Sámi architecture is solely tethered to the past. In the edited extract below, Singler argues for how Indigenous architectural practices can simultaneously embrace and resist both historical and contemporary influences, thereby liberating Sámi architecture from colonial interpretative frameworks."]]></description>
<dc:subject>sofiasingler sámi architecture 2026 indigenous indigeneity</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.harpercollins.com/products/sand-talk-tyson-yunkaporta?variant=32280908103714">
    <title>Sand Talk: How Indigenous Thinking Can Save the World, by Tyson Yunkaporta – HarperCollins</title>
    <dc:date>2026-01-07T17:58:25+00:00</dc:date>
    <link>https://www.harpercollins.com/products/sand-talk-tyson-yunkaporta?variant=32280908103714</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A paradigm-shifting book in the vein of Sapiens that brings a crucial Indigenous perspective to historical and cultural issues of history, education, money, power, and sustainability—and offers a new template for living.

As an indigenous person, Tyson Yunkaporta looks at global systems from a unique perspective, one tied to the natural and spiritual world. In considering how contemporary life diverges from the pattern of creation, he raises important questions. How does this affect us? How can we do things differently?

In this thoughtful, culturally rich, mind-expanding book, he provides answers. Yunkaporta’s writing process begins with images. Honoring indigenous traditions, he makes carvings of what he wants to say, channeling his thoughts through symbols and diagrams rather than words. He yarns with people, looking for ways to connect images and stories with place and relationship to create a coherent world view, and he uses sand talk, the Aboriginal custom of drawing images on the ground to convey knowledge. 

In Sand Talk, he provides a new model for our everyday lives. Rich in ideas and inspiration, it explains how lines and symbols and shapes can help us make sense of the world. It’s about how we learn and how we remember. It’s about talking to everyone and listening carefully. It’s about finding different ways to look at things.

Most of all it’s about a very special way of thinking, of learning to see from a native perspective, one that is spiritually and physically tied to the earth around us, and how it can save our world.

Sand Talk include 22 black-and-white illustrations that add depth to the text."]]></description>
<dc:subject>tysonyunkaporta indigeneity indigenous howwethink thinking culture history education money power sustainability 2021</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:5265e92eb639/</dc:identifier>
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<item rdf:about="https://www.pbs.org/pov/films/twicecolonized/">
    <title>Twice Colonized | POV</title>
    <dc:date>2026-01-07T17:43:15+00:00</dc:date>
    <link>https://www.pbs.org/pov/films/twicecolonized/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Aaju Peter is a renowned Inuit lawyer and activist who defends the human rights of Indigenous peoples. She's a fierce protector of her ancestral lands in the Arctic and works to bring her colonizers to justice. As Aaju launches an inspiring effort to establish an Indigenous forum, she also embarks upon a deeply personal journey to mend her own wounds, including the unexpected passing of her son."

[trailer:
https://www.youtube.com/watch?v=lrRq8Lq3NhM 

on Kanopy:
https://www.kanopy.com/en/sfpl/video/14825783

See also:
https://en.wikipedia.org/wiki/Twice_Colonized

via:

"Trump’s Plan to Seize Greenland Would “Militarize the Arctic,” Trample Indigenous Rights"
https://www.democracynow.org/2026/1/7/greenland_trump
https://www.youtube.com/watch?v=a0fXZAqjFOQ ]]]></description>
<dc:subject>aujupeter inuit greenland denmark arctic indigeneity indigenous 2023 film documentary</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.democracynow.org/2026/1/7/greenland_trump">
    <title>Trump’s Plan to Seize Greenland Would “Militarize the Arctic,” Trample Indigenous Rights | Democracy Now!</title>
    <dc:date>2026-01-07T17:41:55+00:00</dc:date>
    <link>https://www.democracynow.org/2026/1/7/greenland_trump</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Following the U.S. attack on Venezuela, the Trump administration has renewed its campaign to take over Greenland, which has been controlled by Denmark for more than 300 years. The White House says it’s considering “a range of options,” including the use of military force. Danish Prime Minister Mette Frederiksen has warned that if the U.S. were to attack Greenland, it would spell the end of NATO.

“Greenland is not up for sale,” says Aaju Peter, a Greenlandic Inuit activist and attorney, who says Indigenous Greenlanders want their independence from both the U.S. and Denmark.

We also speak with analyst Pavel Devyatkin, who says the U.S. is “acting like a rogue state” and enacting a policy of “pure imperialism.”"

[video on YouTube:
https://www.youtube.com/watch?v=a0fXZAqjFOQ ]]]></description>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=WK7PEz9Coj8">
    <title>The Indigenous Influence in Jazz, Blues and Rock - YouTube</title>
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    <link>https://www.youtube.com/watch?v=WK7PEz9Coj8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["KEXP DJ and Sounds of Survivance co-host Kevin Sur gives a history lesson on the Native Americans and Pacific Islanders who influences the genres of jazz, blues and rock."]]></description>
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</item>
<item rdf:about="https://emergencemagazine.org/essay/a-hollow-bone/">
    <title>A Hollow Bone – Terry Tempest Williams</title>
    <dc:date>2026-01-06T05:02:21+00:00</dc:date>
    <link>https://emergencemagazine.org/essay/a-hollow-bone/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Bringing us into her love affair with the receding Great Salt Lake, Terry Tempest Williams embraces a fearless interspecies intimacy and summons us to be present with the losses in this landscape."]]></description>
<dc:subject>terrytempestwilliams 2025 greatsaltlake interspecies multispecies landscape indigeneity indigenous morethanhuman nature birds bison connectedness interconnected interconnectedness human humans human-animalrelations human-animalrelationships nourishment consciousness</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://emergencemagazine.org/essay/a-river-reborn/">
    <title>A River Reborn – Ben Goldfarb</title>
    <dc:date>2026-01-06T04:55:47+00:00</dc:date>
    <link>https://emergencemagazine.org/essay/a-river-reborn/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Journalist Ben Goldfarb and photographer Kiliii Yüyan trace the monumental effort to restitch relationships between land, salmon, and humans on the Klamath River, after four of its most obstructive dams are dismantled."]]></description>
<dc:subject>bengoldfarb kiliiiyüyan klamathriver salmon dams navigation rivers 2025 california oregon multispecies morethanhuman nature damremoval indigeneity indigenous</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=jepS4jWX0II">
    <title>Revelados - Cecilia Vicuña - YouTube</title>
    <dc:date>2026-01-06T04:47:04+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=jepS4jWX0II</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["En Revelados abrimos una conversación imperdible con Cecilia Vicuña, artista visual, poeta, cineasta y activista, considerada una de las voces más auténticas y polifacéticas de la poesía contemporánea.

No te pierdas esta conversación emocionante, llena de arte, junto a Sofía Tupper."]]></description>
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<item rdf:about="https://enlacezapatista.ezln.org.mx/2001/03/25/entrevista-con-gabriel-garcia-marquez/">
    <title>Entrevista con Gabriel García Márquez « Enlace Zapatista</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA[[English:
https://newleftreview.org/issues/ii9/articles/subcomandante-marcos-the-punch-card-and-the-hourglass ]]]></description>
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<item rdf:about="https://podcasts.apple.com/us/podcast/democracy-on-the-ground-in-venezuela-with-gabriel-hetland/id1624843324?i=1000742328853&amp;l=es-MX">
    <title>Democracy on the Ground in Venezuela with Gabriel Hetland - Sur-Urbano - Apple Podcasts</title>
    <dc:date>2026-01-04T18:31:53+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/democracy-on-the-ground-in-venezuela-with-gabriel-hetland/id1624843324?i=1000742328853&amp;l=es-MX</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Even within the already brutal record of the Trump administration, the escalating threats of military intervention and extrajudicial killings of civilians in Venezuela stand out as a disturbing return to the most repressive eras of U.S. imperialism. As of this recording, 99 civilians have been assassinated, while the United States has begun amassing thousands of troops and warships in the Caribbean and has ordered a blockade of Venezuela’s oil industry. Earlier this month, Trump released a new National Security Strategy announcing a so-called “Trump Corollary,” which asserts a U.S. right to revive the Monroe Doctrine in order to “restore American preeminence in the Western Hemisphere and protect our homeland and access to key geographies throughout the region.”

This military imperialism, and the continued perpetuation of war crimes, must clearly be rejected unequivocally. And at the same time, I side with my Venezuelan friends and comrades in recognizing that the fact that Maduro appears to be the target of an US intervention does not erase the profound violence that his regime has waged upon Venezuelans. This violence has been used not only against Opposition activists, who have been murdered, tortured or imprisoned in the dozens over the last 10 years, but also against the labor movement whose rights to collective bargaining and striking have effectively been abolished. It has also been used against indigenous activists resisting extractivist projects in Perijá and the Gran Sabana, and youth in the barrios executed by police in the hundreds. 

Our episode today speaks about a different political moment:  when, around fifteen years ago, Venezuela was the site of an incredible experiment in participatory democracy, simultaneously pushed from above and from below, that generated such a strong consensus that even sectors of the Opposition were drawn into participating.

I interview Gabriel Hetland, associate professor of Latin American Studies and Sociology at SUNY Albany, who explores the conditions for leftist hegemony in his book Democracy on the Ground: Local Politics in Latin America’s Left Turn. 

While the book is a comparison between Venezuela and Bolivia, we primarily focus on Venezuela, observing participatory reform in cities governed by the Left and Right. The Venezuelan city ruled by the left, Torres, was lauded as “the most democratic city in the world”, dedicating its entire investment budget to a radical and inspiring participatory budgeting effort. But surprisingly, Sucre – a city ruled by the right opposition – also undertook a similar participatory reform, leading Gabriel to argue that for a while, Venezuela’s Bolivarian Revolution – led by Hugo Chavez – managed to consolidate hegemony: when the ruling political force forces its opponents to play the game of politics on its terrain, in this case, the terrain of popular power. 

Just this week, the far-right won Chile’s presidential elections, joining Argentina’s Milei, and similar right-wing shifts in Ecuador and Bolivia, joining the rise of the right in the United States and Europe. In a moment of an appearing right-wing hegemony, it is more important than ever to insist upon the conditions not only for leftist resistance, but also the construction of alternative hegemonies.

 Gabriel’s clear-eyed analysis, which draws from Gramscian theory but also a very rich ethnographic field work of over two years, shows the potential as well as the contradictions in populist politics, and has lessons for building democracy on the ground in this moment in which it is so sorely needed. 

Gabriel Hetland is associate professor of Latin American Studies and Sociology at SUNY Albany. He has written extensively about politics and social movements in Latin America and the US for scholarly and popular outlets including The Washington Post, The Guardian, The Nation, Jacobin, and elsewhere."

[also here:
https://open.spotify.com/episode/12WylzVHKFgP5ltW1Qciwz ]]]></description>
<dc:subject>sur-urbano 2025 gabrielhetland venezuela chavismo hugochávez nicolásmaduro democracy participatory participatorydemocracy participatorybudgeting bolivia evomorales left right antoniogramsci hegemony governance politics government margaretthatcher tonyblair neoliberalism donaldtrump caribbean trumpism perijá bolivarianrevolution populism ethnography javiermilei argentina joséantoniokast chile ecuador us europe rightwing farright gransabana isabelpeñarandacurrie via:javierarbona warcrimes imperialism nationalism opposition labor work workers indigenous indigeneity extractivism power popularpower juliochávez johnnymurphy ernestolaclau michaelburawoy maxism fieldwork participation movementleft sucre primerajusticia carora cochabama mobilization demobilization socialmovements monroedoctrine socialism passiverevolution leftpopulisthegemony popularparticipation socialspending massimomodonesi transformismo popularmobilization mexico torres mariacorinamachado zohranmamdani barackobama sanctions</dc:subject>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=W_F4rEaRduk">
    <title>Gadgets For People Who Don't Trust The Government - YouTube</title>
    <dc:date>2026-01-04T17:41:49+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=W_F4rEaRduk</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Kick off the new year by ripping data from weather satellites and talking to your friends through a lawn light. 

Timestamps:

0:00 - Intro
2:58 - Meshtastic Solar Light
10:44 - Flock Safety Detector
13:55 - Anarchism (Taborites)
15:30 - Weather Satellite Ripper
21:58 - Anarchism (Zapatistas)
27:03 - Stingray Detector
31:40 - Failed Spotify Alternative
35:17 - Anarchism (Goonan v Dempsey)"]]></description>
<dc:subject>anarchism anarchy bennjordan 2025 technology flock zapatistas taborites goonanvdempsey authority resistance markzuckerberg hierarchy institutions messaging meshtastic meshcore caseyrobertgoonan surveillance anarchocommunism tábor janhus weather noaa nationalweatherservice ezln nafta mexico zapatismo communityjustice chiapas indigeneity indigenous horizontality mutualaid caseygoonan daviddempsey</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:0c4ece91b697/</dc:identifier>
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