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  </channel><item rdf:about="https://nautil.us/is-this-why-science-advances-one-funeral-at-a-time-1280650">
    <title>Is This Why Science Advances One Funeral at a Time?</title>
    <dc:date>2026-05-12T06:40:45+00:00</dc:date>
    <link>https://nautil.us/is-this-why-science-advances-one-funeral-at-a-time-1280650</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As researchers age, they produce less disruptive work"

...

"For centuries, science has been a top-heavy enterprise. A vanishingly small number of field-leading experts has the propensity to shape knowledge. They who win the Nobels. They who secure the multi-year, millions-of-dollars grants. They who rewrite the textbooks. Other workers in science are merely passing through, riding the coattails of these giants.

But how does a researcher’s capacity for invention, innovation, and insight change over the course of a career in science?

Even the giants seem to have something of a use-by date. In one year of publishing—1905—Albert Einstein turned physics on its head and revolutionized humanity’s understanding of our universe with his concepts of special relativity, mass energy equivalence (E=mc2, anyone?), the photoelectric effect, and Brownian motion. He was 26 years old. The shockwaves of the ideas contained in four papers continue to ripple through the fabric of spacetime and shape the intellectual evolution of our species. But toward the tail end of Einstein’s life, he argued strenuously against the concepts undergirding the emerging field of quantum mechanics, the ideas that are shaking up physics yet again and may lay bare even more of our universe’s mysteries.

Read more: “A Letter to Einstein from the Future”

Historians of science have long debated both the typical shape of a scientist’s output curve and the reasons for its particular slopes, traced throughout the arc of a career in research. Creativity declines with age. Or not. Young scientists are more likely to crack open a field and explore uncharted territory. Older researchers acquire the necessary experience and knowledge necessary to shift paradigms and point inquiry in new directions. And so on.

Now, researchers from the universities of Pittsburgh and Chicago have proposed a new model. The key lies in splitting creativity into two separate expressions—novelty through recombining existing insights into new connective ideas and disruptive innovation, the Einsteinian flashes of brilliance that rewrite a field’s trajectory. By analyzing the output of more than 12 million scientists over the course of six decades, from 1960 to 2020, they find that researchers across the world tend to increase their capacity for connective novelty as they age and decrease in their ability to disrupt. They published their findings in Science last week.

The authors invoke Douglas Adam’s take on a life spent wandering through the intellectual wilds. “This life-cycle pattern accords with science-fiction author Douglas Adams’ observation about technological change,” they wrote. “What exists at one’s intellectual ‘birth’ feels normal, what appears during early career feels revolutionary, and what emerges after maturity feels suspect.”

They contend that, as scientists age and their experience deepens, they become attached to the ideas upon which they built their career. This makes replacing this foundation harder as time wears on. But it also makes it more likely that they notice some connection between two or more established, familiar ideas. “Even the greatest minds, such as Einstein, transitioned from disruptor to gatekeeper when quantum mechanics threatened his nostalgic view of the universe,” they wrote.

It was the Nobel laureate and quantum physicist Max Planck who wrote that “science advances one funeral at a time” (which is actually a somewhat artful translation of his original statement, in German) about revered gatekeepers and their nostalgia for insights past that keep leaps in scientific understanding from happening. Turns out, he may have been right."]]></description>
<dc:subject>science 2026 aging resreach invention innovation conservatism careers bobgrant howwework time alberteinstein disruption death generations douglasadams</dc:subject>
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    <title>3,000 languages are dying, but more are being invented</title>
    <dc:date>2026-03-09T23:12:20+00:00</dc:date>
    <link>https://asteriskmag.substack.com/p/3000-languages-are-dying-but-more</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The losses of linguistic diversity have attracted wide attention. But the gains are comparatively underappreciated, or even unfairly disdained."

...

"

Perhaps it’s more accurate to say that linguistic diversity is not so much collapsing as radically transforming, with decimation on some dimensions coexisting with explosive growth on others. The losses are relatively uncontroversial, and have attracted wide attention with good reason. But the gains, I believe, are comparatively underappreciated, or even unfairly disdained, despite being of an arguably similar humanistic value."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=RQYuyHNLPTQ">
    <title>The Surprising Genius of Sewing Machines - YouTube</title>
    <dc:date>2026-01-02T01:27:33+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=RQYuyHNLPTQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How do sewing machines actually work? Get your first month of KiwiCo FREE at https://www.kiwico.com/veritasium

If you’re looking for a molecular modeling kit, head to https://ve42.co/SnatomsV to try Snatoms – a kit I invented where the atoms snap together magnetically.

▀▀▀
A huge thanks to Prof. Andy Ruina for suggesting this video topic, guiding us in the research, and giving deeply insightful notes.

Massive thanks to Noah Johnson and Tina Vines for teaching Derek how to chain-stitch, and letting us shoot with your embroidery machine! Please check out   / stitchrite   and   / tina_vines   if you're interested in seeing more of their gorgeous chain stitch embroidery. 

Thanks to Denny Stanley and the whole crew at Las Vegas Props for building the large replica model of the sewing machine. https://www.vegasprops.net

▀▀▀
References:
Parton, J. (1870). History of the Sewing-machine. Howe Machine Company, No. 38, N. Charles St.. -- https://ve42.co/Patron1870

Gregory, J. M. (2006). A History of the Sewing Machine to 1880. Transactions of the Newcomen Society, 76(1), 127-144. -- https://ve42.co/Gregory2006

How America Spends Money: 100 Years In the Life of the Family Budget, The Atlantic -- https://ve42.co/Budget1

Buckman, J. (2016). Unraveling the Threads: The Life, Death and Resurrection of the Singer Sewing Machine Company, America’s First Multi-National Corporation. Dog Ear Publishing.

Lewton, F. L. (1930). The servant in the house: a brief history of the sewing machine (Vol. 3056). US Government Printing Office. -- https://ve42.co/Lewton1930 "]]></description>
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<item rdf:about="https://pablohelguera.substack.com/p/the-lexiconic">
    <title>The Lexiconic - Beautiful Eccentrics</title>
    <dc:date>2025-11-14T05:57:58+00:00</dc:date>
    <link>https://pablohelguera.substack.com/p/the-lexiconic</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["(An introduction to an imaginary theory book)

For several years I have entertained the peculiar hobby of designing covers and writing introductions to books that I will never write. Each preface is a small act of wishful thinking—a threshold to a volume that will remain forever unwritten. The task suits me: it allows the pleasure of invention without the tyranny of completion. This text, then, belongs to that lineage of imagined prologues. It introduces not a finished theory but the promise of one, an unwritten book that might be called The Lexiconic, devoted to the porous border between words and images, where art and writing exchange their roles and lose their names.

If this essay functions as an introduction, it is because every introduction points toward an absence—a body of thought that is yet to come or perhaps never will. The Lexiconic remains, for now, an unwritten book, but also a provocation: an invitation to read art as language and to see language as art. What follows, in whatever form it may take, should not seek to resolve that tension but to dwell within it—to inhabit the space between the page and the picture, between what can be said and what insists on being seen.

Contemporary visual artists are often discipline intruders. We drift into territories that once seemed securely belonging to others—anthropology, activism, history, therapy, wellness—claiming them as raw material for our practice. I have sometimes felt ambivalent about these touristic forays, especially when they involve education. As I argued years ago in an essay titled Pretend Play, practices must be actual, not merely symbolic; and actual practice requires knowledge, skill, and the humility of apprenticeship. Yet I have rarely turned that same critical lens on my own incursions. Over the years I have never quite confronted, nor even attempted to define, my relationship to writing as an artistic practice.

It is a relationship as complex as it is essential—one that could easily be accused of the same dilettantism I often criticize in others. I am not a novelist, nor a poet, nor even a proper essayist. So what, then, is my position as a writer who operates through art, or as an artist who writes? This is the question I want to explore here, under the sign of what I call the Lexiconic.

The relationship between text and image has always been contentious. One is almost always made to serve the other: the image as illustration, the text as caption. The two have been kept in a hierarchy that privileges either the eye or the word, but rarely both. Early twentieth-century avant-gardes recognized and exploited this friction. The Surrealists blurred language and vision to destabilize meaning itself, turning captions into riddles and metaphors into traps. The Constructivists deployed words as weapons, instruments for social transformation rather than vehicles of description. Later, Minimalist and Conceptual artists reduced language to its barest material state, treating it as object, as matter, as art in itself. And the practitioners of institutional critique—figures such as Hans Haacke, Martha Rosler, or Barbara Kruger—weaponized text once again, this time to expose the ideological machinery behind the image and its circulation. Throughout, the struggle between word and image remained unresolved, a productive antagonism that continues to shape how we read art and how art reads us.

It is important to note that conceptual artists who incorporated text into their work rarely considered themselves writers or authors. In fact, many actively recoiled at the idea that their work could be construed as poetry or literature. Lawrence Weiner was explicit about this distinction when he said, “I’m not a poet. Poets use language to describe a state of mind. I use language to describe a relationship in the world.” From the 1970s onward, Weiner articulated a position in which words were not expressive vehicles but construction materials—elements to be arranged, displaced, or installed in space. This view proved profoundly influential for later generations of artists who wished to employ language without being subsumed by the interpretive frameworks of literary theory or criticism. For them, text was neither illustration nor metaphor, but an extension of the visual field—another means of composition and inquiry within the visual arts. By severing language from its traditional literary obligations, Weiner and his contemporaries made it possible to approach writing as sculpture, drawing, architecture, or site—thus opening the way for a practice in which the act of writing could be, paradoxically, visual.

A question that has long troubled me is how we determine the legitimacy of cross-disciplinary claims in art. I have often argued that when artists declare their work to be educational, it is fair—indeed necessary—to evaluate it through the parameters of education. If one claims to teach, then one should be accountable to the standards and responsibilities of teaching: rigor, continuity, care, and the production of actual learning. Art that merely illustrates or parodies pedagogy cannot be excused from those criteria if it also insists on calling itself education.

Yet when it comes to artists who use language, I find myself in a more uncertain position. Why am I comfortable invoking pedagogical criteria to assess art-as-education, but reluctant to use literary criticism to assess art-as-writing? Part of the reason, I suspect, lies in the kind of claim the work makes. Conceptual artists who employ words as material seldom claim authorship in the literary sense; they do not promise the reader a text, but rather propose a structure or situation in which language operates visually, spatially, or conceptually. Their accountability is to art, not literature. The same logic that obliges the “educational artist” to answer to pedagogy frees the “lexiconic artist” from answering to literary theory—unless, of course, they themselves claim to be authors.

When Miguel de Unamuno was criticized for his unconventional approach to the novel, he refused to defend himself within the inherited parameters of literary form. Instead, he coined a new word—nivolas—to describe what he was doing. The gesture was less about creating a new genre than about reclaiming the authority to name one’s own practice. I recognize something of that impulse in my own past attempts to define a “playformance,” a term I once used to avoid committing to either play or performance art. I wanted to acknowledge that what I was doing existed somewhere in between, in the untranslatable zone where form resists taxonomy. But such coinages are never entirely successful. They can be useful clarifications, yet they also risk being evasions—a way of sidestepping rather than confronting the interpretive frameworks that will, inevitably, be applied to the work. In the end, the world will read a piece through the vocabularies it already possesses.

Still, there is value in naming the territory, even provisionally. The Lexiconic, as I understand it, is not a genre but a field of operation: a way of locating artistic practices that use language neither as literature nor as pure visual form, but as an autonomous medium of thought and construction. To invoke the Lexiconic is not to escape judgment but to clarify the grounds upon which judgment can take place—to propose a lexicon for those works that dwell between reading and seeing, between naming and making.

I hope this book may serve as a guide for readers who, like myself, have often wandered through the uncertain borderlands between disciplines. I am reminded of an intellectual figure who loomed large in the Mexican cultural milieu of my childhood: Ramón Xirau. A Catalan philosopher exiled to Mexico during the Spanish Civil War, Xirau authored Introducción a la historia de la filosofía, one of the most enduring Spanish-language introductions to philosophy. His peers affectionately described him as “a poet among philosophers and a philosopher among poets.” My brother used to joke that the phrase was a double-edged compliment, implying that Xirau was never fully accepted as neither philosopher nor poet. Yet I have come to see that liminal space as a site of possibility rather than deficiency. Like Unamuno’s nivolas, it invites us to embrace ambiguity and heterodoxy—not as compromises, but as methods. In that spirit, I welcome the vibrant, unsettled practice of the Lexiconic."]]></description>
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    <title>Why Nevada has so many ghost towns - YouTube</title>
    <dc:date>2025-09-30T20:29:03+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=kg18CwWeMnc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Nevada is home to over 600 ghost towns, many of which are the remnants of the gold rush era of the 1800s and 1900s. Some of these ghost towns are well-known, like Rhyolite, but others are just coordinates on a map — hidden like secrets to the true history of Nevada.

Vox video producer Dolly Li road tripped through northern Nevada to try and find some of these hidden ghost towns and learn about the real history behind the boom and bust cycles of mining in the state. Along the way, she stops by a town that many call a ghost town, but is still partially occupied by a dozen residents.

Through visiting a few abandoned mining towns and speaking to historians about the technology and infrastructure that made mining a key industry of the state, we piece together a rich and fascinating story of Nevada’s development.

We had a chance to speak to a lot of great experts and historians for this video. Here are some links to their work:

Tami Force’s website, Nevada Ghost Towns & Beyond, where she’s documented hundreds of ghost towns in the state:
https://nvtami.com/

The archives of the W.M. Keck Earth Science and Mineral Engineering Museum (The Keck Museum), curated by Garrett J. Barmore, where we also conducted one of our interviews:
https://www.unr.edu/keck-museum

The Friends of Midas, a nonprofit organization currently run by Dana Bennett, that has a great collection of photos and history about the town of Midas:
https://friendsofmidas.com/

#ghosttowns #nevada #travel #roadtrip

This video is presented by Travel Nevada. Travel Nevada doesn’t have a say in our editorial decisions, but they make videos (and adventures!) like this one possible."]]></description>
<dc:subject>nevada ghosttowns travel mining danabennett garrettbarmore tamiforce history place goldrush comstocklode gold construction innovation invention rhyolite dollyli sutro infrastructure sutrotunnel tunnelcamp silver midas minerals</dc:subject>
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    <title>Engineers Are Racing to Harness the Dazzling Magic of Feathers. They Haven't Solved the Mystery Just Yet</title>
    <dc:date>2025-06-17T19:48:13+00:00</dc:date>
    <link>https://www.smithsonianmag.com/science-nature/engineers-are-racing-to-harness-dazzling-magic-feathers-they-havent-solved-mystery-yet-180986759/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The natural marvels, which do everything from enabling acrobatic flight to insulating against Antarctic cold, continue to inspire new designs and technologies"]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=kPYsCBYL_BQ">
    <title>The Persistence of Time | The Hour Glass - YouTube</title>
    <dc:date>2025-03-18T03:02:00+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=kPYsCBYL_BQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Hour Glass presents The Persistence of Time, an evocative cinematic exploration of timekeeping’s historical evolution and its enduring impact on contemporary artisanal watchmaking. From the earliest milestones in measuring time to the groundbreaking innovations of horloger de la marine Abraham-Louis Breguet, this film traces the rise of independent watchmaking across the generations.
 
Join some of the watch industry’s leading voices—Alex Ghotbi, Aurel Bacs, David Rooney, Felix Baumgartner, Firmin Li, Jean Arnault, Kari Voutilainen, Maximilian Büsser, Michael Tay, Rémy Cools, Rexhep Rexhepi, Su Jia Xian, and Wei Koh—as they reflect on the forces shaping this timeless art form to uncover how time defines both craft and perception."]]></description>
<dc:subject>watches watchmaking thehourglass 2025 alexghotbi aurelbacs davidrooney felixbaumgartner firminli jeanarnault karivoutilainen maximilianbüsser maxbüsser michaeltay rémycools rexheprexhepi sujiaxian weikoh mb&amp;f akrivia rexhepi urwerk johnharrison abrahamlouis-breguet history guilloché design artisans style breguetsympathique navigation regulation mechanics mechanicalengineering engineering thomasearnshaw uk france switzerland technology marinechronometers escapements precision observatories chronometers timekeeping quartz georgedaniels invention craft handmade derekpratt coaxialmovement watchmovements independent fpjourne 1980s materials independentwatchmaking vincentcalabrese philippedufour svendandersen ahci danielroth press media exhicbitions marketing watchindustry luxury tha denisflageollet vianneyhalter watchmakers brands 1990s pocketwatches complications henrywinston 2000s goldpfeil 1979 patekphilippe rolex géraldgenta 1999 2000 1994 1991 artisanal singapore watchcollecting 1970s 2010s 202</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=7vAiloW7phc">
    <title>Inside Inventor Simone Giertz’s Small Los Angeles Home, 58sqm/630sqft - YouTube</title>
    <dc:date>2025-01-03T01:44:33+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=7vAiloW7phc</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Inventor and product designer Simone Giertz of popular youtube channel ‪@simonegiertz‬ has turned her compact Los Angeles home into a functional, playful space that reflects her inventive spirit and Swedish roots. Embracing imperfections like uneven walls, custom designs maximise every inch  from a bed platform with built-in storage to a staircase that doubles as shoe and jacket storage. A modular shelving unit, dual-purpose puzzle table, and size adjustable fruit bowl are just a few of her creative solutions. A handcrafted stained glass window, inspired by a lemon tree, adds charm, while a plant-inspired lamp and a “plant stripper pole” blends practicality with whimsy. 

00:00-02:34 Introduction
02:34-03:40 Entrance
03:40-07:01 Living Room 
07:01-08:28 Dining Area
08:28-11:21 Kitchen
11:21-16:18 Bedroom
16:18-17:40 Bathroom 
17:40- 17:51 Workshop 
17:51-18:44 Conclusion"]]></description>
<dc:subject>simonegiertz losangeles small homes invention design coziness sweden 2024 life living</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=cjT53b6qXHw">
    <title>David Hammons: Day's End - YouTube</title>
    <dc:date>2024-12-30T21:27:00+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=cjT53b6qXHw</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Whitney, in collaboration with Hudson River Park, has developed a permanent public art project by David Hammons. Entitled Day's End (2014–21), this monumental installation is located in Hudson River Park along the southern edge of Gansevoort Peninsula, directly across from the Museum.

Proposed to the Whitney by Hammons, Day's End takes inspiration from an artwork of the same name by Gordon Matta-Clark. In 1975, Matta-Clark cut five openings into the Pier 52 shed that formerly occupied the site. Hammons's Day's End is an open structure that precisely follows the outlines, dimensions, and location of the original shed—and, like Matta-Clark's intervention, it will offer an extraordinary place to experience the waterfront.

Taking both Day's Ends, as envisaged by Hammons and Matta-Clark, as jumping-off points, the Whitney has also created the Museum's first podcast, Artists Among Us, narrated by artist Carrie Mae Weems. Listen at https://whitney.org/podcast/days-end . 

Learn more at https://whitney.org/exhibitions/david-hammons-days-end "

[See also:

"Queer Histories of the Piers | David Hammons: Day's End" (2021)
https://www.youtube.com/watch?v=tS990SCeQIE

"The Whitney, in collaboration with Hudson River Park, has developed a permanent public art project by David Hammons. Entitled Day's End (2014–21), this monumental installation is located in Hudson River Park along the southern edge of Gansevoort Peninsula, directly across from the Museum.

Hammons’s Day’s End takes inspiration from an artwork of the same name by Gordon Matta-Clark, who cut five openings into the Pier 52 shed in 1975. Pier 52 was one of several piers inhabited by a vibrant Queer community in Manhattan’s Meatpacking District. Featuring interviews with artist and filmmaker Elegance Bratton; activist and Director of Client Services at the Sylvia Rivera Law Project Stefanie Rivera; photographer and archivist Efrain John Gonzalez; activist and performer Egyptt Labeija; and artist and art historian Jonathan Weinberg, this video recalls a time when sex, art, and creativity converged on the waterfront."

"Gordon Matta-Clark's Day's End | David Hammons: Day's End" (2022)
https://www.youtube.com/watch?v=uecdwXKuUco

"The Whitney, in collaboration with Hudson River Park, has developed a permanent public art project by David Hammons. Entitled Day's End (2014–21), this monumental installation is located in Hudson River Park along the southern edge of Gansevoort Peninsula, directly across from the Museum.

Hammons’s Day’s End takes inspiration from an artwork of the same name by Gordon Matta-Clark, who cut five openings into the dilapidated Pier 52 shed in 1975, transforming it into a "cathedral of light.""

"Preview: Day's End by David Hammons" (2019)
https://www.youtube.com/watch?v=Vv3rVp3g9Ic

"The Whitney, in collaboration with the Hudson River Park Trust, has developed a permanent public art project by David Hammons. Entitled Day's End (2021), this monumental installation is located in Hudson River Park along the southern edge of Gansevoort Peninsula, directly across from the Museum.

Proposed to the Whitney by Hammons, Day's End takes inspiration from an artwork of the same name by Gordon Matta-Clark. In 1975, Matta-Clark cut five openings into the Pier 52 shed that formerly occupied the site. Hammons's Day's End is an open structure that precisely follows the outlines, dimensions, and location of the original shed—and, like Matta-Clark's intervention, it will offer an extraordinary place to experience the waterfront.

Featuring interviews with Darren Walker (President, Ford Foundation), Lorna Simpson (Artist), Alex Fialho (Programs Director, Visual AIDS), Scott Rothkopf (Deputy Director for Programs and Nancy and Steve Crown Family Chief Curator, Whitney Museum of American Art), Adam D. Weinberg (Alice Pratt Brown Director, Whitney Museum of American Art), and Guy Nordenson (Structural Engineer)"

"Adam D. Weinberg and David Hammons discuss Day's End" (2021)
https://www.youtube.com/watch?v=N4si3OLbVEI

"Adam D. Weinberg and artist David Hammons discuss the conception of Hammons's permanent public art project Day's End. This monumental installation is located in Hudson River Park along the southern edge of Gansevoort Peninsula, directly across from the Whitney.

Day's End takes inspiration from an artwork of the same name by Gordon Matta-Clark. In 1975, Matta-Clark cut five openings into the Pier 52 shed that formerly occupied the site. Hammons's Day's End is an open structure that precisely follows the outlines, dimensions, and location of the origina"]]]></description>
<dc:subject>davidhammons 2021 art nyc gordonmatta-clark 1975 architecture philosophy race class beauty us noticing debris observation dawoudbey elegancebratton stephanierivera egypttlabeija efrainjohngonzalez darrenwalker lornasimpson alexfialho scottrothkopf guynordenson adrienneedwards monuments community benokri dialog sculpture adamweinberg provocation juliemehretu materials everyday invention experimentation foundobjects transformation identity howwework audience humanism populism democratic improvisation ideas conceptualart absorbtion fragments unseen seeing howwesee queer place creativity history histories time past sociality memorials. culture aesthetics lightness celebration destination memory ephemerality ephemeral readymade erasure gentrification ghosts carriemaeweems water</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=z_UtRe9DgvE">
    <title>The truth about Shakespeare - YouTube</title>
    <dc:date>2024-11-17T01:06:42+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=z_UtRe9DgvE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Let's explode some Shakespeare myths! And "zounds"

William Shakespeare is arguably the most significant cultural figure of all time. But has his contribution to the English language been overstated? Let's find out:

   🧐 Did Shakespeare really "invent" 1,700 words?
   🎭 Which common phrases did Shakespeare give us?
   📚 Is there any truth in claims Shakespeare didn't write his plays?

These question answered and many more in this myth-busting episode of RobWords.

==CHAPTERS==
0:00 Introduction
0:14 Shakespeare facts
1:20 Words Shakespeare DIDN'T invent
10:29 How many did he invent?
13:36 Words Shakespeare DID invent.
16:24 Phrases from Shakespeare
17:55 Did he write his plays?"]]></description>
<dc:subject>robwords 2024 language neologisms words invention shakespeare english</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e74bc79d2e19/</dc:identifier>
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</item>
<item rdf:about="https://www.e-flux.com/announcements/634338/machines-and-ideas-to-postpone-the-end-of-the-world/">
    <title>Machines…and Ideas to Postpone the End of the World - Announcements - e-flux</title>
    <dc:date>2024-10-18T19:56:43+00:00</dc:date>
    <link>https://www.e-flux.com/announcements/634338/machines-and-ideas-to-postpone-the-end-of-the-world/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["'Machines…and Ideas to Postpone the End of the World is an exhibition and event series interrogating ideas, structures, and devices of solidarity, curiosity, imagination, futurism, resistance, embodiment, and storytelling in an effort to challenge the architectures and infrastructures of colonial staging, systematic repression, and technological destruction.

In Ideas to Postpone the End of the World, Brazilian philosopher and Indigenous activist Aílton Krenak asks why have we insisted so hard for so long on belonging to what he refers to as the excluding Humanity Club—of modernization, westernization, universalization, pauperization, and destruction—which, most of the time, just limits our capacity for invention, creation, existence, and liberty. While the great majority of the world’s population has been subjugated to living in an enforced civilizing abstraction that suppresses the plurality of forms of life, other imaginaries of spiraling times, and anticolonial futurisms allow cultures and peoples to inhabit a cosmovision beyond the destructive path of capitalism.

Machines…and Ideas to postpone the End of the World continues the questions asked in the exhibitions and events The Earth is a Tree Full of Poems…Like Mushrooms of the Air (2023), Form Land Grab to LandBack (2023), Unpayable Debts (2022), and The Planetary Wretched in a Room of Loudreaders (2021).  Presented at the Gallery of the College of Design of Iowa State University, the exhibition includes interactive installations, short stories, images, structures, films, narratives by:

Dan Roche, Andrew Santa Lucia, and Lane Rick, Jerome Haferd Studio with Laura Gadson, Nora Akawi, Eduardo Rega Calvo, Daniel Ruiz, and Rami Nakhleh, Post-Novis (Christopher Rey Perez, Rose Florian, Luis Othoniel Rosa, Holly Craig, Ophelia S. Chan, Hilary Weise, Coco Allred, WAI Think Tank / Cruz Garcia, Nathalie Frankowski, and Ema Yuizarix), Traumnovelle, Ritwik Banerji, Kristen Mimms Scavnicky, Evan Hume, Johnny DiBlasi, Peter Zuroweste; students from the earth is a tree full of poems (dsn-546): Sophi Allen, Muhammet Arslan, Alexis Banks, Cynthia Cai, Alexis Clark, Finn Digmar, Andrea Gutierrez, Sophia Maguiña, Saad Ouazzani Taibi, Donoval Sandoval, Allison True, Jaelyn Waddle, Nan Xiao, Hanyuan Zhang, Timothy Zhang, Ziheng Zhou; and students from LIO Lab (Lima / Iowa Operation): A South / North Design-Build Studio: Gabriella Saholt, Britney Brcka, Elizabeth Dougherty, Travis Ngo, Ethan Sall, Ashley Boun

Events include:
Media + Narratives: November 17
From Land Grab to LandBack/LandBack Landscape Poems book presentation: November 21

The LOUDREADER Journal call for contributions
In anticipation of the 2025 iteration of LOUDREADERS Trade School, The LOUDREADER invites submissions that explore emancipatory imaginaries at the intersection of race, class, gender, ecology, and technology. 

The LOUDREADER is a new digital and print journal published biannually by Loudreaders Trade School. In the form of an antidisciplinary and multilingual publication, The LOUDREADER considers the Caribbean’s geopolitical, linguistic, historical pluriversality as it documents, disseminates, and thinks collectively about the future of social and ecological justice, reparations, rematriations, reconstructions, while accounting for incompatibilities, contradictions, ironies, and strategies of subversion and reinvention.  The LOUDREADER imagines the “becoming Caribbean of the world,” as the brutality of extraction and exploitation, that was the blueprint of the plantation (and its economies), has spilled out onto the rest of the world like organic matter.

The LOUDREADER is…
Anti-disciplinary  and open to contributions form the humanities, law, social sciences, arts, architecture, urbanism, agroecology, and design… Multilingual to reflect the diversity of histories in the Caribbean, and welcomes submissions in creole, Spanish, English, French… Emancipatory and interested in narratives of liberation, and critical projects that challenge the status quo.  

Submission guidelines
Articles and manifestos: 500–5,000 words / Creative works: Poetry, short fiction, visual art, comic strips, and other creative forms.

All submissions must be accompanied by a brief bio of the author(s). Submission deadline: January 30, 2025. Publication date: Summer 2025 During LOUDREADERS Trade School in Puerto Rico.

How to submit: Please submit your contributions electronically to contact [​at​] loudreaders.com as a Word document or PDF attachment. For more information, please visit our website."]]></description>
<dc:subject>loudreaders 2024 puertorico solidarity curiosity imagination futurism resistance embodiment storytelling repression colonialism colonization aíltonkrenak modernization westernization universalization pauperization destruction liberty creation existence invention capitalism anticolonialism anti-colonialism anticapitalism cruzgarcia nathaliefrankowski lcproject education openstudioproject altgdp</dc:subject>
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<item rdf:about="https://nautil.us/is-discovery-inevitable-or-serendipitous-891942/">
    <title>Serendipity and Inevitability in Scientific Progress</title>
    <dc:date>2024-09-28T03:44:44+00:00</dc:date>
    <link>https://nautil.us/is-discovery-inevitable-or-serendipitous-891942/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The role of chance and predictability in scientific breakthroughs."]]></description>
<dc:subject>telmopievani 2024 discovery serendipity inevitability science progress invention adjacentpossible breakthroughs</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:1a57b185f089/</dc:identifier>
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<item rdf:about="https://newsletter.dancohen.org/archive/ai-comes-for-music/">
    <title>AI Comes for Music</title>
    <dc:date>2024-07-01T01:08:09+00:00</dc:date>
    <link>https://newsletter.dancohen.org/archive/ai-comes-for-music/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Aside from one critical moment, Moonbound is not about music, but about our commonly held stories and their importance to humans. Those very same stories are also important to the menacing AI that has digested them. Indeed, the AI is so captivated by prior narratives encoded in its large language models that it is intensely needy for tales to resolve in familiar ways, like a chord progression usually does in a pop song. Meanwhile, in our story-making and our music-making, humans occasionally go off-script. In those moments, we make utterly new songs that delight other humans in unexpected ways, and sometimes even make us put our fists in the air."]]></description>
<dc:subject>music dancohen robinsloan moonvbound 2024 ai artificialintelligence bodiddley musicmaking storytelling storymaking creativity invention humans unexpected</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:767f53a340a9/</dc:identifier>
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</item>
<item rdf:about="http://www.naimark.net/writing/firstword.html">
    <title>First Word Art / Last Word Art, by Michael Naimark (May 2001)</title>
    <dc:date>2024-01-21T01:16:40+00:00</dc:date>
    <link>http://www.naimark.net/writing/firstword.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["FineArtForum vol.15, issue 8, August 2001

Art means many things to many people, but I know of one cut that neatly divides the art world in two, and ultimately relates to other worlds such as business. One might call this "first word art" and "last word art." At least that’s how I first heard it. As a grad student long ago, I discovered a resourceful and eccentric engineer named Brad squirreled away in MIT’s famous Building 20, a funky wood-frame structure left over from World War Two. Building 20 housed the Radiation Lab, the Research Lab for Electronics, Noam Chompsky’s first Linguistics Lab, and the MIT Council for the Arts. Brad was the optics and electronics engineer for RLE’s Jerry Lettvin, and occupied a space filled to the ceiling with gear in various stages of assembly, and with gerbils. He looked like he was somewhere between 35 and 65 years old, and once told me he never got out of bed before noon. He seemed to enjoy helping over-stimulated wildcard types like me.

One day, in an effort to calm me down, he asked what I thought of the composers Haydn and Beethoven. He said their art was not only different but opposite. Franz Joseph Haydn, he continued, invented the classical symphonic form. People heard it and found it new and novel. Critics had little basis for comparison, or for rating its quality. "First word art," declared Brad. Years later, after the symphony became an accepted format, one of Haydn’s students, Ludwig van Beethoven, composed his Ninth Symphony. "A hard act to follow," said Brad. "Last word art."

And there you have it: First word art is groundbreaking and exploratory. It’s playing outside any rule structures. It side-steps competition. People often don’t know how to react to it. Last word art is virtuosity after the rules have been fixed. It accepts the established form, and is judged by comparison.

Some folks consider first word art as the only true art and believe last word art isn’t art at all. Why bother if it’s already been done? Doing something better or more beautiful is merely entertainment, not art. SF MOMA Director David Ross likes to say that "artists always need to ask themselves ‘what’s my job now?’"

Other folks consider last word art as the only true art and believe that first word art isn’t art at all. How can anyone do anything well if the medium is still evolving? Don’t confuse exploration with expression. Rudolph Arnheim wrote in his 1932 "Film as Art" that when cinema went from silent to sound, the level of art went down since everyone was interested in the novelty more than anything else.

A filmmaker friend once told me that he works in 16mm film for all the opposite reasons that I work in new media. He said he likes his medium because "all that experimentation stuff has already been done and now I can simply use it." It’s noteworthy that 16mm film once occupied the niche of the experimentalist until video came along, and video held the niche until the Web.

First word art and last word art may ideologically divide the world in two, but they are not necessarily mutually exclusive. For several years I asked my students to bring in examples of art in any medium that they believed were both first word and last word art. Though such lists are often all over the map, some examples recurred:

The Wizard of Oz. Tommy (the rock opera). Stravinsky’s Rites of Spring. The Beatle’s Sergeant Pepper. The Pantheon in Rome. Cubism. Pointillism. Anything by John Cage. Frank Lloyd Wright buildings. Kubrick’s 2001. Early Martha Graham. Early Disney. Brecht. The geodesic dome. M C.Esher. Hunter S. Thompson. Abel Gance’s 3-screen Napoleon. Debussy’s symbolist opera Pelléas et Mélisande. Melville and Hawthorne. The Frisbee.

Then, one of my students asked "doesn’t last word art require surviving the test of time?" Everyone was astonished that something so obvious had been overlooked, and no one disagreed.

So perhaps the distinction between first word and last word art is in the priority of the timeframe. An electronic arts festival needs to show what’s hot now. A museum collection curator needs to select what’s worth saving for future generations to experience.

This distinction may be a healthy one to look at today in the world of high-tech business. We’ve just come out of a viciously first-word moment, where people cut down the trees for the apples. Now everyone wonders what’s next, with a general acknowledgement that seeds need to be planted and nurtured as well as short-term opportunities need to be seized. If life follows art, it may be possible to do both. Then art can move ahead meaning many things to many people."]]></description>
<dc:subject>michaelnaimark 2001 art medium film filmmaking tools form davidross creativity invention</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:2537d1991645/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=8fLsVPegwqM">
    <title>Perspectives: Susie Taylor - YouTube</title>
    <dc:date>2023-12-29T06:52:25+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=8fLsVPegwqM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Black Mountain College Museum + Arts Center presents a conversation with Susie Taylor. Taylor is a contemporary textile artist featured in the exhibition Weaving at Black Mountain College: Anni Albers, Trude Guermonprez, and Their Students. In this conversation, Taylor discusses her practice, including her origami weavings, the relationship between her work and abstraction, and her philosophy of structural innovation.

About the artist:

Susie Taylor is a weaver and textile designer based in San Jose, California. A constant and prolific experimenter, Taylor takes an iterative approach to making her work, which she develops in series. By limiting her material palette, Taylor makes structure her primary tool for pictorial expression. Taylor’s process recalls the work of the Black Mountain College weavers in her rigorous approach to experimentation, play, and iterative development. Her work in low relief and three dimensions, inspired in part by origami, also relates to the extended BMC legacy of weaving as practiced by Kay Sekimachi and Trude Guermonprez.

Taylor received her B.F.A. from Kansas City Art Institute and M.F.A. from UCLA and then later earned a Certificate of Excellence (Level 1 Handweaving) from The Handweavers Guild of America. Recent exhibitions include Hardcore Threadlore: Dance Doyle, Terri Friedman and Susie Taylor at Johansson Projects in Oakland, Weaving at Black Mountain College: Anni Albers, Trude Guermonprez, and Their Students at Black Mountain College Museum, and Altered Perceptions: Sarah Hotchkiss, Lordy Rodriguez and Susie Taylor at Institute of Contemporary Art, San José. She has exhibited her work in the US and in international fiberart and contemporary textile biennials in China and Ukraine.

Her work has been seen on Colossal Art and in New American Paintings, The LA Times, American Craft, Fiberarts, Fiber Art Now, The Textile Eye, Complex Weavers Journal, Shuttle Spindle and Dyepot, Handwoven, Journal of Weavers Spinners and Dyers and The Bulletin (Guild of Canadian Weavers), and Weven magazines. She has taught at Penland School of Arts and Crafts, Arrowmont School of Arts and Crafts and Tyler School of Art."]]></description>
<dc:subject>weaving origami textiles susietaylor sanjose 2023 kaysekimachi trudeguermonprez art fiberart arts craft process looms innovation invention creativity problemsolving bmcm+ac cloth experimentation johanssonprojects artists bauhaus blackmountaincollege bmc</dc:subject>
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<item rdf:about="https://monochrome-watches.com/interview-independent-watchmaker-chinese-china-logan-kuan-rao-orca-iceberg-wuwei-equal-push-escapement/">
    <title>Discovering The Work Of Chinese Indie Watchmaker Logan Kuan Rao</title>
    <dc:date>2023-09-28T17:47:31+00:00</dc:date>
    <link>https://monochrome-watches.com/interview-independent-watchmaker-chinese-china-logan-kuan-rao-orca-iceberg-wuwei-equal-push-escapement/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Coming from the Middle Kingdom, Logan Kuan Rao's watches are alomost entirely made by hand."

[See also:
https://www.instagram.com/logan_kuan_rao/

https://www.nytimes.com/2024/01/18/fashion/watches-logan-kuan-rao-china.html
https://archive.is/ANWdy ]
]]></description>
<dc:subject>watches watchmaking china logankuanrao 2023 autodidactism autodidacts self-taught georgedaniels henryfried invention patents design resources environment tianjin</dc:subject>
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<item rdf:about="https://www.chrbutler.com/personal-machines-and-portable-worlds">
    <title>Personal Machines and Portable Worlds - Christopher Butler</title>
    <dc:date>2023-07-09T19:58:31+00:00</dc:date>
    <link>https://www.chrbutler.com/personal-machines-and-portable-worlds</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A lifelong fascination with technology begins with a single object.

Think back to when you were a child, to when you first encountered something you could hold in your hand that held you in awe. Perhaps you thought to yourself, “Wow, this does that?!”"

...

"There’s something about the personal device that I have always found fascinating and now find to be almost mysterious. But to be personal it has to be a certain kind of device — the kind that balances access to another world with the kinds of limits and boundaries that make a thing private. That balance is something I’ve always been able to point to in particular objects — this has it, but that does not — but describing it on its own, as a set of rules or characteristics, has always eluded me. But, for me, a personal device is defined by this balance, not by virtue of being the thing in my pocket and not the one in yours.

I think this notion of a personal technology is deeply meaningful. So I’d like to find a way to explain it.

Nearly everyone I asked returned the question — That was the gadget for me… So, what was yours?

I can point to my own origin-objects — gadgets like the Fisher Price Movie Viewer, the Pocket Rocker, the Etch A Sketch Animator, or, from a bit later, the Arion Hot-Watt II — and describe why they had that thing. Besides being quirky, niche products, they all let me enter another world that, at times, seemed both bigger and smaller than this one. It was as if that world was outside of this one, made accessible by the push of a button and, at the same time, that it sprang into existence as a me-sized bubble universe, Population: 1. This is the paradox of the personal device.

The tension between knowing that the world a personal device creates has boundaries defined by its code and materials and not knowing exactly what they are is one that, when kept in balance, activates the imagination. It allows for exploration, both of the object and through the object.

People of a certain age who remember spending hours exploring Hyrule, the world of The Legend of Zelda, will immediately understand this feeling. You could explore the world, and you could play the game. I’m not sure I ever tired of exploring enough to actually play the game.

The most magical of personal devices are those which offer access to the experience of infinitude without measuring it for you. The unknown is the stuff of imagination.

That is the opposite of our most common device-based experiences today. Whether you use a phone, tablet, laptop, or any other computer, the digital “world” today is always defined by an acute awareness of measure. Of more. But more is the easiest way to obstruct the imagination. Persistent input keeps cognition at its lower levels — maintaining attention, storing memory, applying perception, and processing language — without allowing a transition to thought and learning.

The best personal device supports thought — with it, within it, and most importantly, within you. Carl Jung once wrote that “in each of us there is another whom we do not know.” The purpose of introspection, for Jung, was to become acquainted with that person — to deepen our understanding of ourselves so that we may be more fully ourselves.

What if technology had the same purpose?

What if personal technology saw imagination — open, unresolved, interior, and subjective as it is — not just as a byproduct of use but as a purpose for it; as equal to utility, communication, or entertainment?"

...

"Kyle Chayka is working on a book that sounds like it may make a good case for my invisible mechsuit world. In a post titled, “The dream of the personal machine,” [https://kylechayka.substack.com/p/the-dream-of-the-personal-machine ] Chayka writes:

<blockquote>“My book is so much about how technology dictates culture. The devices that we use aren’t just accessories to culture or windows that we consume things through; they are collaborators, gateways, and molds…the idea of a personal computer had to be invented, manufactured, and marketed. We had to imagine computers as personal machines.”</blockquote>

This is an important point. We could live in a world where computing is a public works — where terminals to central processing work like telephones used to. You can pick them up or put them down, but nothing inside of them is yours. But we don’t live in that world. As soon as the first computer booted up in the first home, the computer became a personal object. And when an object becomes personal, it is difficult to leave it behind. We want it with us.

Perhaps that one thing — a simple desire for a personal machine — set us on the course we have followed since. Not Moore’s Law, not Capitalism, but personhood.

Later, in the same post, Chayka writes of the Palm Pilot — an early attempt at portable computing — that, despite it not providing much in the way of “fun” features for a kid, there was still an “ineffable appeal to holding a gateway to a digital world in your hand.”

A world. There’s that word again.

Why a world? There is a sense of dimensional transcendence to computers. As C.S. Lewis wrote of the wardrobe, “It’s inside is bigger than its outside.” In the early days of mobile computing, it was hard to not compare the capaciousness of a computer you could carry with you to something like a book. Of both you could say their insides were bigger than their outsides, but when it came to information, you’d have to settle for figurative capaciousness in a book; their actual contents are literally cover to cover. A digital machine’s contents are an entirely different thing.

In the time of the Palm Pilot, a tiny door to a vast digital world was more powerful as an idea than a tool. The digital world just wasn’t as big back then as it is now. But to Chayka’s first point, we built the digital world using these little devices that didn’t do very much. We made it worth the journey. And meanwhile, the object was our companion, and inside was a tiny, personal digital world — our notes, our messages, our few digital texts. It was not much, but it was ours."

...

"Many of the examples I’ve looked at so far align with my ideas of what makes a machine personal because they were designed with limitations imposed upon them, and many of the examples I’ve discussed that no longer feel personal have been designed to surpass those limitations. If machines were designed to be more personal, we’d have very different machines.

Sometimes it feels like it is simply a matter of whether a machine is connected to the internet or not. But of course it’s more than that. It’s as much about what we do with our machines as it is about what they were designed to do.

I think we can still experience the personal machine by choosing to experience a machine that way.

In a way, the continued popularity of vinyl is a good example of this. For the same price as a single record, you can get several months of access to more music than you could ever hear in that time. Still, some people choose records over digital files. It’s too easy to dismiss this as an affectation. It’s a choice to experience music in a particular way. It’s also a choice of a personal machine — a record player rather than a phone.

One benefit of personal technology reaching the maturity it has is the abundance of choices. It may seem like you must use an iPhone — perhaps everyone you know and care about is group messaging with iMessage — but you can choose something else. Every choice has benefits and costs. Ten years ago, I chose to leave Facebook. The benefits were many; the costs were not having easy access to where people I cared about shared information I wanted to know. A few years ago, I stopped using an e-reader — I had used a Kindle, and then a Kobo, both great machines. The cost was no longer being able to send articles from the web to my machine and reading them, as well as books, in bed. The benefit was not having too many choices in front of me when I just want to read one thing. I went back to the printed book. You could say that’s as much of an affectation in 2023 as playing a vinyl record. Maybe. But it’s a choice.

I haven’t owned a laptop for many years. My primary machine is a Mac Mini set up in my home office. The cost is I can’t work from my couch or the local coffee shop. The benefit is I have some separation in my life between work and not work.

For me, these choices turn using the same machines everyone uses into a more personal experience."

...

"I also notice that when I look at these older machines and the old media they use, I often find myself feeling like I’m looking at a door to a world. I look at a book — there’s a world. Every playable disc in our house — each a world.

Once you become accustomed to worldspotting, you can see them in anything. Every object is a world.

In the World; of the Worlds

Perhaps the days of personal machines are over. Maybe the complexities that Mau and his cohort wrote about are not safely reducible. Maybe we can’t decomplexify the world of things. Maybe. And if we can, I wouldn’t dare imagine it could happen quickly.

But if we can, where do we start? What do we look at? What do we use again, despite there being sleeker, faster, frictionless options available? What limits do we embrace so that we can re-balance the human with the machine?

I have spent the last few years slowly disconnecting in various ways. I’ve chosen to use things that only do a part of what readily available alternatives do and more. I’ve chosen to stop using some things altogether. I have found that these choices have enhanced my experiences because they’ve supported true insight; they’ve helped me be more aware of what I’m doing, why I’m doing it, and who I am becoming. I have found that they change the world because they change my world.

Jung said that in each of us is another. I think that in each of us is another world. A good personal machine reveals that world and helps us shape it."]]></description>
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<item rdf:about="https://www.publicbooks.org/neoliberal-keywords-creative-passionate-confident/">
    <title>Neoliberal Keywords: Creative, Passionate, Confident - Public Books</title>
    <dc:date>2023-06-13T20:29:05+00:00</dc:date>
    <link>https://www.publicbooks.org/neoliberal-keywords-creative-passionate-confident/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Some recent dispatches from my university inbox:

<blockquote>Everything Is Fine: A Toolkit for Surviving and Thriving in Grad School … 

Register for our Empowered Educator Online Conference … Leverage technology to increase students’ digital literacy and career readiness … 

The most important thing you will do in this role (and maybe your entire career!) is be a part of building the future of education for your area of domain expertise. You will design a program to teach traditional school subjects but in a non-traditional way. If you are a passionate subject matter expert who believes that technology—not teachers—is the key to unlocking students’ full learning potential, then this job is for you.</blockquote>

There is something so banal, even embarrassing, in the aggressive positivity and predictable cant of these emails. Such exhortations have become ubiquitous on the corporatized university campus, where a diverse cast of players—administrators, student clubs, brand ambassadors, Christian ministries, military recruiters, corporate employers, fitness organizations, test prep companies—coalesce around a shared set of keywords. But when did we all become so empowered, passionate, and self-enterprising? And how did having those qualities get to be so important?

Three new books address those questions, each dismantling a core myth of neoliberal discourse. In The Cult of Creativity: A Surprisingly Recent History, Samuel W. Franklin uncovers the contemporary premium placed on “creativity” as a product of postwar US anxiety. Passionate Work: Endurance After the Good Life, by Renyi Hong, critiques the contemporary idea of “passion” for one’s work as an affective tool for managing the disappointments, alienation, and injustices of labor under late capitalism. And in Confidence Culture, Shani Orgad and Rosalind Gill contend that the contemporary discourse of self-empowerment directed at women—both a “culture” and a “cult”—represents a neoliberal strand of feminism that makes the individual responsible for improving her own circumstances rather than addressing systemic and institutional injustices.

Together, these books provide historical context for some of neoliberalism’s most persistent idioms: grit, resilience, initiative, innovation, positive mindset, and self-improvement. The books also remind us of the stakes of language in all this. When we continue to rely on such keywords, we obscure the structural reality—and political urgency—of issues like worker precarity and widening economic inequality. Our linguistic repetition reinforces the unquestioned “truth” of the words themselves, and we thus naturalize political problems as personal ones."]]></description>
<dc:subject>language highered highereducation education 2023 creativity labor positivity neoliberalism precarity work grit resilience initiative innovation positivemindset mindset self-improvement ianarobitaille samuelfranklin renyihong shaniorgad rosalindgill anxiety capitalism copropratization universities colleges administration management keywords discourse rhetoric passion confidence culture disappointment alienation injustice latecapitalism rossalindgill self-empowerment women gender cults feminism individualism systems systemicinjustice institutions growth growthmindset structures reality politics urgency inequality linguistics truth ubiquity business psychology academia policy collusion industry ideology workplace us coldwar joypaulguilford calvintaylor economics lifestyle labororganizing eugenics aesthetics equity williamshockley davidogilvy belllabs entrepreneurialism progress class classdistinction technology autonomy fulfillment leisure workculture exploitation emotionalfulfillment cynicism uncertainty depri</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=scMLzXHldWE">
    <title>Rexhep Rexhepi – Crossing the Threshold | The Hour Glass - YouTube</title>
    <dc:date>2023-02-18T00:45:12+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=scMLzXHldWE</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“What’s amazing is the thought that we started from an idea, we started to draw it, we constructed it and we decorated it. We did all the tests that needed to be done and we started to assemble everything. And now, the ticking starts. It’s the birth of something extraordinary. We feel fulfilled. We took part in a creation that tells the time. We put in all the energy and worked month after month and at the end, there’s a release. All that work served a purpose.”

This is Rexhep Rexhepi's Life Story.

After fleeing Kosovo and taking refuge in Switzerland, there was only one thing the young Rexhep Rexhepi wanted to do. Make watches. Two decades on, Rexhep Rexhepi is a household name in the world of watchmaking - having earned the respect of his peers and adulation from the global watch collecting community.

Over two months, The Hour Glass has premiered a series of short films on nine of the world’s leading contemporary artists and independent watchmakers. Featuring: Maximilian Büsser (MB&F), Sir David Adjaye OBE RA (Adjaye Associates), Rexhep Rexhepi (Akrivia), Daniel Arsham, Wieki Somers (Studio Wieki Somers), Roger W. Smith, Marc Newson, Oki Sato (nendo), Felix Baumgartner & Martin Frei (URWERK). Commissioned by The Hour Glass, these portraits profile the journey of these cultural wunderkinds and document their dedication to their craft."]]></description>
<dc:subject>watches 2020 thehourglass rexheprexhepi rexhepi akrivia xhevdetrexhepi geneva watchmaking kosovo invention tinkering toys making makers switzerland</dc:subject>
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<item rdf:about="https://techwontsave.us/episode/155_the_untold_history_of_silicon_valley_w_malcolm_harris">
    <title>The Untold History of Silicon Valley w/ Malcolm Harris - Episodes - Tech Won’t Save Us</title>
    <dc:date>2023-02-17T18:56:03+00:00</dc:date>
    <link>https://techwontsave.us/episode/155_the_untold_history_of_silicon_valley_w_malcolm_harris</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Paris Marx is joined by Malcolm Harris to discuss the sordid history of Silicon Valley, including the long influence of eugenics at Stanford, how Silicon Valley profited from the United States’ wars throughout the 20th century, and why the libertarian narrative of tech hide a much darker reality."]]></description>
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<item rdf:about="https://twitter.com/nanpansky/status/1356640997543989248">
    <title>hannah (@nanpansky) on Twitter: &quot;it’s so sad that not even students went on zoom strike to protest the truly shitty atomized working conditions but maybe everyone is too hungry for any kind of social contact and/or students have not been “naturally”</title>
    <dc:date>2021-02-02T22:26:25+00:00</dc:date>
    <link>https://twitter.com/nanpansky/status/1356640997543989248</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["it’s so sad that not even students went on zoom strike to protest the truly shitty atomized working conditions but maybe everyone is too hungry for any kind of social contact and/or students have not been “naturally” radical for a long time

like the discursively radical politics of academia obv are the icing on a cake of the most deeply conventional bourgeois hierarchies but I still would have thought people would just find the whole thing so headachey it would produce a reaction

in a parallel world the pandemic would have forced wild pedagogical invention like outdoor walking lectures, reading pods, idk"]]></description>
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<item rdf:about="https://www.nytimes.com/2017/10/14/arts/television/halt-and-catch-fire-finale.html">
    <title>How Failure Made ‘Halt and Catch Fire’ Great - The New York Times</title>
    <dc:date>2020-07-29T06:58:00+00:00</dc:date>
    <link>https://www.nytimes.com/2017/10/14/arts/television/halt-and-catch-fire-finale.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“I watched and loved “Halt and Catch Fire” for four seasons. But not until I watched Saturday’s series finale did I figure out what the show was about.

In its first season, the AMC drama was about the personal-computer revolution of the early 1980s. Then it was about gaming and how the P.C. went from being a tool to an aspect of culture. Then it was about the social internet and online community. Then it was about the growth and commercialization of the World Wide Web in the mid 1990s.

But above all, “Halt and Catch Fire” was about failure. Which was part of what made the show a triumph.

In the Silicon Valley whose emergence the show chronicles, “fail fast, fail often” has become a glib entrepreneurial mantra. “Halt and Catch Fire” was more interested in failure as a condition of human growth. In its eyes, failure — chafing against limits — is painful and necessary.

It can even be, the series suggested, a form of art. In the show’s final season, Cameron Howe (Mackenzie Davis), a genius programmer who’s slightly too far ahead of her time, finished an adventure video game, “Pilgrim.” A critical magazine review destroyed it: the game was frustratingly hard, almost antagonistic.

Unlike “Doom” and “Mortal Kombat,” with their quick, bloody gratification, “Pilgrim” was enigmatic and difficult. Failure was a feature, not a bug.

That’s a tough sell, though, not only in gaming but in television, which may be one reason “Halt” never got the audience it deserved.

Failure is an unusual subject for TV dramas, even dark or bittersweet ones. Don Draper of “Mad Men” nearly always got an ad inspiration when he needed one; Tony vanquished his enemies in “The Sopranos”; Coach Taylor’s teams won championships in “Friday Night Lights.”

“Halt and Catch Fire,” on the other hand, chronicled a chain of doomed ventures, beginning with one that was not only unsuccessful but, we eventually saw, had the wrong goal all along.

Joe MacMillan (Lee Pace), a mystery man from back East, arrived in Texas with a scheme to maneuver a small electronics company into manufacturing an IBM PC rip off. The plan eventually drew in Cameron, as well as Gordon Clark (Scoot McNairy), an engineer whose dreams were crushed years before with the unsuccessful launch of a computer he designed with his wife, Donna (Kerry Bishé).

The get-rich-quick scheme didn’t pan out, but the coup de grâce came when Joe witnessed an unveiling of Apple’s Macintosh, whose graphic interface immediately made the IBM clone seem like a crude stone ax. His failure was not only of business but of imagination. The future was images, media, the ability to connect, and what ordinary people would do with it.

That emphasis shifted with the second season and, rewardingly, the character focus shifted with it. Donna and Cameron launched an online gaming company, Mutiny, in the process discovering — as they noticed the service’s chat rooms buzzing with activity — that Mutiny’s real product was community.

In the process, the series moved from an overfamiliar cable-drama dynamic — the flawed antihero and his effects on others — to a refreshing one: the challenges of different, brilliant, well-meaning personalities working in good faith to create something. Mutiny grew, moved to California and, by the end of the third season, acrimoniously broke up.

Part of the richness of “Halt” came from how it developed a quartet of central characters, each of whom has a distinct dynamic with each of the others. The series began with Joe chafing against Gordon. There were romantic relationships: Joe and Cameron, off and on (finally off), Gordon and Donna’s marriage and amicable divorce.

Ultimately the series centered on the work marriage — and work divorce — of Donna and Cameron. But the secondary connections were well-developed too: Gordon and Cameron, for instance, devout nerds who unwound together over video games. (Cameron even confessed to Gordon that, as much as she looked down on “Doom” and its carnage, “There’s something cathartic about it.”)

These characters were never more themselves than when geeking out, digging into the guts of machines. I’ve never seen a TV series convey as well as “Halt” did the pleasure of making a thing work. When the show killed off Gordon this last season (a breathtakingly executed passing reminiscent of the final run of “Six Feet Under”), it gave him a final victory fit for an engineer: repairing the office air conditioner with his own hands.

Problem solving was the means through which these characters expressed themselves and admired one another’s minds. Donna and Cameron were estranged for most of the final series, but they connected through “Pilgrim”; Donna got a copy, wrestled raptly with it and managed to figure it out. Ms. Bishé, a wonderfully expressive actress, showed without words that Donna was really connecting with her lost friend.

“Halt” understood that computing was culture. This idea — that technology is self-expression — has been cheapened through decades of faux-utopian advertising, and it rings a little sad today, after we’ve seen that culture yield social-media pile-ons, presidential ragetweets and the Gamergate harassment of female game developers like Cameron.

But in its final season, “Halt” managed to convey a sincere nostalgia for the optimism of the early Web. Those crappy early HTML pages, with their corny cartoons and lists of links, were doors leading to endless other doors.

It’s the kind of magic that appeals to a teenager looking to discover the world and herself, which is where “Halt” found its final-season throughline. Gordon and Joe founded Comet, a web-portal company inspired by Gordon and Donna’s daughter Haley (Susanna Skaggs), who’d built a page of links she’d assembled herself.

Their proto-Yahoo lost out to the actual Yahoo, which secured a key placement with the Web browser Netscape. (“Halt and Catch Fire” will surely be the only drama ever to convey a climactic plot turn with a slow camera push-in on a browser toolbar.) But the project gave Haley — a misfit at school coming to realize she was gay — a purpose, a peer group and an identity.

Failure, from this show’s perspective, is not the end; it’s how people level up. Late in the finale, Donna and Cameron met to reminisce, as Cameron was getting ready to leave town for a fresh start. They talked about working together again someday. Then the conversation shifted, and they began talking about their hypothetical company — “Phoenix”— in the past tense.

They traded lines, recounting Phoenix’s story, which was a lot like Mutiny’s: they started small, went public, partnered with a bigger firm, overextended, fought with each other and finally watched their company die. “But,” Cameron said, “it didn’t destroy us this time.” As they spoke, a neon “Phoenix” sign flickered to light on the wall behind them, then winked out.

It was a remarkably staged scene, unusually theater-like for a series that operates in the language of cinematic realism. But it felt true to the moment — Donna and Cameron rediscovering their joy in each other’s imagination.

The final episode brought each characters to closure. Gordon, through a tape recording he made to calm himself down, spoke to Haley: “Feeling weird is how you know you’re still here.” The group’s mentor, John Bosworth (Toby Huss) eased into his golden years. And Joe, echoing his first appearance in the pilot, addressed a humanities class with the same words — “Let me start by asking a question” — but less arrogance.

But for me, the true ending of “Halt and Catch Fire” came one scene earlier, as Donna prepared to see Cameron off over breakfast at a diner. As Donna waited to pay the bill and then, in a sequence beautifully composed by the director, Karyn Kusama, something struck her. She rushed out to the parking lot, found Cameron and — a moment as swoon-worthy as any last-minute declaration of love in a romcom — said those four little words: “I have an idea.”

I love that we never find out what the idea is. It’s not the point. The point is the inspiration, the work, the act of creation. The idea will be whatever it is. It’ll probably end up a failure. It’ll be great.”]]></description>
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<item rdf:about="https://www.dissentmagazine.org/online_articles/booked-mariana-mazzucato-the-value-of-everything-wealth-innovation-interview">
    <title>Valuing the World, with Mariana Mazzucato | Dissent Magazine</title>
    <dc:date>2019-10-12T22:17:04+00:00</dc:date>
    <link>https://www.dissentmagazine.org/online_articles/booked-mariana-mazzucato-the-value-of-everything-wealth-innovation-interview</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In her new book, economist Mariana Mazzucato explodes the myth that wealth is created solely by a select few trailblazing entrepreneurs, and lays out how our collective innovation can be put into the service of a more equal economy."]]></description>
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<item rdf:about="https://www.theatlantic.com/magazine/archive/2019/07/work-peak-professional-decline/590650/">
    <title>Your Work Peak Is Earlier Than You Think - The Atlantic</title>
    <dc:date>2019-06-22T23:57:25+00:00</dc:date>
    <link>https://www.theatlantic.com/magazine/archive/2019/07/work-peak-professional-decline/590650/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What’s the difference between Bach and Darwin? Both were preternaturally gifted and widely known early in life. Both attained permanent fame posthumously. Where they differed was in their approach to the midlife fade. When Darwin fell behind as an innovator, he became despondent and depressed; his life ended in sad inactivity. When Bach fell behind, he reinvented himself as a master instructor. He died beloved, fulfilled, and—though less famous than he once had been—respected.

The lesson for you and me, especially after 50: Be Johann Sebastian Bach, not Charles Darwin."]]></description>
<dc:subject>retirement charlesdarwin decline life living careers 2019 arthurbrooks bach teaching innovation invention creativity depression via:ayjay darwin</dc:subject>
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    <title>Language Is Migrant - South Magazine Issue #8 [documenta 14 #3] - documenta 14</title>
    <dc:date>2019-03-21T00:42:55+00:00</dc:date>
    <link>https://www.documenta14.de/en/south/904_language_is_migrant</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Language is migrant. Words move from language to language, from culture to culture, from mouth to mouth. Our bodies are migrants; cells and bacteria are migrants too. Even galaxies migrate.

What is then this talk against migrants? It can only be talk against ourselves, against life itself.

Twenty years ago, I opened up the word “migrant,” seeing in it a dangerous mix of Latin and Germanic roots. I imagined “migrant” was probably composed of mei, Latin for “to change or move,” and gra, “heart” from the Germanic kerd. Thus, “migrant” became “changed heart,” 

<blockquote>a heart in pain, 
changing the heart of the earth.</blockquote>

The word “immigrant” says, “grant me life.” 

“Grant” means “to allow, to have,” and is related to an ancient Proto-Indo-European root: dhe, the mother of “deed” and “law.” So too, sacerdos, performer of sacred rites.

What is the rite performed by millions of people displaced and seeking safe haven around the world? Letting us see our own indifference, our complicity in the ongoing wars?

Is their pain powerful enough to allow us to change our hearts? To see our part in it?

I “wounder,” said Margarita, my immigrant friend, mixing up wondering and wounding, a perfect embodiment of our true condition!

Vicente Huidobro said, “Open your mouth to receive the host of the wounded word.”

The wound is an eye. Can we look into its eyes? 

<blockquote>my specialty is not feeling, just
looking, so I say:
(the word is a hard look.)
—Rosario Castellanos 

I don’t see with my eyes: words
are my eyes. 
—Octavio Paz</blockquote>

In l980, I was in exile in Bogotá, where I was working on my “Palabrarmas” project, a way of opening words to see what they have to say. My early life as a poet was guided by a line from Novalis: “Poetry is the original religion of mankind.” Living in the violent city of Bogotá, I wanted to see if anybody shared this view, so I set out with a camera and a team of volunteers to interview people in the street. I asked everybody I met, “What is Poetry to you?” and I got great answers from beggars, prostitutes, and policemen alike. But the best was, “Que prosiga,” “That it may go on”—how can I translate the subjunctive, the most beautiful tiempo verbal (time inside the verb) of the Spanish language? “Subjunctive” means “next to” but under the power of the unknown. It is a future potential subjected to unforeseen conditions, and that matches exactly the quantum definition of emergent properties.

If you google the subjunctive you will find it described as a “mood,” as if a verbal tense could feel: “The subjunctive mood is the verb form used to express a wish, a suggestion, a command, or a condition that is contrary to fact.” Or “the ‘present’ subjunctive is the bare form of a verb (that is, a verb with no ending).” 

I loved that! A never-ending image of a naked verb! The man who passed by as a shadow in my film saying “Que prosiga” was on camera only for a second, yet he expressed in two words the utter precision of Indigenous oral culture.

People watching the film today can’t believe it was not scripted, because in thirty-six years we seem to have forgotten the art of complex conversation. In the film people in the street improvise responses on the spot, displaying an awareness of language that seems to be missing today. I wounder, how did it change? And my heart says it must be fear, the ocean of lies we live in, under a continuous stream of doublespeak by the violent powers that rule us. Living under dictatorship, the first thing that disappears is playful speech, the fun and freedom of saying what you really think. Complex public conversation goes extinct, and along with it, the many species we are causing to disappear as we speak. 

The word “species” comes from the Latin speciēs, “a seeing.” Maybe we are losing species and languages, our joy, because we don’t wish to see what we are doing. 

Not seeing the seeing in words, we numb our senses. 

I hear a “low continuous humming sound” of “unmanned aerial vehicles,” the drones we send out into the world carrying our killing thoughts.

Drones are the ultimate expression of our disconnect with words, our ability to speak without feeling the effect or consequences of our words. 

“Words are acts,” said Paz. 

Our words are becoming drones, flying robots. Are we becoming desensitized by not feeling them as acts? I am thinking not just of the victims but also of the perpetrators, the drone operators. Tonje Hessen Schei, director of the film Drone, speaks of how children are being trained to kill by video games: “War is made to look fun, killing is made to look cool. ... I think this ‘militainment’ has a huge cost,” not just for the young soldiers who operate them but for society as a whole. Her trailer opens with these words by a former aide to Colin Powell in the Bush/Cheney administration:

<blockquote>OUR POTENTIAL COLLECTIVE FUTURE. WATCH IT AND WEEP FOR US. OR WATCH IT AND DETERMINE TO CHANGE THAT FUTURE 
—Lawrence Wilkerson, Colonel U.S. Army (retired)</blockquote> 

In Astro Noise, the exhibition by Laura Poitras at the Whitney Museum of American Art, the language of surveillance migrates into poetry and art. We lie in a collective bed watching the night sky crisscrossed by drones. The search for matching patterns, the algorithms used to liquidate humanity with drones, is turned around to reveal the workings of the system. And, we are being surveyed as we survey the show! A new kind of visual poetry connecting our bodies to the real fight for the soul of this Earth emerges, and we come out woundering: Are we going to dehumanize ourselves to the point where Earth itself will dream our end?

The fight is on everywhere, and this may be the only beauty of our times. The Quechua speakers of Peru say, “beauty is the struggle.” 

Maybe darkness will become the source of light. (Life regenerates in the dark.) 

I see the poet/translator as the person who goes into the dark, seeking the “other” in him/herself, what we don’t wish to see, as if this act could reveal what the world keeps hidden. 

Eduardo Kohn, in his book How Forests Think: Toward an Anthropology Beyond the Human notes the creation of a new verb by the Quichua speakers of Ecuador: riparana means “darse cuenta,” “to realize or to be aware.” The verb is a Quichuan transfiguration of the Spanish reparar, “to observe, sense, and repair.” As if awareness itself, the simple act of observing, had the power to heal.

I see the invention of such verbs as true poetry, as a possible path or a way out of the destruction we are causing.

When I am asked about the role of the poet in our times, I only question: Are we a “listening post,” composing an impossible “survival guide,” as Paul Chan has said? Or are we going silent in the face of our own destruction?

Subcomandante Marcos, the Zapatista guerrilla, transcribes the words of El Viejo Antonio, an Indian sage: “The gods went looking for silence to reorient themselves, but found it nowhere.” That nowhere is our place now, that’s why we need to translate language into itself so that IT sees our awareness. 

Language is the translator. Could it translate us to a place within where we cease to tolerate injustice and the destruction of life? 

Life is language. “When we speak, life speaks,” says the Kaushitaki Upanishad.

Awareness creates itself looking at itself.

It is transient and eternal at the same time. 

Todo migra. Let’s migrate to the “wounderment” of our lives, to poetry itself."]]></description>
<dc:subject>ceciliavicuña language languages words migration immigration life subcomandantemarcos elviejoantonio lawrencewilkerson octaviopaz exile rosariocastellanos poetry spanish español subjunctive oral orality conversation complexity seeing species joy tonjehessenschei war colinpowell laurapoitras art visual translation eduoardokohn quechua quichua healing repair verbs invention listening kaushitakiupanishad awareness noticing wondering vicentehuidobro wounds woundering migrants unknown future potential unpredictability emergent drones morethanhuman multispecies paulchan destruction displacement refugees extinction others tolerance injustice justice transience ephemerality ephemeral canon eternal surveillance patterns algorithms earth sustainability environment indifference complicity dictatorship documenta14 2017 classideas</dc:subject>
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<item rdf:about="https://qz.com/1396157/black-twitter-american-twitter-gets-its-new-terms-from-black-twitter/">
    <title>Black Twitter: American Twitter gets its new terms from Black Twitter — Quartz</title>
    <dc:date>2018-09-23T20:32:29+00:00</dc:date>
    <link>https://qz.com/1396157/black-twitter-american-twitter-gets-its-new-terms-from-black-twitter/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["African American English may be America’s greatest source of linguistic creativity.

A new study, led by Jack Grieve, a professor of corpus linguistics at the University of Birmingham in the UK, analyzed nearly 1 billion tweets to find out how new terms emerge on the platform. By looking at words that go from total obscurity to mainstream usage on Twitter in a short period of time, the research can begin to answer questions like: Is one part of the country more linguistically creative than the others? And do new words spread from a geographical origin outward, or does the internet allow them to emerge everywhere, simultaneously?

To some extent, the answer to both questions is “yes,” as I have written previously. But the study points out the particular importance of one community on Twitter in particular, concluding, “African American English is the main source of lexical innovation on American Twitter.”

To get to that result, the authors extracted billions of words from tweets by users in the United States. They then identified the words that were very uncommon around October 2013, but had become widely used by November 2014. After getting rid of proper nouns and variations of the same term, they settled on 54 “emerging words,” including famo, tfw, yaas, and rekt.

Identifying those terms allowed the researchers to analyze out how new words spread. That pointed to five “common regional patterns” of lexical creation: the West Coast, centered around California; the Deep South, around Atlanta; the Northwest and New York; the Mid-Atlantic and DC; and the Gulf Coast, centered on New Orleans.

Of those five, the Deep South is exceptional in the way it brings about new terms. Usually, a term starts in a densely populated urban area, then spreads to urban areas in other parts of the country. In the case of the West Coast, for example, terms tend to start in Los Angeles and San Francisco, then make their way to Seattle, Portland, San Diego, Las Vegas, and Phoenix.

That doesn’t happen as much in the Deep South. There, the spread of creative new words appears to be driven more by culture than population density. Atlanta, the authors point out, is small relative to urban powerhouses like LA and New York. And terms that originate in the South do not spread by jumping to other cities; instead, they spread via areas with large black populations.

The map below shows the different regions the study uncovered; each county in the US is colored based on the pattern of spread it is most closely associated with. As you can see, the West Coast map shows several red hotspots well beyond California, popping up as far away as Seattle, Florida, and the Northeast. Several other maps look like that, too—the Northeast pattern has green splotches in Louisiana, the South, and Southern California; the Mid-Atlantic map shows deep purple in Chicago, Texas, and elsewhere. The Deep South, on the other hand, spreads straight out from the area around Atlanta, with only a very faint blue on top of San Francisco.

[maps]

That alone wouldn’t be enough to say that African American English is the “main source” of new terms on American Twitter. But the paper adds that three of the five patterns above seem to be “primarily associated with African American English.” That is to say, these patterns reflect the distribution of the black population in the US. Often, the study finds, the percentage of a county that is black appears to be more important than just the number of people living there in fueling linguistic creativity. In Georgia and North Carolina, for example, linguistically innovative areas “are not necessarily more populous but do generally contain higher percentages of African Americans.” This, they conclude, shows “the inordinate influence of African American English on Twitter.”

Many of the Black Twitter terms identified in the study will be familiar to any frequent Twitter user. Among the ones most associated with the Deep South region are famo (family and friends), fleek (on point), and baeless (single). But the fastest-emerging terms come from other places and cultures, too. Waifu, for example, a Japanese borrowing of the English word “wife,” is associated with the West Coast and anime."]]></description>
<dc:subject>blacktwitter language english communication invention culture 2018 2013 nikhilsonnad jackgrieve linguistics deepsouth sandiego portland oregon seattle lasvegas phoenix westcoast losangeles sanfrancisco california atlanta nyc washingtondc nola neworleans chicago</dc:subject>
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<item rdf:about="https://thecreativeindependent.com/people/jenny-odell-how-to-grow-an-idea/">
    <title>On how to grow an idea – The Creative Independent</title>
    <dc:date>2018-04-08T07:57:49+00:00</dc:date>
    <link>https://thecreativeindependent.com/people/jenny-odell-how-to-grow-an-idea/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["In the 1970s, a Japanese farmer discovered a better way to do something—by not doing it. In the introduction to Masasobu Fukuoka’s One-Straw Revolution, Frances Moore Lappé describes the farmer’s moment of inspiration:

<blockquote>The basic idea came to him one day as he happened to pass an old field which had been left unused and unplowed for many years. There he saw a tangle of grasses and weeds. From that time on, he stopped flooding his field in order to grow rice. He stopped sowing rice seed in the spring and, instead, put the seed out in the autumn, sowing it directly onto the surface of the field when it would naturally have fallen to the ground… Once he has seen to it that conditions have been tilted in favor of his crops, Mr. Fukuoka interferes as little as possible with the plant and animal communities in his fields.</blockquote>

Fukuoka’s practice, which he perfected over many years, eventually became known as “do nothing farming.” Not that it was easy: the do-nothing farmer needed to be more attentive and sensitive to the land and seasons than a regular farmer. After all, Fukuoka’s ingenious method was hard-won after decades of his own close observations of weather patterns, insects, birds, trees, soil, and the interrelationships among all of these.

In One Straw Revolution, Fukuoka is rightly proud of what he has perfected. Do-nothing farming not only required less labor, no machines, and no fertilizer—it also enriched the soil year by year, while most farms depleted their soil. Despite the skepticism of others, Fukuoka’s farm yielded a harvest equal to or greater than that of other farms. “It seems unlikely that there could be a simpler way of raising grain,” he wrote. “The proof is ripening right before your eyes.”

One of Fukuoka’s insights was that there is a natural intelligence at work in existing ecosystems, and therefore the most intelligent way to farm was to interfere as little as possible. This obviously requires a reworking not only of what we consider farming, but maybe even what we consider progress.

“The path I have followed, this natural way of farming, which strikes most people as strange, was first interpreted as a reaction against the advance and reckless development of science. But all I have been doing, farming out here in the country, is trying to show that humanity knows nothing. Because the world is moving with such furious energy in the opposite direction, it may appear that I have fallen behind the times, but I firmly believe that the path I have been following is the most sensible one.”

The One Straw Revolution by Masanobu Fukuoka

✶✶

In my view, Fukuoka was an inventor. Typically we associate invention and progress with the addition or development of new technology. So what happens when moving forward actually means taking something away, or moving in a direction that appears (to us) to be backward? Fukuoka wrote: “This method completely contradicts modern agricultural techniques. It throws scientific knowledge and traditional farming know-how right out the window.”

This practice of fitting oneself into the greater ecological scheme of things is almost comically opposite to the stories in John McPhee’s Control of Nature. There, we find near-Shakespearean tales of folly in which man tries and fails to master the sublime powers of his environment (e.g. the decades-long attempt to keep the Mississippi river from changing course).

Any artist or writer might find this contrast familiar. Why is it that when we sit down and try to force an idea, nothing comes—or, if we succeed in forcing it, it feels stale and contrived? Why do the best ideas appear uninvited and at the strangest times, darting out at us like an impish squirrel from a shrub?

The key, in my opinion, has to do with what you think it is that’s doing the producing, and where. It’s easy for me to say that “I” produce ideas. But when I’ve finished something, it’s often hard for me to say how it happened—where it started, what route it took, and why it ended where it did. Something similar is happening on a do-nothing farm, where transitive verbs seem inadequate. It doesn’t sound quite right to say that Fukuoka “farmed the land”—it’s more like he collaborated with the land, and through his collaboration, created the conditions for certain types of growth.

“A great number, if not the majority, of these things have been described, inventoried, photographed, talked about, or registered. My intention in the pages that follow was to describe the rest instead: that which is generally not taken note of, that which is not noticed, that which has no importance: what happens when nothing happens other than the weather, people, cars, and clouds.”

Attempt at Exhausting a Place in Paris by George Perec

✶✶

I’ve known for my entire adult that going for a walk is how I can think most easily. Walking is not simply moving your thinking mind (some imagined insular thing) outside. The process of walking is thinking. In fact, in his book Spell of the Sensuous: Perception and Language in a More-than-Human World, David Abram proposes that it is not we who are thinking, but rather the environment that is thinking through us. Intelligence and thought are things to be found both in and around the self. “Each place is a unique state of mind,” Abram writes. “And the many owners that constitute and dwell within that locale—the spiders and the tree frogs no less than the human—all participate in, and partake of, the particular mind of the place.”

This is not as hand-wavy as it sounds. Studies in cognitive science have suggested that we do not encounter the environment as a static thing, nor are we static ourselves. As Francisco Varela, Evan Thompson, and Eleanor Rosch put it in The Embodied Mind (a study of cognitive science alongside Buddhist principles): “Cognition is not the representation of a pre-given world by a pre-given mind but is rather the enactment of a world and a mind… “ (emphasis mine). Throughout the book, the authors build a model of cognition in which mind and environment are not separate, but rather co-produced from the very point at which they meet.

[image]

“The Telegarden is an art installation that allows web users to view and interact with a remote garden filled with living plants. Members can plant, water, and monitor the progress of seedlings via the tender movements of an industrial robot arm.”

✶✶

Ideas are not products, as much as corporations would like them to be. Ideas are intersections between ourselves and something else, whether that’s a book, a conversation with a friend, or the subtle suggestion of a tree. Ideas can literally arise out of clouds (if we are looking at them). That is to say: ideas, like consciousness itself, are emergent properties, and thinking might be more participation than it is production. If we can accept this view of the mind with humility and awe, we might be amazed at what will grow there.


breathing [animation]

✶✶

To accompany this essay, I’ve created a channel on Are.na called “How to grow an idea.” There you’ll find some seeds for thought, scattered amongst other growths: slime molds, twining vines, internet gardens, and starling murmurations. The interview with John Cage, where he sits by an open window and rejoices in unwritten music, might remind you a bit of Fukuoka, as might Scott Polach’s piece in which an audience applauds the sunset. The channel starts with a reminder to breathe, and ends with an invitation to take a nap. Hopefully, somewhere in between, you might encounter something new."]]></description>
<dc:subject>intelligence methodology ideas jennyodell 2018 are.na masasobufukuoka francesmoorelappé farming slow nothing idleness nature time patience productivity interdependence multispecies morethanhuman do-nothingfarming labor work sustainability ecosystems progress invention technology knowledge johnmcphee collaboration land growth georgesperec walking thinking slowthinking perception language davidabram cognitivescience franciscovarela evanthompson eleanorrosch buddhism cognition johncage agriculture</dc:subject>
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<item rdf:about="https://www.nytimes.com/2018/02/22/books/review/brian-selznick-by-the-book.html">
    <title>Brian Selznick: By the Book - The New York Times</title>
    <dc:date>2018-02-26T01:11:22+00:00</dc:date>
    <link>https://www.nytimes.com/2018/02/22/books/review/brian-selznick-by-the-book.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I learned that Leonardo da Vinci was a failure. Walter Isaacson’s wonderful biography turns Leonardo from an icon into a human being. For me Leonardo becomes the most human in the explorations of his endless failures: unfinished paintings and statues, ruined frescoes, unpublished ideas, unbuilt machines. Michelangelo even made fun of Leonardo for never managing to finish a giant bronze horse. Of course, these failures are tied to Leonardo’s deep curiosity, which kept him endlessly moving forward, questing for more knowledge and understanding, while the things that we recognize as his “work” often seemed to suffer. Isaacson points out that many experts bemoan all the unfinished work left in the wake of Leonardo’s self-education, but he also points out that it’s the same self-education that enabled Leonardo to create the “Vitruvian Man,” the “Mona Lisa” and “The Last Supper.” Not bad for a failure, I guess."]]></description>
<dc:subject>failure leonardodavinci 2018 brianselznick unfinished curiosity michelangelo messiness self-education education howwelearn learning distraction art invention ideas</dc:subject>
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<item rdf:about="https://thecreativeindependent.com/people/hilton-als-on-writing/">
    <title>Hilton Als on writing – The Creative Independent</title>
    <dc:date>2018-02-19T05:42:56+00:00</dc:date>
    <link>https://thecreativeindependent.com/people/hilton-als-on-writing/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Your essays frequently defy traditional genre. You play around with the notions of what an essay can be, what criticism can be, or how we are supposed to think and write about our own lives.

You don’t have to do it any one way. You can just invent a way. Also, who’s to tell you how to write anything? It’s like that wonderful thing Virginia Woolf said. She was just writing one day and she said, “I can write anything.” And you really can. It’s such a remarkable thing to remind yourself of. If you’re listening to any other voice than your own, then you’re doing it wrong. And don’t.

The way that I write is because of the way my brain works. I couldn’t fit it into fiction; I couldn’t fit it into non-fiction. I just had to kind of mix up the genres because of who I was. I myself was a mixture of things, too. Right? I just never had those partitions in my brain, and I think I would’ve been a much more fiscally successful person if could do it that way. But I don’t know how to do it any other way, so I’m not a fiscally successful person. [laughs]

[an aside in italics:

"I was struck by this quote:

“I believe that one reason I began writing essays—a form without a form, until you make it—was this: you didn’t have to borrow from an emotionally and visually upsetting past, as one did in fiction, apparently, to write your story. In an essay, your story could include your actual story and even more stories; you could collapse time and chronology and introduce other voices. In short, the essay is not about the empirical “I” but about the collective—all the voices that made your “I.”"]

Do people ever ask you about writing a novel?

No. I could try, but It feels like a very big, weird monolith to talk about your consciousness as an “I” without being interrupted by other things. That’s what I don’t understand. That it’s just “I” and the world as I see it, when there are a zillion other things coming in. Fictional things that I’ve written I’ve not been satisfied with because I didn’t put in the real life stuff, too. So maybe I should just go back and do that. But I don’t think that one exists without the other for me. Fictional worlds are interesting, but real life is impossible to ignore."]]></description>
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<item rdf:about="https://www.theatlantic.com/entertainment/archive/2013/08/all-immigrants-are-artists/279087/">
    <title>Edwidge Danticat on Why 'All Immigrants Are Artists' - The Atlantic</title>
    <dc:date>2017-11-14T03:41:06+00:00</dc:date>
    <link>https://www.theatlantic.com/entertainment/archive/2013/08/all-immigrants-are-artists/279087/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["All your life is a work of art. A painting is not a painting but the way you live each day. A song is not a song but the words you share with the people you love. A book is not a book but the choices you make every day trying to be a decent person."]]></description>
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<item rdf:about="http://myfriendpokey.tumblr.com/post/166408827015/futures-market">
    <title>my friend pokey — futures market</title>
    <dc:date>2017-10-18T04:40:51+00:00</dc:date>
    <link>http://myfriendpokey.tumblr.com/post/166408827015/futures-market</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["(ed. note: stephen died while writing this, may his sinful heart now rest in peace)

I think that every work implies an audience, i think that projected audience will be perpetually dreamlike and strange since it’s drawn not from human consciousness but from a form of same which has been distorted through embodiment in alien material. Refracted by some “medium” and then existing as a transferable, reproducible object and living an object life separable from the human circumstances by which it was produced. And I think that when we evaluate a work part of what we evaluate is this audience and the prospect of belonging to it, the possibility of a community with those assumptions and those values. The saying “give people what they want” always confuses me in this context because surely part of what they want is the possibility of wanting something else, of being a person who wants something else. Advertisements famously sell not just a product but also the prospect of being the kind of person who likes that product. Even the most conservative works pull a bait and switch in this regards in that part of what they suggest is the prospect of being a person who already knows what they want, of having character and qualities that persist in time rather than being a shapeless blob of experiences.

Avant-garde work could be said to be that which prioritises the formation of new audiences, or the possibility of forming new audiences, above any actual qualities which those audiences would have. It draws on the utopian aspect of creating new social structures, new communities, where whatever form they ultimately end up taking the fact that they can be made at all is in some way a celebration of agency and the possibility of new futures. But the other side of things is that even as the appeal of these imaginary communities comes partly from their distance from our real ones, they’re also evaluated on the basis of their feasibility - their power comes not just from a list of bloodless alternities but from possessing a transformative quality, the real possibility of enactment which is used to make demands on the contemporary. Not just a future but one already germinating in the present. And though I like and respect a lot of these works it’s also hard, for this reason, not to feel a little uneasy about them - because the imagery of an imminent, transfigurative break from the present has been so co-opted as a way to conceal the fundamental limitations and eerie inertia of capitalism that I think it’s hard for anything drawing on that tradition to escape lending credibility to it, even when its interests are directly opposed. 20+ years of an increasingly threadbare neoliberal consensus  in the face of problems which grow more and more obvious mean the notion of an unexpected, miraculous shift in the causal order grows more and more central, from the vague sense that someone will invent, like, a moss or something which will stop global warming in the nick of time to the idea that the same clumsy, stupid videogames we’ve been bonking against invisible walls in for decades now will any minute now transmogrify into the effortless freefloating virtual lucid dreams of legend. And in fact videogames provide a constant running example of just how profitably this perception can be managed - - from a medium which from inception built upon a certain futuristic quality coming both from the historically new level of consumer access to computer technology and from decades of science-fiction representations of same, and which leveraged that into a perennial suggestion that the bright new day was always just around the corner - that by playing videogames now you were securing a kind of early-investor bragging rights to the media singularity to come. If there’s anything historically new about videogames it’s the extent to which the very suggestion of potential developments to be had later on was finally recognised as more profitable than any intrinsic qualities of the form itself.

And I think all this raises some problems when we think about avant-garde and experimental videogames, not just because in replicating some of the assumptions of the industry they risk being assimilated by it - you can’t game-design your way out of late capitalism, there are no final aesthetic solutions to economic problems etc - but because by repeating those assumptions they risk being judged by the standard of contribution to this same monolithic vidcon future, and then discarded accordingly when “the future” changes according to stockholder diktats. I mean that when you see these works as yet more expressions of “the medium” it’s harder for them to survive when that status is taken away again, and that at this point it’s difficult to conceive of a future of videogames that doesn’t in some way just flow back into the orthodox one still being sold.

Why does this matter. I think the videogame market will crash again because that’s what markets do, and when it does I believe it’ll be blamed on small engines, on unity and rpgmaker, on asset-flipping and joke simulators and walking games and political games rather than e.g. the incessant boom-bust cycles of capitalism or the fact that the particular interactive media singularity that videogames have invested so much image, money and energy into identifying themselves with looks more and more dated and less likely to happen. I think there’ll be more gamergate bullshit from people who invested in the stupid, stupid videogame dream and got told by youtube millionaires that it was being undermined from within by sjw fifth columnists making pug dating games. I think that just as places like YouTube have shown a willingness to quietly cut down on who’s able to make money through their service places like Steam will do the same thing, particularly after already raising the prospect of exponentially increasing the cost of using the store for small developers already. I think middlebrow columnists at the Atlantic will cash checks saying well, a lot of those games weren’t pushing the medium forward anyway, and that the whole thing will end up being recast as a morality tale about an overcrowded, overdiverse market, and that a lot of valuable work people are doing now will be just wiped from the record in the same way as a lot of pre-2007 indie games were, or flash games, or interactive CD-ROMs, or whatever the fuck.

I think that when this happens experimental games or avant garde games or alternative games will be seen less as possible alternatives to the mainstream tradition than as offshoots of it which got pruned, and I’m not sure how much help they will really be to anyone trying to figure out ways to make these things without getting pulled into the endless churning blood rotor of existing videogame culture.

I’ve written before that the game scenes which interest and excite me most are things like FNAF fangames, Undertale fangames, Unity horror games, RPG Maker games, hyperspecific utility pieces like the Prosperity Path orbs, less for any particular aesthetic or design qualities than for them being videogames which manage to escape some of the awful binary of Producer/Consumer and the ideas of “importance” which evolve later to help justify that perverse dynamic. Like what does it mean to experience a game if it’s just part of a big stack of almost interchangeable things and anyway you’re only absently going through it when searching for more stuff to steal for your own interchangeable thing. Which is healthier and more interesting than “art”. But I think part of it too is the sense of having a specific audience to bounce against, even if it’s just of people looking to take your Secret Of Mana midis, and the way that the concreteness of that audience helps defuse the kind of creeping tendency towards cultural speculation that comes with the belief in a big medium-wide payout somewhere down the line that’d justify the time and energies of everyone involved. I don’t think it’s enough to say people should make an effort to criticise games for what they are as opposed to what they might be, or whatever, insofar as that’s even possible. I think being able to appreciate what they are is dependent on recognizing that they have an audience which is similarly settled, similarly “just there”. And I think working towards constructing that kind of space would mean, yes, a sort of concession of “the future” to the stockholders of industry, renouncing the right to eventually reap that dread crop. But in the process being able to better engage with the present and all the disparite forces and strands within it who have similarly been lopped off that grand narrative, or were never part of it to begin with, and navigate all the ambiguities and potentials of that space. I think the future of videogames is the same kind of desperate, self-willed dream as those years worth of Twitter shares, for a company which has never actually been profitable, or the horrible locked-down image of infinity that sees new Rocket Racoon movies coming out every year til 2099, I think those dreams are ones that emerge and grow stronger as the actual basis for them either materially or affectively grows ever more decrepit, I think however overwhelming they get they can only really be strangled in the present.

As they say… no futur-what! what are you doing in my house! no-aieee!! (manuscript abruptly cuts off)"]]></description>
<dc:subject>via:tealtan videogames capitalism avantgarde audience audiences potential invention utopia games gaming media neoliberalism 2017 possibility alternative art future markets economics alternities transformation change fandom agency moss transcontextualism transcontextualization</dc:subject>
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<item rdf:about="http://www.techrepublic.com/article/9-tools-to-navigate-an-uncertain-future-from-new-book-whiplash/">
    <title>9 tools to navigate an 'uncertain future,' from new book, Whiplash - TechRepublic</title>
    <dc:date>2017-07-14T21:30:48+00:00</dc:date>
    <link>http://www.techrepublic.com/article/9-tools-to-navigate-an-uncertain-future-from-new-book-whiplash/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also: 

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

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

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

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

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

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

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

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

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

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

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

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

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

9. Systems over objects
How can we build accurate weather forecasts in an age of climate change? Or trustworthy financial predictions amid political changes? These types of issues illustrate why it may be worth "reconstructing the sciences entirely," according to neuroscientist Ed Boyden, quoted in the book, who proposes we move from "interdisciplinary" to "omnidisciplinary" in solving complex problems. Boyden went on to win the Breakthrough Prize, awarded by Mark Zuckerberg and other tech giants, for his novel development of optogenetics, in which neurons can be controlled by shining a light."]]></description>
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    <title>Nick Kapur on Twitter: &quot;Today we speak of &quot;BBC English&quot; as a standard form of the language, but this form had to be invented by a small team in the 1920s &amp; 30s. 1/&quot;</title>
    <dc:date>2017-06-29T16:49:04+00:00</dc:date>
    <link>https://twitter.com/nick_kapur/status/879431974657695744</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Today we speak of "BBC English" as a standard form of the language, but this form had to be invented by a small team in the 1920s & 30s. 1/

It turned out even within the upper-class London accent that became the basis for BBC English, many words had competing pronunciations. 2/

Thus in 1926, the BBC's first managing director John Reith established an "Advisory Committee on Spoken English" to sort things out. 3/

The committee was chaired by Irish playwright George Bernard Shaw, and also included American essayist Logan Pearsall Smith, 4/

novelist Rose Macaulay, lexicographer (and 4th OED editor) C.T. Onions, art critic Kenneth Clark, journalist Alistair Cooke, 5/

ghost story writer Lady Cynthia Asquith, and evolutionary biologist and eugenicist Julian Huxley. 6/

The 20-person committee held fierce debates, and pronunciations now considered standard were often decided by just a few votes. 7/

Examples included deciding "garage" would rhyme with "carriage" rather than "barrage" and "canine" (the tooth) sounding like cay-nine. 8/

In 1935, there was a crisis over what word BBC radio should use for "users of a television apparatus" (whom we now call "viewers"). 9/

To solve this conundrum, a 10-member "Sub-Committee on Words" was set up, chaired by the American, Logan Pearsall Smith. 10/

The Sub-Committee came up with the following list of possible new words for the users of the television apparatus: 11/ [contains screenshot of text: "auralooker glancer, looker, looker-in, optavuist, optovisor, seer, sighter, teleseer, teleserver, televist, teleobservist, televor, viewer-in, visionnaire, visionist, visor, vizior, vizzior"]

The Sub-Committee ultimately chose none of these, settling on "televiewer," which was shortened by the main committee to just "viewer." 12/

Emboldened by this early "success," the Sub-Committee on Words began to run amuck, inventing new words willy-nilly out of whole cloth. 13/

In particular, Sub-Committee chair Logan Pearsall Smith wanted to beautify English and "purify" it of foreign influences. 14/

He also disliked words with too many syllables and preferred English plurals to foreign plurals (eg. hippopotamuses over hippopotami). 15/

Some of the new coinages were reasonable and have survived. For example, "airplane" replaced "aeroplane" and "roundabout" was invented 16/

to replace the then-common "gyratory circus." Similarly the word "servicemen" was invented to describe members of the armed forces, and 17/

BBC radio was instructed to stop saying "kunstforscher" and instead say "art researcher," which has since become "art historian." 18/

Other ideas were...less successful. E.g. Smith proposed the BBC call televisions "view-boxes," call traffic lights "stop-and-goes," and 19/

call brainwaves "mindfalls." Other members of the Sub-Committee also came up with bizarre new words. 20/

Edward Marsh devised "inflex" to replace "inferiority complex," and Rose Macaulay wanted "yulery" to replace "Christmas festivities." 21/

By June of 1936, things were getting out of hand, and the BBC's Director of Program Planning Lindsay Wellington urged: 22/ [contains screenshot of text: "[H]aving read the minutes of the Sub-Committee's meeting, at which all kinds of suggestions had been made with regard to new words, some sort of restraint should be placed upon the Sub-Committee. It was not the Corporation's policy to initiate proposals of this kind, which were rather the function of some outside body… [S]ome of the suggestions — e.g. 'halcyon' in place of 'anti-cyclone' or 'view-box' for television set — were so ludicrous that irreparable harm to the main Committee's prestige might be done should any of these suggestions be broadcast."]"

Finally in January 1937, Chairman of the Governors R.C. Norman shut down the Sub-Committee on Words for good, arguing that: 23/ [contains screenshot of text: "The Corporation has read with interest the minutes of the Sub-Committee appointed to make recommendations as to the framing of new words. It feels that it must define more closely the extent to which it can accept the advice of the Sub-Committee. Such advice will be sought by the Corporation when new words have to be found for its own purposes — as in the creation of vocabulary of television terms. The Sub-Committee, however, has recommended the introduction to the public of new words for general use (e.g. 'halcyon', 'stop-and-go'). This responsibility is one which the Corporation feels it cannot accept."]]]></description>
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<item rdf:about="https://electricgenerations.com/2017/05/08/electricity-and-the-extinction-of-fairies/">
    <title>Electricity and the Extinction of Fairies? – Electric Generations</title>
    <dc:date>2017-05-30T02:58:35+00:00</dc:date>
    <link>https://electricgenerations.com/2017/05/08/electricity-and-the-extinction-of-fairies/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There can be little doubt that the advent of electricity brought many benefits. With the introduction of the lightbulb, the telegraph, the electric cooker, people’s domestic lives became easier, more sanitary, and arguably less isolated. Electricity sparked an age of unprecedented technological and social advancements, and humanity thrives.

But electricity hasn’t brought benefits for everyone. We know from evolutionary biology that changes in the environment can cause one species to flourish whilst endangering another, and this blog post focuses on one specific species that hasn’t fared so well since the advent of electricity: fairies.

In 1872, folklorist Charles Hardwick prefaced his book Traditions, Superstitions, and Folk-Lore with the following statement:

<blockquote>In the age of the steam engine, and the electric battery, and the many other practical adaptations of the triumphs of physical science, is apparently not the one in which such “waifs and strays” from the mythical lore of the dim and distant Past are very likely to be much sought after or honoured (1872: vii)</blockquote>

According to Hardwick, the new world of the steam engine and the electric battery did not provide the right environmental conditions for the survival of our mythical ‘waifs and strays’: the creatures of folklore. Fairies are one species that have been particularly heralded endangered – and the advent of electricity is often deemed a prime culprit.

In 1938, a Mrs Pethybridge of Postbridge, Devon, wrote a letter to the Western Morning News. In this letter, she described how many people of her village had seen pixies in the past, but she hadn’t encountered the Devonshire fairies herself because of the electricity in her house: ‘my home is far too modern…I cannot expect to even glimpse them’.

This was apparently a common assertion. Dennis Gaffin, who interviewed locals in Ireland for his book Running with the Fairies, observes that: ‘I have heard over and over again that fairies disappeared with the advent of electricity. It is probably a metaphor, but it may actually have some reality to it too.’ (2012: 70)"

…

"Perhaps Hardwick was right: the age of electricity is not one in which our creatures of folklore are ‘much sought after or honoured’. But we need only look at how much magic features in popular interpretations of electricity (which will be the topic of a future blog post) to see that they haven’t died out in our imaginations. Maybe the fairies aren’t extinct after all. Maybe they’ve just adapted to survive."]]></description>
<dc:subject>fairies cerihoulbrook extinction 2017 electricity invention charleshardwick dennisgaffin</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=zdfYEJa_Q38">
    <title>The Complacent Class (Episode 1/5) - YouTube</title>
    <dc:date>2017-03-14T04:52:28+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=zdfYEJa_Q38</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also: http://learn.mruniversity.com/everyday-economics/tyler-cowen-on-american-culture-and-innovation/ ]

"Restlessness has long been seen as a signature trait of what it means to be American. We've been willing to cross great distances, take big risks, and adapt to change in way that has produced a dynamic economy. From Ben Franklin to Steve Jobs, innovation has been firmly rooted in American DNA.

What if that's no longer true?

Let’s take a journey back to the 19th century – specifically, the Chicago World’s Fair of 1893. At that massive event, people got to do things like ride a ferris wheel, go on a moving sidewalk, see a dishwasher, see electric light, or even try modern chewing gum for the very first time. More than a third of the entire U.S. population at that time attended. And remember, this was 1893 when travel was much more difficult and costly.

Fairs that shortly followed Chicago included new inventions and novelties the telephone, x-ray machine, hot dogs, and ice cream cones. 

These earlier years of American innovation were filled with rapid improvement in a huge array of industries. Railroads, electricity, telephones, radio, reliable clean water, television, cars, airplanes, vaccines and antibiotics, nuclear power – the list goes on – all came from this era.

After about the 1970s, innovation on this scale slowed down. Computers and communication have been the focus. What we’ve seen more recently has been mostly incremental improvements, with the large exception of smart phones. 

This means that we’ve experienced a ton of changes in our virtual world, but surprisingly few in our physical world. For example, travel hasn’t much improved and, in some cases, has even slowed down. The planes we’re primarily using? They were designed half a century ago.

Since the 1960s, our culture has gotten less restless, too. It’s become more bureaucratic. The sixties and seventies ushered in a wave of protests and civil disobedience. But today, people hire protests planners and file for permits. The demands for change are tamer compared to their mid-century counterparts.

This might not sound so bad. We’ve entered a golden age for many of our favorite entertainment options. Americans are generally better off than ever before. But the U.S. economy is less dynamic. We’re stagnating. We’re complacent. What does mean for our economic and cultural future?"

[The New Era of Segregation (Episode 2/5)
https://www.youtube.com/watch?v=hNlA_Zz1_bM

Do you live in a “bubble?” There’s a good chance that the answer is, at least in part, a resounding “Yes.”

In our algorithm-driven world, digital servants cater to our individual preferences like never before. This has caused many improvements to our daily lives. For example, instead of gathering the kids together for a frustrating Blockbuster trip to pick out a VHS for family movie night, you can simply scroll through kid-friendly titles on Netflix that have been narrowed down based on your family’s previous viewing history. Not so bad.

But this algorithmic matching isn’t limited to entertainment choices. We’re also getting matched to spouses of a similar education level and earning potential. More productive workers are able to get easily matched to more productive firms. On the individual level, this is all very good. Our digital servants are helping us find better matches and improving our lives.

What about at the macro level? All of this matching can also produce more segregation – but on a much broader level than just racial segregation. People with similar income and education levels, and who do similar types of work, are more likely to cluster into their own little bubbles. This matching has consequences, and they’re not all virtual.

Power couples and highly productive workers are concentrating in metropolises like New York City and San Francisco. With many high earners, lots of housing demand, and strict building codes, rents in these types of cities are skyrocketing. People with lower incomes simply can no longer afford the cost of living, so they leave. New people with lower incomes also aren’t coming in, so we end up with a type of self-reinforcing segregation.

If you think back to the 2016 U.S. election, you’ll remember that most political commentators, who tend to reside in trendy large cities, were completely shocked by the rise of Donald Trump. What part did our new segregation play in their inability to understand what was happening in middle America?

In terms of racial segregation, there are worrying trends. The variety and level of racism of we’ve seen in the past may be on the decline, but the data show less residential racial mixing among whites and minorities.

Why does this matter? For a dynamic economy, mixing a wide variety of people in everyday life is crucial for the development of ideas and upward mobility. If matching is preventing mixing, we have to start making intentional changes to improve socio-economic integration and bring dynamism back into the American economy."]]]></description>
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<item rdf:about="https://aeon.co/essays/most-of-the-time-innovators-don-t-move-fast-and-break-things">
    <title>Most of the time, innovators don’t move fast and break things | Aeon Essays</title>
    <dc:date>2017-03-11T23:17:16+00:00</dc:date>
    <link>https://aeon.co/essays/most-of-the-time-innovators-don-t-move-fast-and-break-things</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The global view shifts the focus from Manchester, Lowell, Detroit and Silicon Valley. It involves accepting that innovation and technological change are more than just making things. Ironically, this allows us to begin to glimpse a more familiar world where activities such as maintenance, repair, use and re-use, recycling, obsolescence and disappearance dominate. A much more global picture, one that includes people whose lives and contributions the Great White Innovator narrative marginalised, comes into view. The Lizzie Otts of the world can take their proper place as participants and contributors."

…

"Efficiency, therefore, is not some timeless universal value but something grounded deeply in particular historical circumstances. At various times, efficiency was a way of quantifying machine performance – think: steam engines – and an accounting principle coupled to the new applied sciences of mechanics and thermodynamics. It was also about conservation and stability. By the early 20th century – the apogee of Taylorism – experts argued that increases in efficiency would realise the full potential of individuals and industries. Dynamism and conservatism worked together in the pursuit of ever-greater efficiency.

But a broad look at the history of technology plainly shows that other values often take precedence over efficiency, even in the modern era. It would, for example, offer several advantages in efficiency if, instead of every apartment or home having its own kitchen, multiple families shared a communal kitchen, and indeed in some parts of the world they do. But in the prevalent ideology of domesticity, every family or even single person must have their own kitchen, and so it is.

Nor, despite what Silicon Valley-based techno-libertarians might argue, does technological change automatically translate to increased efficiency. Sometimes, efficiency – like the lone eccentric innovator – is not wanted. In the 1960s, for instance, the US military encouraged metal-working firms, via its contracting process, to adopt expensive numerically controlled machine tools. The lavish funding the Department of Defense devoted to promoting the technology didn’t automatically yield clear economic advantages. However, the new machines – ones that smaller firms were hard-pressed to adopt – increased centralisation of the metalworking industry and, arguably, diminished economic competition. Meanwhile, on the shop floor, the new manufacturing innovations gave supervisors greater oversight over production. At one large manufacturing company, numerical control was referred to as a ‘management system’, not a new tool for cutting metal. Imperatives besides efficiency drove technological change.

The history of technological change is full of examples of roads not taken. There are many examples of seemingly illogical choices made by firms and individuals. This shouldn’t surprise us – technological change has always been a deep and multilayered process, one that unfolds in fits and starts and unevenly in time and space. It’s not like the ‘just so stories’ of pop history and Silicon Valley public relations departments."

…

"Perhaps most simply, what you will almost never hear from the tech industry pundits is that innovation is not always good. Crack cocaine and the AK-47 were innovative products. ISIS and Los Zetas are innovative organisations. Historians have long shown that innovation doesn’t even always create jobs. It sometimes destroys them. Automation and innovation, from the 1920s through the 1950s, displaced tens of thousands of workers. Recall the conflict between Spencer Tracy (a proponent of automation) and Katharine Hepburn (an anxious reference librarian) in the film Desk Set (1957).

And what of broader societal benefits that innovation brings? In Technological Medicine (2009), Stanley Joel Reiser makes a compelling case that, in the world of healthcare, innovation can bring gains and losses – and the winners are not always the patients. The innovation of the artificial respirator, for example, has saved countless lives. It has also brought in new ethical, legal and policy debates over, literally, the meaning of life and death. And there are real questions about the ethics of resource expenditure in medical innovation. Can spending large amounts pursuing innovative treatments or cures for exotic, rare diseases be ethical when the same monies could without question save millions of lives afflicted with simple health challenges?

It’s unrealistic to imagine that the international obsession with innovation will change any time soon. Even histories of nation-states are linked to narratives, rightly or wrongly, of political and technological innovation and progress. To be sure, technology and innovation have been central drivers of the US’s economic prosperity, national security and social advancement. The very centrality of innovation, which one could argue has taken on the position of a national mantra, makes a better understanding of how it actually works, and its limitations, vital. Then we can see that continuity and incrementalism are a much more realistic representation of technological change.

At the same time, when we step out of the shadow of innovation, we get new insights about the nature of technological change. By taking this broader perspective, we start to see the complexity of that change in new ways. It’s then we notice the persistent layering of older technologies. We appreciate the essential role of users and maintainers as well as traditional innovators such as Bill Gates, Steve Jobs, and, yes, Bill and Lizzie Ott. We start to see the intangibles – the standards and ideologies that help to create and order technology systems, making them work at least most of the time. We start to see that technological change does not demand that we move fast and break things. Understanding the role that standards, ideologies, institutions – the non-thing aspects of technology – play, makes it possible to see how technological change actually happens, and who makes it happen. It makes it possible to understand the true topography of technology and the world today."

[via: https://tinyletter.com/audreywatters/letters/hewn-no-204 ]]]></description>
<dc:subject>history technology innovation invention maintenance wpatrickmccray 2016 economics continuity incrementalism change changemaking via:audreywatters ethics stanleyjoelreiser siliconvalley hacking nurture nurturing care caring making makers standards ideology efficiency domesticity taylorism technosolutionism</dc:subject>
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<item rdf:about="https://ablersite.org/2017/01/06/first-book/">
    <title>first book! | Abler.</title>
    <dc:date>2017-01-08T08:10:33+00:00</dc:date>
    <link>https://ablersite.org/2017/01/06/first-book/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Friends, I’m so happy to say that my first book is under contract with Riverhead/Penguin! I’m just thrilled—I can’t even tell you.

The book is about the unexpected places where disability is at the heart of design, from everyday household objects to architecture, street and city planning, pointing to larger systems design questions at the end. It grows in scale from wearables and products to environments and ecologies, building momentum to ask some compelling and hard questions: Where else might the experience of disability be a site of creativity and invention? And what design opportunities are missed because those experiences are overlooked? I’ll be citing the work of so many scholars I admire, looping together histories—little-known origin stories of everyday things—with more contemporary advances in design for human difference. I’m thinking of it as a kind of travel writing—deeply reported throughout, taking the reader with me to understand the stories of people and cultures behind all our designed objects and environments. I’m deep into it already, and it’s the most excited I’ve ever been about a project.

I’m lucky that Olin College is a place where I could say to my dean: I want to write a book, but I want it to be a trade book for the general reader, and he said immediately—fantastic, do it. I wanted to write a trade book for the same reasons that I’ve written in the mode of journalist before: it matters to me that the radical, complex, and exciting ideas in disability studies reach people outside academia, and that the non-fiction reader see the designed world anew, re-enchanted with the universality of disability in its very fibers and structures. I want the reader to locate all bodies in that built world, regardless of capacity—to see all of us on a human continuum of abilities and needs, holding shared stakes in the designed future. Olin is a college without departments or traditional tenure, so I’m free to pursue this project as my research with the full support of my institution.

This whole web site will look different so soon; I’m working on finishing the three-part site that started with aplusa’s birth. More soon!"]]></description>
<dc:subject>sarahendren 2017 disability disabilitystudies continuums academia olincollege diversity books writing audience everyday objects design creativity invention disabilities</dc:subject>
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<item rdf:about="http://crapfutures.tumblr.com/post/153171362019/a-crap-futures-manifesto">
    <title>crap futures — A Crap Futures Manifesto</title>
    <dc:date>2016-11-21T04:57:17+00:00</dc:date>
    <link>http://crapfutures.tumblr.com/post/153171362019/a-crap-futures-manifesto</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Challenge #1: reverse this statement

‘We must shift America from a needs, to a desires culture, people must be trained to desire, to want new things even before the old had been entirely consumed. We must shape a new mentality in America. Man’s desires must overshadow his needs.’

Paul Mazur, Lehman Brothers, 1927

Challenge #2: reclaim the means - stop obsessing with the ends

‘Modern anthropology … opposes the utilitarian assumption that the primitive chants as he sows seed because he believes that otherwise it will not grow, the assumption that his economic goal is primary, and his other activities are instrumental to it. The planting and the cultivating are no less important than the finished product. Life is not conceived as a linear progression directed to, and justified by, the achievement of a series of goals; it is a cycle in which ends cannot be isolated, one which cannot be dissected into a series of ends and means.’

John Carroll

Challenge #3: (as things become increasingly automated) facilitate action not apathy

‘[W]hen it becomes automatic (on the other hand) its function is fulfilled, certainly, but it is also hermetically sealed. Automatism amounts to a closing-off, to a sort of functional self-sufficiency which exiles man to the irresponsibility of a mere spectator.’

Jean Baudrillard, The System of Objects

Challenge #4: bring an end to this vacuous celebrity designer BS

‘My juicer is not meant to squeeze lemons; it is meant to start conversations.’

Philippe Starck

Challenge #5: interrupt legacy thinking and product lineages

‘All inventions and innovations, by definition, represent  an advance in the art beyond existing base lines. Yet, most advances, particularly in retrospect, appear essentially incremental, evolutionary. If nature makes no sudden leaps, neither it would appear does technology.’

Robert Heilbroner

Challenge #6: rather than feed the illusion of invincibility, work from the reality of uncertainty and transience

‘Everywhere gold glimmered in the half-light, transforming this derelict casino into a magical cavern from the Arabian Nights tales. But it held a deeper meaning for me, the sense that reality itself was a stage set that could be dismantled at any moment, and that no matter how magnificent anything appeared, it could be swept aside into the debris of the past.’

J.G. Ballard, The Miracles of Life

Challenge #7: set aside the easier work of critique and take up the more difficult challenge of proposing viable alternatives

‘It is true that I can better tell you what we don’t do than what we do do.’

William Morris, News from Nowhere

Challenge #8: ask yourself (before putting things in the world): am I qualified to play God?

‘It’s not right to play God with masses of people. To be God you have to know what you’re doing. And to do any good at all, just believing you’re right and your motives are good isn’t enough.’

Ursula K. Le Guin, The Lathe of Heaven

Challenge #9: design ecologically

‘One merges into another, groups melt into ecological groups until the time when what we know as life meets and enters what we think of as non-life: barnacle and rock, rock and earth, earth and tree, tree and rain and air. And the units nestle into the whole and are inseparable from it … all things are one thing and one thing is all things – plankton, a shimmering phosphorescence on the sea and the spinning planets and an expanding universe, all bound together by the elastic string of time. It is advisable to look from the tide pool to the stars and then back to the tide pool again.’

John Steinbeck, The Sea of Cortez

Challenge #10: adopt a khadi mentality

‘True progress lies in the direction of decentralization, both territorial and functional, in the development of the spirit of local and personal initiative, and of free federation from the simple to the compound, in lieu of the present hierarchy from the centre to the periphery.’

Pyotr Kropotkin

Challenge #11: be patient for the quiet days

‘Another world is not only possible, she is on her way. On a quiet day, I can hear her breathing.’

Arundhati Roy

Challenge #12: start building the future you want, with or without technology

‘People ask me to predict the future, when all I want to do is prevent it. Better yet, build it. Predicting the future is much too easy, anyway. You look at the people around you, the street you stand on, the visible air you breathe, and predict more of the same. To hell with more. I want better.’

Ray Bradbury, Beyond 1984: The People Machines"]]></description>
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<item rdf:about="https://vimeo.com/179040817">
    <title>Eyeo 2016 – Sarah Hendren on Vimeo</title>
    <dc:date>2016-08-25T00:07:00+00:00</dc:date>
    <link>https://vimeo.com/179040817</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Design for Know-Nothings, Dilettantes, and Melancholy Interlopers – Translators, impresarios, believers, and the heartbroken—this is a talk about design outside of authorship and ownership, IP or copyright, and even outside of research and collaboration. When and where do ideas come to life? What counts as design? Sara talks about some of her own "not a real designer" work, but mostly she talks about the creative work of others: in marine biology, architecture, politics, education. Lots of nerdy history, folks."]]></description>
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<item rdf:about="http://www.nytimes.com/2016/07/10/opinion/sunday/solving-all-the-wrong-problems.html">
    <title>Solving All the Wrong Problems - The New York Times</title>
    <dc:date>2016-07-12T03:08:49+00:00</dc:date>
    <link>http://www.nytimes.com/2016/07/10/opinion/sunday/solving-all-the-wrong-problems.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We are overloaded daily with new discoveries, patents and inventions all promising a better life, but that better life has not been forthcoming for most. In fact, the bulk of the above list targets a very specific (and tiny!) slice of the population. As one colleague in tech explained it to me recently, for most people working on such projects, the goal is basically to provide for themselves everything that their mothers no longer do.

He was joking — sort of — but his comment made me think hard about who is served by this stuff. I’m concerned that such a focus on comfort and instant gratification will reduce us all to those characters in “Wall-E,” bound to their recliners, Big Gulps in hand, interacting with the world exclusively through their remotes.

Too many well-funded entrepreneurial efforts turn out to promise more than they can deliver (i.e., Theranos’ finger-prick blood test) or read as parody (but, sadly, are not — such as the $99 “vessel” that monitors your water intake and tells you when you should drink more water).

When everything is characterized as “world-changing,” is anything?

Clay Tarver, a writer and producer for the painfully on-point HBO comedy “Silicon Valley,” said in a recent New Yorker article: “I’ve been told that, at some of the big companies, the P.R. departments have ordered their employees to stop saying ‘We’re making the world a better place,’ specifically because we have made fun of that phrase so mercilessly. So I guess, at the very least, we’re making the world a better place by making these people stop saying they’re making the world a better place.”

O.K., that’s a start. But the impulse to conflate toothbrush delivery with Nobel Prize-worthy good works is not just a bit cultish, it’s currently a wildfire burning through the so-called innovation sector. Products and services are designed to “disrupt” market sectors (a.k.a. bringing to market things no one really needs) more than to solve actual problems, especially those problems experienced by what the writer C. Z. Nnaemeka has described as “the unexotic underclass” — single mothers, the white rural poor, veterans, out-of-work Americans over 50 — who, she explains, have the “misfortune of being insufficiently interesting.”

If the most fundamental definition of design is to solve problems, why are so many people devoting so much energy to solving problems that don’t really exist? How can we get more people to look beyond their own lived experience?

In “Design: The Invention of Desire,” a thoughtful and necessary new book by the designer and theorist Jessica Helfand, the author brings to light an amazing kernel: “hack,” a term so beloved in Silicon Valley that it’s painted on the courtyard of the Facebook campus and is visible from planes flying overhead, is also prison slang for “horse’s ass carrying keys.”

To “hack” is to cut, to gash, to break. It proceeds from the belief that nothing is worth saving, that everything needs fixing. But is that really the case? Are we fixing the right things? Are we breaking the wrong ones? Is it necessary to start from scratch every time?

Empathy, humility, compassion, conscience: These are the key ingredients missing in the pursuit of innovation, Ms. Helfand argues, and in her book she explores design, and by extension innovation, as an intrinsically human discipline — albeit one that seems to have lost its way. Ms. Helfand argues that innovation is now predicated less on creating and more on the undoing of the work of others.

“In this humility-poor environment, the idea of disruption appeals as a kind of subversive provocation,” she writes. “Too many designers think they are innovating when they are merely breaking and entering.”

In this way, innovation is very much mirroring the larger public discourse: a distrust of institutions combined with unabashed confidence in one’s own judgment shifts solutions away from fixing, repairing or improving and shoves them toward destruction for its own sake. (Sound like a certain presidential candidate? Or Brexit?)

Perhaps the main reason these frivolous products and services frustrate me is because of their creators’ insistence that changing lives for the better is their reason for being. To wit, the venture capitalist Marc Andreessen, who has invested in companies like Airbnb and Twitter but also in services such as LikeALittle (which started out as a flirting tool among college students) and Soylent (a sort of SlimFast concoction for tech geeks), tweeted last week: “The perpetually missing headline: ‘Capitalism worked okay again today and most people in the world got a little better off.’ ”

Meanwhile, in San Francisco, where such companies are based, sea level rise is ominous, the income gap between rich and poor has been growing faster than in any other city in the nation, a higher percentage of people send their kids to private school than in almost any other city, and a minimum salary of $254,000 is required to afford an average-priced home. Who exactly is better off?

Ms. Helfand calls for a deeper embrace of personal vigilance: “Design may provide the map,” she writes, “but the moral compass that guides our personal choices resides permanently within us all.”

Can we reset that moral compass? Maybe we can start by not being a bunch of hacks."]]></description>
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<item rdf:about="http://farmhack.org/tools">
    <title>Search results | Farm Hack</title>
    <dc:date>2016-02-16T20:21:29+00:00</dc:date>
    <link>http://farmhack.org/tools</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We are a worldwide community of farmers that build and modify our own tools. We share our hacks online and at meet ups because we become better farmers when we work together. 

Watch our movie. Get started here."

"FarmHack is a community for those who embrace the long-standing farm traditions of tinkering, inventing, fabricating, tweaking, and improving things that break. We are farmers of all ages, but the project has special relevance to young and beginning farmers as a place to learn from their peers' and their elders' successes, mistakes and new ideas. We also seek to bring our non-farmer allies on board: engineers, architects, designers, and the like. Together, with an open-source ethic, we can retool our farms for a sustainable future."

[via: http://engineeringathome.org/ ]]]></description>
<dc:subject>farms farming making adaptations hacking agriculture tools engineering architecture design tinkering invention inventing fabrication tweaking improvisation</dc:subject>
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    <title>Bret Easton Ellis on Living in the Cult of Likability - The New York Times</title>
    <dc:date>2015-12-09T23:20:20+00:00</dc:date>
    <link>http://www.nytimes.com/2015/12/08/opinion/bret-easton-ellis-on-living-in-the-cult-of-likability.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On a recent episode of the television series “South Park,” the character Cartman and other townspeople who are enthralled with Yelp, the app that lets customers rate and review restaurants, remind maître d’s and waiters that they will be posting reviews of their meals. These “Yelpers” threaten to give the eateries only one star out of five if they don’t please them and do exactly as they say. The restaurants feel that they have no choice but to comply with the Yelpers, who take advantage of their power by asking for free dishes and making suggestions on improving the lighting. The restaurant employees tolerate all this with increasing frustration and anger — at one point Yelp reviewers are even compared to the Islamic State group — before both parties finally arrive at a truce. Yet unknown to the Yelpers, the restaurants decide to get their revenge by contaminating the Yelpers’ plates with every bodily fluid imaginable.

The point of the episode is that today everyone thinks that they’re a professional critic (“Everyone relies on my Yelp reviews!”), even if they have no idea what they’re talking about. But it’s also a bleak commentary on what has become known as the “reputation economy.” In depicting the restaurants’ getting their revenge on the Yelpers, the episode touches on the fact that services today are also rating us, which raises a question: How will we deal with the way we present ourselves online and in social media, and how do individuals brand themselves in what is a widening corporate culture?

The idea that everybody thinks they’re specialists with voices that deserve to be heard has actually made everyone’s voice less meaningful. All we’re doing is setting ourselves up to be sold to — to be branded, targeted and data-mined. But this is the logical endgame of the democratization of culture and the dreaded cult of inclusivity, which insists that all of us must exist under the same umbrella of corporate regulation — a mandate that dictates how we should express ourselves and behave.

Most people of a certain age probably noticed this when they joined their first corporation, Facebook, which has its own rules regarding expressions of opinion and sexuality. Facebook encouraged users to “like” things, and because it was a platform where many people branded themselves on the social Web for the first time, the impulse was to follow the Facebook dictum and present an idealized portrait of their lives — a nicer, friendlier, duller self. And it was this burgeoning of the likability cult and the dreaded notion of “relatability” that ultimately reduced everyone to a kind of neutered clockwork orange, enslaved to the corporate status quo. To be accepted we have to follow an upbeat morality code where everything must be liked and everybody’s voice respected, and any person who has a negative opinion — a dislike — will be shut out of the conversation. Anyone who resists such groupthink is ruthlessly shamed. Absurd doses of invective are hurled at the supposed troll to the point that the original “offense” often seems negligible by comparison.

I’ve been rated and reviewed since I became a published author at the age of 21, so this environment only seems natural to me. A reputation emerged based on how many reviewers liked or didn’t like my book. That’s the way it goes — cool, I guess. I was liked as often as I was disliked, and that was OK because I didn’t get emotionally involved. Being reviewed negatively never changed the way I wrote or the topics I wanted to explore, no matter how offended some readers were by my descriptions of violence and sexuality. As a member of Generation X, rejecting, or more likely ignoring, the status quo came easily to me. One of my generation’s loudest anthems was Joan Jett’s “Bad Reputation,” whose chorus rang out: “I don’t give a damn about my reputation/ I’ve never been afraid of any deviation.” I was a target of corporate-think myself when the company that owned my publishing house decided it didn’t like the contents of a particular novel I had been contracted to write and refused to publish it on the grounds of “taste.” (I could have sued but another publisher who liked the book published it instead.) It was a scary moment for the arts — a conglomerate was deciding what should and should not be published and there were loud arguments and protests on both sides of the divide. But this was what the culture was about: People could have differing opinions and discuss them rationally. You could disagree and this was considered not only the norm but interesting as well. It was a debate. This was a time when you could be opinionated — and, yes, a questioning, reasonable critic — and not be considered a troll.

Now all of us are used to rating movies, restaurants, books, even doctors, and we give out mostly positive reviews because, really, who wants to look like a hater? But increasingly, services are also rating us. Companies in the sharing economy, like Uber and Airbnb, rate their customers and shun those who don’t make the grade. Opinions and criticisms flow in both directions, causing many people to worry about how they’re measuring up. Will the reputation economy put an end to the culture of shaming or will the bland corporate culture of protecting yourself by “liking” everything — of being falsely polite just to be accepted by the herd — grow stronger than ever? Giving more positive reviews to get one back? Instead of embracing the true contradictory nature of human beings, with all of their biases and imperfections, we continue to transform ourselves into virtuous robots. This in turn has led to the awful idea — and booming business — of reputation management, where a firm is hired to help shape a more likable, relatable You. Reputation management is about gaming the system. It’s a form of deception, an attempt to erase subjectivity and evaluation through intuition, for a price.

Ultimately, the reputation economy is about making money. It urges us to conform to the blandness of corporate culture and makes us react defensively by varnishing our imperfect self so we can sell and be sold things. Who wants to share a ride or a house or a doctor with someone who doesn’t have a good online reputation? The reputation economy depends on everyone maintaining a reverentially conservative, imminently practical attitude: Keep your mouth shut and your skirt long, be modest and don’t have an opinion. The reputation economy is yet another example of the blanding of culture, and yet the enforcing of groupthink has only increased anxiety and paranoia, because the people who embrace the reputation economy are, of course, the most scared. What happens if they lose what has become their most valuable asset? The embrace of the reputation economy is an ominous reminder of how economically desperate people are and that the only tools they have to raise themselves up the economic ladder are their sparklingly upbeat reputations — which only adds to their ceaseless worry over their need to be liked.

Empowerment doesn’t come from liking this or that thing, but from being true to our messy contradictory selves. There are limits to showcasing our most flattering assets because no matter how genuine and authentic we think we are, we’re still just manufacturing a construct, no matter how accurate it may be. What is being erased in the reputation economy are the contradictions inherent in all of us. Those of us who reveal flaws and inconsistencies become terrifying to others, the ones to avoid. An “Invasion of the Body Snatchers”-like world of conformity and censorship emerges, erasing the opinionated and the contrarian, corralling people into an ideal. Forget the negative or the difficult. Who wants solely that? But what if the negative and the difficult were attached to the genuinely interesting, the compelling, the unusual? That’s the real crime being perpetrated by the reputation culture: stamping out passion; stamping out the individual."]]></description>
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<item rdf:about="http://tumblr.austinkleon.com/post/124777756421">
    <title>Austin Kleon — 10 lessons from designer Tibor Kalman: Perverse...</title>
    <dc:date>2015-07-23T03:28:59+00:00</dc:date>
    <link>http://tumblr.austinkleon.com/post/124777756421</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["1. Everything is an experiment.

You can get a great feel for what Tibor Kalman (1949–1999) was about just from the opening pages of Tibor Kalman: Perverse Optimist…

[image]

2. Learn on the job. 

Peter Hall points out that Tibor was always “learning on the job—or, as someone side of the journalistic vocation, conducting an education in public.”

One way he did that was to hire young designers more talented than him and learn from them:

<blockquote>That was the way I learned. I stood over their shoulders, and learned how graphic design is done. But I was always the boss. It has been a curious phenomenon in my life that I’ve continued pretty much throughout my career; I would try to get the job I couldn’t get, and not know how to do it, and then I would hire people who did know how to do it, and I would direct them. That to me is always the ideal way to work, because you learn very quickly and you have the means to do something, and yet you know nothing about the field, so you can do something original.</blockquote>

3. As soon as you learn how to do something, move on.

[image]

<blockquote>I did two of a number of things. The first one, you fuck it up in an interesting way; the second one, you get it right; and then you’re out of there… I think as long as I don’t know how to do something, I can do it well; and as soon as I have learned how to do something, I will do it less well, because it will be more obvious. I think that goes for most people. I think most people spend too much time doing one thing.</blockquote>

4. Having a style is a kind of death.

[image]

David Byrne, for whom Kalman designed many album covers, including Remain In Light:

<blockquote>Tibor and company don’t have a signature style, and that is a worthy ambition in life…. Having a recognizable style relegates you to the status of quotable icon. And while being an icon is flattering, I imagine, once it happens, you become irrelevent.

My own ambition is to write a song that sounds like I stole it—like “I” didn’t write it, but it has always been there. To get the “I” out of the song is the ultimate compositional coup, whether in music or design.</blockquote>

5. Visual literacy isn’t enough. Designers have to read everything.

Kalman said that “an enormous amount of graphic design is made by people who look at pictures but don’t know how to think about them.”

<blockquote>I started asking job candidates, “What have you read in the last year?” Because I suddenly began to realize that the difference between a good and a bad designer is how much did they know about everything else—biology, history. Because graphic design is just a means of communication, a language, and what you choose to communicate, and how and why on a particular project, that is all the interesting stuff.</blockquote>

6. You don’t necessarily have to be visually motivated to be a designer.

Rick Poynor on Kalman’s red-green colorblindness (I have it, too): 

<blockquote>Most designers are designers because of an exceptional intensity in their response to visual form coupled with a degree of talent for manipulating it. Kalman is unusual among those who choose design as a profession in not being a visually motivated person in this sense. He is red-green color blind and, although this is not severe, it means that he treats color as an “idea” rather than as a sensation to which he responds according to intuition or taste. He will know intellectually that “sky blue” is called for to get an effect he wants to achieve without being able to specify for himself which shade of blue it should be.</blockquote>

7. Don’t steal the style, steal the thinking behind the style.

Kalman said it was okay to borrow ideas, but “transform” is the key word: you have to know the context of the ideas and not de-contextualize them, but re-contextualize them:

<blockquote>Reference means just that: You refer to something. It gives you an idea. You create something new.

Real modernism is filled with historical reference and allusion. And in some of the best design today, historical references are used very eloquently. But those examples were produced with an interest in re-contextualizing sources rather than de-contextualizing them.

There’s an important difference between making an allusion and doing a knock-off. Good historicism is… an investigation of the strategies, procedures, methods, routes, theories, tactics, schemes, and modes through which people have worked creatively…. We need to learn from and interrogate our past, not endlessly repeat its recipes.</blockquote>

8. Photographs are neither true nor false.

<blockquote>Early in the history of photography models were used to enact situations for a camera to record. Later, we learned how to retouch images, first by hand, later by rearranging the tiny dots that make up the images. Meanwhile, there has always been the cheapest and easiest way of making photographs lie—simply changing the caption to change the meaning of the image. Some people accept this but still argue the photograph remains in some way uniquely “honest.” They say that for it to exist, some kind of real-life situation also had to exist. They claim that the fact that a camera can be set up by remote control to record whatever passes in front of it somehow confers objectivity. They cling to the idea that the photograph is an inherently “real” or honest image and as such is always on a different plan from an obviously subjective form of visual communication, such as painting. However, I believe that photography is just like painting and that it can lie just as effectively. I do not accept that there is necessarily a “true” moment that the camera captures, because that moment can be manipulated as much as anything else.</blockquote>

9. Children give you new ways of looking at things.

[image]

<blockquote>We chose to increase the complexity of our lives by having children. The greatest benefit of having those children has been to look at the world through their eyes and to understand their level of curiosity and to learn things the way they learn things.</blockquote>

[image]

10. Marry well. 

At first, I only new Tibor Kalman as Maira Kalman’s late husband. Isaac Mizrahi might argue that’s as it should be:

<blockquote>Tibor’s most brilliant contribution was to marry Maira. If he hadn’t, I would have. I don’t mean to sound corny and romantic, just that his relationship with her is a work of art. She has an incredible in-born ability to be a touchstone, and pick out what’s good in a room, whether it’s a screenplay, a piece of music, or a piece of furniture. I never think of them seperately, or, his sense of humor or her sense of humor, I think about them together, how much he owes to her and she owes to him.</blockquote>

Maira Kalman painted the closing pages of the book:

[image]
[image]

It’s out-of-print and can be a little hard to get your hands on, but anyone interested in design should give Tibor Kalman: Perverse Optimist a read."]]></description>
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<item rdf:about="http://antipodefoundation.org/2015/06/26/vernacular-values/">
    <title>Intervention – “Vernacular Values: Remembering Ivan Illich” by Andy Merrifield | AntipodeFoundation.org</title>
    <dc:date>2015-07-21T19:28:08+00:00</dc:date>
    <link>http://antipodefoundation.org/2015/06/26/vernacular-values/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Illich had it in for professional institutions of every kind, for what he called “disabling professions”; this is what interests me most in his work, this is what I’ve been trying to revisit, trying to recalibrate and reload, in our own professionalised times. I’ve been trying to affirm the nemesis of professionalism: amateurs. Illich said professionals incapacitate ordinary peoples’ ability to fend for themselves, to invent things, to lead innovative lives beyond the thrall of corporations and institutions. Yet Illich’s war against professionalism isn’t so much a celebration of self-survival (letting free market ideology rip) as genuine self-empowerment, a weaning people off their market-dependence. We’ve lost our ability to develop “convivial tools”, he says, been deprived of our use-value capacities, of values systems outside the production and consumption of commodities. We’ve gotten accustomed to living in a supermarket.

Illich’s thinking about professionalisation was partly inspired by Karl Polanyi’s magisterial analysis on the “political and economic origins of our time”, The Great Transformation (Beacon Press, 1944). Since the Stone Age, Polanyi says, markets followed society, developed organically as social relations developed organically, from barter and truck systems, to simple economies in which money was a means of exchange, a mere token of equivalent worth. Markets were always “embedded” (a key Polanyi word) in social relations, always located somewhere within the very fabric of society, whose institutional and political structure “regulated” what markets could and couldn’t do. Regulation and markets thus grew up together, came of age together. So “the emergence of the idea of self-regulation”, says Polanyi, “was a complete reversal of this trend of development … the change from regulated to self-regulated markets at the end of the 18th century represented a complete transformation in the structure of society.”

We’re still coming to terms with this complete transformation, a transformation that, towards the end of the 20th century, has made the “disembedded” economy seem perfectly natural, perfectly normal, something transhistorical, something that always was, right? It’s also a perfectly functioning economy, as economic pundits now like to insist. Entering the 1990s, this disembedded market system bore a new tagline, one that persists: “neoliberalism”. Polanyi’s logic is impeccable: a “market economy can exist only in a market society.”

Inherent vices nonetheless embed themselves in this disembedded economy. Land, labour and money become vital parts of our economic system, of our speculative hunger games. But, says Polanyi, land, labour and money “are obviously not commodities” (his emphasis). “Land is only another name for nature, which is not produced by man”, he says; “labour is only another name for human activity which goes with life itself”; “actual money … is merely a token of purchasing power which, as a rule, is not produced at all, but comes into being through the mechanism of banking or state finance”. Thus “the commodity description of labour, land and money is entirely fictitious”, a commodity fiction, the fiction of commodities.

Still, we live in fictitious times (as filmmaker Michael Moore was wont to say): land, labour and money as commodities provide us with the vital organising principle of our whole society. So fiction remains the truth, and fictitious truth needs defending, needs perpetuating; the postulate must be forcibly yet legitimately kept in place. But kept in place how, and by whom? By, we might say, a whole professional administration, by a whole professional cadre, by a whole professional apparatus that both props up and prospers from these fictitious times. Professionalism is the new regulation of deregulation, the new management of mismanagement, an induced and imputed incapacitation."

…

"Vernacular values are intuitive knowledges and practical know-how that structure everyday culture; they pivot not so much—as Gramsci says—on common sense as on “good sense”. They’re reasonable intuitions and intuitive reason: words, habits and understandings that inform real social life—the real social life of a non-expert population. Illich reminds us that “vernacular” stems from the Latin vernaculam, meaning “homebred” or “homegrown”, something “homemade”. (We’re not far from the notion of amateur here.) Vernacular is a mode of life and language below the radar of exchange-value; vernacular language is language acquired without a paid teacher; loose, unruly language, heard as opposed to written down. (“Eartalk”, Joyce called it in Finnegans Wake, a language for the “earsighted”.) To assert vernacular values is, accordingly, to assert democratic values, to assert its means through popular participation."

…

"Illich chips in to add how professionals peddle the privileges and status of the job: they adjudicate its worthiness and rank, while forever tut-tutting those without work. Unemployment “means sad idleness, rather than the freedom to do things that are useful for oneself or for one’s neighbour”. “What counts”, Illich says, “isn’t the effort to please or the pleasure that flows from that effort but the coupling of the labour force with capital. What counts isn’t the achievement of satisfaction that flows from action but the status of the social relationship that commands production—that is, the job, situation, post, or appointment”.

Effort isn’t productive unless it’s done at the behest of some boss; economists can’t deal with a usefulness of people outside of the corporation, outside of stock value, of shareholder dividend, of cost-benefit. Work is only ever productive when its process is controlled, when it is planned and monitored by professional agents, by managers and the managers of managers. Can we ever imagine unemployment as useful, as the basis for autonomous activity, as meaningful social or even political activity?"

…

"Perhaps, during crises, we can hatch alternative programmes for survival, other methods through which we can not so much “earn a living” as live a living. Perhaps we can self-downsize, as Illich suggests, and address the paradox of work that goes back at least to Max Weber: work is revered in our culture, yet at the same time workers are becoming superfluous; you hate your job, your boss, hate the servility of what you do, and how you do it, the pettiness of the tasks involved, yet want to keep your job at all costs. You see no other way of defining yourself other than through work, other than what you do for a living. Perhaps there’s a point at which we can all be pushed over the edge, voluntarily take the jump ourselves, only to discover other aspects of ourselves, other ways to fill in the hole, to make a little money, to maintain our dignity and pride, and to survive off what Gorz calls a “frugal abundance”.

Perhaps it’s time to get politicised around non-work and undercut the professionalisation of work and life. In opting out, or at least contesting from within, perhaps we can create a bit of havoc, refuse to work as we’re told, and turn confrontation into a more positive device, a will to struggle for another kind of work, where use-value outbids exchange-value, where amateurs prevail over professionals. If, in times of austerity, capitalists can do without workers, then it’s high time workers (and ex-workers) realise that we can do without capitalists, without their professional hacks, and their professional institutions, that we can devise work without them, a work for ourselves. Illich throws down the gauntlet here, challenges us to conceive another de-professionalised, vernacular non-working future. He certainly gets you thinking, has had me thinking, and rethinking, more than a decade after I’ve had any kind of job."]]></description>
<dc:subject>via:javierarbona ivanillich professionals experts amateurs economics conviviality karlpolanyi politics capitalism neoliberalism empowerment self-empowerment unschooling deschooling production consumption corporatism corporations institutions self-survival invention innovation markets society labor land commodities nature money michaelmoore andymerrifield bureaucracy control systems systemsthinking deregulation regulation management incapacitation work vernacula vernacularvalues values knowledge everyday culture informal bullshitjobs andrégorz antoniogramsci marxism ideleness freedom capital effort productivity socialactivism maxweber time toolsforconviviality amateurism</dc:subject>
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<item rdf:about="https://medium.com/making-diy-org/preparing-our-kids-for-jobs-that-don-t-exist-yet-de6331afdb41#44cb">
    <title>Preparing Our Kids for Jobs That Don’t Exist Yet — Making DIY — Medium</title>
    <dc:date>2015-06-30T23:17:35+00:00</dc:date>
    <link>https://medium.com/making-diy-org/preparing-our-kids-for-jobs-that-don-t-exist-yet-de6331afdb41#44cb</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Childhood passions that seem like fads, sometimes even totally unproductive, could be mediums for experiencing the virtuous cycle of curiosity: discovering, trying, failing and growing."

"When I was 11 I loved designing web pages and playing Sim City. Adults in my life didn’t recognize these skills as valuable, so neither did I. Actually, I began to feel guilty for using my computer so much. In high school I stopped making web pages altogether to focus on sports. It wasn’t until college, when strapped to pay my tuition, that I picked it back up and started making sites for small businesses. I graduated and teamed up with a few others I knew with these skills and moved to New York City to work on the Internet for a living. Three years later, in 2007, we sold our company, Vimeo, to a larger, publicly traded one. That passion I first developed quietly by myself, that went unnoticed by my parents and teachers, proved to be extraordinarily valuable to the economy just ten years later and the focus of many ambitious people today.

It’s difficult to predict which skills will be valuable in the future, and even more challenging to see the connection between our children’s interests and these skills. Nothing illustrates this better than Minecraft, a popular game that might be best described as virtual LEGOs. Calling it a game belies the transformation it has sparked: An entire generation is learning how to create 3D models using a computer. It makes me wonder what sort of jobs, entertainment or art will be possible now. Cathy Davidson, a scholar of learning technology, concluded that 65% of children entering grade school this year will end up working in careers that haven’t even been invented yet. I bet today’s kids will eventually explore outcomes and create businesses only made possible by the influence of Minecraft in their lives.

At least one business will have been inspired by the so-called game. In 2011, I co-founded DIY, the online community I wish I had when I was young. Our members use discover new skills and try challenges in order to learn them. They keep a portfolio and share pictures and videos of their progress, and by doing so they attract other makers who share their interests and offer feedback. The skills we promote range from classics likes Chemistry and Writing, to creativity like Illustration and Special Effects, to adventure like Cartography and Sailing, to emerging technology like Web Development and Rapid Prototyping. We create most of our skill curriculum in collaboration with our members. Recently the community decided to make Roleplayer an official skill; It’s a fascinating passion that involves collaboratively authoring stories in real time.

My objective with this wide-ranging set of skills, and involving the community so closely in their development, is to give kids the chance to practice whatever makes them passionate now and feel encouraged — even if they’re obsessed with making stuff exclusively with duct tape. It’s crucial that kids learn how to be passionate for the rest of their lives. To start, they must first learn what it feels like to be simultaneously challenged and confident. It’s my instinct that we should not try to introduce these experiences through skills we value as much as look for opportunities to develop them, as well as creativity and literacy, in the skills they already love.

Whether it’s Minecraft or duct tape wallets, the childhood passions that seem like fads, sometimes even totally unproductive, can alternatively be seen as mediums for experiencing the virtuous cycle of curiosity: discovering, trying, failing and growing. At DIY, we’ve created a way for kids to explore hundreds of skills and to understand the ways in which they can be creative through them. Often, the skills are unconventional, and almost always the results are surprising. I don’t think it’s important that kids use the skills they learn on DIY for the rest of their lives. What’s important is that kids develop the muscle to be fearless learners so that they are never stuck with the skills they have. Only this will prepare them for a world where change is accelerating and depending on a single skill to provide a lifetime career is becoming impossible."

[Also posted here: https://www.edsurge.com/n/2015-05-26-how-minecraft-and-duct-tape-wallets-prepare-our-kids-for-jobs-that-don-t-exist-yet ]]]></description>
<dc:subject>zachklein diy.org education 2015 unschooling deschooling childhood learning howwelearn minecraft passion change creativity invention cathydavidson simcity webdesign discovery failure informallearning game gaming videogames making webdev</dc:subject>
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<item rdf:about="http://tumblr.austinkleon.com/post/114579154221">
    <title>If you’re 18 right now, you think you invented... - Austin Kleon</title>
    <dc:date>2015-03-25T16:21:03+00:00</dc:date>
    <link>http://tumblr.austinkleon.com/post/114579154221</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[For the record…

1. I like mood boards.
2. This *and* that. There is room for and beauty in both naivité and knowing.
3. I lean Bill Cunningham on this.
4. I also like remix culture.
5. We all are, have been, and will be belated. ]

"<blockquote>If you’re 18 right now, you think you invented platform shoes. You think you’re doing something new. You think you’ve invented something so ugly that it’s beautiful. When we were young, we knew things. We knew basic history, even as it related to fashion. Now, when something reappears, an 18 year old has no clue that it’s a revival. Despite the fact that they’re almost always online they don’t get references. I think that’s part of why visual things are becoming so derivative. Designers now, they all have these things called mood boards. I suppose they think a sense of discovery equals invention. It would be as if every writer had a board with paragraphs of other writers—’Oh, I’ll take a little bit of this, and that, he was really good.’ Yes, he was really good! And that is not a mood board, it is a stealing board.</blockquote>

— Fran Lebowitz being delightfully cranky. (As for the stealing board, good idea, I think Phil Pullman would call that “reading.”) Like she says in her Paris Review interview, “I wouldn’t say that I dislike the young. I’m simply not a fan of naïveté.” Fun to compare with Bill Cunningham, who has 20 years on her, on seeing a youthful art show: “It gave me the greatest hope for our civilization.” I liked later in the interview, where she makes fun of young people for having a good relationship with their parents. (“Our parents weren’t our friends. They disapproved of us.”) Reminded me of Stafford Beer: “If we can understand our children, we’re all screwed.”"]]></description>
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<item rdf:about="https://vimeo.com/111108854">
    <title>English 3.0 on Vimeo</title>
    <dc:date>2015-01-15T08:50:18+00:00</dc:date>
    <link>https://vimeo.com/111108854</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["English 3.0 is a 20 minute documentary that explores how the internet has influenced the way we communicate in the digital age and whether the changes witnessed have had a positive effect on the language.

The film features interviews with renowned authors and linguistics: Tom Chatfield, David Crystal, Robert McCrum, Fiona McPherson and Simon Horobin."

[via Taryn, who notes:
"2:55 every time a new technology arrives it expands the expressive richness of the language
19:30 to try and turn language into something static and makes you happy and preserves the things you care about is understandable but this is futile and of course it means people won't listen to you"]]]></description>
<dc:subject>language english technology communication mobile phones internet web online tomchatfield davidcrystal robertmccrum fionamcpherson simonhorobin vocabulary lexicography via:Taryn howwewrite writing digital spelling spellcheckers change neologisms invention standards conventions</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="http://www.nytimes.com/2015/01/04/business/ferran-adria-the-former-el-bulli-chef-is-now-serving-up-creative-inquiry.html">
    <title>The Former El Bulli Chef Is Now Serving Up Creative Inquiry - NYTimes.com</title>
    <dc:date>2015-01-06T00:42:14+00:00</dc:date>
    <link>http://www.nytimes.com/2015/01/04/business/ferran-adria-the-former-el-bulli-chef-is-now-serving-up-creative-inquiry.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["So what is his goal? The foundation’s current mission seems to flutter between worldly and chaotic. Consider the activity on a morning in November: One group of employees worked in a corner of the loft on prototypes of a website known as BulliPedia that, when finished, will be a type of Wikipedia for haute cuisine. On the opposite side of the room, a young woman edited pages intended for a multivolume book collection tracing the history of food. At a desk facing the window, three men spent hours researching white asparagus. (It was not immediately clear what this was for.)"

…

“this is a flow chart of a cucumber’s existence”

…

"He also seems uninterested in running his foundation as a typical start-up, and his rigid devotion to his own mantras can occasionally give the entire operation a cultish feel. Additionally, it isn’t obvious exactly how his ideas will make the leap from notion to project. Mr. Adrià has nominally divided the foundation into two main strands: knowledge, which is the group focused on creating BulliPedia; and creativity, which is focused on, in his words, “deconstructing the entire process of creativity.” He calls this group El Bulli DNA.

If the names of the various projects aren’t enough to keep straight, Mr. Adrià adds a few more: El Bulli Lab is the Barcelona-based office where people associated with El Bulli DNA do their work. That should not be confused with 6W Food, which may not get going for a few more years but is expected to be a sort of cross between a science museum, an art museum and a house of culinary innovation. Also in the works is a search engine known as SeaUrching (named in part for the delicacy) as well as a language to describe gastronomy known as Huevo, Spanish for egg. Huevo, it was noted by one of Mr. Adrià’s colleagues, could ultimately be a digital language coded for use by refrigerators or other kitchen appliances."

…

"Sometimes it feels as though it might take a similar amount of time to fully digest what Mr. Adrià is seeking now. A deconstruction of his goals suggests that his previously insatiable thirst for innovation has been replaced by an insatiable thirst for knowledge. That is why there are so many charts, maps and graphs. That is why three men spent hours researching white asparagus. Scattershot as they may be, Mr. Adrià's motives are earnest.

So, too, are his methods, even if it is not always altogether clear to everyone else what he is doing. As one staff member said, understanding the true purpose of the El Bulli Foundation is less important than understanding the process by which it is built. For those who believe that Mr. Adrià truly is a genius, the staff member said, that is enough.

The sunlight was gone, and the office was quiet. Mr. Adrià stopped at one desk. He peered at a notebook. He lingered, finally, over a grid of index cards that traced the history of cuisine from the Neolithic era to the present day. Thousands of years, thousands of changes in cooking style, preparation, ingredients and techniques. Thousands of innovations. Mr. Adria frowned.

“If I don’t understand all of this,” he said, “I don’t understand anything.”"

[via: http://randallszott.org/2015/01/04/art-is-a-prison-ferran-adria-exploring-an-imaginative-elsewhere/ ]]]></description>
<dc:subject>ferranadrià art creativity inquiry bullipedia elbulli food invention history theweightofhistory arthistory aesthetics 6food elbullilab inquisitiveness curiosity freedom imagination artleisure leisurearts seaurching elbullidna knowledge learning labs laboratories process gastronomy culinaryarts huevo 2015 openstudioproject lcproject r&amp;d researchanddevelopment research howwelearn foundations innovation genius creativeinquiry</dc:subject>
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<item rdf:about="http://randallszott.org/2015/01/04/art-is-a-prison-ferran-adria-exploring-an-imaginative-elsewhere/">
    <title>Art is a prison: Ferran Adrià exploring an imaginative elsewhere | Lebenskünstler</title>
    <dc:date>2015-01-05T22:43:33+00:00</dc:date>
    <link>http://randallszott.org/2015/01/04/art-is-a-prison-ferran-adria-exploring-an-imaginative-elsewhere/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ferran Adrià Feeds the Hungry Mind – Sam Borden [ http://www.nytimes.com/2015/01/04/business/ferran-adria-the-former-el-bulli-chef-is-now-serving-up-creative-inquiry.html ]

A decent example of why art is so boring to me. Once you disconnect aesthetics and creativity from the lame ass chains of art history you can be way more inventive…or as David Robbins put it:

“All the time, though, my sensibility pointed toward and yearned for an imaginative Elsewhere. I became increasingly dissatisfied with the narrowness of art as a formulation of the imagination. This will sound preposterous to many people, I’m aware, given that art offers and represents extraordinary behavioral freedoms, but in “making art” I found an ultimately enslaving formulation. How so? In art, you can do, yes, anything you want so long as you’re willing to have it end up as art. That isn’t real imaginative freedom, in my view. Inquisitiveness of mind will carry you past art, and apparently I love inquisitiveness of mind more than I love art.”

…

<blockquote>So what is his goal? The foundation’s current mission seems to flutter between worldly and chaotic. Consider the activity on a morning in November: One group of employees worked in a corner of the loft on prototypes of a website known as BulliPedia that, when finished, will be a type of Wikipedia for haute cuisine. On the opposite side of the room, a young woman edited pages intended for a multivolume book collection tracing the history of food. At a desk facing the window, three men spent hours researching white asparagus. (It was not immediately clear what this was for.)

…

“this is a flow chart of a cucumber’s existence”

…

He also seems uninterested in running his foundation as a typical start-up, and his rigid devotion to his own mantras can occasionally give the entire operation a cultish feel. Additionally, it isn’t obvious exactly how his ideas will make the leap from notion to project. Mr. Adrià has nominally divided the foundation into two main strands: knowledge, which is the group focused on creating BulliPedia; and creativity, which is focused on, in his words, “deconstructing the entire process of creativity.” He calls this group El Bulli DNA.

If the names of the various projects aren’t enough to keep straight, Mr. Adrià adds a few more: El Bulli Lab is the Barcelona-based office where people associated with El Bulli DNA do their work. That should not be confused with 6W Food, which may not get going for a few more years but is expected to be a sort of cross between a science museum, an art museum and a house of culinary innovation. Also in the works is a search engine known as SeaUrching (named in part for the delicacy) as well as a language to describe gastronomy known as Huevo, Spanish for egg. Huevo, it was noted by one of Mr. Adrià’s colleagues, could ultimately be a digital language coded for use by refrigerators or other kitchen appliances.</blockquote>]]></description>
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<item rdf:about="http://interconnected.org/home/2014/12/05/filtered">
    <title>Filtered for top-notch long reads ( 5 Dec., 2014, at Interconnected)</title>
    <dc:date>2014-12-10T10:37:14+00:00</dc:date>
    <link>http://interconnected.org/home/2014/12/05/filtered</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["1. 

This well-illustrated piece on Chinese Mobile UI trends [http://dangrover.com/blog/2014/12/01/chinese-mobile-app-ui-trends.html ] is full of great nuggets.

My favourite is that companies have adopted automated "chat" as their official public face. Each brand is a bot that runs inside one of the several apps that users in China have instead of Facebook, Twitter, WhatsApp, etc. How it works:

<blockquote>You can send any kind of message (text, image, voice, etc), and [the bot will] reply, either in an automated fashion or by routing it to a human somewhere. The interface is exactly the same as for chatting with your friends, save for one difference: it has menus at the bottom with shortcuts to the main features of the account.</blockquote>

A couple more features:

<blockquote>Other than that, every feature you can use in a normal chat is available here. WeChat even auto-transcribes the voice messages (mentioned before) into text before passing them to the third-party server running the account. Official accounts can also push news updates to their subscribers. Every media outlet operates one ...</blockquote>

I'm into this, I'm into this. Our western way for interacting with companies (assuming the shitty voice menu things are wildly out-dated) is websites, which we browse. But instead of browsing, a conversation?

So... cultural difference between China and the west, or just one of those forks in the road? Or a glimpse of the future?

2.

Hooked on Labs [http://thelongandshort.org/issues/season-two/hooked-on-labs.html ] (thanks Iain) draws a line between the practice of Robert Hooke in the 1660s and the modern trend for companies to have "labs."

<blockquote>Labs are places where people conduct experiments to test out theories. The new labs proliferating outside the hard sciences are a symptom of the spread of experimentalism as an ideology for how we should shape the future. Curiosity is at the core of experimentalist culture: it holds that knowledge should develop by being testable and therefore provisional ...</blockquote>

I like that the answer to "how should we invent?" can be not a process but a location. Other answers might be "a studio," and "the field," both of which suggest a variety of processes and practices without being pinned down.

I guess my recent preoccupation with coffee mornings is about the same thing. Can the "coffee morning" as a place, with all its informality (which I am desperate to preserve), be a way to dowse the scenius, to allow invention to occur without process?

Also coffee.

And this bit:

<blockquote>One vital source of this conversational approach to science was Copenhagen and the culture that Niels Bohr created around his institute for theoretical physics and his nearby home.</blockquote>

...which reminds me of this terrific story about the development of the theory of electron spin and how it came together as Bohr travelled across Europe by train.

At the beginning of the trip:

<blockquote>Bohr's train to Leiden made a stop in Hamburg, where he was met by Pauli and Stern who had come to the station to ask him what he thought about spin. Bohr must have said that it was very very interesting (his favorite way of expressing that something was wrong), but he could not see how an electron moving in the electric field of the nucleus could experience the magnetic field necessary for producing fine structure.</blockquote>

And as Bohr travels from town to town, he meets scientists, hears arguments, develops his view, and carries information. Great story.

I think of the interactions between scientists as the hidden particles that don't show up in the traces of a cloud chamber. They're there, busy - multiple - far denser and richer and messier than the clean interactions of the citations in scientific papers or at conferences - the invisible trillions of forks that are left out of Feynman diagrams. Those interactions are what really matter, and their stories are the most interesting of all."]]></description>
<dc:subject>mattwebb 2014 china chinese interface input chat communication internet web online browsing conversation wechat labs openstudioproject charlesleadbeater nielsbohr experiments experimentation experimentalism curiosity classideas invention place studios lcproject informal informallearning informality scenius process howwelearn messiness interaction culture difference frontiers us</dc:subject>
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<item rdf:about="http://fadesingh.tumblr.com/post/103953155014/call-of-the-fundament">
    <title>Kali &amp; the Kaleidoscope - Call Of The Fundament</title>
    <dc:date>2014-12-01T01:13:37+00:00</dc:date>
    <link>http://fadesingh.tumblr.com/post/103953155014/call-of-the-fundament</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[There are so many wonderful movements happening in the world right now - people making new kinds of art, people taking control of technology, new kinds of sharing economies and an enormous amount of social curation of all these things. And yet, there is some kind of melancholy lurking nearby, a deep disconnect that I have felt. Perhaps you have felt the same. 

All of this human creation…. art, invention, and commerce -  is a sort of attempt to get away from something, something very fundamental. If you are not close to the underlying basis of reality ( not God per se, just the laws of Nature perhaps) you will feel the same melancholy. For me that peace and harmony comes when I am studying the history of science and mathematics. 

Peter Drucker once said that we are moving towards a sort of Knowledge Economy. Fuck the economy, I’m only interested in knowledge. But the question now stares at mankind - the knowledge of WHAT? These answers aren’t gonna come from CERN, I can tell you that. Science itself has fallen prey to commerce and politics. 

The Islamic Golden Age might have been very close to understanding the important stuff:
 
<blockquote>“Know, oh brother…that the study of sensible geometry leads to skill in all the practical arts, while the study of intelligible geometry leads to skill in the intellectual arts because THIS SCIENCE IS ONE OF THE GATES THROUGH WHICH WE MOVE TO THE KNOWLEDGE OF THE ESSENCE OF THE SOUL, and that is the root of all knowledge… “ from the Rasa’il of the Brethren of Purity, 10th century C.E</blockquote>

Somewhere deep down we are not seeking knowledge for its own sake, but the root of knowledge. That fundamental root is constantly calling out to us. If you know me, it says - all secondary knowledge becomes unnecessary. I can generate everything again and again, as if it was new. All you need is me."]]></description>
<dc:subject>knowledge science 2014 islam art invention economics meaningmaking meaning peterdrucker fadesingh</dc:subject>
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<item rdf:about="http://www.theguardian.com/books/2014/nov/20/ursula-k-le-guin-national-book-awards-speech">
    <title>Ursula K Le Guin's speech at National Book Awards: 'Books aren't just commodities' | Books | The Guardian</title>
    <dc:date>2014-11-21T04:33:31+00:00</dc:date>
    <link>http://www.theguardian.com/books/2014/nov/20/ursula-k-le-guin-national-book-awards-speech</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[video: https://www.youtube.com/watch?v=Et9Nf-rsALk ]

"To the givers of this beautiful reward, my thanks, from the heart. My family, my agents, my editors, know that my being here is their doing as well as my own, and that the beautiful reward is theirs as much as mine. And I rejoice in accepting it for, and sharing it with, all the writers who’ve been excluded from literature for so long – my fellow authors of fantasy and science fiction, writers of the imagination, who for 50 years have watched the beautiful rewards go to the so-called realists.

Hard times are coming, when we’ll be wanting the voices of writers who can see alternatives to how we live now, can see through our fear-stricken society and its obsessive technologies to other ways of being, and even imagine real grounds for hope. We’ll need writers who can remember freedom – poets, visionaries – realists of a larger reality.

Right now, we need writers who know the difference between production of a market commodity and the practice of an art. Developing written material to suit sales strategies in order to maximise corporate profit and advertising revenue is not the same thing as responsible book publishing or authorship.

Yet I see sales departments given control over editorial. I see my own publishers, in a silly panic of ignorance and greed, charging public libraries for an e-book six or seven times more than they charge customers. We just saw a profiteer try to punish a publisher for disobedience, and writers threatened by corporate fatwa. And I see a lot of us, the producers, who write the books and make the books, accepting this – letting commodity profiteers sell us like deodorant, and tell us what to publish, what to write.

Books aren’t just commodities; the profit motive is often in conflict with the aims of art. We live in capitalism, its power seems inescapable – but then, so did the divine right of kings. Any human power can be resisted and changed by human beings. Resistance and change often begin in art. Very often in our art, the art of words.

I’ve had a long career as a writer, and a good one, in good company. Here at the end of it, I don’t want to watch American literature get sold down the river. We who live by writing and publishing want and should demand our fair share of the proceeds; but the name of our beautiful reward isn’t profit. Its name is freedom."]]></description>
<dc:subject>ursulaleguin 2014 invention sciencefiction fiction speculativefiction future creativity whywewrite writing imagination capitalism economics publishing genre visionaries freedom alternatives books fear diversity hope optimism paradigmshifts transcontextextualism ursulakleguin</dc:subject>
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<item rdf:about="http://www.hybridpedagogy.com/page-two/invention-ambition-fearlessness-digital-writing-month-2014/">
    <title>Invention, Ambition, Fearlessness: Digital Writing Month 2014 - Hybrid Pedagogy</title>
    <dc:date>2014-11-02T05:38:32+00:00</dc:date>
    <link>http://www.hybridpedagogy.com/page-two/invention-ambition-fearlessness-digital-writing-month-2014/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The event is designed to give writers from all over the world the opportunity to experiment and play with, and explore digital writing. We begin with the premise that digital writing is essentially different from traditional writing — especially in that it is not always text. “Digital writing is emergent writing. It mutinies at the imposition of form, the edicts of the grammars of old. It rails to change the rules. It raises the flag of anarchy.” As such, invention is the singularly most important ingredient for a rambunctious DigiWriMo project… invention, ambition, and fearlessness. The point is creation; the method to the madness is up to you.

In addition to writing, we’ll be exploring sound and video “writing,” and thinking about how writing in the digital recontextualizes the stories we tell, the art we make, and the material we consume as part of the creative process. Myself, Jesse, and Chris Friend will be standing at the ready throughout the 30-day challenge to assist with text, video, and sound projects (respectively); but more than that, the DigiWriMo community will swarm to motivate, help, inspire, and indulge. As in the past, participants are encouraged to work together or separately, competitively or cooperatively, or off in their own worlds.

A key component of the event will be the short, encouraging, investigative, or even puzzling articles from “guest speakers” that will post to the site twice each week. Our guest speakers from 2012 included Bonnie Stewart, Lee Skallerup Bessette, Tanya Sasser, and more. This year, we’re looking forward to adding some new voices to the fray, as well as bringing back our old favorites. These posts aim to provoke writers, stoke their creative fires, and generally help them get through this challenge.

Jesse has said,

<blockquote>The digital brings different playgrounds and new kinds of interaction, and we must incessantly ask questions of it, disturbing the edge upon which we find ourselves so precariously perched. And what the digital asks of us is that every assumption we have be turned on its head.</blockquote>

Digital Writing Month is all about turning our assumptions on their heads. If you’ve never thought yourself capable of creating a podcast, or a blog, or project involving maps and images and music and haiku, now’s your chance to prove yourself wrong. The digital is both a new and old frontier. It is made from our stuff, our ideas, our words and pictures, our selves.

Jumping into DigiWriMo means diving deeper into a pool we’ve all already been wading in."]]></description>
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<item rdf:about="http://designculturelab.org/2014/10/23/three-uncertain-thoughts-or-everything-i-know-i-learned-from-ursula-le-guin/">
    <title>Three Uncertain Thoughts, Or, Everything I Know I Learned from Ursula Le Guin | Design Culture Lab</title>
    <dc:date>2014-10-23T20:43:00+00:00</dc:date>
    <link>http://designculturelab.org/2014/10/23/three-uncertain-thoughts-or-everything-i-know-i-learned-from-ursula-le-guin/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One.

In her 1969 novel The Left Hand of Darkness, Ursula K Le Guin writes, “The unknown, [...] the unforetold, the unproven, that is what life is based on. Ignorance is the ground of thought. Unproof is the ground of action . . . [T]he only thing that makes life possible is permanent, intolerable uncertainty; not knowing what comes next.”

If the only certainty is death, then to deny uncertainty is to deny life.

My work (creative? social science?) is vital not in the sense of being necessary or essential, but energetic, lively, uncertain. In a short 2006 piece in Theory, Culture & Society, Scott Lash argues that the classical concept of vitalism has re-emerged in the face of global complexity and uncertainty, manifesting itself in cultural theory that acknowledges that “the notion of life has always favoured an idea of becoming over one of being, of movement over stasis, of action over structure, of flow and flux.”

In my research I take seriously the idea that what I am seeing, doing and making is emergent; I cannot know how — when, where, for whom or why — it will all end. I can only live with, and through, it. This means I do not want to convince others that I am right. (Have you ever noticed that Le Guin’s stories unfailingly explore ethics and morality without dealing in absolutes?)

I only — as if this were a small thing! — invite you to accompany me for a while, and see what we can become together. This is just — as if this too were a small thing! — one way of knowing the world.

Two.

In a 2014 interview for Smithsonian Magazine, Le Guin explains that the future is where “anything at all can be said to happen without fear of contradiction from a native. [It] is a safe, sterile laboratory for trying out ideas in, a means of thinking about reality, a method.”

My work makes things, and explicitly makes things up, in some near or far future. I practice different worlds.

Fictions and futures give me (you? us?) space to move, and be moved. This is the space of utopia, but not an idealist utopia set against a pessimist dystopia. Fictions and futures are literally no-places: real but not actual, and always vital. I feel as though I thrive in these spaces, both grounded and reaching toward the sky, open to the elements, potential.

But here’s something I’ve learned: I can’t make up anything and expect it to work. The stories need to resonate. And that means they need to be internally coherent and consistent, plausible. So I locate others and myself empirically, ethnographically. I look to the hopes and promises that bind us together, to the threats that rip us apart, and I look to the expectations that constrain and orient us along particular, but not certain, paths.

And then I imagine it (me, you, us) otherwise.

Three.

In her 2007 essay “The Critics, the Monsters, and the Fantasists,” Le Guin clarifies “although the green country of fantasy seems to be entirely the invention of human imaginations, it verges on and partakes of actual realms in which humanity is not lord and master, is not central, is not even important.”

My imagination has sought out this vital, “green country of fantasy” by focussing on possible futures for multispecies, more-than-human, agents. But I’ve yet to be successful in my quest to avoid anthropocentrism. (My dragons remain stubbornly human!)

Still: I follow Donna Haraway’s argument, in 2007’s When Species Meet, that “animals enrich our ignorance.” When I look at people and technology and design and everyday life with — and through — animals I am never more uncertain about what they all mean. To take animals (and other nonhumans) seriously forces me to let go of many preconceptions, even when I fail to imagine a plausible alternative.

But perhaps that uncertainty is only appropriate, too."]]></description>
<dc:subject>annegalloway 2014 ursulaleguin unknown uncertainty unproven certainty death life scottlash vitalism complexity culture theory morality ethics absolutism knowing unknowing future futures fiction worldbuilding process method making speculativefiction designfiction ethnography imagination utopia dystopia potential fantasy invention design anthropocentrism multispecies donnaharaway ignorance technology preconceptions posthumanism ursulakleguin</dc:subject>
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<item rdf:about="http://hieroglyph.asu.edu/2014/09/solarpunk-notes-toward-a-manifesto/">
    <title>Solarpunk: Notes toward a manifesto | Project Hieroglyph</title>
    <dc:date>2014-10-06T18:49:48+00:00</dc:date>
    <link>http://hieroglyph.asu.edu/2014/09/solarpunk-notes-toward-a-manifesto/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It’s hard out here for futurists under 30.

As we percolated through our respective nations’ education systems, we were exposed to WorldChanging and TED talks, to artfully-designed green consumerism and sustainable development NGOs. Yet we also grew up with doomsday predictions slated to hit before our expected retirement ages, with the slow but inexorable militarization of metropolitan police departments, with the failure of the existing political order to deal with the existential-but-not-yet-urgent threat of climate change. Many of us feel it’s unethical to bring children into a world like ours. We have grown up under a shadow, and if we sometimes resemble fungus it should be taken as a credit to our adaptability.

We’re solarpunks because the only other options are denial or despair.

The promises offered by most Singulatarians and Transhumanists are individualist and unsustainable: How many of them are scoped for a world where energy is not cheap and plentiful, to say nothing of rare earth elements?

Solarpunk is about finding ways to make life more wonderful for us right now, and more importantly for the generations that follow us – i.e., extending human life at the species level, rather than individually. Our future must involve repurposing and creating new things from what we already have (instead of 20th century “destroy it all and build something completely different” modernism). Our futurism is not nihilistic like cyberpunk and it avoids steampunk’s potentially quasi-reactionary tendencies: it is about ingenuity, generativity, independence, and community.

And yes, there’s a -punk there, and not just because it’s become a trendy suffix. There’s an oppositional quality to solarpunk, but it’s an opposition that begins with infrastructure as a form of resistance. We’re already seeing it in the struggles of public utilities to deal with the explosion in rooftop solar. “Dealing with infrastructure is a protection against being robbed of one’s self-determination,” said Chokwe Lumumba, the late mayor of Jackson, MS, and he was right. Certainly there are good reasons to have a grid, and we don’t want it to rot away, but one of the healthy things about local resilience is that it puts you in a much better bargaining position against the people who might want to shut you off (We’re looking at you, Detroit).

Solarpunk punkSolarpunk draws on the ideal of Jefferson’s yeoman farmer, Ghandi’s ideal of swadeshi and subsequent Salt March, and countless other traditions of innovative dissent. (FWIW, both Ghandi and Jefferson were inventors.)

The visual aesthetics of Solarpunk are open and evolving. As it stands, it’s a mash-up of the following:

• 1800s age-of-sail/frontier living (but with more bicycles)
• Creative reuse of existing infrastructure (sometimes post-apocalyptic, sometimes present-weird)
• Jugaad-style innovation from the developing world
• High-tech backends with simple, elegant outputs

Obviously, the further you get into the future, the more ambitious you can get. In the long-term, solarpunk takes the images we’ve been fed by bright-green blogs and draws them out further, longer, and deeper. Imagine permaculturists thinking in cathedral time. Consider terraced irrigation systems that also act as fluidic computers. Contemplate the life of a Department of Reclamation officer managing a sparsely populated American southwest given over to solar collection and pump storage. Imagine “smart cities” being junked in favor of smart citizenry.

Tumblr lit up within the last week from this post envisioning a form of solar punk with an art nouveau Edwardian-garden aesthetic, which is gorgeous and reminds me of Miyazaki. There’s something lovely in the way it reacts against the mainstream visions of overly smooth, clean, white modernist iPod futures. Solarpunk is a future with a human face and dirt behind its ears."

[via: https://twitter.com/jqtrde/status/519152576797745153 ]]]></description>
<dc:subject>solarpunk future futures jugaad green frontier bikes biking technology imagination nearfuture detroit worldchanging ted ngos sustainability singularitarianism individuality cyberpunk steampunk ingenuity generativity independence community punk infrastucture resistance solar chokwelumumba resilience thomasjefferson yeomen ghandi swadeshi invention hacking making makers hackers reuse repurposing permaculture adamflynn denial despair optimism cando posthumanism transhumanism chokweantarlumumba singularity</dc:subject>
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<item rdf:about="http://beamcenter.org/">
    <title>Beam Center</title>
    <dc:date>2014-09-29T23:57:02+00:00</dc:date>
    <link>http://beamcenter.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Beam Center is a Brooklyn-based community of learning where artists guide young creators aged 6 to 18. Our hands-on programs in technology, imagination and craft help young people build their character, courage to think for themselves, and capacity for collaboration and invention. 

The Beam Center grew out of the Inventgenuity Festival, which we first held in 2010 at Brooklyn's Invisible Dog Art Center to introduce families to Beam Camp.  The popularity of that event led us to build a set of interconnected programs in New York that all share the basic philosophy of Beam, which celebrates the special alchemy between instructors who are passionate experts in their craft and young people who are given space and encouragement to invent and create.

Beam Center's core programs are  Inventgenuity Workshops, after-school programs for young people in grades 2-6; BeamWorks, in which teams of high school students collaborate with master practitioners of design, craft and engineering; and the  WindowShop Residency, which offers artists both a high-visibility storefront space and an opportunity to share how they make things with the kids of the Beam Center community. We also host community events where kids and artists learn from each other.

Most programs take place at our large street-level space at 47 Bergen Street in Brooklyn, between Smith and Boerum Streets. We're half a block from the F and G at Bergen Street, and a ten-minute walk from the 2/3/4/5/N/R at Borough Hall."

[See also: http://www.beamcamp.com/

"Beam Camp is a place where kids collaborate, build, and engage with adults who are passionate about their craft, and it has since inspired their founding of the Beam Center and BeamWorks.  Brian now devotes his full energies to the running of all things Beam, including overseeing the Center’s strategic vision with Danny, fostering community partnerships, and directing the BeamWorks Internship Program." ]]]></description>
<dc:subject>brooklyn nyc lcproject openstudioproject art design beamcenter colearning invention learning education makers via:blubirding</dc:subject>
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<item rdf:about="https://medium.com/re-form/just-because-you-can-doesnt-mean-you-should-252fdbcf76c8">
    <title>Yes We Can. But Should We? — re:form — Medium</title>
    <dc:date>2014-09-18T22:47:49+00:00</dc:date>
    <link>https://medium.com/re-form/just-because-you-can-doesnt-mean-you-should-252fdbcf76c8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Quirky has been clever in melding the old-school notion of being an “inventor” with the new-school notion of being a “maker.” But somewhere in the course of entering the pop culture zeitgeist, the warm and fuzzy self-empowered “maker” idea got turned into an engine for output and profit. No idea is too superfluous. Many of the items the company sells are gadgets like “Pivot Power,” designed expressly for plugging in other gadgets. It felt to me that the very purpose of Kaufman’s endeavor was to get more stuff on shelves, or what he referred to as “social product development.

Not so long ago it felt like we were beginning to recognize that as a society, our patterns of production and consumption were not sustainable. Messages like The Story of Stuff went viral, refocusing our collective eyes on our culture’s stunning material wastefulness. But that period was short, and the resolve for change it seemed to herald has all but evaporated. While many innovative companies have been focusing on selling experiences rather than manufacturing goods, the drive to produce more has only accelerated.

Technology has become not only more sophisticated, but access to its bells and whistles has become relatively more affordable and accessible. With this, ideas around designing and making have shifted and sectors of the maker movement have veered from basement workshop projects to the production of i-accessories and other trinkets that make Kickstarter fanboys drool. Just as desktop publishing tools made everyone [think they were] a graphic designer, 3-D printers and the like have empowered legions to be the next Jony Ive. (Not incidentally, why must every last bit of product design be measured by whether it would make Ive proud?)

I won’t point the finger at one company or one discipline but I am struck by the absence of sustainable discourse in the maker movement. Daily, we read swooning odes to the 3-D printer, the CNC router and other cutting edge manufacturing technologies but read almost nothing that approaches these developments through a much-needed critical lens. Every tchotchke is celebrated as if it were as significant as the wheel or the printing press.”

…

"In Why Things Bite Back, Edward Tenner writes of what he calls the “ironic unintended consequences’’ of human ingenuity, ranging from antibiotics that promise the cure of disease but end up breeding resistant microorganisms, to a new football helmet, designed to reduce injuries, that actually encourages a more violent style of playing, thus creating the risk of more serious injury. We’re experiencing some of these ironies now as we use technology to solve the wrong problems. We’re in a period where almost anyone has the tools to make almost anything – but are we making the right things? Or too many of the wrong ones?

There seems to be a misconception about what 3D printing does and does not enable. Does it allow us to delight a four-year-old by pulling a mini Darth Vader toy seemingly out of thin air? It does. But the object doesn’t materialize from nothing. A 3D printer consumes about 50 to 100 times more electrical energy than injection molding to make an item of the same weight. On top of that, the emissions from desktop 3D printers are similar to burning a cigarette or cooking on a gas or electric stove. And the material of choice for all this new stuff we’re clamoring to make is overwhelmingly plastic. In a sense, it’s a reverse environmental offset, counteracting recent legislation to reduce plastic use through grocery bag bans and packaging redesigns. While more people tote reuasable cloth bags to the supermarket, plastic is piling up in other domains, from TechShop to Target."

…

"Good design is often defined as being an elegant solution to a clear problem. Perhaps we’re solving the wrong problems — or inventing problems that don’t exist — as justification for our excessive output. Do we need more products? Not really. But we need better ones. So why aren’t we designing them? Why are we reading about so many bad ones? Why, for example, did more than 62,000 people recently pitch in to fund a new drink cooler that doubles as a beverage blender (and triples as a stereo) to the tune of $13,285,226?"]]></description>
<dc:subject>makers invention 3dprinting design makermovement sustainability waster responsibility allisonarieff 2014 capitalism profits production productivity output materials unuseless chindogu</dc:subject>
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<item rdf:about="http://www.theguardian.com/teacher-network/zurich-school-competition/teach-arts-michael-rosen-education-worthwhile-students">
    <title>How we teach the arts is as important as the fact we're doing it | Zurich School Competition | Guardian Professional</title>
    <dc:date>2014-07-30T22:20:15+00:00</dc:date>
    <link>http://www.theguardian.com/teacher-network/zurich-school-competition/teach-arts-michael-rosen-education-worthwhile-students</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I think we should be cautious about the claims we make for the arts in education. We need to make sure that how we do the art is as important as the fact that we're doing it. After all, it's quite possible to do arts in education in ways which, say, undermine children. For instance, it's quite possible to be authoritarian and dictatorial while doing the arts – and more often than not this will teach children that they should just obey orders or that the arts are about being bossy or snooty.

For practitioners of all kinds, I've sketched out a checklist, as much for myself as others, to keep in mind how best to ensure that arts in education is worthwhile for all.

Children and young people involved in the arts should:

1) have a sense of ownership and control in the process;

2) have a sense of possibility, transformation and change – that the process is not closed with pre-planned outcomes;

3) feel safe in the process, and know that no matter what they do, they will not be exposed to ridicule, relentless testing, or the fear of being wrong;

4) feel the process can be individual, co-operative or both;

5) feel there is a flow between the arts, that they are not boxed off from each other;

6) feel they are working in an environment that welcomes their home cultures, backgrounds, heritages and languages;

7) feel that what they are making or doing matters – that the activity has status within the school and beyond;

8) be encouraged and enabled to find audiences for their work;

9) be exposed to the best practice and the best practitioners possible;

10) be encouraged to think of the arts as including or involving investigation, invention, discovery, play and co-operation and to think that these happen within the actual doing, but also in the talk, commentary and critical dialogue that goes on around the activity itself.

As young people work, they will find their minds, bodies and materials changing. As agents of that change, they will inevitably change themselves. They will find out things about themselves as individuals – where they come from, how they co-exist with people and places around them – and they will pick up (or create) clues about where they are heading. They will also find new ways to talk about the arts. Demystifying them, if you like.

I believe that if we set out the stall for the arts in this way, we won't find ourselves trying to advocate a particular art form – say, painting – for what are deemed to be its intrinsic civilising qualities. Instead, we will be calling for a set of humane and democratic educational practices for which the arts provide an amenable home."]]></description>
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</item>
<item rdf:about="https://vimeo.com/48040922">
    <title>Imagination Is A Perishable Skill on Vimeo</title>
    <dc:date>2014-07-17T02:54:12+00:00</dc:date>
    <link>https://vimeo.com/48040922</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How do we reach conclusions that cannot be articulated through words? Los Angeles-based conceptual artist Glenn Kaino (UCI and UCSD alumni) heads into his studio, to see how he uses the creative process to explore critical issues facing the world."]]></description>
<dc:subject>materials imagination sandpaper glennkaino 2013 situationist philosophy art artists conceptualart invention losangeles mavericks revolution stones gems rocks</dc:subject>
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<item rdf:about="http://vimeo.com/97903574">
    <title>Seeing Spaces on Vimeo</title>
    <dc:date>2014-06-13T04:39:37+00:00</dc:date>
    <link>http://vimeo.com/97903574</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["What if we designed a new kind of "maker space" -- a space that isn't just for putting pieces together, but also for seeing and understanding a project's behavior in powerful ways? - seeing inside - seeing across time - seeing across possibilities "I think people need to work in a space that moves them away from the kinds of non-scientific thinking that you do when you can't see what you're doing -- moves them away from blindly following recipes, from superstitions and rules of thumb -- and moves them towards deeply understanding what they're doing, inventing new things, discovering new things, contributing back to the global pool of human knowledge." Presented at the EG conference on May 2, 2014. Art by David Hellman. Bret Victor -- http://worrydream.com "

…

"I think people need to work in a space that moves them away from the kinds of non-scientific thinking that you do when you can't see what you're doing -- moves them away from blindly following recipes, from superstitions and rules of thumb -- and moves them towards deeply understanding what they're doing, inventing new things, discovering new things, contributing back to the global pool of human knowledge."]]></description>
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<item rdf:about="https://hackeducation.com/2014/05/14/innovation-cnie-2014">
    <title>Against &quot;Innovation&quot; #CNIE2014</title>
    <dc:date>2014-05-16T17:49:16+00:00</dc:date>
    <link>https://hackeducation.com/2014/05/14/innovation-cnie-2014</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also: http://steelemaley.net/2014/05/16/philosophers-innovation-and-questioning/ ]

"One culture values openness and collaboration and inquiry and exploration and experimentation. The other has adopted a couple of those terms and sprinkled them throughout its marketing copy, while promising scale and efficiency and cost-savings benefits. One culture values community, and the other reflects a very powerful strain of American individualism — not to mention California exceptionalism — one that touts personal responsibility, self-management, and autonomy."

…

"As I read Solnit’s diary about the changes the current tech boom is bringing to San Francisco, I can’t help but think about the changes that the current ed-tech boom might also bring to education, to our schools and colleges and universities. To places that have also been, in certain ways, a "refuge for dissidents, queers, pacifists and experimentalists.”

Global ed-tech investment hit a record high this year: $559 million across 103 funding deals in the the first quarter of the year alone. How does that shape or reshape the education landscape?

In the struggle to build “a great hive,” to borrow Solnit’s phrase, that is a civil society and not just a corporate society, we must consider the role that education has played — or is supposed to play — therein, right? What will all this investment bring about? Innovation? To what end? 

When we “innovate” education, particularly when we “innovate education” with technology, which direction are we moving it? Which direction and why? 

Why, just yesterday, an interview was published with Udacity founder Sebastian Thrun, who’s now moving away from the MOOC hype and the promises he and others once made that MOOCs would “democratize education.” Now he says, and I quote, “If you’re affluent, we can do a much better job with you, we can make magic happen." Screw you, I guess, if you're poor.

I’ve gestured towards things so far in this talk that might tell us a bit about the culture of Silicon Valley, about the ideology of Silicon Valley. 

But what is the ideology of “innovation.” The idea pre-dates Silicon Valley to be sure."

…

"See, as I started to gather my thoughts about this talk, as I thought about the problems with Silicon Valley culture and Silicon Valley ideology, I couldn’t help but choke on this idea of “innovation.” 

So I’d like to move now to a critique of “innovation,” urge caution in chasing “innovation,” and poke holes, in particular, in the rhetoric surrounding “innovation.” I’d like to challenge how this word gets wielded by the technology industry and by extension by education technologists. 

And I do this, I admit in part, because I grow so weary of the word.  “Innovation” the noun, “innovative” the adjective, “innovate” the verb — they’re bandied about all over the place, in press releases and marketing copy, in politicians’ speeches, in business school professors’ promises, in economists’  diagnoses, in administrative initiatives. Um, in the theme of this conference and the name of this organization behind it.

(Awkward.)

What is “innovation”? What do we mean by the term? Who uses it? And how? Where does this concept come from? Where is it taking us? 

How is “innovation” deeply ideological and not simply descriptive?"

…

"The technology innovation insurrection isn’t a political one as much as it is a business one (although surely there are political ramifications of that).

In fact, innovation has been specifically theorized as something that will blunt revolution, or at least that will prevent the collapse of capitalism and the working class revolution that was predicted by Karl Marx.

That's the argument of economist Joseph Schumpeter who argued most famously perhaps in his 1942 book Capitalism, Socialism and Democracy that entrepreneurial innovation was what would sustain the capitalist system — the development of new goods, new companies, new markets that perpetually destroyed the old. He called this constant process of innovation “creative destruction."

…

"The precise mechanism of the disruption and innovation in Christensen’s theory differs than Schumpeter’s. Schumpeter saw the process of entrepreneurial upheaval as something that was part of capitalism writ large — industries would replace industries. Industries would always and inevitably replace industries.

Schumpeter argued this process of innovation would eventually mean the end of capitalism, albeit by different processes than Marx had predicted. Schumpeter suggested that this constant economic upheaval would eventually cause such a burden that democratic countries would put in place regulations that would impede entrepreneurship. He argued that, in particular, “intellectuals” — namely university professors — would help lead to capitalism’s demise because they would diagnose this turmoil, develop critiques of the upheaval, critiques that would appealing and relevant to those beyond the professorial class.

That the enemy of capitalism in this framework is the intellectual and not the worker explains a great deal about American politics over the past few decades. It probably explains a great deal about the ideology behind a lot of the “disrupting higher education” talk as well."

…

"“The end of the world as we know it” seems to be a motif in many of the stories that we hear about what “disruptive innovation” will bring us, particularly as we see Christensen’s phrase applied to almost every industry where technology is poised to transform it. The end of the newspaper. The end of the publishing industry. The end of print. The end of RSS. The end of the Post Office. The end of Hollywood. The end of the record album. The end of the record label. The end of the factory. The end of the union. And of course, the end of the university.

The structure to many of these narratives about disruptive innovation is well-known and oft-told, echoed in tales of both a religious and secular sort:

Doom. Suffering. Change. Then paradise."

…

"Our response to both changing technology and to changing education must involve politics — certainly this is the stage on which businesses already engage, with a fierce and awful lobbying gusto. But see, I worry that we put our faith in “innovation” as a goal in and of itself, we forget this. We confuse “innovation” with “progress” and we confuse “technological progress” with “progress” and we confuse all of that with “progressive politics.” We forget that “innovation" does not give us justice. “Innovation” does not give us equality. “Innovation" does not empower us.

We achieve these things when we build a robust civic society, when we support an engaged citizenry. We achieve these things through organization and collective action. We achieve these things through and with democracy; and we achieve — or we certainly strive to achieve — these things through public education. "]]></description>
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<item rdf:about="https://bombmagazine.org/articles/2014/04/01/etel-adnan/">
    <title>BOMB Magazine — Etel Adnan by Lisa Robertson</title>
    <dc:date>2014-04-08T19:49:00+00:00</dc:date>
    <link>https://bombmagazine.org/articles/2014/04/01/etel-adnan/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["EA: … Galleries wait for artists to be recognized and then they all solicit the same ones. That happened to me, but I had to say no, because I can’t produce. I can paint, but I can’t produce. I always have done that, even when I was younger. Visual art is big industry; lots of money moves around, which is okay, it’s vital. But it’s also a bit of a heartbreak—I wish this had happened, let’s say, twenty years ago. It’s a nice feeling to have your work appreciated, but it’s almost a fashion for women to be recognized late in life. Agnes Martin, for example. It’s a trend, but we hope it will change."

…

"LR I’ve been rereading your books in the past two weeks, three or four of them. I read this beautiful line in Seasons this morning: “Women are keepers of their own story therefore they are historians.” I put that in relation to images in your work. Lately, I have been thinking a lot about images—about how the image works in Baudelaire, for example. It’s not only a visual or optical event, it’s happening across all the senses. It’s a poly-sensual perceiving.

EA Yes!


LR So I have two questions. One is about the relationship between the image in poetry and the image in painting, and the other one, which might not be related to the first, is about women’s images. In an interview with Steve McQueen in The Guardian about his film Twelve Years a Slave, he said, “Some images have never been seen before. I needed to see them.” It resonated for me in relationship to your work. You are making images that have not been seen. Some of that might have to do with the fact that you are making women’s images. Do you feel that?

EA Until now at least, a woman’s life, her psyche . . . we don’t like the word essence anymore. As women, of course, we are different from each other as people, but we are also different from men. Or we have been up until now. So we have our own images. We’ve had little girls’ lives, so we carry that. When I grew up in Beirut, there weren’t many sports for boys or girls, but certainly girls were aware of being little girls, of being in. This idea of the outside and the inside works very strongly in women’s lives. In fact, women are rooted somewhere, they are stronger physically. Women are containers—the baby is in their belly; making love is receiving. This container contains hearts and stomachs. Images are, in one way, what we receive, but they are also the tools with which we think. To make images, you think with them, somehow. You mentioned Baudelaire. For Baudelaire, images work not like shapes, but like ideas made visible. He was particularly interested in the encounter between what we call the inner world and the outer world. And poetry deals magnificently with that. It is one of the major definitions of poetry. It addresses that relationship between what we call the subject and the object, which melt in what we call consciousness. Sometimes we transcribe this state of mind into words and call it a poem or a text. The same is true for the other arts. Writing is a very mysterious activity. When you write, you say things that would not have occurred to your mind otherwise. I don’t know if the fact that we don’t use paper and ink anymore affects writing. On a computer it’s a new situation.

LR Do you write on a computer?

EA My poetry is not long. I write in little paragraphs and they pile up, so I do it by hand. But I am more and more obligated to answer letters or emails, so then I use a computer. But to go back to what an image is—

LR That’s my real question. (laughter)


Afternoon Poem, 1968, ink and watercolor on paper, 8 1/2 × 96 inches.
EA For example, I look at this table in front of me. Somebody over there, however, may look at it and not see it. Seeing is an activity; it is not passive.

LR The last sentence I read before I got off the metro on my way here was, “Behind an image there’s the image.”

EA There are layers of images—that’s what I meant, very simply. There is thickness. Vision is multidimensional and simultaneous. You can think, see, see beyond: you can do all these things at the same time. Your psyche, your brain catches up. Some people today say that an image is not necessarily a clear figuration of something; it could be like a blurred abstract drawing, like a sliding door.

LR An event in perceiving.

EA Yes, an event. It is a speed that you catch. Images are not still. They are moving things. They come, they go, they disappear, they approach, they recede, and they are not even visual—ultimately they are pure feeling. They’re like something that calls you through a fog or a cloud.

LR So they are immaterial, in a way.

EA That’s it! They are immaterial in essence. But they could be strongly defined, or they could be fleeting, almost like a ghost of things or of feelings going by. So the word image is very elastic. It’s a very rich concept. Although we are bombarded with images, our culture is anti-image. We think we don’t like it; it’s not fashionable. That is why Surrealism exists: it intends to amplify the image, to force us to see it. Andy Warhol understood that we are surrounded by so many things, and people, that we do not see them. We are rather blinded by them. So he forced our attention on soup cans and Marilyn Monroe.

On an other level, there are also different clarities. Some things are not meant to be clear; obscurity is their clarity. We should not underestimate obscurity. Obscurity is as rich as luminosity."

…

"EA I went to Catholic schools all my life. There were no other schools in Lebanon. We had religion around all the time. I’m lucky—I never believed in catechism or any of that. I was always a dissident without effort, at a distance from all the things the nuns were saying. I never liked saints. What touched me was their speaking of revelation, even the word itself. That always made sense to me. We owe life to the existence of the sun; therefore light is a very profound part of our makeup. It’s spiritual, in the way that even DNA is spiritual. What we call “spirit” is energy. It’s the definition of life, in one sense. Light, as an object, as a phenomenon, is magnificent. I am talking to you and the light coming in through the window has already changed. You go on the street and you look at the sky and it tells you what time it is. We are dealing with it constantly, and obscurity is also maybe its own light, because it shows you things. Obscurity is not lack of light. It is a different manifestation of light. It has its own illumination."

…

"LR One of the things I really appreciate in your poems is this very quick and subtle shift of register in the language. So many different idiolects enter into the stanzas or paragraphs that you write, which I actually think of as images in the way we were discussing.

EA What do you mean by “idiolects”?

LR Well, extreme colloquialisms right up against much more subtle, highly literary language.

EA Oh, I don’t realize that I’m doing that. That’s not a decision. I write as things come to my mind, maybe because I love philosophy, but I don’t love theory. There is a big difference. Not that I don’t respect theory, but I am incapable of writing it or even reading it."

…

"LR That is a beautiful book.

EA Howe manages to show how you should read a writer. The writer is unique, but is also part of a context. You can only approximate what a writer might have said. Philosophy is freer now, and for that reason Heidegger could say that the great philosophers were the poets. That a real, trained philosopher like Heidegger would come to that is very important to poets. Poets were afraid to think and philosophers were afraid to let go, to let loose and speak of themselves as part of their thinking. This boundary has been broken down. I love contemporary poetry because it moves between what we call poetry and what we call philosophy. It joins these fields and makes writing more natural, as in how it is lived in the person. We don’t separate thinking from feeling in real life, so why should we separate it in writing? The life of the mind is one and the boundaries and the categories are useful tools. We made them realities, but they are not realities—they are only tools, categories.

This existed before. In Hölderlin, for example, there is a lot of Romantic German thinking. I’d say Ezra Pound is more of a philosopher than we realize. There is a great presence of thinking in his poetry. Of course there is thinking when you write, but I mean thinking as such—

LR Approaching a problem.

EA That’s it! I find it in Pound. And there is political thinking in Charles Olson, whom I like very much. There is what they call proprioception, which comes very close to thinking—in Robert Creeley, for instance."

…

"LR The love of the world?

EA Yes. I don’t call it “nature”; I call it “the world.”

LR Well, what is the difference between them?

EA It’s historical. By nature we always mean landscapes. Language! The world is really the word; it’s the fact that it is.

LR Its isness.

EA It is and I love that. It distracted me from other forms of love. At the end of my life, I realize that the love of a person is a key to the world. Nothing matters more. To love a person in particular is the most difficult form of love, because it involves somebody else’s freedom. That is where misunderstandings come in; two people don’t have necessarily the same timing. You may love books and you may love paintings. They have their own technical difficulties, you fight with them, but you are the master of that fight.

LR Are you talking about time and timing? I mean, if you love a book or a painting, it’s more or less stable.

EA At least you are on top; it depends more on you. But a person has priorities, his or her problems, his or her character—you can’t control that and you don’t want to anyway. I mean, your freedom runs into somebody else’s, or a person may suddenly not love you anymore. You can do nothing about that. With a painting, it’s a different form of love. You do what you like, what you can, but it doesn’t shoot back at you. Of course if it doesn’t work you can throw your canvas away and start another one.

In the last eight or ten years I have sensed that the love of another person is the most important experience in life. You can relativize other things more. I sometimes get upset that people speak so much of sex and not of love. They can go together or they may not go together, but when you separate sexuality too much from love, love gets very damaged. That’s the point I reached. Voilà! I love thinking, poetry, politics, and the state of the world. I didn’t give up all that, but I still feel that the most revelatory experience in life is love. Friendship is close; it’s a form of love, another facet of it."]]></description>
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<item rdf:about="http://www.nytimes.com/2014/03/16/opinion/sunday/learning-from-legos.html">
    <title>Learning From Legos - NYTimes.com</title>
    <dc:date>2014-03-18T03:55:25+00:00</dc:date>
    <link>http://www.nytimes.com/2014/03/16/opinion/sunday/learning-from-legos.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["WHEN I was a boy, my father, an architect, attempted a no-toy policy, with the significant exception that he’d buy my brother and me almost anything — any birthday, holiday or restless rainy Saturday — as long as it was Lego.

And so, if I needed a gun, I made it with Legos. The same with a walkie-talkie. And a lie detector. And all the life-size artifacts — let’s face it, mostly weapons — that were then my heart’s desire. Plus every scale-model spaceship, supertruck, planetary fortress, recombinant Tyrannosaurus and transforming robot.

These days Lego — with its namesake movie’s opening weekend box office of $69 million, and with global sales revenue tripling, recession-proof, between 2007 and 2012 — appears to be something more than just a Danish construction toy based on snap-together plastic bricks. Some of the film’s success comes from the charm of its intrepid construction worker hero and goth-ninja heroine, both remarkably expressive despite the limitations of Lego figurines’ cylindrical heads and hands.

But the film’s celebration of adaptive improvisation and spontaneous mythmaking also resonates deeply with our current moment of so-called maker culture. Thanks to new rapid-prototyping technologies like computer numerical control milling and 3-D printing, we’ve seen a convergence between hacker and hipster, between high-tech coding and the low-tech artisanal craft behind everything from Etsy to Burning Man.

Whether it’s Google’s first server rack having been made of Lego-like bricks (pragmatically cheap, heat-resistant and reconfigurable) at Stanford in 1996, or the programmable Lego bricks developed at the Massachusetts Institute of Technology’s Architecture Machine Group (later the Media Lab where, no coincidence, my father worked), Lego is literally built into the computational and architectural history of maker culture.

And it is, in a special way, an architectural history. “A small interior world of color and form now came within grasp of small fingers,” wrote Frank Lloyd Wright about his 9-year-old self in a 1943 autobiographical sketch. “These ‘Gifts’ came into the gray house” and “made something live here.” These were the famous Froebel Blocks, educational wooden building blocks in systematic shapes and sizes developed in the 1840s by Friedrich Froebel, the inventor of kindergarten.

“The smooth shapely maple blocks with which to build, the sense of which never afterward leaves the fingers; so form became feeling. These primary forms were the secret of all effects,” Wright recalled, “which were ever got into the architecture of the world.” Wright’s son John would complete the circle, inventing in 1916 the construction toy that came to be known as Lincoln Logs.

Architectural historians have sought origins for Wright’s innovative organic architecture — his long horizontals and pinwheel plans — in the geometries of his toys, even reconstructing his early house designs using the Froebel Blocks themselves.

I suspect that the connection isn’t that literal. But it is certainly primal, and visceral, to do with the idea of making and unmaking, and the complex relationships of parts to wholes, and brokenness to wholeness.

Once, detouring through a parking-lot flea market, I stumbled across some Froebel Blocks from Wright’s era, stacked as tightly and delicately as the dovetail joints of their original wooden box. Froebel Blocks are collectible antiques, but these were flea-market finds and not auctioneers’ goods because they had been methodically defaced by years of scribbled arabesques in Magic Marker, in a child’s hand.

I discovered that these lines traveled continuously from block to block, and that by carefully aligning the distinctly colored arcs and loops of the markings, I could reconstruct all the arrangements into which the blocks had been built — those magic marks the inadvertent blueprints for a forgotten memory palace.

I remember the fugue of that reconstruction, low on the ground below a flea market table. I remember the astonishing intimacy of visiting a stranger’s childhood, and how that intimacy somehow caused me to delay actually buying this treasure. I circled the flea market, and returned to find it gone.

Maker culture, like Lego, is about loss. All building-block toys are about appearance and disappearance, demolition and reconstruction. Maker culture, for all its love of stuff, is similarly a culture of resourcefulness in an era of economic scarcity: relentless in its iterative prototyping, its radically adaptive reuse of ready-made objects, its tendency to unmake one thing to make another — all in a new ecology of economy.

When my brother and I wanted a new toy, we cannibalized whatever we’d made before, which had been made of all the things we’d ever made before that. So of all those years of guns and starships, I have only that Wrightian feeling for form in the fingertips — and the sound, somewhere between rustling and clinking, of a thousand plastic pieces tumbling from an overturned bucket into a disorderly pile, rippling away from a seeking hand.

I remember the last thing I ever made of Lego, far later into adolescence than I should admit. It was a robot that, thanks to double-jointed hinges, could continually reconfigure itself without being disassembled. And in this sense it was anti-Lego, capable of being remade without being unmade. I knew that it was the most I could ever do in the medium, and the end of an era. It drifted back into that bucket.

A quarter-century later I saw the same bucket opened and overturned by a young nephew. And there, like a time traveler, was this same robot. Mostly just its legs, standing Ozymandias-like in a pile of bricks. I reached for it, but not faster than my nephew, who, recognizing an accretion of especially useful pieces, instantly dissolved it with his hands. One of Wright’s secrets of all effects must be this: Because nothing comes from nothing, and nothing goes entirely out of the world, you have to take things apart if you seek to put everything together."]]></description>
<dc:subject>2014 thomsdemonchaux making makerculture resourcefulness lego invention franklloydwright froebelblocks froebeltoys building construction unmaking dissolution prototyping adaptivereuse reuse scarcity materials toys play appearance disappearance reconstruction ecology</dc:subject>
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<item rdf:about="https://medium.com/anthropology-and-algorithms/d9f5bae87812">
    <title>On Reverse Engineering — Anthropology and Algorithms — Medium</title>
    <dc:date>2014-03-03T11:12:29+00:00</dc:date>
    <link>https://medium.com/anthropology-and-algorithms/d9f5bae87812</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As a cultural anthropologist in the middle of a long-term research project on algorithmic filtering systems, I am very interested in how people think about companies like Netflix, which take engineering practices and apply them to cultural materials. In the popular imagination, these do not go well together: engineering is about universalizable things like effectiveness, rationality, and algorithms, while culture is about subjective and particular things, like taste, creativity, and artistic expression. Technology and culture, we suppose, make an uneasy mix. When Felix Salmon, in his response to Madrigal’s feature, complains about “the systematization of the ineffable,” he is drawing on this common sense: engineers who try to wrangle with culture inevitably botch it up.

Yet, in spite of their reputations, we always seem to find technology and culture intertwined. The culturally-oriented engineering of companies like Netflix is a quite explicit case, but there are many others. Movies, for example, are a cultural form dependent on a complicated system of technical devices — cameras, editing equipment, distribution systems, and so on. Technologies that seem strictly practical — like the Māori eel trap pictured above—are influenced by ideas about effectiveness, desired outcomes, and interpretations of the natural world, all of which vary cross-culturally. We may talk about technology and culture as though they were independent domains, but in practice, they never stay where they belong. Technology’s straightforwardness and culture’s contingency bleed into each other.

This can make it hard to talk about what happens when engineers take on cultural objects. We might suppose that it is a kind of invasion: The rationalizers and quantifiers are over the ridge! They’re coming for our sensitive expressions of the human condition! But if technology and culture are already mixed up with each other, then this doesn’t make much sense. Aren’t the rationalizers expressing their own cultural ideas? Aren’t our sensitive expressions dependent on our tools? In the present moment, as companies like Netflix proliferate, stories trying to make sense of the relationship between culture and technology also proliferate. In my own research, I examine these stories, as told by people from a variety of positions relative to the technology in question. There are many such stories, and they can have far-reaching consequences for how technical systems are designed, built, evaluated, and understood."

…

"So what does “reverse engineering” mean? What kind of things can be reverse engineered? What assumptions does reverse engineering make about its objects? Like any frame, reverse engineering constrains as well as enables the presentation of certain stories. I want to suggest here that, while reverse engineering might be a useful strategy for figuring out how an existing technology works, it is less useful for telling us how it came to work that way. Because reverse engineering starts from a finished technical object, it misses the accidents that happened along the way — the abandoned paths, the unusual stories behind features that made it to release, moments of interpretation, arbitrary choice, and failure. Decisions that seemed rather uncertain and subjective as they were being made come to appear necessary in retrospect. Engineering looks a lot different in reverse."

…

"All engineering mixes culture and technology. Even Madrigal’s “reverse engineering” does not stay put in technical bounds: he supplements the work of his bot by talking with people, drawing on their interpretations and offering his own, reading the altgenres, populated with serendipitous algorithmic accidents, as “a window unto the American soul.” Engineers, reverse and otherwise, have cultural lives, and these lives inform their technical work. To see these effects, we need to get beyond the idea that the technical and the cultural are necessarily distinct. But if we want to understand the work of companies like Netflix, it is not enough to simply conclude that culture and technology — humans and computers — are mixed. The question we need to answer is how."]]></description>
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    <title>Our Comrade The Electron - Webstock Conference Talk</title>
    <dc:date>2014-02-27T06:15:45+00:00</dc:date>
    <link>https://static.pinboard.in/webstock_2014.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Termen had good timing. Lenin was just about to launch a huge campaign under the curiously specific slogan:

COMMUNISM = SOVIET POWER + ELECTRIFICATION OF THE WHOLE COUNTRY

Why make such a big deal of electrification?

Well, Lenin had just led a Great Proletarian Revolution in a country without a proletariat, which is like making an omelette without any eggs. You can do it, but it raises questions. It's awkward.

Lenin needed a proletariat in a hurry, and the fastest way to do that was to electrify and industrialize the country.

But there was another, unstated reason for the campaign. Over the centuries, Russian peasants had become experts at passively resisting central authority. They relied on the villages of their enormous country being backward, dispersed, and very hard to get to.

Lenin knew that if he could get the peasants on the grid, it would consolidate his power. The process of electrifying the countryside would create cities, factories, and concentrate people around large construction projects. And once the peasantry was dependent on electric power, there would be no going back.

History does not record whether Lenin stroked a big white cat in his lap and laughed maniacally as he thought of this, so we must assume it happened."

…

"RANT

Technology concentrates power.

In the 90's, it looked like the Internet might be an exception, that it could be a decentralizing, democratizing force. No one controlled it, no one designed it, it was just kind of assembling itself in an appealing, anarchic way. The companies that first tried to centralize the Internet, like AOL and Microsoft, failed risibly. And open source looked ready to slay any dragon.

But those days are gone. We've centralized the bejesus out of the Internet now. There's one search engine (plus the one no one uses), one social network (plus the one no one uses), one Twitter. We use one ad network, one analytics suite. Anywhere you look online, one or two giant American companies utterly dominate the field.

And there's the cloud. What a brilliant name! The cloud is the future of online computing, a friendly, fluffy abstraction that we will all ascend into, swaddled in light. But really the cloud is just a large mess of servers somewhere, the property of one American company (plus the clouds no one uses).

Orwell imagined a world with a telescreen in every room, always on, always connected, always monitored. An Xbox One vision of dystopia.

But we've done him one better. Nearly everyone here carries in their pocket a tracking device that knows where you are, who you talk to, what you look at, all these intimate details of your life, and sedulously reports them to private servers where the data is stored in perpetuity.

I know I sound like a conspiracy nut framing it like this. I'm not saying we live in an Orwellian nightmare. I love New Zealand! But we have the technology.

When I was in grade school, they used to scare us with something called the permanent record. If you threw a spitball at your friend, it would go in your permanent record, and prevent you getting a good job, or marrying well, until eventually you'd die young and friendless and be buried outside the churchyard wall.

What a relief when we found out that the permanent record was a fiction. Except now we've gone and implemented the damned thing. Each of us leaves an indelible, comet-like trail across the Internet that cannot be erased and that we're not even allowed to see.

The things we really care about seem to disappear from the Internet immediately, but post a stupid YouTube comment (now linked to your real identity) and it will live forever.

And we have to track all this stuff, because the economic basis of today's web is advertising, or the promise of future advertising. The only way we can convince investors to keep the money flowing is by keeping the most detailed records possible, tied to people's real identities. Apart from a few corners of anonymity, which not by accident are the most culturally vibrant parts of the Internet, everything is tracked and has to be tracked or the edifice collapses.

What upsets me isn't that we created this centralized version of the Internet based on permanent surveillance.

What upsets me, what really gets my goat, is that we did it because it was the easiest thing to do. There was no design, forethought, or analysis involved. No one said "hey, this sounds like a great world to live in, let's make it". It happened because we couldn't be bothered.

Making things ephemeral is hard.

Making things distributed is hard.

Making things anonymous is hard.

Coming up with a sane business model is really hard—I get tired just thinking about it.

So let's take people's data, throw it on a server, link it to their Facebook profiles, keep it forever, and if we can't raise another round of venture funding we'll just slap Google ads on the thing.

"High five, Chad!"

"High five, bro!"

That is the design process that went into building the Internet of 2014.

And of course now we are shocked—shocked!—when, for example, the Ukrainian government uses cell tower data to send scary text messages to protesters in Kiev, in order to try to keep them off the streets. Bad people are using the global surveillance system we built to do something mean! Holy crap! Who could have imagined this?

Or when we learn that the American government is reading the email that you send unencrypted to the ad-supported mail service in another country where it gets archived forever. Inconceivable!

I'm not saying these abuses aren't serious. But they're the opposite of surprising. People will always abuse power. That's not a new insight. There are cuneiform tablets complaining about it. Yet here we are in 2014, startled because unscrupulous people have started to use the powerful tools we created for them.

We put so much care into making the Internet resilient from technical failures, but make no effort to make it resilient to political failure. We treat freedom and the rule of law like inexhaustible natural resources, rather than the fragile and precious treasures that they are.

And now, of course, it's time to make the Internet of Things, where we will connect everything to everything else, and build cool apps on top, and nothing can possibly go wrong."

…

"What I'm afraid of is the society we already live in. Where people like you and me, if we stay inside the lines, can enjoy lives of comfort and relative ease, but God help anyone who is declared out of bounds. Those people will feel the full might of the high-tech modern state.

Consider your neighbors across the Tasman, stewards of an empty continent, who have set up internment camps in the remotest parts of the Pacific for fear that a few thousand indigent people might come in on boats, take low-wage jobs, and thereby destroy their society.

Or the country I live in, where we have a bipartisan consensus that the only way to preserve our freedom is to fly remote controlled planes that occasionally drop bombs on children. It's straight out of Dostoevski.

Except Dostoevski needed a doorstop of a book to grapple with the question: “Is it ever acceptable for innocents to suffer for the greater good?” And the Americans, a more practical people, have answered that in two words: “Of course!”

Erika Hall in her talk yesterday wondered what Mao or Stalin could have done with the resources of the modern Internet. It's a good question. If you look at the history of the KGB or Stasi, they consumed enormous resources just maintaining and cross-referencing their mountains of paperwork. There's a throwaway line in Huxley's Brave New World where he mentions "800 cubic meters of card catalogs" in the eugenic baby factory. Imagine what Stalin could have done with a decent MySQL server.

We haven't seen yet what a truly bad government is capable of doing with modern information technology. What the good ones get up to is terrifying enough.

I'm not saying we can't have the fun next-generation Internet, where everyone wears stupid goggles and has profound conversations with their refrigerator. I'm just saying we can't slap it together like we've been doing so far and expect everything to work itself out.

The good news is, it's a design problem! You're all designers here - we can make it fun! We can build an Internet that's distributed, resilient, irritating to governments everywhere, and free in the best sense of the word, like we dreamed of in the 90's. But it will take effort and determination. It will mean scrapping permanent mass surveillance as a business model, which is going to hurt. It will mean pushing laws through a sclerotic legal system. There will have to be some nagging.

But if we don't design this Internet, if we just continue to build it out, then eventually it will attract some remarkable, visionary people. And we're not going to like them, and it's not going to matter."]]></description>
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<item rdf:about="http://michaelrosenblog.blogspot.com/2014/02/manifesto-for-arts-education-as.html?spref=tw">
    <title>Michael Rosen: Manifesto for arts education as a democratic practice</title>
    <dc:date>2014-02-10T23:56:39+00:00</dc:date>
    <link>http://michaelrosenblog.blogspot.com/2014/02/manifesto-for-arts-education-as.html?spref=tw</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["(nb I've posted this before, but I've just been an Arts Award Conference in Newcastle, presented it, and informed people that I would put it up on this blog to save them scribbling notes.)

Advocates for the arts find themselves facing some choices: do we claim the arts can help children achieve and by extension haul the UK up the league tables? Do we claim for them a unique role in pupils' mental and physical well-being? Do we say that the arts offer some kind of aid to school discipline, enlisting children in team-building? 

Should we be linking the creative activities at the heart of the arts with active, inventive learning that can and should take place across the core curriculum? Do we say that the arts is an industry and part of the job of education is to train people so they can enter any industry, including the arts? Or should our claim be that old cry of the aesthetes – art for art's sake? 

My own view is that the arts are neither superior nor inferior to anything else that goes on in schools. It's just as possible to make arts-focused lessons as weak, oppressive and dull as other subjects. It's just as possible to make those other lessons as enlightening, inventive and exciting as arts work. 

The key is in the 'how' – not whether arts education in itself is a good thing but what kinds of approaches can make it worthwhile for pupils. We should think in terms of necessary elements:

'pupils' (or young people in any arts situation) should: 

1) have a sense of ownership and control in the process of making and doing, 

2) have a sense of possibility, transformation and change – that the process is not closed-ended with predictable, pre-planned outcomes, but that unexpected outcomes or content are possible, 

3) feel safe in the process, that no matter what they do, they will not be exposed to ridicule, relentless assessment and testing, fear of being wrong or making errors, 

4) feel the process can be individual, co-operative or both, accompanied by supportive and co-operative commentary which is safeguarded and encouraged by teachers/leaders/enablers, 

5) feel there is a flow between the arts, and between what used to be called (wrongly) 'high-brow' and 'low-brow' and that these are not boxed off from each other according to old and fictitious boundaries and hierarchies,

6) feel they are working in an environment that welcomes their home cultures, backgrounds, heritages and languages into the process with no superimposed hierarchy, 

7) feel that what they are making or doing matters – that the activity has status within the school, club, group and beyond 

8) be encouraged and enabled to find audiences for their work whether in the same school, other schools or in the communities beyond the school gate, including digital (blogs, e-safe environments etc), 

9) be exposed to the best practice and the best practitioners possible or available in order to see and feel other possibilities, 

10) be encouraged to think of the arts as including or involving investigation, invention, discovery, play and co-operation and that these happen both within the actual making and doing but also in the talk, commentary and critical dialogue that goes on around the activity itself."]]></description>
<dc:subject>michaelrosen education teaching learning arteducation art making doing control transformation change hierarchies hierarchy horizontality pedagogy democracy inversigation invention discovery openstudioproject lcproject tcsnmy play cooperation criticism critique highbrow lowbrow commentary manifestos via:mattward 2014 hibrow</dc:subject>
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<item rdf:about="http://www.newyorker.com/online/blogs/movies/2013/11/frederick-wiseman-documenatry-at-berkeley-reviewed.html">
    <title>The Paradox of a Great University: Frederick Wiseman's 'At Berkeley,' Reviewed : The New Yorker</title>
    <dc:date>2013-12-13T01:08:26+00:00</dc:date>
    <link>http://www.newyorker.com/online/blogs/movies/2013/11/frederick-wiseman-documenatry-at-berkeley-reviewed.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As I watched the movie, I wondered—where are the rebels? Where’s the anger? Where’s the innate sense of rebellion, of resistance to authority, not on any principled opposition to specific policies but to the mere fact of authority itself? Wiseman didn’t go into the dormitories in search of hedonism, riot, or argument, didn’t look for partiers or revelers or malcontents or the ornery, contentious, solitary, disaffected students. He reveals the university as a great institution for the focussing of intellectual energy, the generation of virtually infinite possibilities of mind and invention, the transmission of a progress-oriented sense of values—but one that, ultimately, depends on a sort of energy that the university itself can’t transmit and that, for its very survival, needs to find a way to suppress, divert, or co-opt. In “At Berkeley,” Wiseman, looking admiringly at the historic seat of student radicalism, comes up against the impossibility of a radical university—because real radicalism isn’t something that responsible administrators unwilling to renounce the proper administration of the university itself, and maybe even to put its very existence at risk, can foster.

The paradox of the movie is that of the good student—the better the university does its job, the less likely its students are to defy the institution and the wider set of values and policies that it embodies and, ultimately, reinforces. And that’s why my nightmare is also, in a way, Wiseman’s own."]]></description>
<dc:subject>ucberkeley radicalism rebellion revolution protest institutions highered highereducation 2013 film documentary frederickwiseman atberkeley education unschooling deschooling invention administration dissent progress richardbrody authority resistance policy opposition stagnation ucb cal</dc:subject>
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<item rdf:about="http://atthisnow.blogspot.com/2009/06/craftsmanship-virginia-woolf.html">
    <title>Words: Craftsmanship - Virginia Woolf</title>
    <dc:date>2013-12-08T21:24:35+00:00</dc:date>
    <link>http://atthisnow.blogspot.com/2009/06/craftsmanship-virginia-woolf.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Words, English words, are full of echoes, of memories, of associations. They have been out and about, on people's lips, in their houses, in the streets, in the fields, for so many centuries. And that is one of the chief difficulties in writing them today – that they are stored with other meanings, with other memories, and they have contracted so many famous marriages in the past. The splendid word "incarnadine," for example – who can use that without remembering "multitudinous seas"? In the old days, of course, when English was a new language, writers could invent new words and use them. Nowadays it is easy enough to invent new words – they spring to the lips whenever we see a new sight or feel a new sensation – but we cannot use them because the English language is old. You cannot use a brand new word in an old language because of the very obvious yet always mysterious fact that a word is not a single and separate entity, but part of other words. Indeed it is not a word until it is part of a sentence. Words belong to each other, although, of course, only a great poet knows that the word "incarnadine" belongs to "multitudinous seas." To combine new words with old words is fatal to the constitution of the sentence. In order to use new words properly you would have to invent a whole new language; and that, though no doubt we shall come to it, is not at the moment our business. Our business is to see what we can do with the old English language as it is. How can we combine the old words in new orders so that they survive, so that they create beauty, so that they tell the truth? That is the question."

[Audio of Virginia Woolf reading this passage: http://www.youtube.com/watch?v=E8czs8v6PuI ]

[Text also available here: http://www.nbu.bg/webs/amb/british/5/woolf/10craft.htm ]

[via Tavi Gevinson: http://www.youtube.com/watch?v=YSkz7c4wT9A ]]]></description>
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<item rdf:about="http://www.youtube.com/watch?v=v-XS4aueDUg">
    <title>▶ Cuba's DIY Inventions from 30 Years of Isolation - YouTube</title>
    <dc:date>2013-10-29T01:37:21+00:00</dc:date>
    <link>http://www.youtube.com/watch?v=v-XS4aueDUg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“In 1991, Cuba’s economy began to implode. “The Special Period in the Time of Peace” was the government’s euphemism for what was a culmination of 30 years worth of isolation. It began in the 60s, with engineers leaving Cuba for America. Ernesto Oroza, a designer and artist, studied the innovations created during this period. He found that the general population had created homespun, Frankenstein-like machines for their survival, made from everyday objects. Oroza began to collect these machines, and would later contextualize it as “art” in a movement he dubbed “Technological Disobedience.”

Originally aired on Motherboard in 2011. Read the full article here: http://bit.ly/146oqYW”

[See also: http://architectureofnecessity.com/
http://www.technologicaldisobedience.com/
http://www.technologicaldisobedience.com/category/notes/

https://en.wikipedia.org/wiki/Ernesto_Oroza
https://www.are.na/block/9536378
http://www.ernestooroza.com/rikimbili/
http://www.ernestooroza.com/
http://www.technologicaldisobedience.com/2016/05/16/el-libro-de-la-familia/ ]

[Collection:
https://www.are.na/roberto-greco/rikimbili ]]]></description>
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<item rdf:about="http://www.theguardian.com/books/2013/oct/15/neil-gaiman-future-libraries-reading-daydreaming">
    <title>Neil Gaiman: Why our future depends on libraries, reading and daydreaming | Books | theguardian.com</title>
    <dc:date>2013-10-18T22:05:51+00:00</dc:date>
    <link>http://www.theguardian.com/books/2013/oct/15/neil-gaiman-future-libraries-reading-daydreaming</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Fiction has two uses. Firstly, it's a gateway drug to reading. The drive to know what happens next, to want to turn the page, the need to keep going, even if it's hard, because someone's in trouble and you have to know how it's all going to end … that's a very real drive. And it forces you to learn new words, to think new thoughts, to keep going. To discover that reading per se is pleasurable. Once you learn that, you're on the road to reading everything. And reading is key. There were noises made briefly, a few years ago, about the idea that we were living in a post-literate world, in which the ability to make sense out of written words was somehow redundant, but those days are gone: words are more important than they ever were: we navigate the world with words, and as the world slips onto the web, we need to follow, to communicate and to comprehend what we are reading. People who cannot understand each other cannot exchange ideas, cannot communicate, and translation programs only go so far.

The simplest way to make sure that we raise literate children is to teach them to read, and to show them that reading is a pleasurable activity. And that means, at its simplest, finding books that they enjoy, giving them access to those books, and letting them read them.

…

And the second thing fiction does is to build empathy. When you watch TV or see a film, you are looking at things happening to other people. Prose fiction is something you build up from 26 letters and a handful of punctuation marks, and you, and you alone, using your imagination, create a world and people it and look out through other eyes. You get to feel things, visit places and worlds you would never otherwise know. You learn that everyone else out there is a me, as well. You're being someone else, and when you return to your own world, you're going to be slightly changed.

Empathy is a tool for building people into groups, for allowing us to function as more than self-obsessed individuals.

…

Fiction can show you a different world. It can take you somewhere you've never been. Once you've visited other worlds, like those who ate fairy fruit, you can never be entirely content with the world that you grew up in. Discontent is a good thing: discontented people can modify and improve their worlds, leave them better, leave them different.

…

They were good librarians. They liked books and they liked the books being read. They taught me how to order books from other libraries on inter-library loans. They had no snobbery about anything I read. They just seemed to like that there was this wide-eyed little boy who loved to read, and would talk to me about the books I was reading, they would find me other books in a series, they would help. They treated me as another reader – nothing less or more – which meant they treated me with respect. I was not used to being treated with respect as an eight-year-old.

But libraries are about freedom. Freedom to read, freedom of ideas, freedom of communication. They are about education (which is not a process that finishes the day we leave school or university), about entertainment, about making safe spaces, and about access to information.

I worry that here in the 21st century people misunderstand what libraries are and the purpose of them. If you perceive a library as a shelf of books, it may seem antiquated or outdated in a world in which most, but not all, books in print exist digitally. But that is to miss the point fundamentally.

…

Libraries are places that people go to for information. Books are only the tip of the information iceberg: they are there, and libraries can provide you freely and legally with books. More children are borrowing books from libraries than ever before – books of all kinds: paper and digital and audio. But libraries are also, for example, places that people, who may not have computers, who may not have internet connections, can go online without paying anything: hugely important when the way you find out about jobs, apply for jobs or apply for benefits is increasingly migrating exclusively online. Librarians can help these people navigate that world.

Literacy is more important than ever it was, in this world of text and email, a world of written information. We need to read and write, we need global citizens who can read comfortably, comprehend what they are reading, understand nuance, and make themselves understood.

Libraries really are the gates to the future. So it is unfortunate that, round the world, we observe local authorities seizing the opportunity to close libraries as an easy way to save money, without realising that they are stealing from the future to pay for today. They are closing the gates that should be open."]]></description>
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