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  </channel><item rdf:about="https://blog.ayjay.org/audens-faith/">
    <title>Auden’s faith – The Homebound Symphony</title>
    <dc:date>2026-05-29T06:32:08+00:00</dc:date>
    <link>https://blog.ayjay.org/audens-faith/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>whauden edwardmendelson alanjacobs 2026 kindness charity god christianity simoneweil josephcampbell jesus jesuschrist christ faith</dc:subject>
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<item rdf:about="https://www.nytimes.com/2026/02/10/opinion/ezra-klein-podcast-george-saunders.html">
    <title>Opinion | George Saunders on Anger, Ambition and Sin - The New York Times</title>
    <dc:date>2026-02-14T07:12:41+00:00</dc:date>
    <link>https://www.nytimes.com/2026/02/10/opinion/ezra-klein-podcast-george-saunders.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://mbird.com/week-in-review/february-7-13/ ]]]></description>
<dc:subject>georgesaunders kindness grace sin responsibility 2026 ezraklein ambition anger judgement</dc:subject>
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<item rdf:about="https://www.latimes.com/entertainment-arts/tv/story/2025-10-19/task-finale-hbo-mark-ruffalo-tom-pelphrey-brad-ingelsby">
    <title>'Task' finale: How the show's creator and costars see troubled fathers - Los Angeles Times</title>
    <dc:date>2025-10-24T21:36:44+00:00</dc:date>
    <link>https://www.latimes.com/entertainment-arts/tv/story/2025-10-19/task-finale-hbo-mark-ruffalo-tom-pelphrey-brad-ingelsby</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["“‘Mare’ was about the moms — the damage that all the guys have caused and the women are kind of having to pick up the pieces of that,” Ingelsby says. “This [show] is all about the fathers and being left behind, seeing the damage they’ve done to their kids, how they’re going to fix that in their lives — or not be able to fix it. The guys who are actually doing the damage without knowing.”
Ingelsby says his uncle, who was an Augustinian priest, helped inspire the throughline of the series. 

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

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

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

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

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

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

...

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

Ruffalo: It’s so hard to be a father, especially now because this generation is like, “We’re not going to do it the way our parents, our fathers did. We see that there’s another way to do it. We’re actually talking about it.” At the same time, we don’t exactly know what it is that we should do differently, plus we have the responsibility of, financially, keeping it together. It’s obviously hard to be a mom too. These guys are doing the best they can."]]></description>
<dc:subject>task tv television 2025 tompelphrey markruffalo bradingelsby catholicism grace foregiveness faith hope americandream god belief spirituality religion kindness sacrifice fatherhood mareofeasttown</dc:subject>
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<item rdf:about="https://grateful.org/resource/small-kindnesses/">
    <title>Small Kindnesses, by Danusha Laméris - Grateful.org</title>
    <dc:date>2025-10-06T15:38:03+00:00</dc:date>
    <link>https://grateful.org/resource/small-kindnesses/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I’ve been thinking about the way, when you walk
down a crowded aisle, people pull in their legs
to let you by. Or how strangers still say “bless you”
when someone sneezes, a leftover
from the Bubonic plague. “Don’t die,” we are saying.
And sometimes, when you spill lemons
from your grocery bag, someone else will help you
pick them up. Mostly, we don’t want to harm each other.
We want to be handed our cup of coffee hot,
and to say thank you to the person handing it. To smile
at them and for them to smile back. For the waitress
to call us honey when she sets down the bowl of clam chowder,
and for the driver in the red pick-up truck to let us pass.
We have so little of each other, now. So far
from tribe and fire. Only these brief moments of exchange.
What if they are the true dwelling of the holy, these
fleeting temples we make together when we say, “Here,
have my seat,” “Go ahead—you first,” “I like your hat.”"]]></description>
<dc:subject>small kindness gestures 2025 strangers presence</dc:subject>
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<item rdf:about="https://ratsfromrocks.substack.com/p/something-broke">
    <title>Something Broke - by Mills Baker and David Cole</title>
    <dc:date>2025-09-26T06:38:59+00:00</dc:date>
    <link>https://ratsfromrocks.substack.com/p/something-broke</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This isn’t some big deal, first off. David Cole
and I just recorded this conversation after reading some posts and notes about a few interrelated themes; we discuss “fallenness,” a kind of state a world or an individual might find themselves in; nonduality and related Buddhist concepts; parenthood; a number of Christian and mystical ideas, including the Book of Job; the weird amount of goodness and beauty in the world / the arbitrarity of calling it “the problem of evil”; and much more!

It begins a bit mid-stream, with me noting that since my mother died, it feels as though something has broken in my brain; it’s not quite as serious as that sounds, though.

A couple of the things that prompted this and that we refer to are below, and we’ll add more as we remember!"]]></description>
<dc:subject>davidcole millsbaker 2024 christianity buddhism hinduism phenomenology christ god jesuschrist jesus belief religion philosophy sensemaking makingsense fallenness parenthood time goodness beauty experience evil theogy julianofnorwich pluralism milankundera atheism secularism walkerpercy morality fallenworldtheory children parenting gnosticism rousseau alexdobrenko extremism attachment middle methodology asceticism liberation awakeness awakening lovingkindness love kindness humancondition teaching howweteach spirituality change life living instability turmoil society dysfunction fallenworld faith beliefs principles davidbentleyhart atomization individualism war heroism cowardice</dc:subject>
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</item>
<item rdf:about="https://www.beyondthedial.com/post/podcast-the-final-episode-through-the-looking-glass-on-philosophy-watches/">
    <title>Podcast - The Final Episode - Through the Looking Glass, On Philosophy &amp; Watches</title>
    <dc:date>2025-07-25T08:20:15+00:00</dc:date>
    <link>https://www.beyondthedial.com/post/podcast-the-final-episode-through-the-looking-glass-on-philosophy-watches/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Farewell, and thank you all for listening. The Aesthetic Revolution Will Be Beautiful!"

[Also here:
https://podcasts.apple.com/us/podcast/through-the-looking-glass-on-watches-philosophy-the/id1472733566?i=1000650769924
https://open.spotify.com/episode/5q14vURgxkB0UkRIXGBbxR ]]]></description>
<dc:subject>2024 allenfarmelo watches philosophy perspcetive mechanics culture social history design phenomenology newage wonder reflection time music literature poetry art visualart sculpture principles architecture film photography machines aesthetics beauty logic watchcanon atonishment curiosity admiration bewilderment technology expertise fascination displaycasebacks horology highhorology garyshteyngart mechanical rousseau mindset contemplation bulldozers animation animism soul timekeeping tools autonomy machineage enlightenment ai artificialintelligence thinking howwethink human humans consciousness humanism animals morethanhuman semiconductors computers computing abstraction robots androids innerworks bots life ingenuity creativity living math mathematics physics purpose knowledge morality ethics got religion plato theory astronomy ralphwaldoemerson inquiry empiricalevidence metaphysics being knowing substance cause identity timespace socialstucture senses mind lifeofthemind nature thoreau status hyperconsumerism c</dc:subject>
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</item>
<item rdf:about="https://www.theguardian.com/commentisfree/2025/jul/01/im-not-ignoring-your-message-im-overwhelmed-by-the-tyranny-of-being-reachable">
    <title>I’m not ignoring your message – I’m overwhelmed by the tyranny of being reachable | Miski Omar | The Guardian</title>
    <dc:date>2025-07-11T23:58:05+00:00</dc:date>
    <link>https://www.theguardian.com/commentisfree/2025/jul/01/im-not-ignoring-your-message-im-overwhelmed-by-the-tyranny-of-being-reachable</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[In today’s culture, responsiveness is a proxy for care. But being in constant rotation, always logging into another version of myself? I’m tired]]></description>
<dc:subject>miskiomar internet web online attention care caring software communication messahing psychology social information privacy computers interface anxiety mentalhealth work responsiveness byung-chulhan burnout fatigue kindness</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:82fd0d58d503/</dc:identifier>
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</item>
<item rdf:about="https://hedgehogreview.com/issues/after-neoliberalism/articles/i-was-strengthened-at-the-movies">
    <title>I Was Strengthened at the Movies | After Neoliberalism? | Issues | The Hedgehog Review</title>
    <dc:date>2025-04-30T17:57:02+00:00</dc:date>
    <link>https://hedgehogreview.com/issues/after-neoliberalism/articles/i-was-strengthened-at-the-movies</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Few filmmakers have inspired as much philosophical and theological commentary as Terrence Malick. He was, for a short time, a professional philosopher, but even if that fact were unknown, his films would still quite obviously provide a wealth of images, events, and experiences that invite philosophical or theological reflection. I have read most of these philosophical and theological treatments of Malick’s work, and they tend to have two things in common. First, they typically exhibit a deep knowledge of and enthusiasm for his work; but second—and here we run into problems—they tend to treat the films as a repository of helpful philosophical or theological illustrations. That is, Malick’s films are treated as an ancillary collection of material that allows professors of theology or philosophy to make arguments they could have made without reference to Malick’s films. All the movie stuff just makes those points more vivid.

Because this tendency has been unfortunately widespread, I am greatly delighted by the publication of Martin Woessner’s new book, Terrence Malick and the Examined Life. Woessner is, in my experience anyway, the first academic writing about Malick to take fully seriously the possibility that Malick’s films are themselves philosophical projects—unique philosophical projects whose value cannot be replicated by the conventional discourse of academic philosophy or theology and cannot fully be translated into any terms other than their own. As he writes in his introduction, “It is my contention that Malick’s films represent a continuous philosophical project in their own right, one that draws upon preexisting philosophical discourses and traditions yet also calls them into question and even, in some instances, transcends them. They remind us that philosophy can be not just an academic subject but also a way of life.” The rest of the book amply bears out this contention."

...


"In this book, Woessner quotes almost everything valuable that Malick has said about his films, but he missed (I think) one key interview. At the Rome Film Festival in 2007, Malick spoke of his abiding affection for the early films of Federico Fellini, which he had seen as a teenager. He recalled “coming out into the light and making vows to be a better son or brother, or work harder.” He noted that just watching such films “strengthened you.”

For Malick, the essential work that a movie achieves does not happen in the theater as we watch; it begins when we leave the theater and return to our social and personal worlds. This is the point that Woessner understands profoundly, and this is why his book continually returns to the questions implied by its title: those that arise when one examines one’s life. Malick’s movies, like most of the best movies, are inducements to self-examination; they depict that experience in wonderfully and agonizingly detailed ways, and they passionately encourage us to the same kinds of reflection that the characters undergo.

Woessner writes that “Malick’s turn away from professionalized philosophical work may have been the very thing that allowed him to become a true philosopher, not just some ‘professor of philosophy.’” And: “For as long as philosophy was associated with the question of how to live, it began with and returned to personal experience.” Terrence Malick and the Examined Life is an academic’s book that freely acknowledges the limitations of academic books; but when we academics point to those who do what we can’t do, we begin to transcend our professional limitations. As for Malick’s movies, they indeed return us to personal experience, or strive to do so, but not for the sake of nostalgia or easy comfort or emotional self-indulgence. If we let them, they can strengthen us.

But the viewer should be warned: The self-examination prompted by Malick’s films might lead to a place beyond philosophy. At the outset of Knight of Cups (2015), the movie about the existentially disoriented screenwriter, it is suggested to us that his story is a version of what John Bunyan called “The Pilgrim’s Progress from This World to That Which Is to Come.” But—and this is why the quest to know oneself is so scary—we can’t know our destination when we set out. As the final word of that film, a most Malickian word, teaches us, all we can do is: Begin."]]></description>
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    <title>Quaker Parents Were Ahead of Their Time - The Atlantic</title>
    <dc:date>2025-04-14T01:07:58+00:00</dc:date>
    <link>https://www.theatlantic.com/family/archive/2025/04/quaker-parenting-research/682277/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The nearly 375-year-old religion’s principles line up surprisingly well with modern parenting research."

...

"The Religious Society of Friends—“Quaker” being a derogatory term, reclaimed—is a hard faith to explain, because it tries to eschew dogma. It’s now possible to be a Muslim Quaker or a Hindu one, or to not believe in any god at all. That said, Quakers all over the world tend to talk about the same principles and take part in some of the same practices. For example, in place of rules, Quakers publish “advices and queries,” which prompt individuals to make good, considered choices. Attendees of Quaker meetings near me were recently asked to ponder: “Do I make my home a place of friendliness, joy, and peace, where residents and visitors feel God’s presence?” The children’s version read: “In what ways am I kind to people in my home?” Certain expectations underlie these questions—that one should try to be kind, for example—but so do curiosity and an openness to differing answers.

As it turns out, leading with questions is a great way for parents to talk to children. Encouraging kids to come up with their own solutions grants them autonomy. And as Emily Edlynn, a psychologist and the author of Autonomy-Supportive Parenting, told me, kids who feel like they have control over their life experience better emotional health, including less depression and anxiety. Fostering kids’ autonomy has also been tied to children building stronger self-regulation skills, doing better in school, and navigating social situations more effectively. Best of all, once kids get used to the self-discipline that comes with exercising autonomy, it can become habitual. Give your kids agency in one area, and they tend to “develop internal motivation even for things that they do not want to do,” Edlynn said, “because they’re integrating the understanding of the ‘why’ those things are so important.”

It can be scary to trust children with independence. But kids are better problem-solvers than some people might think. When my son, at age 10, asked me if he could play laser tag with friends, I asked him how he could avoid pulling a trigger (in deference to the Quaker value of pacifism). He decided to serve as referee. I was proud of him for exercising “discernment,” another Quaker value, all on his own, for listening to his “still, small voice within” and letting it guide him to a solution that satisfied his need for belonging. He is now 13 and recently couldn’t decide whether to accept a babysitting job or relax at home. I asked him, “What do you think tomorrow-you will wish today-you had done?” He picked out stuffed animals to give his charges, spent the evening feeling needed, and had cash the next day when he wanted to buy boba for a friend.

Obviously, real damage could come from giving kids complete autonomy, and Quakerism recognizes this. Early Quaker epistles inveigh against permissiveness, and a 1939 text, Children & Quakerism, quotes William Penn, the Quaker who founded Pennsylvania, saying, “If God give you children, love them with wisdom, correct them with affection.” In other words, pacifism doesn’t mean that parents can’t set boundaries. As a 1967 book about Quaker education, Friends and Their Children, put it, “There is a difference in principle between setting an army on the march and carrying a tired and hysterical child up to bed.” So when my son used to leave toys out, I wouldn’t clean up for him. I’d prompt him to do so: “I see blocks still sitting on the floor.” That was usually enough. When it wasn’t, I would stage a mini sit-in, and we wouldn’t go on with our evening until the blocks were put away—the type of consequence that’s crucial for raising considerate kids. If he hollered, I would “bear witness” to his suffering and “be with” him, silent but unwavering.

In addition to sit-ins, both civic and domestic, Quakers have a tradition known as “spiritual gifts.” That involves treating individual talents as assets that belong to the community and ought to be developed in ourselves and encouraged in others. For parents, this means focusing on what our children choose to do, are good at, and enjoy. You can’t ignore your kids’ weaknesses—but you can spend less energy on them. For my youngest’s terrible handwriting, that meant aiming for legibility and saving the time that could have gone toward cursive lessons for activities that animate her, such as building boats and airplanes from the contents of the recycling bin. Research backs up this approach. According to Lea Waters, a psychology professor at the University of Melbourne and the author of The Strength Switch, focusing on children’s strengths “has been shown to increase self-esteem, build resilience, decrease stress, and make kids more healthy, happy, and engaged in school.”

But perhaps the most important element of Quaker parenting is the edict to “let your life speak.” In practice, that looks like apologizing to your kids freely, saying please and thank you, and, yes, trying not to shout at them. It means acting in accordance with your values, such as when my grandma took me to pack toothbrushes and soap into “kits for Kosovo,” and when my kids make PB&Js for our unhoused neighbors or bring games to a family shelter. The idea, supported by common sense and reams of research, is that kids develop empathy by living it alongside their caregivers. What’s more, another study establishes that knowing that their parents value kindness above achievement protects kids’ well-being.

Infused in all of these practices is the conviction that children are not lesser proto-adults, but fellow beings worthy of respect and agency regardless of their behavior. The closest that Quakers come to dogma is the belief, first expressed by the religion’s founder, that there is “that of God” in every person, children very much included. That’s why, as Friends and Their Children notes, Quakers try to make children feel “welcome at the very centre of life”—a concept quite similar to the “unconditional positive regard” that psychologists today know leads to secure kids. Children who feel valued in this way, and who believe that what they do adds value, generally come to understand that they matter. And a sense of mattering makes kids more likely to be happy, resilient, academically high-achieving, and satisfied with their life, as well as less likely to struggle with perfectionism or addiction, Gordon Flett, the author of the American Psychological Association’s Mattering as a Core Need in Children and Adolescents, told me.

So here I am, nearly 375 years after Quakerism’s founding, asking my kids questions, giving them bounded autonomy, and nudging them to invest in their strengths and be stewards of their community—all while communicating that their worth is in no way contingent. Put together, these Quaker practices result in a parenting style considered ideal by psychologists: authoritative parenting. As Judith Smetana, a University of Rochester psychology professor whose work focuses on parent-adolescent interactions, explained to me, authoritative parenting is characterized by the effort to warmly and responsively set limits, and to support kids rather than punish them harshly when they overstep those limits.

Some people might argue that Quaker parents aren’t doing anything special. What is free-range parenting if not oodles of agency? When Quaker parents try to stay calm and acknowledge their kids’ feelings when they act out, aren’t we just doing what the so-called Millennial parenting whisperer Dr. Becky recommends? In telling my teenage son that I see the packaging from his graphing calculator lying on the table rather than in the trash, am I not just following “Say What You See” coaching?

But pop parenting philosophies can be unhelpful, especially because parents not infrequently misinterpret them. Take gentle parenting. At its best, it encourages parents to give kids the respect and empathy they need to thrive. But gentle parenting, at least as it’s presented in Instagram reels, can result in children doing as they please. “What it really leaves out,” Smetana told me, “is the importance of structure and being clear about where the boundaries are.” Many parents are left feeling helpless—a common experience among pop-parenting adherents. In the aughts, a friend of mine tried attachment parenting, an approach centered on enhancing the bond between mother and child with, among other practices, maximum physical proximity. She ended up feeling like a failure each time she put her baby down to use the restroom."

[archived:
https://archive.ph/dg2c4 ]]]></description>
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<item rdf:about="https://www.basketballfeelings.com/p/empathys-expiry-date">
    <title>Empathy's expiry date - by Katie Heindl</title>
    <dc:date>2025-03-16T18:15:24+00:00</dc:date>
    <link>https://www.basketballfeelings.com/p/empathys-expiry-date</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How fear and individualism is turning our most expansive human quality finite."
]]></description>
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    <title>Jordan Peterson and Peter Thiel walk into a bar - ARC Forum diary</title>
    <dc:date>2025-02-24T00:09:07+00:00</dc:date>
    <link>https://humancarbohydrate.substack.com/p/jordan-peterson-and-pieter-thiel</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Revolutions devour their own children and turn into their own opposites."

...

"So, where does that leave me, a pro-growth, small ‘c’ conservative, Bernie-would-have-won truther, lefty? Suppose I despair at the conservatives deserting their duty to conserve. Am I equally concerned about my vulnerability to vanity, naivety, fear of economic hardship and irrelevance, and compulsion to please? After all, I don’t attend these things to mock people. I am not even an imposter in Sovereign House; I am an active participant in its culture. I am one degree of separation from Pieter Thiel, in a sense, literally funded by him.

Throughout my political journey, I have embraced my internal contradictions and indulged people from the far left to the far right. By hanging around, I hoped two things would happen. First, my opinions would always be sense-checked by a broad coalition of friends and acquaintances. We abhor cancel culture now, but social shame serves its purpose in moderation. Only psychopaths are not concerned about what others think.

The second is that I genuinely believe the right will go through its season of authoritarian wokeness faster than we did and will release far more feral elements of our society (racists, fascists, religious zealots). By 2030, moderate conservatives will be crying out loud for a return to the days of being asked for their pronouns by blue-haired, trauma-informed baristas like Democrats eulogising John McCain’s civility post-2016.

Young Baldwin told me he used to be a socialist who went down the Red Scare route to Trumpism- before it was cool - and that facilitating a lot of socialising, no matter the politics of the attendees, helped their cause. His insinuation is that by me, a lefty, being around Trumpists, Trumpism is normalised, and I may eventually soften to it.

The opposite is also true. I want the fascist-curious youths I make eye contact with at smoking areas to feel a little bit embarrassed when they sail into dark waters with their shitposting. And I want them to know that I am so proud of them when they finally decide they’ve had enough when they realise LARPing nazism is beneath them, and that smirks and irony are poor substitutes for kindness, curiosity and tolerance. All humans want to be told they are fundamentally good. We all crave to transcend our human meat suits.

Democracy is not perfect, but it is the best we got. Human institutions and movements depend on compromise and are, by nature, infuriating. This is why I defend my party even when its actions test my loyalty like a US Marine waterboarded for the nuke codes. My small ‘c’ conservatism sentiments lead me to trust the wisdom of the collective, the general direction of a movement whose spirit transcends my own.

David Brooks, defending conservatism, said back in 2012, ‘The individual is foolish, but the species is wise.’ For me, the activist flails and flounders, but the broad church of social democracy carries us all.

So, we stick around to remind our social connections that fanning the flames of fascism is deplorable, but they are not irredeemable people. The centre must hold, come back to the fold."
]]></description>
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    <title>What Wendell Berry Wants | The New Republic</title>
    <dc:date>2025-01-27T00:34:14+00:00</dc:date>
    <link>https://newrepublic.com/article/148137/wendell-berry-wants</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Can an environmentalist avoid political movements and the big, structural solutions they offer?"

...

"It would be as reductive to call Wendell Berry a conservationist as it would be to call him an essayist. In the 31 pieces collected in The World-Ending Fire: The Essential Wendell Berry, the National Humanities Medal-winning poet, novelist, essayist, conservationist and farmer expounds on topics that range from farming, technology, economics, man’s proper relationship to nature, government, and social movements, to industrial disasters, marriage, the human acquisition of knowledge, drowning, labor, animal husbandry, eating, education, the Bible, Huckleberry Finn, and pleasure. Written between 1968 and 2011, all of the essays are ultimately about the same thing: how to live a rightly-ordered life.

Berry is not the type of chipper environmentalist who believes that capitalism can persist unabated as long as we install more solar panels. Nor is he the type of cerebral climate catastrophist who considers all action futile, opting instead to mutter into his wine glass about the anthropocene. In his view, the rightly-ordered life respects nature’s ability to give us sustenance and to destroy us, as it brings both the yearly flowering of bluebells and the deadly currents of the flooded Kentucky River. Topsoil is “Christ-like in its passivity and beneficence.” Nature is, in the words of the poet Edmund Spenser, “the greatest Goddesse… the ‘equall mother’ of all,” who “knittest each to each, as brother unto brother.’” She operates as God’s deputy to mete out earthly justice. And she has a warrant out for us.

Perhaps it makes sense for a man whose outlook is based on a kind of mysticism to eschew political categories and to be leery of social movements. The World-Ending Fire includes the 1998 essay “In Distrust of Movements,” in which Berry claims that political movements are ineffective because they tend to focus myopically on single issues instead of on structures, and because their language is often co-opted by corporations. He claims elsewhere that large-scale solutions inevitably ignore the particularities of local cultures and local ecosystems. “My own inclination,” he told Sarah Leonard in a 2012 interview for Dissent, “is not to start with a political idea or theory and think downward to the land and the people, but instead to start with the land and the people, the necessity for harmony between local ecosystems and local economies, and think upward to conserving policies such as those of the 50-Year Farm Bill.”

On the whole, this political ambivalence works to Berry’s advantage, allowing him a kind of broad appeal that few anti-capitalists or conservationists enjoy. He has a large conservative and Christian readership that is drawn to his promotion of housekeeping, agriculture, humility, and devotion to community. He is also admired by proponents of farm-to-table eating like Mark Bittman, who calls him “the soul of the real food movement.” Berry and his wife Tanya famously run a farm in Port Royal, Kentucky which relies on horse-drawn plows. In “The Making of a Marginal Farm,” from 1980, he describes “producing nearly everything that we ate: fruit, vegetables, eggs, meat, milk, cream, and butter.” In “The Pleasures of Eating,” from 1989, Berry urges readers to grow and prepare their own food, at least to the extent that it’s possible. “I like to eat vegetables and fruits that I know have lived happily and healthily in good soil, not the products of the huge, bechemicaled factory-fields,” he writes.

The trouble is, most of the essays in The World-Ending Fire deal with with topics that are, at heart, political. In “Economy and Pleasure,” from 1988, he writes about incipient American inequality in the aftermath of the Farm Credit Crisis and two rounds of Reagan tax cuts:

The ideal of competition always implies, and in fact requires, that any community must be divided into a class of winners and a class of losers. The losers simply accumulate in human dumps. The idea that the displaced and dispossessed “should seek retraining and get into another line of work” is, of course, utterly cynical. There is no limit to the damage and the suffering implicit in this willingness that losers should exist as a normal economic cost.

The danger of the ideal of competition is that it neither proposes nor implies any limits. It proposes simply to lower costs at any cost, and to raise profits at any cost. It does not hesitate at the destruction of the life of a family or the life of a community. It pits neighbor against neighbor as readily as it pits buyer against seller. Every transaction is meant to involve a winner and a loser. And for this reason the human economy is pitted without limit against nature.

At times it is frustrating that political categories and ideologies as such rarely figure into his work, though he examines their effects. Wary of large-scale solutions and “government planning,” in World-Ending Fire, Berry repeatedly rails against “bureaucrats.” “We have failed to produce new examples of good home and community economies,” he writes in “Word and Flesh,” from 1989. “Without examples, we are left with theory and the bureaucracy and meddling that come with theory.” Writing, here, in the wake of the Exxon Valdez oil spill, he finds the environmental movement lacking; the best way to make a disaster like this less likely to happen again, he argues, is for individuals to become less dependent on fossil fuels. Never mind that one of the reasons so many individuals are dependent on fossil fuels is that fuel companies in the United States contrived to kill public transit and make American communities car-dependent.

Today’s most pressing environmental threats require large-scale solutions. Alyssa Battistoni has made the case that a universal basic income could lay the groundwork for an economy not centered on growth but on respect for nature’s limits. And Ryan Cooper has proposed that the most effective way to address climate change would be through a “green New Deal.” Both of these solutions are big and centralized, and would require government intervention, which would require building broad public support—through the work of politics. To take big solutions off the table is a kind of giving up.

But Berry reminds us that to take small solutions off the table is also a kind of giving up. Some conservationists believe that because ecological problems are structural, there is no point in growing and cooking your own food, in setting down roots in a community, in being kind to your neighbors. Because you don’t personally own an oil corporation or an agribusiness concern, because you are but one interchangeable unit in a system that doesn’t care if you live or die, you may as well drive as much as you want, waste paper towels, and buy meat from corporations that keep pigs in excrement-coated cages. Berry reminds us that to live this way is to forfeit our souls. It is important—no matter what is going on at a macro level—to be kind to your family, your neighbors and the land."]]></description>
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    <title>Helping Children Grow Into Peaceful Adults  — John Holt GWS</title>
    <dc:date>2024-11-16T06:59:14+00:00</dc:date>
    <link>https://www.johnholtgws.com/pats-blog/helping-children-grow-into-peaceful-adultsnbsp</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I was pretty disappointed when the HoltGWS Facebook page recently got bombarded with a slew of hateful posts by people who do not believe that homeschooling can co-exist with public schooling. I wanted to respond by posting an article John Holt wrote for Phi Delta Kappan magazine, “Schools and Homeschoolers: A Fruitful Partnership,” but I can’t locate a copy in my files. (If anyone does have a copy of this article can you share it with me?) I also learned that Facebook will not help you with such bullying and harassment unless you pay them a monthly fee to protect your brand and gain access to their human support team, so I followed the advice of friends—“Don’t feed the trolls”—and have resigned myself to coping with a new wave of anti-homeschooling sentiment in our troubled times.

However, I did come across this unpublished piece John wrote that was printed in Growing Without Schooling 70 that explores how the experience of school shapes people and how it could be made better. The issue also contains several thoughtful responses from readers of this essay when it was published in 1989. I look forward to your comments in 2024.

John Holt wrote in the mid-1960s:

<blockquote>  …  Traditional education, sometimes inadvertently but quite often deliberately, denies children the kind of experiences that would help them grow up to be the kind of people who, being at peace with themselves, are ready and eager to live at peace with other human beings. 

Our efforts for peace are doomed to fail unless we understand that the root causes of war are not economic conflicts or language barriers or cultural differences but people—the kind of people who must have and will find scapegoats, legitimate targets for the disappointment, envy, fear, rage, and hatred that accumulates in their daily lives. The man who hates or despises his work, his boss, his neighbors, and above all himself, will find a way to make some other man suffer and die for the sense of freedom, competence, dignity, and worth that he himself lacks. There will always be others to help him, political leaders ready to appeal to and make use of his unconscious but inexhaustible and insatiable desire to do harm. 

The fundamental educational problem of our time is to find ways to help children grow into adults who have no wish to do harm. We must recognize that traditional education, far from having ever solved this problem, has never tried to solve it. Indeed, its efforts have, if anything, been in exactly the opposite direction. An important aim of traditional education has always been to make children into the kind of adults who were ready to hate and kill whoever their leaders might declare to be their enemies  …   

Human society has never until now had to come to grips with the source of human evildoing, which is the wish to do evil. It has been sufficient, until now, to control human behavior, to prevent most people from robbing, injuring, or killing their neighbors by threatening to punish them if they do, because if anyone wanted badly enough to hurt other people, legitimate victims could always be found. The moral codes worked, at least fairly well, within their limited frames of reference, precisely because there was always an escape, there always were people whom it was all right to hate and injure as much as you wished. And humanity was able to afford the escape clause, was able to survive the killing and destruction of enemies that our moral codes allowed us, because, after all, our means of destruction were so limited, and because it took most of our time and energy just to keep ourselves alive  …   

But no more  …   The means to kill tens and hundreds of millions of people, even to destroy all life on earth, lie ready at hand  …   The man who does not value his own life, and hence feels that no life has value, may not be able to make Doomsday machines in his own basement, but with the vote, or even without it, he can get his governments to make them, and eventually to use them  …   

Seen against this background and in this light, the argument of A.S. Neill of Summerhill, that the business of education is above all else to make happy people, must be acknowledged to be, not frivolous and sentimental, as its opponents claim, but in the highest degree serious, weighty, and to the point. For the sake of our survival we must indeed learn to make happy people, people who will want and will be able to live lives that are full, meaningful, and joyous. We may be able to do more than this (though Neill feels this is enough), and perhaps we should; but we must do at least this much. If we can get wisdom, skill, and intelligence along with the happiness, and we probably can, as they tend to go together, so much the better; but the happiness we can no longer do without. 

The word ‘happiness’ is so generally abused and so little understood that it may be well to try to put this objective into clearer and sharper terms. Happiness is not game to be trapped, or a bird to be caught in a net. It does not come when we beckon, or even when we pray. There is no formula for it, no sure recipe; we cannot bake it like a cake. The most we can say is that there are elements or ingredients of life, in the presence of which happiness may be found very often, and in the absence of which it is rarely found at all. 

There can be a great variety of happy persons, living in a great variety of circumstances, but about them a few things will almost always be true. The happy person has a strong sense of his own aliveness: his senses are keen, or at least he rejoices in them and makes full use of them. He is not dead to the world about him. He does not seek happiness for escape and forgetfulness; he is alive and aware, and moves toward life. Also, he has a strong sense of his own unique identity: he is himself, and not someone else, and not like anyone else: he has his own very particular ideas, and opinions, and tastes, and skills, and pleasures, that no change in his circumstances can take from him. He is not a mass man, who has to be told who he is; he knows. Most important of all, he has a strong sense of his own dignity, competence, and worth. He may value the good opinion of others, but he does not need it or depend on it. For he knows, despite his many faults and weaknesses, that he is a creature worthy of affection and respect and that, in however tiny a degree, the world is a different and probably better place for his being in it. 

Only a rare child could possibly survive conventional schooling feeling this way about himself. That it happens at all, as it occasionally does, proves how tough and resilient children can be  …   

[In their schooling] children are above all else demeaned and degraded by being subject for so long to the feeble, wavering, capricious, arbitrary, and aimless tyranny of their elders. Submission to authority is not always or necessarily degrading. We are not lessened in our own eyes by having to do the bidding of someone we know to be our superior; thus musicians, for example, felt it an honor to submit to the tyranny of Toscanini. We can even obey the orders of lesser men, and suffer indignities at their hands, when we know it is done in a good cause  … Children could very probably submit, without feeling resentment or suffering harm, to a strict and even harsh adult tyranny, if they could believe that the adults knew what they were doing, and that the grown-up world they were being prepared to enter made sense and had some stability and purpose. But what child of today can believe this, when twelve, ten, even six year olds talk, and think, and dream of the end of the world, when little children say, as I have heard them say, not “when I grow up,” but “if I grow up”? 

To have most of your life controlled by people who are so clearly not your superiors in anything except age, size, and power, and who are so far from being able to manage their own lives, is a continuing indignity that cannot but destroy, as it does, most of the self-respect of the children who undergo it. As it destroys their self-respect, it destroys their respect for other people, and forces them to try to find a sense of being and worth in one of the collective identities (be it teenage gang or nation state) that have throughout history been the great agents of human evildoing, and that today stand solidly in the way of peace and brotherhood  …</blockquote>"]]></description>
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    <title>Fratelli tutti (3 October 2020) | Francis</title>
    <dc:date>2024-11-06T01:47:43+00:00</dc:date>
    <link>https://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>fratellitutti popefrancis 2020 borders globalization encyclicals friendship solidarity kinship memory peace kindness culture society religion violence christianity identity war deathpenalty forgiveness conflict truth acknowledgement consensus togetherness fruitfulness politics love integration unity generosity power liberalism popularism local jorgemariobergoglio jorgebergoglio</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=ddy5uMdzZB8">
    <title>Ed Yong, Journalist/Author - XOXO Festival (2024) - YouTube</title>
    <dc:date>2024-10-11T02:33:47+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=ddy5uMdzZB8</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Avid birder and Pulitzer-winning science journalist Ed Yong built a devoted audience for his deeply empathetic coverage of the pandemic for The Atlantic, while his two New York Times bestsellers, I Contain Multitudes and An Immense World, shared his curiosity about life on Earth at all scales.

Ed's official homepage: https://edyong.me/
Subscribe to his newsletter: https://buttondown.com/edyong209
Buy his books: https://bookshop.org/search?keywords=%22ed+yong%22
His reporting for The Atlantic: https://www.theatlantic.com/author/ed-yong/
Audubon Society on the Spoonbill Club: https://www.audubon.org/magazine/new-birding-club-wants-help-covid-long-haulers-safely-enjoy-nature-together "]]></description>
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<item rdf:about="https://oaklandgardenclub.substack.com/p/soviet-pomegranates">
    <title>Soviet Pomegranates - by Alexis Madrigal</title>
    <dc:date>2024-08-12T03:28:20+00:00</dc:date>
    <link>https://oaklandgardenclub.substack.com/p/soviet-pomegranates</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["and the rest of the 20th century"
]]></description>
<dc:subject>2024 alexismadrigal pomegranates turkmenistan trees gregorymoiseyevichlevin alexanderkushner sovietunion ussr gregorylevin garrigala karakala nikolaivavilov plants barbarabaer california kindness generosity companionship daviscollection fruit</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:da5eaa6ec38c/</dc:identifier>
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<item rdf:about="https://www.sfexaminer.com/culture/planetwalker-john-francis-recounts-his-two-remarkable-vows/article_1cc20f6e-5602-11ef-9074-172196b29c0c.html">
    <title>Planetwalker John Francis recounts his two remarkable vows | Culture | sfexaminer.com</title>
    <dc:date>2024-08-09T20:20:33+00:00</dc:date>
    <link>https://www.sfexaminer.com/culture/planetwalker-john-francis-recounts-his-two-remarkable-vows/article_1cc20f6e-5602-11ef-9074-172196b29c0c.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Anyone looking for a tonic to the spiritual fatigue of everyday events is encouraged to see husband and wife team Dominic and Nadia Gill’s wonderful short documentary “Planetwalker,” which tells the remarkable story of John Francis. It screens Aug. 9-15 at the Smith Rafael Film Center.

Francis’ journey began when he witnessed an oil spill in the San Francisco Bay in 1971.

He volunteered to help rescue oil-smeared animals, but wanted to do more. So he vowed to stop using oil-based vehicles. And that led to walking.

A lot of walking.

Over the course of 22 years, he walked all over America.

“Once I started walking, people said, ‘John, are you crazy?’” Francis told The Examiner. “I argued with so many people about why I was walking and about whether it could make a difference.”

“When I thought about it, I thought, ‘They’re probably right,’ but I would argue with them anyway. I got really tired of arguing and defending, and at the same time, not sure I was doing the right thing. I realized I had no clue,” he added.

This led to his second vow, one of silence, which lasted 17 years.

“Not speaking was really a relief, to not argue. I immediately felt like I was in a new place,” he said. “I was listening and learning more. What a revelation!”

It was during this period of silence that, astonishingly, Francis earned his bachelor’s and master’s degrees, and then his doctorate in land resources.

But his vow of silence had another effect. In the film, he describes an encounter with two white men in a truck who threatened his life with a pistol. Francis said that they looked familiar because “they were death.”

“I would see things differently, almost metaphorically. I felt really altered. It wasn’t like any kind of drug or anything. It was just an altered place,” he said.

He continues, “walking along and a twig would be in the road or a snake, and I would think, ‘I know what that means.’ Or the birds would fly in a particular way, and I would know that spring was coming.”

Now, a life on the road without speaking obviously left the Gills with little archival material to work with.

“People always watch the film and go, ‘Wow, you have so much archival footage!’ We used every scrap we could find, which amounted to 16 minutes. We had to get creative,” Dominic Gill said. “A lot of the film is animated. Our animator spent a disproportionate time trying to get John’s gait down.”

“I guess everybody has their own special walk,” Francis added, “and if you get to know them you can see them walking even from a distance and you know who it is.” He said that his father always used to get him to try to swing his left leg out.

Another gift given to the filmmakers was a recording of music by Francis, who always carried his trusty banjo on his travels.

“John casually gave me this tape of banjo songs, saying, ‘Maybe this will be useful.’ Not only was it useful, it was excellent,” Gill said. “A lot of the movie was scored by a good friend of mine based in Philadelphia, and he was gracious enough to let me underscore his score with some of the banjo music John gave me.”

Now, one of Francis’ songs plays over the film’s end credits. It’s a good way to leave the film, with a reminder of his message, the thing he learned that was the most important in all his travels and experiences: kindness.

“People from every walk of life invited me into their homes,” he said. “Every political leaning and every racial background, and all of who we are. It was a matter of people being really kind, and that kindness transcending any difference we might have had.”

This year, Francis is putting his kindness to work walking through Africa, and participating in the Globe Program, in which students collect climate data that will eventually be cataloged and studied by NASA.

“I’m trying to bring that into human kindness and show how human kindness affects the environment,” he said.

Of course, even kindness is a work in progress. If everyone were perfectly kind, then we’d get a lot of “After you! No, after you!” Dr. Francis joked.

“There are moments when we’re challenged, and that’s a moment to think about who we are and where we are,” he said. “Those are the moments that are there for you to practice on. People may think, ‘John is the kindest person.’ But I have to practice that.”"]]></description>
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<item rdf:about="https://www.picuki.com/media/2831563623918013890">
    <title>Added by @havenwatchco Instagram post I hate the ETA 7750. I imagine I’m not alone. I hate the rotor wobble, and I loathe the 6/9/12 subdial layout that’s dominated chrono design for the last half century. The V22/72 didn’t last that long! But when</title>
    <dc:date>2024-07-01T07:16:56+00:00</dc:date>
    <link>https://www.picuki.com/media/2831563623918013890</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I hate the ETA 7750. I imagine I’m not alone. I hate the rotor wobble, and I loathe the 6/9/12 subdial layout that’s dominated chrono design for the last half century. The V22/72 didn’t last that long! But when @stevereidell and I started talking Chilton Mk2, I wondered if there was a way to do the 7750 in an interesting way. It’d have to be a manual wind, obviously, and it’d have to almost sneak its existence onto the dial—it couldn’t be obvious, some blatant homage. So here was a very, *very* early draft. The actual Mk2 (which should launch this fall) will look very little like this. There will be a white one and a not white one, which has design elements that stem from Steve’s old @fender bass. But this is the idea. Thanks as ever to everyone for your support+kindness+the rest. If you’re on the fence about the Chilluminati: they’ll sell out this year, so if you want one, get one while you can. The rad news on those is we’ll be shipping starting later this month, which is a thrill. And the Lomax (and much, much more) coming probably in July. Stay safe+warm+kind out there. As one of my fav people once advised: listen more than you speak, reflect more than you think. #havenwatches #havenwatchco #midwestmisfits #midwestmaker #watchmaking #watchdesign #punkwatches #indiewatches #7750 #hodinkee #watchfam #dailywatch #instawatch #wruw #wis #wus"]]></description>
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<item rdf:about="https://www.cbc.ca/player/play/1.7032238">
    <title>CBC Massey Lectures | #1: Cura’s Gift | CBC.ca</title>
    <dc:date>2024-03-23T19:44:32+00:00</dc:date>
    <link>https://www.cbc.ca/player/play/1.7032238</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Insecurity has become a "defining feature of our time," says CBC Massey lecturer Astra Taylor. The Winnipeg-born writer and filmmaker explores how rising inequality, declining mental health, the climate crisis, and the threat of authoritarianism originate from a social order built on insecurity. In her first lecture, she explores the existential insecurity we can’t escape — and the manufactured insecurity imposed on us from above."]]></description>
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<item rdf:about="https://www.rollingstone.com/culture/culture-commentary/internet-future-about-to-get-weird-1234938403/">
    <title>The Internet Is About to Get Weird Again</title>
    <dc:date>2024-01-01T03:44:53+00:00</dc:date>
    <link>https://www.rollingstone.com/culture/culture-commentary/internet-future-about-to-get-weird-1234938403/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The new year offers many of the promises of an online moment we haven’t seen in a quarter-century"

...

"Consider the dramatic power shift happening right now in social media. Twitter’s slide into irrelevance and extremism as it decays into X has hastened the explosive growth of a whole host of newer social networks. There’s the nerdy vibes of the noncommercial Mastodon communities (each one with its own set of Dungeons and Dragons rules to play by), the raucous hedonism of Bluesky (like your old Tumblr timeline at its most scandalous), and the at-least-it’s-not-LinkedIn noisiness of Threads, brought to you by Instagram, meaning Facebook, meaning Meta. There are lots more, of course, and probably another new one popping up tomorrow, but that’s what’s great about it. A generation ago, we saw early social networks like LiveJournal and Xanga and Black Planet and Friendster and many others come and go, each finding their own specific audience and focus. For those who remember a time in the last century when things were less homogenous, and different geographic regions might have their own distinct music scenes or culinary traditions, it’s easy to understand the appeal of an online equivalent to different, connected neighborhoods that each have their own vibe. While this new, more diffuse set of social networks sometimes requires a little more tinkering to get started, they epitomize the complexity and multiplicity of the weirder and more open web that’s flourishing today.

What’s more, the people who had been quietly keeping the spirit of the human, personal, creative internet alive are seeing a resurgence now that the web is up for grabs again. Take someone like Everest Pipkin, an award-winning digital artist and activist who has been making games, videos, interactive sites, and video streams all exploring the boundaries of digital culture. They evoke the open-endedness of the Nineties internet, but with the modern sensibility that comes from someone who wasn’t even born when the web browser was first invented. Or check out the Society for Poetic Computation. It’s an eccentric, deeply charming, self-organized school for people who want to combine art and technology and a social conscience to make things that are completely different from the generic output of the trillion-dollar titans. Just one extraordinary example is Neta Bomani, one of the co-directors of the SFPC, whose unique and arresting digital works could never be built on the template of the last generation of homogenous social media tools. Then there’s Mask On Zone, a collaboration with the artist and coder Ritu Ghiya, which gives demonstrators and protesters in-context guidance on how to avoid surveillance before, during, and after attending a protest. And Bomani’s work often circles back to another staple of Nineties fan culture: printed zines. Often taking the form of workshops on zine-making, it’s an example of taking online culture back offline, showing young creators how their digital relationships inform real-world creativity now, just as it did a generation ago. It seems likely that nearly everyone’s daily digital diet will include some smattering of these kinds of wonderfully idiosyncratic creations, right alongside the latest memes on their For You page.

There are many more. Stefan Bohacek has been working for years to enable almost anyone to create simple, automated bots, offering up everything from a constantly-updated view of the weather at the South Pole to one that posts excerpts from the City of New York’s archives of civic data (here’s a map of every Latin cultural organization in the city!) to ones that post obscure and delightful images from the collections of museums around the world. That kind of creativity had been stifled as Twitter fell apart and other platforms like Reddit cracked down on independent developers, but the rise of new networks and alternative platforms has inspired a resurgence in these kinds of creations that hasn’t been seen since the early 2000s. Elan Kiderman Ullendorff has been exploring a similar space, encouraging people to “Escape the Algorithm” through a series of tools and websites which show regular internet users that another digital world is possible, with examples like “Youtune”, which lets users explore original songs that have been streamed very few times, helping you find music that might have been ignored by the algorithm but might still be worth hearing.

And then there’s someone like Darius Kazemi, a computer programmer and community organizer who has been patiently toiling away building tools that let others build healthy, constructive, human-scale online communities — the sort that are full of acts of kindness and genuine connection, instead of incessant fights about hate speech. There’s been a huge uptick in interest in Darius’ work as networks like Twitter have fallen apart, and a new generation discovers the joys of an internet that’s as intimate and connected as a friendly neighborhood. And this hearkens back to that surprising, and delightful, discovery that often underpinned the internet of a generation ago — sometimes the entire platform you were using to talk to others was just being run by one, passionate person. We’re seeing the biggest return to that human-run, personal-scale web that we’ve witnessed since the turn of the millennium, with enough momentum that it’s likely that 2024 is the first year since then that many people have the experience of making a new connection or seeing something go viral on a platform that’s being run by a regular person instead of a commercial entity. It’s going to make a lot of new things possible.

I’m not a pollyanna about the fact that there are still going to be lots of horrible things on the internet, and that too many of the tycoons who rule the tech industry are trying to make the bad things worse. (After all, look what the last wild era online lead to.) There’s not going to be some new killer app that displaces Google or Facebook or Twitter with a love-powered alternative. But that’s because there shouldn’t be. There should be lots of different, human-scale alternative experiences on the internet that offer up home-cooked, locally-grown, ethically-sourced, code-to-table alternatives to the factory-farmed junk food of the internet. And they should be weird."]]></description>
<dc:subject>anildash culture internet web online 2023 history decentralization blogs blogging twitter socialmedia platforms tumblr threads instagram bluesky meta facebook everestpipkin netabomani sfpc schoolforpoeticcomputation ritughiya zines stefanbohacek optimism elankidermanullendorffyoutune dariuskazemi kindness social connection 2024 scale human humanism reddit fediverse humanweb 2000 elonmusk mastodon openweb</dc:subject>
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    <title>The Bear's Best Ingredient Is Tenderness - YouTube</title>
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<item rdf:about="https://archive.is/rYEe5">
    <title>Opinion | Christine Emba: Men are lost. Here’s a map out of the wilderness. - The Washington Post</title>
    <dc:date>2023-07-15T03:04:49+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA[[saved from here:
https://www.washingtonpost.com/opinions/2023/07/10/christine-emba-masculinity-new-model/ ]

"Worrying about the state of our men is an American tradition. But today’s problems are real and well documented. Deindustrialization, automation, free trade and peacetime have shifted the labor market dramatically, and not in men’s favor — the need for physical labor has declined, while soft skills and academic credentials are increasingly rewarded. Growing numbers of working-age men have detached from the labor market, with the biggest drop in employment among men ages 25 to 34. For those in a job, wages have stagnated everywhere except the top.

Meanwhile, women are surging ahead in school and in the workplace, putting a further dent in the “provider” model that has long been ingrained in our conception of masculinity. Men now receive about 74 bachelor’s degrees for every 100 awarded to women, and men account for more than 70 percent of the decline in college enrollment overall. In 2020, nearly half of women reported in a TD Ameritrade survey that they out-earn or make the same amount as their husbands or partners — a huge jump from fewer than 4 percent of women in 1960.

Then there’s the domestic sphere. Last summer, a Psychology Today article caused a stir online by pointing out that “dating opportunities for heterosexual men are diminishing as relationship standards rise.” No longer dependent on marriage as a means to financial security or even motherhood (a growing number of women are choosing to create families by themselves, with the help of reproductive technology), women are “increasingly selective,” leading to a rise in lonely, single young men — more of whom now live with their parents than a romantic partner. Men also account for almost 3 of every 4 “deaths of despair,” either from a suicide, alcohol abuse or an overdose.

And while the past 50 years have been revolutionary for women — the feminist movement championed their power, and an entire academic discipline emerged to theorize about gender and excavate women’s history — there hasn’t been a corresponding conversation about what role men should play in a changing world. At the same time, the increasing visibility of the LGBTQ+ movement has made the gender dynamic seem less stable, less defined.

Because men still dominate leadership positions in government and corporations, many assume they’re doing fine and bristle at male complaint. After all, all 45 U.S. presidents have been male, and men still make up more than two-thirds of Congress. A 2020 analysis of the S&P 500 found that there were more CEOs named Michael or James than there were female CEOs, period. Women are still dealing with historical discrimination and centuries of male domination that haven’t been fully accounted for or rectified. Are we really worrying that men feel a little emasculated because their female classmates are doing well?

But millions of men lack access to that kind of power and success — and, downstream, cut loose from a stable identity as patriarchs deserving of respect, they feel demoralized and adrift. The data show it, but so does the general mood: Men find themselves lonely, depressed, anxious and directionless."

...

"Past models of masculinity feel unreachable or socially unacceptable; new ones have yet to crystallize. What are men for in the modern world? What do they look like? Where do they fit? These are social questions but also ones with major political ramifications. Whatever self-definition men settle on will have an enormous impact on society. Yet many people, like Taylor, hesitate to be the one to try to outline a new standard of manliness. Who are they to set the rules?

Only one group seems to have no such doubts about offering men a plan."

...

"Men were constantly told to be “better” and less “toxic,” he said, but what that “better” might look like seemed hard to pin down. “You pretty much have to figure it out yourself. But yet society still has the expectation that, you know, you have to be a certain way.”

Then he turned wistful. “I don’t feel like men in general have the same types of role models that women do, even in their own personal lives. … Just because you’re in the majority doesn’t mean you don’t need support.”

Technically, men are slightly in the minority in the United States. But apart from that, Bray had a point — and what he said explained a lot about why the left and the mainstream are losing men."

...

"What ends up happening is that, if women are still seen as needing tools to overcome disadvantage, men are often expected to just shape up by themselves. For a group that can be focused to a fault on addressing microaggressions, it’s surprisingly acceptable for those on the left to victim-blame men who are struggling themselves. “So we just let men off the hook? Maybe we should give them electroshock therapy for their hysteria,” a progressive female friend of mine joked when I told her about this essay.

To the extent that any vision of “nontoxic” masculinity is proposed, it ends up sounding more like stereotypical femininity than anything else: Guys should learn to be more sensitive, quiet and socially apt, seemingly overnight. It’s the equivalent of “learn to code!” as a solution for those struggling to adjust to a new economy: simultaneously hectoring, dismissive and jejune.

The thing is, I get it. I understand the reluctance to spend time worrying about men. And I say that as someone who loves them: as friends, romantic partners and members of my family.

Justifiably, progressives want to preserve the major gains made for women over the past several decades — gains that are still fragile. It’s easy to mistake attention as zero-sum, to fear that putting effort toward helping men might mean we won’t have space for women anymore.

There is something appealing, too, in the idea of gender neutrality — or at least rejecting gender essentialism — as a social ethos. After all, attaching specific traits to men will redound to women, too. If we say “real” men are strong, does that mean real women must be weak? If men are leaders, are women destined to follow?

I’m convinced that men are in a crisis. And I strongly suspect that ending it will require a positive vision of what masculinity entails that is particular — that is, neither neutral nor interchangeable with femininity. Still, I find myself reluctant to fully articulate one. There’s a reason a lot of the writing on the crisis in masculinity ends at the diagnosis stage."

...

"Reeves, who is launching his own institute focused on men and boys, knows there’s a danger inherent in seeming too eager to help men or too intent on promoting a particular vision of masculinity.

“As soon as you start articulating virtues, advantages, good things about being male … then you’ve just dialed up the risk factor of the conversation,” he said. “But I’m also acutely aware that the risk of not doing it is much greater. Because without it, there’s a vacuum. And along comes Andrew Tate to make Jordan Peterson look like a cuddly old uncle.”

A new script for men

If the right has overcorrected to an old-fashioned (and somewhat hostile) vision of masculinity, many progressives have ignored the opportunity to sell men on a better vision of what they can be.

In the conversations I had with men for this essay, I kept hearing that many would still find some kind of normative standard of masculinity meaningful and useful, if only to give them a starting point from which to expand.

...

"“Where I think this conversation has come off the tracks is where being a man is essentially trying to ignore all masculinity and act more like a woman. And even some women who say that — they don’t want to have sex with those guys. They may believe they’re right, and think it’s a good narrative, but they don’t want to partner with them.”

I, a heterosexual woman, cringed in recognition.

“And so men should think, ‘I want to take advantage of my maleness. I want to be aggressive, I want to set goals, go hard at it. I want to be physically really strong. I want to take care of myself.’”

Galloway leaned into the screen. “My view is that, for masculinity, a decent place to start is garnering the skills and strength that you can advocate for and protect others with. If you’re really strong and smart, you will garner enough power, influence, kindness to begin protecting others. That is it. Full stop. Real men protect other people.”

Richard Reeves, in our earlier conversation, had put it somewhat more subtly. “I try to raise my boys” — he has three — “to have the confidence to ask a girl out, if that’s their inclination; the grace to accept no for an answer; and the responsibility to make sure that, either way, she gets home safely.” His recipe for masculine success echoed Galloway’s: proactiveness, agency, risk-taking and courage, but with a pro-social cast.

This tracked with my intuitions about what “good masculinity” might look like — the sort that I actually admire, the sort that women I know find attractive but often can’t seem to find at all. It also aligns with what the many young men I spoke with would describe as aspirational, once they finally felt safe enough to admit they did in fact carry an ideal of manhood with its own particular features.

Physical strength came up frequently, as did a desire for personal mastery. They cited adventurousness, leadership, problem-solving, dignity and sexual drive. None of these are negative traits, but many men I spoke with felt that these archetypes were unfairly stigmatized: Men were too assertive, too boisterous, too horny.

But, in fact, most of these features are scaffolded by biology — all are associated with testosterone, the male sex hormone. It’s not an excuse for “boys will be boys”-style bad behavior, but, realistically, these traits would be better acknowledged and harnessed for pro-social aims than stifled or downplayed. Ignoring obvious truths about human nature, even general ones, fosters the idea that progressives are out of touch with reality.

The essentialist view — that it’s in men’s nature to be brave, stoic and in charge while women remain docile, nurturing and submissive — would be dire news for social equality and for the vast numbers of individuals who don’t fit those stereotypes. Biology isn’t destiny — there is no one script for how to be a woman or a man. But despite a push by some advocates to make everything from bathrooms to birthing gender-neutral, most people don’t actually want a completely androgynous society. And if a new model for masculinity is going to find popular appeal, it will depend on putting the distinctiveness of men to good use in whatever form it comes.

“Femininity or masculinity are a social construct that we get to define,” Galloway concluded. “They are, loosely speaking, behaviors we associate with people born as men or born as women, or attributes more common among people born as men or as women. But the key is that we still get to fill that vessel and define what those attributes are, and then try and reinforce them with our behavior and our views and our media.”

What would creating a positive vision of masculinity look like? Recognizing distinctiveness but not pathologizing it. Finding new ways to valorize it and tell a story that is appealing to young men and socially beneficial, rather than ceding ground to those who would warp a perceived difference into something ugly and destructive."

...

"A path forward

"For all their problems, the strict gender roles of the past did give boys a script for how to be a man. But if trying to smash the patriarchy has left a vacuum in our ideal of masculinity, it also gives us a chance at a fresh start: an opportunity to take what is useful from models of the past and repurpose it for boys and men today.

We can find ways to work with the distinctive traits and powerful stories that already exist — risk-taking, strength, self-mastery, protecting, providing, procreating. We can recognize how real and important they are. And we can attempt to make them pro-social — to help not just men but also women, and to support the common good.

Influencers on the right have found an audience by recognizing and exaggerating these tropes. What else is an incel but a stymied procreator building an identity out of his failures? Who are Tucker Carlson’s tire-flipping civilizational guards but the protector, made absurd? Right-wing political figures such as Josh Hawley have clearly latched on to many men’s desire to provide, but their solutions are often 1950s throwbacks that depend on castigating women for providing for themselves.

What critics miss is that if there were nothing valid at the core of these constructs, they wouldn’t command this sort of popularity. People need codes for how to be human. And when those aren’t easily found, they’ll take whatever is offered, no matter what else is attached.

For the left, there’s room to elaborate on visions of these qualities that are expansive, not reductive, that allow for many varieties of masculinity and don’t deny female value and agency.

In my ideal, the mainstream could embrace a model that acknowledges male particularity and difference but doesn’t denigrate women to do so. It’s a vision of gender that’s not androgynous but still equal, and relies on character, not just biology. And it acknowledges that certain themes — protector, provider, even procreator — still resonate with many men and should be worked with, not against.

But how to implement it? Frankly, it will be slow. A new masculinity will be a norm shift, and that takes time. The women’s movement succeeded in changing structures and aspirations, but the social transformation didn’t take place overnight. And empathy will be required, as grating as that might feel.

It is harder to be a man today, and in many ways, that is a good thing: Finally, the freer sex is being held to a higher standard.

Even so, not all of the changes that have led us to this moment are unequivocally positive. And if left unaddressed, the current confusion of men and boys will have destructive social outcomes, in the form of resentment and radicalization.

In the end, the sexes rise and fall together. The truth is that most women still want to have intimate relationships with good men. And even those who don’t still want their sons, brothers, fathers and friends to live good lives.

The old script for masculinity might be on its way out. It’s time we replaced it with something better."]]></description>
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<item rdf:about="https://podcasts.apple.com/us/podcast/how-being-animal-could-help-us-be-better-humans/id1548604447?i=1000618460588">
    <title>The Ezra Klein Show: How ‘Being Animal’ Could Help Us Be Better Humans on Apple Podcasts</title>
    <dc:date>2023-06-27T21:01:36+00:00</dc:date>
    <link>https://podcasts.apple.com/us/podcast/how-being-animal-could-help-us-be-better-humans/id1548604447?i=1000618460588</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:
https://www.nytimes.com/2023/06/27/opinion/ezra-klein-podcast-melanie-challenger.html ]

"One of the oldest human ideas is that we are somehow different from animals, somehow superior to them. That’s a mistake, argues the environmental philosopher Melanie Challenger. “Many of the things we most value — our relationships, the romantic sensations of attraction and love, pregnancy and childbirth, the pleasures of springtime, of eating a meal — are physical, largely unconscious and demonstrably animal,” she writes in her book “How to Be Animal: A New History of What It Means to Be Human.” The consequences of resisting our fellowship with other species, she argues, have been devastating to them and to the planet.

Challenger’s arguments are fascinating in their own right, but they also have a particular resonance at this moment of tremendous technological advancement. Humans have long defined ourselves by our cognitive intelligence, yet the machines we’re building are rapidly surpassing our minds. What does it mean to be human in a world where we are no longer superior by the standards we’ve created? Have we set ourselves up for a specieswide existential crisis? And how can embracing our status as animals help us navigate this bizarre future?

Book Recommendations:
Love’s Work by Gillian Rose
Summertime by Danielle Celermajer
Lighthead by Terrance Hayes"]]></description>
<dc:subject>melaniechallenger multispecies morethanhuman animals 2023 ezraklein relationships behavior attraction love pregancy childbirth climatechange sustainability intelligence human humans gillianrose daniellecelermajer terrancehayes human-animalrelations human-animalrelationships nature technology ecology environment ai artificialintelligence farming philosophy society waysofbeing psychology howwwelive humansupremacy politics morality predators food diet pathogens predation scarcity evolution competition cooperation friendship change armsraces survival community communities kinship persistence beauty goodness communism communal groups alliances intimacy goodsamaritans help mutualaid exchange assistance trust bodies cavepaintings altamira caveart cognition culture agriculture civilization foodsources hunter-gatherers domination humanism secularhumanism posthumanism worth dualism religion belief exceptionalism theology wildlife spirituality exploitation soul superiority rationality freewill science scientism rational</dc:subject>
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<item rdf:about="https://chrislatray.substack.com/p/life-isnt-all-hard-luck-and-trouble">
    <title>Life Isn't all Hard Luck and Trouble - An Irritable Métis</title>
    <dc:date>2020-11-02T05:02:54+00:00</dc:date>
    <link>https://chrislatray.substack.com/p/life-isnt-all-hard-luck-and-trouble</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["So I've taken to compiling a list of the things that bring me joy, and try and make sure I make the time to attend to them. Walks outside. Occasional vigorous exercise. Sitting somewhere alone and simply thinking about stuff. Making effort to be kind to people for no reason than kindness. Looking at the stars and planets and the moon. Expressing love and gratitude to the people who deserve it. Reading just for the love of reading. Observing. Petting my dogs. Afternoon tea out of the pot Mom gifted me for my birthday, sipped from the coffee mug my dad brought home from the navy. And watching movies! Even though I can't go to a theater I can still put on headphones and watch something on my computer if that is what it takes. It is not my preferred way and it doesn't come with a gigantic bucket of heart-arresting movie theater popcorn but it is the way available to me.

Joy lives in what is, not what isn't.

I know this all borders on sounding white lighty and the whiffs of Catholicism might make some people cringe but I don't mean for it to. I've got to befriend this stuff because the work I'm embroiled in is thick with it and I can’t afford to waddle around full of hate all the time. The point I am trying to make is in the midst of all this hardship, every single one of us needs to figure out how to find joy in the world we are in, not waste away yearning for the world it is not. Because this one is here now and ready to squash all of us if we aren’t vigilant, and the next one is going to make us bloody getting to. So let's make the best of this one. And keep fighting for the next. Imagine how great then it will be when things finally get better!

Meanwhile, tell me about your world. Tell me about your joy. I can use the inspiration."]]></description>
<dc:subject>chrislatray everyday joy 2020 catholicism attention kindness relationships life living</dc:subject>
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<item rdf:about="http://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html">
    <title>Fratelli tutti (3 October 2020) | Francis</title>
    <dc:date>2020-10-27T01:12:13+00:00</dc:date>
    <link>http://www.vatican.va/content/francesco/en/encyclicals/documents/papa-francesco_20201003_enciclica-fratelli-tutti.html</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>poperancis 2020 coronavirus covid-19 communism interdependence socialism friendship humanism fraternity donaldtrump individualism capitalism latecapitalism encyclicals extremism polarization globalization progress sharing dignity humanity borders borderlessness migration immigration aggression violence information internet wisdom goodsamaritan love catholicism christianity solidarity property socialgood society humanrights local universalism politics economics policy liberalism charity power international culture dialogue conversation kindness forgiveness conflict deathpenalty war charities philanthropy latestagecapitalism</dc:subject>
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<item rdf:about="https://www.vox.com/culture/2020/3/17/21182231/halt-and-catch-fire-watch-netflix-amc-tech">
    <title>Stream Halt and Catch Fire, one of the best TV shows of the 2010s - Vox</title>
    <dc:date>2020-07-28T01:51:30+00:00</dc:date>
    <link>https://www.vox.com/culture/2020/3/17/21182231/halt-and-catch-fire-watch-netflix-amc-tech</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The series, set in the tech world of the ’80s and ’90s, has the hard-won optimism these times require.

In all the years I’ve been working as a TV critic, no show I’ve recommended has had more people end up digging it than Halt and Catch Fire, the ’80s- and ’90s-set tech world drama that aired on AMC from 2014-2017 that now can be watched in its entirety on Netflix. Invariably, the people I recommend the show to at least like it, and most of them come away loving it. It’s a foolproof people-pleaser with a little bit of something for everyone.

It also absolutely nails a tone that’s tricky to manage: optimism, tempered with a sense of how hard it is to accomplish anything with real meaning in this world. The characters on this show strive and strive and strive to build a better computer, then a better internet experience, and finally a better search engine. And because they live in our world, we know that they will fail to take out the Apples and Googles and Facebooks of the world. But as we watch them fail, we also see them become better people for having known each other — even if they frequently come into bitter conflict with one another.

Really, that above paragraph will let you know if this is the show you need right now. But if you want to know more, read on for more thoughts on why Halt and Catch Fire — one of the best TV shows of the 2010s — should move to the top of your queue. (At 40 episodes, all around 45 minutes in length, it will make for a substantial watch, but not an insurmountable one.) And if you’ve already watched, consider this an invitation to visit it all over again.

You might wonder at first if Halt and Catch Fire knows what it’s doing. It’s worth being patient with the show.

Like so many TV dramas of the 2010s, Halt and Catch Fire has some false starts. Creators Christopher C. Rogers and Christopher Cantwell originally set up the series as a conventional antihero drama about the sneering, self-proclaimed genius Joe Macmillan (Lee Pace), who hijacks a small Texas computer manufacturer in the early 1980s and tries to get it to build his dream machine. He’s joined in this by two computer whizzes who can do the work while Joe offers the Steve Jobs-style bravado — Gordon Clark (Scoot McNairy) and Cameron Howe (Mackenzie Davis).

These early episodes struggled to stand out from the glut of other antihero dramas rattling around in the 2010s. Yet they’re also necessary for setting up the series’ larger idea, which is that Joe might think he’s a genius, but the thing he really needs is to be tempered and improved by the people around him. By the show’s ninth episode — which ends with a reveal so good I won’t spoil it, even though it aired in 2014 — it’s clicking on all cylinders. When season two starts, it’s instantly one of the best TV shows of its era.

A big reason for this dramatic shift was the show’s change of focus from Joe to its two main women characters, Cameron and Donna Clark (Kerry Bishé), who is a genius tech brain in her own right but also Gordon’s wife. The friendship between the two powers the show’s final three seasons, and each season is better than the last for the ways they all examine this professional and personal partnership as it grows, frays, then rebuilds itself.


Beyond the central foursome, the series also builds out a pretty stunning bench of recurring characters, from Toby Huss as the head of the company Joe hijacks, who becomes an unlikely father figure to Cameron, to the folks who work for the early internet company Cameron and Donna found, to Donna and Gordon’s two daughters, who grow up into complicated characters in their own right. And the show’s casting directors have an eye for talent, from burgeoning movie star Davis to Big Little Lies star Kathryn Newton, lots of actors got one of their first major roles on this show.

Halt and Catch Fire is remarkable for how little of its drama is tied to life-and-death stakes but how important it feels all the same. Its most gutting moment occurs during a boardroom meeting in the show’s third season, and the big dramatic question of its final season is “Can these people ever forgive each other and work together again?” The characters are cruel to each other, but in believable ways where you rarely think they’re being cruel for sport. And yet they can be so, so kind to each other as well.

Roger Ebert used to say that he found few things as moving to see depicted onscreen as kindness that is offered in spite of any ulterior motive. Television often forgets that kindness, too, is a muscle we can flex, in addition to all the ones bent on taking as much stuff as we possibly can. Halt and Catch Fire might start out as an antihero drama, but by the end, it’s earnestly engaged in the question of not just how we can better ourselves but how we might, through being kind, help others become better too. There’s never been another show quite like it.

Halt and Catch Fire is streaming in its entirety — all 40 episodes — on Netflix."]]></description>
<dc:subject>haltandcatchfire 2020 emilyvanderwerff optimism vision kindness rogerebert</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=LVTDahs2gFQ">
    <title>Cornel West, Phillip Agnew, Michael Brooks, Esha Krishnaswamy | Class Warfare | Harvard - YouTube</title>
    <dc:date>2020-07-21T08:02:03+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=LVTDahs2gFQ</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: https://twitter.com/gerikhere/status/1285443318344749058
"As a Christian Leftist I remember when I realized that my socialist values could coexist with my faith. But I feared that my faith would separate me from the left movement. Michael Brooks made me feel like I had a place. Rest in power brother @_michaelbrooks"
https://twitter.com/gerikhere/status/1285443485311664128

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

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

The “Battle for the Soul of the Democratic Party,” features Dr. Cornel West (philosopher, author, Harvard professor), Michael Brooks (The Michael Brooks Show), Phillip Agnew (activist, Bernie 2020 national surrogate), and Esha Krishnaswamy (activist and host of historic.ly).”]]></description>
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<item rdf:about="http://morethanhumanlab.org/blog/2020/02/07/what-i-mean-when-i-talk-about-more-than-human-design/">
    <title>More-Than-Human Lab. » What I mean when I talk about more-than-human design</title>
    <dc:date>2020-03-13T20:47:21+00:00</dc:date>
    <link>http://morethanhumanlab.org/blog/2020/02/07/what-i-mean-when-i-talk-about-more-than-human-design/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I was recently asked a few questions and some of you might be interested in my answers  :-)

[image: "Curious brown tabby cat Enid Coleslaw perches on the wood fence in her first encounter with the sheep on the other side."]

The More-Than-Human Lab arose from my life with nonhuman animals, alongside the work of multispecies ethnographers and cultural geographers grappling with what is at stake in more-than-human worlds.

<blockquote>I’m not trying to say that anyone is “more” or “less” (than) human, but explicitly recognising that the world has never been a place made only, or even primarily, of or for humans.</blockquote>

While this isn’t a radical notion for many researchers, I’m trying to teach design from an anthropological perspective and I like that it encourages me to poke at both anthropology and human-centred design and see what falls apart.

I found my way to design through my archaeological and anthropological experience with material, visual, and discursive culture, and the recognition that culture is actively created and recreated by persons in these more-than-human worlds. I’m not fond of professional design’s problem-solving imperative or reliance on technoindustrial metaphors, but I am utterly captivated by world-building and thing-making. 

My favourite design tool is speculation. It isn’t required for more-than-human design but I have a lifelong love of speculative fiction, and to design within that general framework appeals to me in many ways. Besides its obvious capacity to imagine different ways of being with others, I find it well-suited for intervening in difficult or messy relations between people and nonhuman animals.

<blockquote>Fiction affords people space to think or act differently without the terribly fraught ethics of designed — through expectation or force — behaviour change.</blockquote>

While I’ve spent the last five years doing ethnographic fieldwork and re-thinking human-livestock relations, the design courses I teach have moved further and further away from human-centred approaches. For example, last year I taught a course in multispecies design ethnography and although our “client” was Wellington Zoo, I stressed the importance of designing with the otters and for otter-human relations (and questioning what that actually means). In my speculative design course, students were tasked with re-imagining kinship in ways that explicitly include, and so ethically bind us to, nonhumans.

While some excellent design/researchers use the phrase “more than human” to refer to a range of technologies, my interests remain in the multispecies or environmental realm. This doesn’t mean that technology is irrelevant; it’s important for me to assess the political and ethical implications of any technology that attempts to mediate human relations with other forms of life. My research simply focusses on farmed animal life because I think that how we relate to, and with, these animals have an enormous impact on their well-being, human well-being, and the well-being of the Earth.

<blockquote>Agriculture is also one of humanity’s most heavily designed activities, which should remind us that it can be re-designed, and needs to be re-designed when it stops working for all of us.</blockquote>

But I’m not a believer that technology under capitalism will be the planet’s salvation, and I tend to part ways with (commercial?) designers and technologists who aim to design more “precision” agriculture through “intelligent” machines, and I’m constantly watching for bad omens. The ethos of the More-Than-Human Lab draws on Donna Haraway’s “staying with the trouble” and tries to go beyond the design of human-nonhuman interactions to reimagine human-nonhuman relations. For me, this means not trying to “fix” the world, and resisting both purity and progress to live well together through uncertain and difficult circumstances.

The deep irony (?!) is that indigenous cultures all around the world and many non-Western religions have always understood that nature and culture aren’t separate, and that humans aren’t superior in our abilities or experiences. Western intellectual history and industrial capitalist societies have not allowed this kind of thinking to take hold except for amongst a fringe few, and I think this has played a pivotal role in the current climate crisis and the impoverished range of corrective measures on offer.

<blockquote>I’m inspired by anyone who is trying to figure out how more vital, embodied, and inter-dependent traditions can be brought into situated practice.</blockquote>

Right now I’m drawing sustenance from ecological and political theology, cosmopolitics and animism. When it comes to design, I’ve long admired the work of Superflux (amongst many others!) and I’ve most recently enjoyed Arturo Escobar’s Designs for the Pluriverse. 

Laura McLaughlan – in her paper at the most recent Australian Anthropological Society conference – said that “Ethnographers walk through landscapes both soft and hard.” I noted it because it struck me as both literally and metaphorically true. We do walk through a lot of landscapes, and both the going and the ground are often so much harder than expected. And yet along the way there are always spaces and moments of gentleness or softness that provide relief and comfort. I don’t know anyone who suggests that tenderness is our only viable option, but many of us refuse to hand it over to those who would render it weak.

I’m committed to using ethnography and everyday design to restore and support more situated, intimate, and vulnerable relations between humans and farmed animals. In a world dominated by the mass production and consumption of nonhuman animal life, these kinds of relations are often dismissed as sentimental or naïve. But in my experience they require a great deal of strength and a practical willingness to both hurt and be hurt. This is central to my personal committment to be with the world, instead of against it. 

I also believe that a full, rich experience of humanity in more-than-human worlds is already being lived by billions and I wish that even more could experience it. But please don’t mistake this for an attempt to convert you! In dire times it may be tempting to conjure all too familiar utopias and dystopias, but I’m interested in reconnecting with violence, suffering, decay and death as part of life, entangled with all the love, beauty, and wonder.

As humanity, and the planet, face the climate crisis I’m interested in protecting (and, if necessary, reclaiming) the kind of ethical relations with animals and lands that can take us down a different path. No one knows if this path will avoid the same end, but I’m hopeful. 

Our small farmstead is my living experiment in what kinds of relations are possible with the animals I care for, and sometimes eat. Watching a lamb take her first breath, and a year later holding her with love as I kill her has profoundly changed the way I see myself and the world around me—not to mention how others see me! 

<blockquote>The sheep have taught me to slow down, and to look and listen more carefully. They’ve taught me humility and patience and strength, both physical and emotional. That there is such a thing as caring too little, and too much. The sheep have taught me to fight more playfully, and to always choose kindness.</blockquote>

And I bring all of this experience to my understanding and practice of more-than-human design.

Many thanks to our cats Enid Coleslaw and Beatrix Lemonade, the sheep Ursula, Grace, Mercy, Emmaline, Victoria, Glory, Melvin & Mingus, Edith, Ulla & Ulrich, Gus, Max & Murray, Esther and Eddard (Ned), Maeve, Godric and Gregor Samsa, and to all the ducks and ducklings."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=IMjPL-sGLkM&amp;t=100m4s">
    <title>Bernie 2020 Caucus Concert Rally in Cedar Rapids - YouTube [bookmarking for the Cornel West portion]</title>
    <dc:date>2020-02-07T17:26:42+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=IMjPL-sGLkM&amp;t=100m4s</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[timestamp starting at 1:40:04 and continuing for about ten minutes]]]></description>
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    <title>Anthony Breznican on Twitter: &quot;This is the Nativity display outside the Claremont United Methodist Church in California. It's making some people very upset. And it should. 1/ https://t.co/PN0XmS4Ora&quot; / Twitter</title>
    <dc:date>2019-12-11T07:50:02+00:00</dc:date>
    <link>https://twitter.com/Breznican/status/1203762299653128192</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“This is the Nativity display outside the Claremont United Methodist Church in California. 

It’s making some people very upset. And it should.

1/

Karen Clark Ristine, a senior minister at the church, shared the image on Facebook with this message. 

I wish everyone in the United States would read it this Christmas: https://www.facebook.com/photo.php?fbid=10162927707980314&set=a.10150545085870314&type=3&theater

<blockquote>Stirred to tears by the Claremont UMC nativity. Inside the church, the Holy Family is reunited.

The theological statement posted with the nativity: In a time in our country when refugee families seek asylum at our borders and are unwillingly separated from one another, we consider the most well-known refugee family in the world. Jesus, Mary, and Joseph, the Holy Family. Shortly after the birth of Jesus, Joseph and Mary were forced to flee with their young son from Nazareth to Egypt to escape King Herod, a tyrant. They feared persecution and death.

What if this family sought refuge in our country today?

Imagine Joseph and Mary separated at the border and Jesus no older than two taken from his mother and placed behind the fences of a Border Patrol detention center as more than 5,500 children have been the past three years.

Jesus grew up to teach us kindness and mercy and a radical welcome of all people.
He said: “I was hungry and you gave me food, I was thirsty and you gave me something to drink, I was a stranger and you welcomed me.” Matthew 25:35

In the Claremont United Methodist Church nativity scene this Christmas, the Holy Family takes the place of the thousands of nameless families separated at our borders.

Inside the church, you will see this same family reunited, the Holy Family together, in a nativity that joins the angels in singing “Glory to God in the highest and on earth peace and good will to all.” Luke 2:14

#holyfamilyseparated #endfamilyseparation</blockquote>

The comments are filling up with MAGA rage. I am sorry for the souls of these people

I love the Nativity story. I love it not because it is warm and fuzzy, but because it is about perseverance against cruelty.

No one saves them. The child is born in squalor, hiding among animals. He rests in a manger — which is not a hay-stuffed crib but a feeding trough.

The monster of the Nativity story is not King Herod, the bloodthirsty tyrant. He is just the backdrop.

The villain is the innkeeper, a common everyday person, who sees their dire situation and chooses not to help. 

No room. Sorry. 

America is full of innkeepers these days.

The stable is not the pristine, rustic structure we see in displays. It is the equivalent of being born in an alley beside a dumpster.

Who shows them kindness? The shepherds. Other poor, dirty, desperate people. They have nothing, but help anyway, even though they’re afraid.

Then the wise men come from afar. Others call them “three kings.”

I always thought of them not as professors or prophets, but simply people who saw the situation with clear eyes, with wisdom, who had empathy, who wanted to help even though they were from elsewhere.

It’s a beautiful story, rendered more beautiful by Claremont United Methodist Church for making us see it clearly today.

Who will help? Who will turn away?

How do we open the eyes of the innkeepers, especially when seeing something like this only infuriates them?

/”]]></description>
<dc:subject>nativity christianity refugees poverty 2019 us politics compassion kindness religion anthonybreznican donaltrump migration immigration border borders borderpatrol mercy karenclarkristine</dc:subject>
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<item rdf:about="https://www.newyorker.com/news/postscript/noel-ignatievs-long-fight-against-whiteness">
    <title>Noel Ignatiev’s Long Fight Against Whiteness | The New Yorker</title>
    <dc:date>2019-11-18T16:06:33+00:00</dc:date>
    <link>https://www.newyorker.com/news/postscript/noel-ignatievs-long-fight-against-whiteness</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“In the eighties, the economy began to shift. Automation took root, and plants began laying off workers. Contemplating the large, industrial workforces of prior decades, Ignatiev had been able to imagine workers forming councils, seizing the means of production, and deposing their bosses. But, as factories emptied out, he no longer knew where to look. In his forties, he, too, was laid off. He decided to go back to school. A friend from S.T.O. who had been admitted to Harvard’s Graduate School of Education persuaded the administration to admit Ignatiev, despite the fact that he lacked a bachelor’s degree. Ignatiev enrolled, then transferred to the history department, where he worked toward his doctorate.

Ignatiev was now a student at the most prestigious university in the world. But he still believed in creating literary projects unencumbered by the traditional press and its credentialled demands. In 1993, he and his friend John Garvey, a former New York City cab driver whom he’d met on the radical labor circuit, started Race Traitor, a journal with the motto “Treason to whiteness is loyalty to humanity.” John Brown, the white man who led a small militia of black men as they raided an arsenal, at Harpers Ferry, in hopes of sparking an armed slave rebellion, became their lodestar—an example of what it might look like to reject one’s whiteness. Ignatiev and Garvey, who is also an editor at Hard Crackers, called for an “abolition of the white race.” This prompted the expected outrage from right-wingers, who heard a call for extinction, but also upset liberals, who saw them as impractical troublemakers.

In 1995, Ignatiev finished the dissertation that would become “How the Irish Became White.” Not long ago, someone asked him why he had written the book. “The country is divided into masters and slaves,” Ignatiev wrote:

<blockquote>A big political problem is that many of the slaves think they are masters, or at least side with the masters at crucial moments—because they think they are white. I wanted to understand why the Irish, coming from conditions about as bad as could be imagined and thrown into low positions when they arrived, came to side with the oppressor rather than with the oppressed. Imagine how history might have been different had the Irish, the unskilled labor force of the north, and the slaves, the unskilled labor force of the South, been unified. I hoped that understanding why that didn’t happen in the past might open up new possibilities next time.</blockquote>

The book was a hit, by academic standards. Ignatiev now had a powerful platform. But he was also a decade removed from the steel mills, and he was unsure how much a book could really do. Privately, he questioned the value of his new life in the highest reaches of the academy. His on-campus provocations—which included a 1992 incident in which he called for the removal of a kosher toaster oven in a student dormitory—only caused bewilderment among students and administrators.

By 1998, it was time for him to move on. He accepted a post at Bowdoin College, a small school in Maine that mostly catered to white New England prep schoolers. The first class he taught there was a freshman seminar on the making of race; his most adoring student that semester was me, a naïve, vain eighteen-year-old Korean immigrant from North Carolina who desperately wanted to live outside the confines dictated by his race and his own privilege. Ignatiev, with his stories of working in the steel mills, his scorn for credentialled people, and his unwavering belief that a society free from white supremacy was possible, provided a model of a life worth living. I attended all of his office hours, learned to idolize John Brown, and read everything he put in front of me. In my dorm room and in the cafeteria, I talked excitedly to my confused friends about revolutionary politics and abolishing whiteness. At the end of that year, I dropped out and enrolled in Americorps, in hopes of becoming a radical.

I learned, ultimately, that I didn’t have the strength of his convictions. I could never see a new society in my co-workers or, perhaps more importantly, in myself. Even so, I kept looking for traces of what Ignatiev was talking about. There are moments—observing a seemingly small gesture of kindness between two protesters in St. Paul, or noticing the elegant design of the food halls at Standing Rock—when some great possibility seems to reveal itself. When that happens, I think immediately of Ignatiev and his belief in the revolutionary potential of ordinary Americans.

Acouple of months before he died, I drove up to see Ignatiev at his home, in Connecticut. His illness prevented him from swallowing, but he wanted to cook dinner for me in his back yard, where he had fitted a large wok over a rusty propane ring. “Even though I can’t eat anymore, I still find it relaxing to cook,” he told me. As we chopped up the vegetables in a light rain, we talked about all the things we had discussed in his office—John Brown, labor movements, the need to break away from credentialled society. Just as he would a few weeks later, at Freddy’s Bar, he expressed doubt about whether his work had amounted to anything.

I am not so vain as to believe that Noel’s influence on my life provides proof that his work, in fact, made a difference. If his ideas about whiteness and of “white privilege” became fashionable within the academy, they later took on forms he could barely recognize, and oftentimes, despised. He was bewildered by the rise of a style of identity politics that reified the fictions of race and, through its fixation on diversity in élite spaces, abandoned the working class. And as a lifelong radical he took little solace in the rise of a young, insurgent left drawn to the reformist revolution of Democratic Socialism. These movements, I imagine, must have felt like defeats to Ignatiev. We are very far from the abolition of the white race, and there are very few people who believe that changing the minds of five, much less five hundred thousand people, could potentially revolutionize the world.

And yet, from another perspective, there is no political or literary trend—or President—capable of derailing Ignatiev’s true lifelong project. In his writing, and in Race Traitor and Hard Crackers, Ignatiev demonstrated the transformative power of working-class stories. His radicalism was always tethered to specific people, who, in their own ways, inspired sympathy and a desire for connection. That specificity will always be relevant; it may be especially so at a moment of cynical alienation, when identities have become recitations rather than communities. There is enduring power in the narratives he collected and shared—the stories of people he met as a child, in Philadelphia, or in the plants and mills of Chicago, or in his classrooms. My favorite of these stories is included in the introduction to “How the Irish Became White”:

<blockquote>On one occasion, many years ago, I was sitting on my front step when my neighbor came out of the house next door carrying her small child, whom she placed in her automobile. She turned away from him for a moment, and as she started to close the car door, I saw that the child had put his hand where it would be crushed when the door was closed. I shouted to the woman to stop. She halted in mid-motion, and when she realized what she had almost done, an amazing thing happened: she began laughing, then broke into tears and began hitting the child. It was the most intense and dramatic display of conflicting emotions I have ever beheld. My attitude toward the subjects of this study accommodates stresses similar to those I witnessed in that mother.</blockquote>

Sometimes, while walking around gentrifying Brooklyn, I will see young, white progressives talking to the people whom they are displacing. There’s an officiousness—an almost disingenuous toadying—to these interactions that I, with my modern, fashionable prejudices, find a bit funny and gross. Do they believe that the contradictions between their stated politics and their actual lives can be cleansed through ritualistic bonhomie? Or are they just saying an extended goodbye to their temporary neighbors? Ignatiev might have looked at those same conversations and seen people who desperately wanted to be saved from their whiteness. He might have walked by, with a generosity of spirit that I do not possess, and dropped a few leaflets at their feet, filled with enthusiastic, optimistic provocations, and unreasonable demands.”]]></description>
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<item rdf:about="https://www.nytimes.com/2019/09/19/magazine/poem-small-kindnesses.html">
    <title>Poem: Small Kindnesses - The New York Times</title>
    <dc:date>2019-09-24T22:58:20+00:00</dc:date>
    <link>https://www.nytimes.com/2019/09/19/magazine/poem-small-kindnesses.html</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["By Danusha Laméris
Selected by Naomi Shihab Nye
Sept. 19, 2019

Sometimes a poem just strikes a precise moment. “Small Kindnesses,” by Danusha Laméris, feels utterly necessary for our time — a poem celebrating minor, automatic graciousness within a community, which can shine a penetrating light. It’s a catalog of small encouragements, unfolding as might a child’s palm filled with shiny stones. It almost feels like another hope we remember having. Acknowledging the modern plight of autonomy and so many separations, the poem then easily passes through them, breezing compliments and simple care. Selected by Naomi Shihab Nye

Small Kindnesses
By Danusha Laméris

I’ve been thinking about the way, when you walk
down a crowded aisle, people pull in their legs
to let you by. Or how strangers still say “bless you”
when someone sneezes, a leftover
from the Bubonic plague. “Don’t die,” we are saying.
And sometimes, when you spill lemons
from your grocery bag, someone else will help you
pick them up. Mostly, we don’t want to harm each other.
We want to be handed our cup of coffee hot,
and to say thank you to the person handing it. To smile
at them and for them to smile back. For the waitress
to call us honey when she sets down the bowl of clam chowder,
and for the driver in the red pick-up truck to let us pass.
We have so little of each other, now. So far
from tribe and fire. Only these brief moments of exchange.
What if they are the true dwelling of the holy, these
fleeting temples we make together when we say, “Here,
have my seat,” “Go ahead — you first,” “I like your hat.”"]]></description>
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<item rdf:about="https://twitter.com/samdylanfinch/status/1174106626585874433">
    <title>Sam Dylan Finch 🍓 on Twitter: &quot;This is going to be a messy thread, but a long overdue one. I want to share how my relationship to social justice/online communities has shifted in the last few years. It will probably be incomplete bc I could write a boo</title>
    <dc:date>2019-09-19T15:04:41+00:00</dc:date>
    <link>https://twitter.com/samdylanfinch/status/1174106626585874433</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[“This is going to be a messy thread, but a long overdue one.

I want to share how my relationship to social justice/online communities has shifted in the last few years.

It will probably be incomplete bc I could write a book on this, but… here are some thoughts.

Something you should know about me, as context… I started out as a blogger, but a lot of my readership was built out from previously working as a staff member at Everyday Feminism.

My experiences with EF years ago really informed a lot of my politics, for better and for worse.

At the time that I worked with EF, there was a lot of groundwork being laid out in the digital space. We were looking to help people understand institutions of power, but in a very accessible, digestible way. A lot of what we managed to create, I’m still so proud of.

I can only speak for myself, but after a few years of being enmeshed in that work, I noticed that I was just primed to look for what was problematic. I was primed to look for it because that was my job — this was how we made sure our content was strong and inclusive.

And yes, there is a whole lot out there that is “problematic.” It’s important to identify it, unpack it, and do better. But it started to impact how I interacted with people online and in the real world, and it started to impact how I felt about, well, being alive, generally.

I started to feel like I just lived in this desolate space of expecting the worst from everything and everyone. And I internalized that, too, and had this constant nagging feeling that I was never doing enough, or I was always just one step away from totally fucking up.

And I became really unforgiving toward other people, too. I wasn’t very good at holding space for other people to mess up. I was projecting shit onto other people’s tweets and articles that, when I look back, was really just twisting words to confirm how I felt about the world.

I think, from a trauma place, I became hypervigilant. The same way I was hypervigilant in an abusive household, trying to make sure I did everything right, and mentally logging the inconsistencies of people around me, because I would need it to defend myself later. You know?

I don’t know how else to explain it, except to say that my depression collided with my values, and suddenly I was spiraling this drain of moralistic perfectionism. Which is easy to do when you’re moderating Everyday Feminism’s comments, which was an endless sea of semantics.

And ultimately, it wasn’t really about social justice anymore. It wasn’t about a better world. It wasn’t about showing up as the best version of myself, either. It was all of this anxiety and trauma and ego that gave me this false sense that I was doing things “right.”

I was back-doored out of Everyday Feminism. Its leadership… was not ethical, to say the least. On my way to the psych hospital, I was called and told that if I stepped down from my role, they would find another role for me that was a “better fit” for where I was emotionally.

I had been having this nervous breakdown and my boss calls me to pressure me into giving up my role. “But you have to decide right now,” she told me, “so I can put up the posting for your role while you’re away.”

I trusted her, which was a mistake. There was no job for me after.

I almost lost everything after that. I couldn’t collect unemployment because I’d “stepped down” of my own accord. I almost lost my housing. And I struggled to make sense of how we could talk about social justice, and yet… something this underhanded and callous could happen.

I was lucky to take a job at Upworthy after that. And I had so many reservations about it, because the optimistic tone was so at odds with where I was post-breakdown. But it turned out to be a saving grace, even with all of its own problems.

Every day, I had to write stories about what people were doing right in this world. Every day, I had to humanize people I wouldn’t have normally given the time of day to. Every single day, I had to reconsider how I looked at other people and the world around me.

Around the same time, I also started going to an LGBTQ+ only meeting of Alcoholics’ Anonymous. And it completely transformed how I thought about social justice, accountability, and community.

It was in that space that I realized we could be fully human, and messy, and messed up — and we could hold that for each other. Instead of “only impact matters,” we said “progress over perfection.” Instead of “cancelling” each other, we talked about HOW to make amends.

We created a sense of unconditional belonging and learned how to humanize one another, even in someone’s most vulnerable, dark, and frightening moment.

I had never been in a space where I felt so safe, unconditionally cared for, and supported. And it felt like such a stark contract to the environment I had been in, where pain and politics became their own kind of capital, just… in a microcosmic way.

There are shitty people who will look at what I’m saying and remark, “See, this is why ‘social justice’ is a bunch of shit.” And that’s not what I’m saying.

What I’m saying is that the people in these communities are just as human and fallible as the rest of us.

I had to do a lot of soul-searching. Because as much time and energy as I invested in educating myself, where were the results? I became really good at talking a good talk. But how was I treating other people? How was I showing up?

Social justice resources gave me the knowledge to recognize power structures and learn to start divesting from them.

But social justice didn’t teach me how to treat people in my own community with dignity and care and kindness. All the theory in the world won’t teach you that.

Because dignity and care and kindness have to come from a genuinely loving place. And if you become too absorbed in righteousness & despair, and you don’t balance it with the healing work that allows you to love on your people and see THAT as truly radical… you lose yourself.

I think after a certain point, I became completely burnt out. I forgot how to be in community with other people in a loving way. I forgot how to be gracious. I forgot how to parse out all the nuances that allow us to see someone fuck up and still see them as human.

And I made a conscious decision that I never wanted to be the kind of person who couldn’t still humanize others. Who was too exhausted to be kind anymore. Who was too self-righteous to consider grace. Who thought joy was just naive or frivolous. That’s not who I am.

I will mess up. That’s the truth of it. But at least now, when I do mess up, I know that I’ll have the humility to learn from it, the integrity to own up to it for the right reasons, and the willingness to make amends instead of performative apologies.

And when I find myself spiraling and not able to really see the person in front of me… I’m learning when to step back and work on my own shit. When I’m quick to react, I know how to unravel what I’VE brought to the table.

I share all this because I’ve had enough conversations offline to know that I’m not the only person who’s wrestled with this. 

And I want you to know that if the values you expect yourself to have are compromising the values you want to embody, you can press pause.

Because movement burnout, even online (!!), is a thing. Compassion fatigue is a thing. Self-righteousness and ego, even when we feel like we have the best of intentions, are also a thing. Reenacting trauma is a thing.

These. Are. All. Valid. Things. That. Require. INTROSPECTION.

At the end of the day, theory can only take us so far. There’s an entire emotional dimension that we still have to connect with and move from. And if you’re going through cycles of hypervigilance and dissociation, because the stakes always feel incredibly high, it can fuck w you.

I want you think on this the next time you are going in for the “ratio.” The next time you’re ready to tear into a trans woman on Twitter. And… the next time you’re questioning if it’s okay to feel joy, to pause, to breathe, to take care of yourself, to unplug.

If you can’t give yourself permission to be human, and you can’t extend that to other people, it’s a good time to check in with yourself. 

There’s a time and a place for righteousness and taking folks to task. But righteousness is a season. Rest is one, too.”]]></description>
<dc:subject>samdylanfinch socialjustice activism online communities web 2019 burnout humility trauma mentalhealth righteousness compassion humanism kindness vulnerability isolation politics work labor life living perfectionism purity morality moralismethics messiness humans belonging safety growth fallibility power dignity care caring emotionallabor despair fatigue self-righteousness introspection dissociation</dc:subject>
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<item rdf:about="https://www.newyorker.com/culture/the-new-yorker-interview/going-home-with-wendell-berry">
    <title>Going Home with Wendell Berry | The New Yorker</title>
    <dc:date>2019-07-16T02:27:01+00:00</dc:date>
    <link>https://www.newyorker.com/culture/the-new-yorker-interview/going-home-with-wendell-berry</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: https://twitter.com/annegalloway/status/1150867868696772608 ]

[Too much to quote, so here’s what Anne quoted:]

“Lancie Clippinger said to me, and he was very serious, that a man oughtn’t to milk but about twenty-five cows, because if he keeps to that number, he’ll see them every day. If he milks more than that, he’ll do the work but never see the cows! The number will vary from person to person, I think, but Lancie’s experience had told him something important.”]]></description>
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<item rdf:about="http://visakanv.com/1000/0675-smart-vs-kind/">
    <title>0675 – being smart vs being kind - 1,000,000 words by @visakanv</title>
    <dc:date>2019-06-23T00:58:14+00:00</dc:date>
    <link>http://visakanv.com/1000/0675-smart-vs-kind/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When I was a child, I was told that I was smart. I wasn’t great at socializing, but I was alright. I was the class clown, the smartass, so I did have some friends. But I never really developed the deep, lasting sort of friendships that some people have for life. Sometimes I felt like I was missing out, but most of the time – even now – I think of it as, ‘that’s just what life is like for misfits’. There’s good and bad, and that’s the ‘bad’. The price you pay.

It took me two decades to really begin to aspire to be kind.

What’s so good about being smart?

1. There is a certain intrinsic pleasure to knowing things. Richard Feynman describes this beautifully in “the pleasure of finding things out”. (He was also a very kind person, I believe.)

2. There’s a practical value to it. Smartness is generally correlated with making good decisions that lead to superior outcomes. (It’s necessary but insufficient – smartness is the sharpness of the knife. You still need to handle the knife well, and apply it to the right things. Lots of smart people obsessively sharpen their knives but don’t use it for anything useful or constructive.)

If you’re smart, in the conventional sense, you should recognize opportunities (in my view this requires sensitivity, in the ‘perceptive’ sense) and take advantage of them (in my view this requires strength, in the ‘executive’ sense). You should also spot potholes and avoid them. (Spotting the pothole is perception. Avoiding it is execution. Smartness is the gap between seeing and doing – smartness is orienting and deciding, maybe.)

3. There’s also a social aspect to smartness. I’m not saying that smartness guarantees social success (though I do believe that if you’re truly smart rather than superficially smart, you’ll figure out how to achieve your social desires and/or modulate them appropriately). What I mean is that there’s a sort of global subculture that venerates smartness. Think of all the tropes of trickster type characters, and how people love brilliant assholes like Tony Stark and Dr. House. If you’re smart, you can satisfy quite a lot of your social needs by scoring points with smartness geeks.

The smartness-as-spectator-sport trap

Here’s where it gets a little dicey – winning friends in most smartness tribes – their approval requires being right. It requires Winning. I’m talking about smartness as a contact sport for spectators. You get rewarded for the most brutal takedowns (“Liberal DESTROYED conservative with simple argument, leaves him SPEECHLESS!”)

When you start to get addicted to winning, you start to get attached. You start to avoid certain things – particularly areas that you’re not so sure about. You start picking your battles according to what’s winnable, rather than what’s most interesting or useful.

This is where we get to what separates the pros from the noobs. The smartest people embrace their ignorance. They are intimately familiar with the limitations of their models, and they are excited when they discover that they’re wrong about something. (I recall this book about physics – “Time, Space and Things” – where the author would spend paragraphs explaining the imperfections of all the models he was about to show us. It was lovely.)

Where does kindness enter the picture? Kindness nourishes (not coddles) fragile things and makes them strong

I find myself thinking about Pixar’s Braintrust. It’s a sort of council of storytellers who provide advice and counsel to whoever’s working on a story. They understand that ideas in their formative stages are precious, fragile things, like babies. You can’t shake them too hard at the start, or they’ll die. You need to nourish them and let them flourish first. You need to ask lots of exploratory questions with good-faith, rather than cross-examine them looking for flaws and mistakes. Once it’s found its legs, THEN you can start to challenge it, spar with it, and it’ll grow stronger as a result.

When I was younger, I truly believed that the best way to learn and grow and progress was to subject everything to relentless scrutiny. To debate, argue, attack from all sides. I still believe that that can be true in some cases, and that individuals who are deeply committed to learning and intellectual development can benefit tremendously from welcoming such behavior. Inviting criticisms and takedowns. Soliciting negative feedback.

BUT, I’ve also grown to learn that there’s this whole other side to the picture. What you see is NOT all there is. There’s a lot that you haven’t seen, that you can’t see – and if you saw it with an open mind, you’d almost definitely revise your model of reality.

In the past, I used to argue violently with everything and everyone. Not in a vicious way, just in a high-contact way. It was a sport, it was a way of life. With every fight, I was learning. (On retrospect, I was often just learning how to fight better, or to pick fights where I’d have a higher probability of winning, but that seemed like progress at the time.)

I lost some friends along the way, which I was sad about. But I usually found a way to live with it – mostly by convincing myself that they had in some way been too sensitive.

I had a Kurt Cobain quote in mind – “Better to be hated for who you are than loved for who you’re not”. It seemed radically profound at the time, but on retrospect that’s entire oversimplistic thinking. We have more than two options. (Also, I’m now the same age Kurt Cobain was when he died, and next year I’ll be older than he’ll ever be. Just a thought.)

Here’s what you miss if you’re unkind or non-kind: people opening up to you in private.

A lot of the most interesting information in the world is locked up inside other people’s heads.

If you care about having an interesting life, you have to care about winning over other people – so that you can access that information. If you really want to be smart, you’re going to have to tap into people’s perspectives, insights, questions and so on. You can’t learn it all from books and essays – because there’s a lot of “living knowledge” that never makes it into those things.

People only started opening up to me in private in the last 3-5 years or so, and it’s completely changed my life. I mean, I did have conversations with a handful of close-ish friends a decade ago, but now I have people actively coming to me and telling me things that they wouldn’t dare say publicly. And that’s some very powerful, very interesting stuff. It’s great at many levels. And it’s a very beautiful feeling to be that person that earns other people’s trust.

Just to wrap up – it’s possible to be both smart and kind, obviously. That’s the end goal. Being smart doesn’t mean you’re going to be kind, not-kind or unkind. Being kind doesn’t mean you’re going to be smart, not-smart or stupid.

What I’m saying is – there’s definitely a subset of smart people (and people who aspire to smartness) who think that being kind is unnecessary, or tedious, or for pussies, and so on. And I think that’s extremely unfortunate. Your intelligence gets enriched by kindness. That’s the case I’m making here."]]></description>
<dc:subject>smartness kindness directives intelligence interestedness listening kurtcobain learning howwelearn canon winning competition spectators action activism theory richardfeynman knowitalls social relationships grace reality argument 2017 visakanveerasamy</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=yTIaxEgQ9kM">
    <title>Class Day Lecture: Teju Cole - YouTube</title>
    <dc:date>2019-06-06T00:03:53+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=yTIaxEgQ9kM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also: https://www.harvardmagazine.com/2019/05/commencement-teju-cole ]

"The GSD has named Teju Cole as its 2019 Class Day speaker. Teju Cole is a novelist, essayist, photographer, and curator. His books include Open City, Blind Spot and, most recently, Human Archipelago. He has been honored with the PEN/Hemingway Award, the Internationaler Literaturpreis, the Windham Campbell Prize, and a Guggenheim Fellowship, among many other prizes. His photography has been the subject of numerous solo exhibitions, and he was the photography critic of the New York Times Magazine from 2015 until 2019. He is the Gore Vidal Professor of the Practice of Creative Writing at Harvard."]]></description>
<dc:subject>tejucole 2019 commencementaddresses design refugees tonimorrison fascism patriarchy whitesupremacy oppression complicity power doors sandiego borderfieldstatepark friendshippark border borders migration immigration us mexico tijuana borderpatrol humanism grace chivalry hospitality humans kindness commencementspeeches</dc:subject>
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<item rdf:about="https://twitter.com/richterscale/status/1129189641490436096">
    <title>Charles Louis Richter on Twitter: &quot;The Keanu Reeves Three-fold Path: Bill &amp; Ted: Be excellent to one another. The Matrix: Step out of your worldview and listen to those doing the work toward revolution. John Wick: Destroy those who delight in cruelty.&quot;</title>
    <dc:date>2019-05-21T00:15:36+00:00</dc:date>
    <link>https://twitter.com/richterscale/status/1129189641490436096</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Keanu Reeves Three-fold Path:

Bill & Ted: Be excellent to one another.

The Matrix: Step out of your worldview and listen to those doing the work toward revolution.

John Wick: Destroy those who delight in cruelty.

Can't argue with this fourth aspect of the Path:
https://twitter.com/DrewGROF/status/1129416727987728384

"Speed: do not engage bad faith actors on their terms.""

[Also:
https://twitter.com/misslaneym/status/1127281519951863809

"Keanu Reeves gives the right answer to an impossible question."

video:

Stephen Colbert: "What do you think happens when we die, Keanu Reeves."

Keanu Reeves: "I know that the ones who love us will miss us."]]]></description>
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<item rdf:about="https://harpers.org/archive/2008/05/faustian-economics/">
    <title>[Essay] | Faustian Economics, by Wendell Berry | Harper's Magazine</title>
    <dc:date>2019-05-06T02:22:06+00:00</dc:date>
    <link>https://harpers.org/archive/2008/05/faustian-economics/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The general reaction to the apparent end of the era of cheap fossil fuel, as to other readily foreseeable curtailments, has been to delay any sort of reckoning. The strategies of delay, so far, have been a sort of willed oblivion, or visions of large profits to the manufacturers of such “biofuels” as ethanol from corn or switchgrass, or the familiar unscientific faith that “science will find an answer.” The dominant response, in short, is a dogged belief that what we call the American Way of Life will prove somehow indestructible. We will keep on consuming, spending, wasting, and driving, as before, at any cost to anything and everybody but ourselves.

This belief was always indefensible — the real names of global warming are Waste and Greed — and by now it is manifestly foolish. But foolishness on this scale looks disturbingly like a sort of national insanity. We seem to have come to a collective delusion of grandeur, insisting that all of us are “free” to be as conspicuously greedy and wasteful as the most corrupt of kings and queens. (Perhaps by devoting more and more of our already abused cropland to fuel production we will at last cure ourselves of obesity and become fashionably skeletal, hungry but — thank God! — still driving.)"

…

"The normalization of the doctrine of limitlessness has produced a sort of moral minimalism: the desire to be efficient at any cost, to be unencumbered by complexity. The minimization of neighborliness, respect, reverence, responsibility, accountability, and self-subordination — this is the culture of which our present leaders and heroes are the spoiled children.

Our national faith so far has been: “There’s always more.” Our true religion is a sort of autistic industrialism. People of intelligence and ability seem now to be genuinely embarrassed by any solution to any problem that does not involve high technology, a great expenditure of energy, or a big machine. Thus an X marked on a paper ballot no longer fulfills our idea of voting. One problem with this state of affairs is that the work now most needing to be done — that of neighborliness and caretaking — cannot be done by remote control with the greatest power on the largest scale. A second problem is that the economic fantasy of limitlessness in a limited world calls fearfully into question the value of our monetary wealth, which does not reliably stand for the real wealth of land, resources, and workmanship but instead wastes and depletes it.

That human limitlessness is a fantasy means, obviously, that its life expectancy is limited. There is now a growing perception, and not just among a few experts, that we are entering a time of inescapable limits. We are not likely to be granted another world to plunder in compensation for our pillage of this one. Nor are we likely to believe much longer in our ability to outsmart, by means of science and technology, our economic stupidity. The hope that we can cure the ills of industrialism by the homeopathy of more technology seems at last to be losing status. We are, in short, coming under pressure to understand ourselves as limited creatures in a limited world.

This constraint, however, is not the condemnation it may seem. On the contrary, it returns us to our real condition and to our human heritage, from which our self-definition as limitless animals has for too long cut us off. Every cultural and religious tradition that I know about, while fully acknowledging our animal nature, defines us specifically as humans — that is, as animals (if the word still applies) capable of living not only within natural limits but also within cultural limits, self-imposed. As earthly creatures, we live, because we must, within natural limits, which we may describe by such names as “earth” or “ecosystem” or “watershed” or “place.” But as humans, we may elect to respond to this necessary placement by the self-restraints implied in neighborliness, stewardship, thrift, temperance, generosity, care, kindness, friendship, loyalty, and love.

In our limitless selfishness, we have tried to define “freedom,” for example, as an escape from all restraint. But, as my friend Bert Hornback has explained in his book The Wisdom in Words, “free” is etymologically related to “friend.” These words come from the same Indo-European root, which carries the sense of “dear” or “beloved.” We set our friends free by our love for them, with the implied restraints of faithfulness or loyalty. And this suggests that our “identity” is located not in the impulse of selfhood but in deliberately maintained connections."

…

"And so our cultural tradition is in large part the record of our continuing effort to understand ourselves as beings specifically human: to say that, as humans, we must do certain things and we must not do certain things. We must have limits or we will cease to exist as humans; perhaps we will cease to exist, period. At times, for example, some of us humans have thought that human beings, properly so called, did not make war against civilian populations, or hold prisoners without a fair trial, or use torture for any reason.

Some of us would-be humans have thought too that we should not be free at anybody else’s expense. And yet in the phrase “free market,” the word “free” has come to mean unlimited economic power for some, with the necessary consequence of economic powerlessness for others. Several years ago, after I had spoken at a meeting, two earnest and obviously troubled young veterinarians approached me with a question: How could they practice veterinary medicine without serious economic damage to the farmers who were their clients? Underlying their question was the fact that for a long time veterinary help for a sheep or a pig has been likely to cost more than the animal is worth. I had to answer that, in my opinion, so long as their practice relied heavily on selling patented drugs, they had no choice, since the market for medicinal drugs was entirely controlled by the drug companies, whereas most farmers had no control at all over the market for agricultural products. My questioners were asking in effect if a predatory economy can have a beneficent result. The answer too often is No. And that is because there is an absolute discontinuity between the economy of the seller of medicines and the economy of the buyer, as there is in the health industry as a whole. The drug industry is interested in the survival of patients, we have to suppose, because surviving patients will continue to consume drugs.

Now let us consider a contrary example. Recently, at another meeting, I talked for some time with an elderly, and some would say an old-fashioned, farmer from Nebraska. Unable to farm any longer himself, he had rented his land to a younger farmer on the basis of what he called “crop share” instead of a price paid or owed in advance. Thus, as the old farmer said of his renter, “If he has a good year, I have a good year. If he has a bad year, I have a bad one.” This is what I would call community economics. It is a sharing of fate. It assures an economic continuity and a common interest between the two partners to the trade. This is as far as possible from the economy in which the young veterinarians were caught, in which the powerful are limitlessly “free” to trade, to the disadvantage, and ultimately the ruin, of the powerless.

It is this economy of community destruction that, wittingly or unwittingly, most scientists and technicians have served for the past two hundred years. These scientists and technicians have justified themselves by the proposition that they are the vanguard of progress, enlarging human knowledge and power, and thus they have romanticized both themselves and the predatory enterprises that they have served."

…

"If the idea of appropriate limitation seems unacceptable to us, that may be because, like Marlowe’s Faustus and Milton’s Satan, we confuse limits with confinement. But that, as I think Marlowe and Milton and others were trying to tell us, is a great and potentially a fatal mistake. Satan’s fault, as Milton understood it and perhaps with some sympathy, was precisely that he could not tolerate his proper limitation; he could not subordinate himself to anything whatever. Faustus’s error was his unwillingness to remain “Faustus, and a man.” In our age of the world it is not rare to find writers, critics, and teachers of literature, as well as scientists and technicians, who regard Satan’s and Faustus’s defiance as salutary and heroic.

On the contrary, our human and earthly limits, properly understood, are not confinements but rather inducements to formal elaboration and elegance, to fullness of relationship and meaning. Perhaps our most serious cultural loss in recent centuries is the knowledge that some things, though limited, are inexhaustible. For example, an ecosystem, even that of a working forest or farm, so long as it remains ecologically intact, is inexhaustible. A small place, as I know from my own experience, can provide opportunities of work and learning, and a fund of beauty, solace, and pleasure — in addition to its difficulties — that cannot be exhausted in a lifetime or in generations.

To recover from our disease of limitlessness, we will have to give up the idea that we have a right to be godlike animals, that we are potentially omniscient and omnipotent, ready to discover “the secret of the universe.” We will have to start over, with a different and much older premise: the naturalness and, for creatures of limited intelligence, the necessity, of limits. We must learn again to ask how we can make the most of what we are, what we have, what we have been given. If we always have a theoretically better substitute available from somebody or someplace else, we will never make the most of anything. It is hard to make the most of one life. If we each had two lives, we would not make much of either. Or as one of my best teachers said of people in general: “They’ll never be worth a damn as long as they’ve got two choices.”

To deal with the problems, which after all are inescapable, of living with limited intelligence in a limited world, I suggest that we may have to remove some of the emphasis we have lately placed on science and technology and have a new look at the arts. For an art does not propose to enlarge itself by limitless extension but rather to enrich itself within bounds that are accepted prior to the work.

It is the artists, not the scientists, who have dealt unremittingly with the problem of limits. A painting, however large, must finally be bounded by a frame or a wall. A composer or playwright must reckon, at a minimum, with the capacity of an audience to sit still and pay attention. A story, once begun, must end somewhere within the limits of the writer’s and the reader’s memory. And of course the arts characteristically impose limits that are artificial: the five acts of a play, or the fourteen lines of a sonnet. Within these limits artists achieve elaborations of pattern, of sustaining relationships of parts with one another and with the whole, that may be astonishingly complex. And probably most of us can name a painting, a piece of music, a poem or play or story that still grows in meaning and remains fresh after many years of familiarity."

We know by now that a natural ecosystem survives by the same sort of formal intricacy, ever-changing, inexhaustible, and no doubt finally unknowable. We know further that if we want to make our economic landscapes sustainably and abundantly productive, we must do so by maintaining in them a living formal complexity something like that of natural ecosystems. We can do this only by raising to the highest level our mastery of the arts of agriculture, animal husbandry, forestry, and, ultimately, the art of living.

It is true that insofar as scientific experiments must be conducted within carefully observed limits, scientists also are artists. But in science one experiment, whether it succeeds or fails, is logically followed by another in a theoretically infinite progression. According to the underlying myth of modern science, this progression is always replacing the smaller knowledge of the past with the larger knowledge of the present, which will be replaced by the yet larger knowledge of the future.

In the arts, by contrast, no limitless sequence of works is ever implied or looked for. No work of art is necessarily followed by a second work that is necessarily better. Given the methodologies of science, the law of gravity and the genome were bound to be discovered by somebody; the identity of the discoverer is incidental to the fact. But it appears that in the arts there are no second chances. We must assume that we had one chance each for The Divine Comedy and King Lear. If Dante and Shakespeare had died before they wrote those poems, nobody ever would have written them."]]></description>
<dc:subject>wendellberry 2008 economics science technology art limits limitlessness arts ecosystems limitations local humanism humanity humility community communities knowledge power expansion growth interdependence greed neighborliness stewardship thrift temperance christianity generosity care kindness friendship loyalty love self-restraint restraint watershed land caring caretaking morality accountability responsibility respect reverence corruption capitalism technosolutionism fossilfuels waste</dc:subject>
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<item rdf:about="https://www.polygon.com/2018/9/20/17881868/animal-crossing-switch-nice-return">
    <title>Why the return of Animal Crossing feels so good - Polygon</title>
    <dc:date>2018-09-22T03:07:49+00:00</dc:date>
    <link>https://www.polygon.com/2018/9/20/17881868/animal-crossing-switch-nice-return</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["THE POWER OF NICE

A seemingly-unrelated selection of shows and movies in the past few years have each gained their fair share of critical acclaim, popularity and financial success, all linked by one common trait: They’re unrelentingly nice.

The Paddington movies have both found massive critical and box office success, all while essentially being feature-length commercials about the virtues of being polite and kind. Paddington 2 is currently the highest-rated Rotten Tomatoes movie of all time, usurping Toy Story 2’s record of the most consecutive certified Fresh ratings from reviewers. The total number of tracked positive reviews for Paddington 2 is 205, compared to zero negative reviews, for those counting at home.

Won’t You Be My Neighbor?, a heartfelt and straightforward documentary about the life and work of Mister Rogers, is now the highest-grossing biographical documentary of all time.

[embed: https://www.youtube.com/watch?v=FhwktRDG_aQ ]

But this trend (can I call it “nicecore?”) isn’t just limited to theatres.

On the small screen, NBC’s Making It, which may be the first craft-based reality competition show I’ve ever seen, pulled in millions of viewers over its six-week summer run and was just greenlit for a second season. And on Netflix, there is the runaway success story of the Queer Eye reboot, which, on top of effortlessly conveying a message of positivity, kindness and betterment through self-care, also won three Emmys this year. It was nominated for four.

The trend of Nice Media seems to be the sun-filled, hopeful answer to the negativity and division offered nearly everywhere else. No single video game series encapsulates that sense of safe, intentional and welcoming niceness like Animal Crossing, and it has been doing it for almost 20 years.

BELLS AND WHISTLES

There is no game quite like Animal Crossing, which makes it hard to properly explain and even harder to recommend. Most people won’t share your enthusiasm when you sit them down and tell them that the minute-to-minute gameplay mostly involves harvesting fruit, paying off personal debt to an enterprising raccoon, and delaying your Saturday night plans to make sure you can watch a dog play guitar.

But at its core, Animal Crossing is about living in a small town composed entirely of anthropomorphic animals. Sometimes you’re a villager, and sometimes you’re the mayor. What you do from there is up to you.

It shares the general God’s-eye-view life simulator vibe of The Sims, but it’s way less interested in letting you micromanage a neighborhood of people. Instead, it gives you direct (but decidedly less omnipotent) control over a single villager’s life.

[embed: https://www.youtube.com/watch?v=rJ6eGtsgbfM ]

While it can be just as surprisingly addictive and compelling as farming games like Harvest Moon, Story of Seasons and Stardew Valley, the looming threat of bankruptcy is the driving force of those games, compelling every player in the same direction of a more profitable farm. Meanwhile, Animal Crossing is happy to let your debt remain unpaid forever, and your villager has no discernible job or occupation. At least until New Leaf shoved you into the world of municipal governance.

The only real goal in these games is to pass the time in the best way you see fit; the endgame is to be happy. Along the way, like most fans of the series, you’ll likely find yourself having your own moments of emotional connection with the game. Everyone ends up with their own personal Animal Crossing moments, and those personal stories are a huge reason why people love the games as much as they do.

Feel free to share your own stories in the comments. I’m going to start with some of my own.

SMALL TOWN STORIES

My time with Animal Crossing goes all the way back to the GameCube original, a game that announced its humble intention to take over my life right on the front cover. The game’s save files were so large that they required an entire 59-block memory card’s worth of space, so that initial release came bundled with its own memory card as a gesture of practical kindness.

That memory card would soon hold a world that I relied on in a very direct way.

I went through a months-long depressive episode near the tail end of my sophomore year of high school, thanks to a mixture of hormones and early-era cyberbullying. I did all my schoolwork remotely, and spent my days either visiting a child psychologist or playing the GameCube. I would send letters to my villagers (specifically Rasher, Pierce and Goldie) about how sad, lonely and suicidal I was feeling.

They would send me carpets and shirts in return; that’s just what Animal Crossing villagers do. And it helped, especially since they would remember if I didn’t visit them for a few days. The game would tell me, specifically, how many days it had been since I had last interacted with it. It kept me accountable, made me feel needed and got me through a difficult (but all-too-common) part of my teenage years.

While reminders to come back to games are now common in the age of mobile gaming, Animal Crossing never felt like a nag. It was a relationship that gave as much as it asked me to give, and it held me accountable when even playing a game felt like it would be too much.

This trend would continue throughout my life, with major emotional moments supported and enhanced by my time in a virtual village. Animal Crossing: Wild World was there when I was dealing with constant insomnia-inducing stress nightmares during my time in university, with soothing music and absolutely no judgment about my sleep patterns.

[embed: https://www.youtube.com/watch?v=_ITM1vFiV6U ]

My New Leaf town was a monument to the people I loved at the time: fruit trees from a visiting friend, rare Nintendo-specific items from my brother, and clothing and letters from my partner at the time. The town was also essentially abandoned during our breakup, left for Isabelle (the player’s Deputy Mayor and the newest addition to the Smash Bros. Ultimate roster) to run during my years-long absence.

I logged back in when the game updated two years ago. And although Isabelle remembered the exact number of days I had been gone, the damage wasn’t beyond repair. My house was filled with roaches, but they could be cleared out within a few minutes. The once-pristine fields of Fürville had become overgrown with weeds, but a helpful sloth would cheer you on as you removed them or, for a small fee, get rid of them all for you overnight. Friends would move away, but they’d always send a goodbye letter, and new villagers would be eager to greet you and start virtual relationships.

There is no way to win in Animal Crossing, but that also means there’s no way to lose. Life in your village goes on without you, but it always welcomes you back.

A PLACE TO CALL YOUR OWN

The most valuable currency in Animal Crossing is time. An hour in the game is the same as an hour outside of it, so the game marches to the beat of your own life. At the same time, there is no real way to grind out progress in these titles, because they’re about patience; in fact, they seem to actively punish players who try to rush.

You cannot make a tree grow faster, but you’re liable to destroy your flower gardens or wear grass down into dirt paths by running through your town instead of walking.

You can have all the bells in the world, but you’re limited by the rotating daily stock at each of of the shops. You can catch bugs, go fishing and dig for fossils for hours each day, but you’ll still have to live through four real-world seasons to see them all. The game has its own pace, and you have to give into it if you want to get everything it has to offer. Few games are as capable of slowing us down, a trait that is sorely needed when everything else seems to be speeding up.

All of this — the emphasis on patience, the freeform approach to player agency, the overwhelming sense of forgiveness and kindness that stretches from the game’s systems to its text — combines to make a game that is, above all else, nice. And this commitment to niceness makes it an oasis of positivity in an increasingly reactionary and fragmented media landscape.

[embed: https://www.youtube.com/watch?v=kEJXS0MiKOA ]

Won’t You Be My Neighbor? transports you to a reality of kind actions and good deeds — for 93 minutes. The entire run of Queer Eye currently consists of 16 episodes and one special; you could charitably watch the whole thing in a weekend (if not an afternoon). Making It is only six episodes long, and won’t return for another year. This gathering wave of nicecore media is truly a gift, but it’s finite and fleeting — a few welcome drops of clear, cool water in an overwhelmingly murky bucket.

But the most powerful thing Animal Crossing offers us is an experience that doesn’t end after an hour or a season, but stays with us for as long as we need it. Because what we remember about these games are how they made us feel, and the stories they left us with long after we left our villages behind. They made us part of a community, and that community felt welcoming and generous.

Most games are power fantasies, and the easiest kind of power to convey is violence. They’re all about enforcing your will on the world through straightforward, goal-oriented action. And that’s enjoyable, without a doubt. But Animal Crossing offers a different sort of power fantasy: a world where you have unlimited kindness to spare, and you’re never punished for it. That doesn’t happen in real life; even Mr. Rogers’ funeral was picketed.

If nicecore is the natural artistic reaction to the state of the world, then it’s all too fitting that Animal Crossing should return and claim its throne (or, more likely, its comfortably weathered armchair) as the nicest franchise in gaming history.

It has been sorely missed."]]></description>
<dc:subject>2018 animalcrossing nintendo games gaming videogames nicecore niceness fredrogers mrrogers mikescholars paddington paddingtonbear small slow time care caring power violence patience agency kindness forgiveness pace play presence friendship</dc:subject>
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<item rdf:about="https://www.instagram.com/p/BnemHVlFcM3/">
    <title>Tricia Wang en Instagram: “I felt like was in the yoga version of @getoutmovie after a week @kripalucenter surrounded by lumpy potatoes in search of nirvana. The…”</title>
    <dc:date>2018-09-10T02:20:21+00:00</dc:date>
    <link>https://www.instagram.com/p/BnemHVlFcM3/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I felt like was in the yoga version of @getoutmovie after a week @kripalucenter surrounded by lumpy potatoes in search of nirvana. The themes & branding were all about equality, kindness, & peace but it didn’t feel like that to me when i looked around. There was a clear labor divide. The cleaner on my floor said I was the first person in her 5 years of working there who had a conversation with her. I had to fight hard to keep my resting bitch face game at 💯 to protect myself from invasive lumpy potatoes asking me where I was from. It’s my hope that as the community for POC healers grow, we will see more inclusive & representative spaces that move beyond just placing a token POC in their catalog or token instructor. Aim at least for 50/50 representation in all aspects."]]></description>
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<item rdf:about="https://www.fs.blog/2018/03/dacher-keltner-power/">
    <title>Survival of the Kindest: Dacher Keltner Reveals the New Rules of Power</title>
    <dc:date>2018-03-10T20:36:36+00:00</dc:date>
    <link>https://www.fs.blog/2018/03/dacher-keltner-power/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["When Pixar was dreaming up the idea for Inside Out, a film that would explore the roiling emotions inside the head of a young girl, they needed guidance from an expert. So they called Dacher Keltner.

Dacher is a psychologist at UC Berkeley who has dedicated his career to understanding how human emotion shapes the way we interact with the world, how we properly manage difficult or stressful situations, and ultimately, how we treat one another.

In fact, he refers to emotions as the “language of social living.” The more fluent we are in this language, the happier and more meaningful our lives can be.

We tackle a wide variety of topics in this conversation that I think you’ll really enjoy.

You’ll learn:

• The three main drivers that determine your personal happiness and life satisfaction
• Simple things you can do everyday to jumpstart the “feel good” reward center of your brain
• The principle of “jen” and how we can use “high-jen behaviors” to bootstrap our own happiness
• How to have more positive influence in our homes, at work and in our communities.
• How to teach your kids to be more kind and empathetic in an increasingly self-centered world
• What you can do to stay grounded and humble if you are in a position of power or authority
• How to catch our own biases when we’re overly critical of another’s ideas (or overconfident in our own)

And much more. We could have spent an hour discussing any one of these points alone, but there was so much I wanted to cover. I’m certain you’ll find this episode well worth your time."]]></description>
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<item rdf:about="https://mubi.com/notebook/posts/close-up-on-alain-gomis-felicite">
    <title>Close-Up on Alain Gomis's &quot;Félicité&quot; on Notebook | MUBI</title>
    <dc:date>2017-12-24T19:07:32+00:00</dc:date>
    <link>https://mubi.com/notebook/posts/close-up-on-alain-gomis-felicite</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["It has become something of a bitter joke to speak of “strong women” in film. Not because cinema has suddenly become flooded with portraits of a wide variety of women and we need not point out the lack of such roles anymore, but because the idea is so basic it’s almost dehumanizing to ask for. The underlying plea is: write a character that’s complex, contains multitudes, has or fights for their agency. Write a human, please. The idea also has become simplistically defined, where “strong” is reduced to physical strength or the ability to bear endless suffering. In this way, strong becomes defined by a status quo “masculine” norm: the formula enshrined since the likes of Odysseus, the epic hero getting it done on their own.

Where there’s room to grow a concept of strength, then, returns to the original call for complexity. What if strength wasn’t only measured in one’s individualistic capability—as everything from the American Dream to the base tenants of capitalism would lead us to believe—but rather in an ability to grow as humans outwards towards the world? Not to close ourselves off from it, but to have the bravery to interact with it? For me, this was the profound core of Alain Gomis’s latest film, Félicité. 

Winner of the Berlinale Silver Bear Grand Jury Prize, Best Film at FESPACO, and setting a new record at the Africa Movie Academy Awards by taking home six statues, Félicité follows a nightclub singer of the same name (an unforgettable debut performance by Véronique Beya Mputu) in Kinshasa. Her life is one of a proud self-sufficiency, as she earns her living with the power of her incredible voice night after night in a small bar in the Congolese capital. When her son is in a horrific accident, however, Félicité’s way of being is sent into chaos: in short order, she has to raise the cash to pay for his operation. This leads to a tense societal procedural on the level of the Dardennes’, combined with elements of a city symphony dedicated to the vibrancy of Kinshasa, as Gomis shoots the street life with a doc-style realism.

While this plight could have been the crux of Gomis’s film, instead it becomes the bridge to Félicité’s growth. After her son returns home with an amputated leg, Félicité begins, slowly, to accept the company (and help) of her neighbor, Tabu (Papi Mpaka). Prone to the drink and a mediocre mechanic at best, Tabu offers a gentle kindness and acceptance of Félicité as she is. It’s this fact that he never demands her life be re-ordered around him that makes their relationship so unique.  

Given so many narratives around single women are constructed on a search for a man, that Félicité’s narrative takes this turn might cause some to pause. Yet, Gomis’s story is not based societal expectations and pressures around marriage (indeed, Félicité and Tabu’s relationship is far from “conventional”), but rather a deep humanist impulse: to be with others. It’s not, then, that Félicité’s sole quest is to find a man, but instead that in living her life she crosses paths with someone who she chooses to be with.  

It’s this element of choice that adds such depth to Félicité’s form of strength. Yes, her life in Kinshasa is in some ways a Sisyphean struggle to survive, but the film doesn’t wallow in her dire circumstances and instead celebrates the agency and beauty that exists all around her. (Gomis uses the stunning score by the Kasai All Stars and Orchestre Symphonique Kimbanguiste to emphasize this.) Time and again, Félicité has proven she has the strength to do it alone, but Tabu’s presence shows this isn’t the only way—and to accept this alternate way of being requires the strength to be vulnerable.
No scene better highlights this than when Tabu offers to fix her perpetually malfunctioning fridge. With great theatrics, Tabu reveals his handiwork to Félicité and her son, relishing in his glory—though it’s short lived. The motor soon sputters and dies, and Félicité can’t contain her laughter, which Tabu and her son soon join in, too. It’s here that Gomis poetically states that Félicité relationship with Tabu isn’t one based in gendered expectations of “having a man around.” Instead, their love lies in such moments of laughter that recognizes the other as a human who can offer far more than material aid; someone who can offer that immeasurable quality of joyful tenderness that comes when you open up to another. And there’s no weakness in accepting that."]]></description>
<dc:subject>towatch film congo kinshasa drc alaingomis 2017 vulnerability strength relationships openness gender masculinity individualism capitalism human humanism kindness acceptance society convention</dc:subject>
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<item rdf:about="http://blog.ayjay.org/against-consequentialism/">
    <title>against consequentialism – Snakes and Ladders</title>
    <dc:date>2017-11-22T02:18:41+00:00</dc:date>
    <link>http://blog.ayjay.org/against-consequentialism/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If we have a Tomb of the Unknown Soldier, should we not also have memorials to the unrecognized and unthanked workers of charity and kindness?"]]></description>
<dc:subject>2016 alanjacobs kindness charity via:robinsloan consequentialism charities philanthropy</dc:subject>
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<item rdf:about="https://medium.com/solarpunks/solarpunk-a-reference-guide-8bcf18871965">
    <title>SOLARPUNK : A REFERENCE GUIDE – Solarpunks – Medium</title>
    <dc:date>2017-10-13T22:30:33+00:00</dc:date>
    <link>https://medium.com/solarpunks/solarpunk-a-reference-guide-8bcf18871965</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Solarpunk is a movement in speculative fiction, art, fashion and activism that seeks to answer and embody the question “what does a sustainable civilization look like, and how can we get there?” The aesthetics of solarpunk merge the practical with the beautiful, the well-designed with the green and wild, the bright and colorful with the earthy and solid. Solarpunk can be utopian, just optimistic, or concerned with the struggles en route to a better world — but never dystopian. As our world roils with calamity, we need solutions, not warnings. Solutions to live comfortably without fossil fuels, to equitably manage scarcity and share abundance, to be kinder to each other and to the planet we share. At once a vision of the future, a thoughtful provocation, and an achievable lifestyle.
In progress…"

[See also:
http://solarpunks.tumblr.com/post/165763925033/solarpunk-a-reference-guide-solarpunks

"This page is an attempt to open up the optics of the Solarpunk community/genre for newcomers and others looking for references. A lot of the early discussions happened on tumblr dot com from 2014 onward after @missolivialouise‘s character concept post took off — with a core community of stewards who know who they are.

What follows is not meant to be an exhaustive list but hopefully will increasingly become one. We’re also aware that we are missing almost all of the art references from this list. :(

We also didn’t include any posts from us here at http://solarpunks.tumblr.com

Please get in touch (DM) with art and their references as a lot of content has lost their attribution  — @thejaymo"]]]></description>
<dc:subject>solarpunk reference speculativefiction art fashion activism sustainability civilization utopia dystopia optimism kindness future futurism</dc:subject>
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<item rdf:about="https://ethanmarcotte.com/wrote/designed-lines/">
    <title>Designed lines. — Ethan Marcotte</title>
    <dc:date>2017-07-13T02:31:22+00:00</dc:date>
    <link>https://ethanmarcotte.com/wrote/designed-lines/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We’re building on a web littered with too-heavy sites, on an internet that’s unevenly, unequally distributed. That’s why designing a lightweight, inexpensive digital experience is a form of kindness. And while that kindness might seem like a small thing these days, it’s a critical one. A device-agnostic, data-friendly interface helps ensure your work can reach as many people as possible, regardless of their location, income level, network quality, or device.

The alternative is, well, a form of digital disenfranchisement. Disenfranchisement that’s outlined—brightly, sharply—by our design decisions."

[See also: "The Unacceptable Persistence of the Digital Divide"
https://www.technologyreview.com/s/603083/the-unacceptable-persistence-of-the-digital-divide/ ]]]></description>
<dc:subject>broadband empathy internet performance kindness webdev 2017 digitalredlining digitaldivide us access accessibility inequality ethanmarcotte webdesign</dc:subject>
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<item rdf:about="http://musicfordeckchairs.com/blog/2017/06/10/kith/">
    <title>Kith | Music for Deckchairs</title>
    <dc:date>2017-06-17T21:24:28+00:00</dc:date>
    <link>http://musicfordeckchairs.com/blog/2017/06/10/kith/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["But none of this suggests to me that citizenship is anything other than the grounds of our refusal to care for others as we’d like to be cared for if misfortune tore us from our homes and threw us onto the mercies of others."

…

"Kindness (kin-ness) has ancient origins that connect us both to nature and to relationships, and took me back to kith (as in “kith and kin”), and the importance of knowing the place where we are, the way that knowing place nourishes our capacity to belong."]]></description>
<dc:subject>citizenship digitalcitizenship 2017 katebowls kith kin kindness belonging families care caring place</dc:subject>
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<item rdf:about="https://blog.navapbc.com/books-that-have-shaped-our-thinking-5d8be6f505ee">
    <title>Books that have shaped our thinking – Nava PBC</title>
    <dc:date>2017-05-29T20:24:47+00:00</dc:date>
    <link>https://blog.navapbc.com/books-that-have-shaped-our-thinking-5d8be6f505ee</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Recommended reads related to civic tech, health, government, behavioral science, design and engineering

At Nava we have a living Google Doc where we link to books that help us understand the systems and architecture we use. The intention of this document is to form a baseline of readings that new employees will need and to share with other employees good resources for being productive.

Below are some of our favorites from that list:

Sorting Things Out: Classification and its Consequences
by Susan Leigh Star and Geoffrey C. Bowker

<blockquote>This covers, in great detail, the astounding ways that the models we make for the world end up influencing how we interact with it. This is incredibly relevant to our work: the data models we define and the way we classify and interpret data have profound and often invisible impacts on large populations. — Sha Hwang, Co-founder and Head of Creative</blockquote>

Decoded
by Jay Z

<blockquote>Decoded is Jay Z’s autobiography and describes his experience as a black man growing up in an impoverished neighborhood in NYC. In particular, there is a passage about poor people’s relationship to the government that changed the way I think about the perception of those government services that I work to improve. This book showed me that the folks we usually want to serve most well in government, are the ones who are most likely to have had profoundly negative experiences with government. It taught me that, when I work on government services, I am rebuilding a relationship, not starting a new one. Context is so important. It’s a fun, fast read and I used to ask that our Apprentices read at least that passage, if not the whole book, before starting with our team at the NYC Mayor’s Office. — Genevieve Gaudet, Designer</blockquote>

Seeing like a State
by James C. Scott

<blockquote>A reminder that the governance of people at scale can have unintended consequences when removed from people’s daily lives and needs. You won’t think of the grid, property lines, and last names the same way again.— Shelly Ni, Designer</blockquote>

Quiet: The Power of Introverts in a World That Can’t Stop Talking
by Susan Cain

<blockquote>Cain uses data and real world examples of how and why introverts are overlooked in American culture and then discusses how both introverts and extroverts can play a role in ensuring introverts get a seat at the table and a word in the conversation. — Aimee Barciauskas, Software Engineer</blockquote>

Capital in the Twenty-First Century
by Thomas Piketty

<blockquote>This book analyzes the long-term fluctuations in wealth inequality across the globe, from the eighteenth century to present. He exposes an incredibly important issue in a compelling way, using references not just to data, but to history and literature to prove his point. — Mari Miyachi, Software Engineer</blockquote>

Master of the Senate: The Years of Lyndon Johnson III
by Robert A. Caro

<blockquote>Our most underhanded president also brought us Medicaid, Medicare, and civil rights. Was Machiavelli so bad after all? — Alex Prokop, Software Engineer</blockquote>

Praying for Sheetrock
by Melissa Fay Greene

<blockquote>A true, close-up story of McIntosh County, Georgia, a place left behind by the greater Civil Rights movement of the 1960s. This is a story about the civil rights movement that shakes up the community in the 1970s, and this is also a story about burnout, and organizing, and intergenerational trauma. — Shelly Ni, Designer</blockquote>

The Healing of America: A Global Quest for Better, Cheaper, and Fairer Health Care
by T. R. Reid

<blockquote>Reid explores different models for healthcare in nations across the globe. He’s searching for an understanding of why America’s system is comparatively so expensive and unsuccessful, leaving so many uninsured and unhealthy. There is a great chapter on Ayurvedic medicine which (spoiler alert) seemed to work for the author when he was suffering from a shoulder injury! — Aimee Barciauskas, Software Engineer</blockquote>

Creativity, Inc: Overcoming the Unseen Forces That Stand in the Way of True Inspiration
by Ed Catmull and Amy Wallace

<blockquote>A very enjoyable and inspirational read about the history of Pixar from founder Ed Catmull himself. It delves into what sets a creative company apart and teaches lessons like “people are more important than ideas” and “simple answers are seductive” without reading like a typical business book.— Lauren Peterson, Product Manager</blockquote>

Thinking, Fast and Slow
by Daniel Kahneman

<blockquote>The magnum opus of Nobel laureate Daniel Kahneman. Kahneman is a psychologist but his Nobel is in Economics, and unlike other winners in this category, his win stands the test of time. You will be a much better decision maker after reading this book and understanding the two modes our brains work in: System 1 intuitive “fast” thinking and System 2 deliberate “slow” thinking. It is a beast of a book, but unlike the vast majority of (pop) psychology books, this book distills decades of groundbreaking research and is the basis for so many other psychology books and research that if you read this book carefully, you won’t have to read those other books. There are so many topics in this book, I’ll just link to the Wikipedia page to give you a flavor.— Alicia Liu, Software Engineer</blockquote>

Nudge
by Richard H. Thaler and Cass R. Sunstein

<blockquote>This covers how sensible “choice architecture” can improve the decisions and behavior of people. Much of what’s covered comes from decades of research in behavioral science and economics, and has a wide range of applications — from design, user research, and policy to business and everyday life. — Sawyer Hollenshead, Designer</blockquote>

The Checklist Manifesto: How to Get Things Right
by Atul Gawande

<blockquote>This book is about how checklists can help even experts avoid mistakes. Experience isn’t enough. I try to apply the lessons of this book to the processes we use to operate our software.—Evan Kroske, Software Engineer</blockquote>

The Soul of a New Machine
by Tracy Kidder

<blockquote>This book details the work of a computer engineering team racing to design a computer. While the pace of work for the team is certainly unsustainable and perhaps even unhealthy at times, the highs and lows they go through as they debug their new minicomputer will be familiar to engineers and members of tight-knit groups of all varieties. The rush to finish their project, which was thought to be a dark horse at the beginning of the book, is enthralling and will keep you engaged with this book late into the night. — Samuel Keller, Software Engineer</blockquote>

Release It!: Design and Deploy Production-Ready Software
by Michael T. Nygard

<blockquote>One of the best, most practical books I’ve ever read about creating resilient software on “modern” web architectures. While it may not be the most relevant with regards to cloud-based infrastructure, the patterns and processes described within are still very applicable. This is one of the few technical books I have read cover-to-cover. — Scott Smith, Software Engineer</blockquote>

Design for Democracy
by Marcia Lausen

<blockquote>From an AIGA project to improve the design of ballots— both paper and electronic— following the “hanging chad” drama of the 2000 election, comes this review of best practices for designers, election officials, and anyone interested in the intersection of design and voting.—Shelly Ni, Designer</blockquote>

The Design of Everyday Things
by Donald A. Norman
<blockquote>This is a classic for learning about design and its sometimes unintended consequences. I read it years ago and I still think about it every time I’m in an elevator. It’s a great introduction to a designer’s responsibility and designing in the real world for actual humans, who can make mistakes and surprising choices about how to use the designs you create. — Genevieve Gaudet, Designer</blockquote>

More recommendations from the team
• The Unexotic Underclass
• Open Government: Collaboration, Transparency, and Participation in Practice
• Everybody Hurts: Content for Kindness
• Poverty Interrupted: Applying Behavioral Science to the Context of Chronic Scarcity [PDF]
• Designing for Social Change: Strategies for Community-Based Graphic Design
• Making Comics: Storytelling Secrets of Comics, Manga, and Graphic Novels
• The New New Journalism: Conversations with America’s Best Nonfiction Writers on their Craft
• The Furious Improvisation: How the WPA and a Cast of Thousands Made High Art out of Desperate Times
• The Effective Engineer: How to Leverage Your Efforts In Software Engineering to Make a Disproportionate and Meaningful Impact
• Effective DevOps: Building a Culture of Collaboration, Affinity, and Tooling at Scale"]]></description>
<dc:subject>nava books booklists design education health healthcare sawyerhollenshed susanleighstar shahwang geoffreybowker decoded jamescscott seeinglikeastate susancain introverts quiet thomaspiketty economics melissafaygreene civilrrights socialjustice creativity edcatmull amyallace pixar teams readinglists toread howwethink thinking danielkahneman government richardthaler casssunstein atulgawande tracykidder medicine checklists process michaelnygard software ui ux democracy donalnorman devops improvisation collaboration sfsh journalism kindness socialchange transparency participation participatory opengovernment open jay-z</dc:subject>
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    <title>The Education Debates Part Seven — davidcayley.com</title>
    <dc:date>2017-05-21T21:13:51+00:00</dc:date>
    <link>http://www.davidcayley.com/podcasts/2016/11/12/the-education-debates-part-seven</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Deschooling Society: Paul Goodman, Ivan Illich, John Holt"]]></description>
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<item rdf:about="http://www.thetattooedprof.com/2017/05/09/on-being-broken-and-the-kindness-of-others/">
    <title>On Being Broken, and the Kindness of Others – The Tattooed Professor</title>
    <dc:date>2017-05-14T22:44:31+00:00</dc:date>
    <link>http://www.thetattooedprof.com/2017/05/09/on-being-broken-and-the-kindness-of-others/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We’re not sending graduates “out into the real world”–they’ve been there for their entire lives, and most of them know at least implicitly how the deck is stacked against people regardless of how hard they’re bootstrapping. We have given our students a wide array of tools, and tried to prepare them to use those tools well for themselves and for their communities. We teach in the hopes of a better, more compassionate, and more just world. But then we tell a graduation-day story that assumes our graduates will go out into a broken world riven by hate, fear, and inequality but also that it’s their fault if that world beats them down. I don’t think we do this on purpose, but the myth is no less insidious for being unintentional. Consider this: as the college student population increases, so to has the incidence and significance of mental health concerns for our students. Substance abuse among college students exhibits several worrisome trends. The scale and scope of the sexual assault epidemic on our campuses is horrifying. The uncertainty of the post-2008 job market and the increasingly contingent and precarious nature of work in our neoliberal world present a post-graduation outlook that is bleaker for this generation than it was for any of their predecessors (to say nothing of the victim-blaming from those very forebears).

These are interrelated and telling concerns; they describe a significant portion of our students’ reality. Yet we’re telling them that effort and pluckiness will suffice to change the world, just like that effort and pluckiness got them to graduation. But it wasn’t just effort and pluckiness. For many of our students, the path to graduation was strewn with detours, interruptions, even crises like the ones detailed above–perhaps the way forward for them will be littered with similar obstacles. We celebrate the triumph over adversity, as well we should, but I wish we would give ourselves permission to recognize that adversity as something more than the thing we get over and never speak of again. If we don’t sit with the rough edges of our journey, we forget how we made it. Our students make it through like we did: sometimes through individual effort, but more often from the support, compassion, and vital companionship and affirmation of those around us. I don’t think we pay nearly enough attention to that fact. Nobody does it all by themselves, but I worry that we’re telling our students they have to do exactly that, rather than giving them permission to fail, to fall short, to admit they need help. Because those lessons are hard ones to learn, all the more so if there aren’t examples or encouragement for us to follow. Believe me, I know."

…

"I was afraid of other people, and afraid of what I’d learn from them. I believed asking for help was an admission of defeat. I’m in a career field that places a high value upon the appearance of professionalism; I’m expected to have it together, to know what I’m doing. To admit that wasn’t the case was the hardest thing I’ve ever done. I can see now that I wouldn’t have done it were it not for the people around me who helped me feel safe and supported when I was at my most raw and wounded. I didn’t want to talk about my past, what I’d done, or what had been done to me, but those around me helped me realize that if I didn’t, I would continue to carry it with me. Doctors, nurses, counselors, clergy, spouse, parents, siblings, co-workers, others in recovery, random strangers, Vin Scully, my pets–it was their voice, their connection, and their freely-given kindness that sustained me.

It was not the smoothest or easiest road from there to here; don’t cue the happy closing music yet. I still struggle. I still need lots of help. I still act like a jerk to the people who are helping. But I have learned this truth: there are times when life will break me. The problem isn’t being broken, it’s in not letting others help put me back together. When I graduated, I went out into the world, and the world beat me up while I sat and watched. I thought fighting back was a solo project, so I failed. Only when I gave others the chance to help me, and accepted that support and affirmation honestly and without begrudging it, did I stop getting beaten up.

That’s my advice, then, to you graduates. You will go forth and hopefully forge many successes for you and your loved ones. But you will also fall short. There will be failures. There will be wounds inflicted by yourself and by others. You will find yourself in places you did not plan to be. You may even find yourself broken.  And when that happens, remember that you are neither the first nor the last to end up there. Others have, too, and they can help. It is no defeat to ask for others to help you, and to depend upon that assistance. It’s a victory over fear and anger, that’s what it is. As a society, we tell ourselves that the individual reigns supreme. But it does serious damage when we take that ethos too seriously. Not every problem can be solved by an individual. Not every success is the product of an individual. There is no shame in recognizing those facts as they operate in our lives."]]></description>
<dc:subject>via:audreywatters kevingannon 2017 resilience pluckiness grit education realworld highered highereducation adversity mentalhealth well-being uncertainty expectations kindness compassion companionship substanceabuse academia colleges universities brokenness professionalism help helplessness success individualism support assistance wellbeing</dc:subject>
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<item rdf:about="http://musicfordeckchairs.com/blog/2017/05/12/unbroken/">
    <title>Unbroken | Music for Deckchairs</title>
    <dc:date>2017-05-14T22:39:16+00:00</dc:date>
    <link>http://musicfordeckchairs.com/blog/2017/05/12/unbroken/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Fault is the shadow thrown by the magic bean we sell as the means of clambering up to a future in which not everyone can win. This bean is something to do with making an effort, toughing it out, following the rules. Resilience, grit—we peddle all sorts of qualities demanded when the world is harsh. And I think this is why we monitor attendance as a kind of minor virtue, a practice of grit. But when we make showing up compulsory, then we have to have a system of checking it, and penalties, and some means of managing something we call “genuine” adversity, and the whole thing has to be insulated against complaint. (And if you want to know more about how this goes down, this forum is an eye-opener.)

Where I am we have a fixed tolerance for not showing up 20% of the time, which has the rat farming perverse incentive effect of causing every sensible student to calculate that they have two free tutorials they can plan to miss. And I’ve written this all over the place, so just bear with me while I haul out my soapbox one more time: we then ask students to get a GP certificate for every single additional missed class over the two free passes, which means that we are clogging up the waiting rooms and schedules of our overworked public health bulk billed GP clinics in order to sustain a rigid and penalty-driven policy that doesn’t prepare students for their professional futures, while they’re sneezing all over the really sick people around them.

(University business data divisions currently measuring every passing cloud over the campus, why not measure this? How many GP certificates for trivial illness have your attendance policies generated? How much public health time have you wasted pursuing this?)

Just quietly, I take a different approach. We talk about modelling attendance on the professional experience of attending meetings, including client meetings. If you can’t be there, you let people know in advance. If you can’t be there a lot, this will impact on your client’s confidence in you, or your manager’s sense that you are doing a good job. It may come up in performance management. Your co-workers may start to feel that you’re not showing up for them. Opportunities may dry up a bit, if people think of you as someone who won’t make a reliable contribution.

And at work there won’t always be a form, but you will need a form of words. You need to know how to talk about what you’re facing with the relevant people comfortably and in a timely way, ideally not after the fact of the missed project deliverable. If hidden challenges are affecting your participation now, you can expect some of these to show up again when you’re working. University should be the safe space to develop confidence in talking about the situation you’re in, and what helps you manage it most effectively. You need a robust understanding of your rights in law. And, sadly, you also need to understand that sometimes the human response you get will be uninformed, ungenerous or unaware of your rights, and you’ll need either to stand your ground or call for back up.

To me, this is all that’s useful about expecting attendance. It’s an opportunity for us to talk with students about showing up as a choice that may be negotiable if you know how to ask; about presence and absence as ethical practices; and about the hardest conversations about times when you just can’t, and at that point need to accept the kindness that’s shown to you, just as you would show it to others."

…

"To sustain compassionate workplaces, we’re going to need to do more than dashboard our moods in these simplistic ways and hurry on. We’re going to need to “sit with the rough edges of our journey”, as Kevin Gannon puts it, to understand how we each got here differently, in different states of mind, and to hold each other up with care.

This will take time."]]></description>
<dc:subject>katebowles via:audreywatters 2017 education absences attendance kindness grit seanmichaelmorris lizmorrish kevingannon fault compulsory rules incentives unintendedconsequences flexibility listening resilience adversity compliance virtue tolerance highered highereducation colleges universities us conversation compassion work</dc:subject>
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<item rdf:about="https://www.nytimes.com/2017/04/04/opinion/check-this-box-if-youre-a-good-person.html?_r=0">
    <title>Check This Box if You’re a Good Person - The New York Times</title>
    <dc:date>2017-04-09T19:19:09+00:00</dc:date>
    <link>https://www.nytimes.com/2017/04/04/opinion/check-this-box-if-youre-a-good-person.html?_r=0</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["HANOVER, N.H. — When I give college information sessions at high schools, I’m used to being swarmed by students. Usually, as soon as my lecture ends, they run up to hand me their résumés, fighting for my attention so that they can tell me about their internships or summer science programs.

But last spring, after I spoke at a New Jersey public school, I ran into an entirely different kind of student.

When the bell rang, I stuffed my leftover pamphlets into a bag and began to navigate the human tsunami that is a high school hallway at lunchtime.

Just before I reached the parking lot, someone tapped me on the shoulder.

“Excuse me, ma’am,” a student said, smiling through a set of braces. “You dropped a granola bar on the floor in the cafeteria. I chased you down since I thought you’d want your snack.” Before I could even thank him, he handed me the bar and dissolved into the sea of teenagers.

Working in undergraduate admissions at Dartmouth College has introduced me to many talented young people. I used to be the director of international admissions and am now working part time after having a baby. Every year I’d read over 2,000 college applications from students all over the world. The applicants are always intellectually curious and talented. They climb mountains, head extracurricular clubs and develop new technologies. They’re the next generation’s leaders. Their accomplishments stack up quickly.

The problem is that in a deluge of promising candidates, many remarkable students become indistinguishable from one another, at least on paper. It is incredibly difficult to choose whom to admit. Yet in the chaos of SAT scores, extracurriculars and recommendations, one quality is always irresistible in a candidate: kindness. It’s a trait that would be hard to pinpoint on applications even if colleges asked the right questions. Every so often, though, it can’t help shining through.

The most surprising indication of kindness I’ve ever come across in my admissions career came from a student who went to a large public school in New England. He was clearly bright, as evidenced by his class rank and teachers’ praise. He had a supportive recommendation from his college counselor and an impressive list of extracurriculars. Even with these qualifications, he might not have stood out. But one letter of recommendation caught my eye. It was from a school custodian.

Letters of recommendation are typically superfluous, written by people who the applicant thinks will impress a school. We regularly receive letters from former presidents, celebrities, trustee relatives and Olympic athletes. But they generally fail to provide us with another angle on who the student is, or could be as a member of our community.

This letter was different.

The custodian wrote that he was compelled to support this student’s candidacy because of his thoughtfulness. This young man was the only person in the school who knew the names of every member of the janitorial staff. He turned off lights in empty rooms, consistently thanked the hallway monitor each morning and tidied up after his peers even if nobody was watching. This student, the custodian wrote, had a refreshing respect for every person at the school, regardless of position, popularity or clout.

Over 15 years and 30,000 applications in my admissions career, I had never seen a recommendation from a school custodian. It gave us a window onto a student’s life in the moments when nothing “counted.” That student was admitted by unanimous vote of the admissions committee.

There are so many talented applicants and precious few spots. We know how painful this must be for students. As someone who was rejected by the school where I ended up as a director of admissions, I know firsthand how devastating the words “we regret to inform you” can be.

Until admissions committees figure out a way to effectively recognize the genuine but intangible personal qualities of applicants, we must rely on little things to make the difference. Sometimes an inappropriate email address is more telling than a personal essay. The way a student acts toward his parents on a campus tour can mean as much as a standardized test score. And, as I learned from that custodian, a sincere character evaluation from someone unexpected will mean more to us than any boilerplate recommendation from a former president or famous golfer.

Next year there might be a flood of custodian recommendations thanks to this essay. But if it means students will start paying as much attention to the people who clean their classrooms as they do to their principals and teachers, I’m happy to help start that trend.

Colleges should foster the growth of individuals who show promise not just in leadership and academics, but also in generosity of spirit. Since becoming a mom, I’ve also been looking at applications differently. I can’t help anticipating my son’s own dive into the college admissions frenzy 17 years from now.

Whether or not he even decides to go to college when the time is right, I want him to resemble a person thoughtful enough to return a granola bar, and gracious enough to respect every person in his community."]]></description>
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<item rdf:about="https://www.theguardian.com/books/2017/jan/08/john-berger-appreciation-observer-kate-kellaway">
    <title>John Berger 1926-2017: an appreciation | Books | The Guardian</title>
    <dc:date>2017-01-08T21:31:42+00:00</dc:date>
    <link>https://www.theguardian.com/books/2017/jan/08/john-berger-appreciation-observer-kate-kellaway</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I first rang John Berger more than a year ago – I had been given his number by his publisher to arrange a date to meet him in Paris. I mentioned that November was a busy month, to which he responded in a warm, conspiratorial tone: that was good – because he would be away throughout the month and could not say when next he would be free. The sense was – charming, if not helpful in professional terms – that we would agree not to meet unless or until it suited us. The clear subtext was: let the bosses go hang. I put the phone down – amused but then anxious that I had missed my opportunity to meet the great man – storyteller, art critic, artist. Months passed and then Berger’s 90th birthday was on the horizon – a new excuse to meet. I still had his mobile number and, this time, we made our date without fuss.

The trouble was – and typical that this should happen en route to meeting a man I admired so much – his address. There is more than one Avenue du Onze Novembre and they exist in distinct, far-flung areas of Paris. I was on a suburban train when Berger rang to check my progress and we ascertained I was heading at speed in completely the wrong direction (my slapdash approach to Google maps to blame). When I eventually arrived, a flustered cab ride later, he and his companion, Nella Bielski, must have been staring at the lunch Nella had prepared for almost an hour. They could not have been nicer, Berger smilingly making light of all my apologies with what I would discover to be his defining quality: kindness.

In their company, the procedure of an interview seemed bad form. How much more agreeable to talk over lunch through the ebbing Parisian afternoon. And that, with huge enjoyment on my part, is what we mainly did. As to any sense that Berger himself was ebbing, only his painful back seemed to insist he was mortal. He planned to get back on his motorbike and swim again (as soon as his back obliged). Even allowing for the frailty of being 90, there was fire in him. We talked about art, politics and literature and, above all, his love of family and friends. He told me he was intending to give only one major pre-birthday interview – this was it. Neither of us knew it would be his last. “Come and see us again next time you are in Paris,” he said."]]></description>
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    <title>John Berger remembered – by Geoff Dyer, Olivia Laing, Ali Smith and Simon McBurney | Books | The Guardian</title>
    <dc:date>2017-01-07T04:58:55+00:00</dc:date>
    <link>https://www.theguardian.com/books/2017/jan/06/john-berger-remembered-by-geoff-dyer-olivia-laing-and-ali-smith</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ali Smith

I heard John Berger speaking at the end of 2015 in London at the British Library. Someone in the audience talked about A Seventh Man, his 1975 book about mass migrancy in which he says: “To try to understand the experience of another it is necessary to dismantle the world as seen from one’s own place within it and to reassemble it as seen from his.”

The questioner asked what Berger thought about the huge movement of people across the world. He put his head in his hands and sat and thought; he didn’t say anything at all for what felt like a long time, a thinking space that cancelled any notion of soundbite. When he answered, what he spoke about ostensibly seemed off on a tangent. He said: “I have been thinking about the storyteller’s responsibility to be hospitable.”

As he went on, it became clear how revolutionary, hopeful and astute his thinking was. The act of hospitality, he suggested, is ancient and contemporary and at the core of every story we’ve ever told or listened to about ourselves – deny it, and you deny all human worth. He talked about the art act’s deep relationship with this, and with inclusion. Then he gave us a definition of fascism: one set of human beings believing it has the right to cordon off and decide about another set of human beings.

A few minutes with Berger and a better world, a better outcome, wasn’t fantasy or imaginary, it was impetus – possible, feasible, urgent and clear. It wasn’t that another world was possible; it was that this world, if we looked differently, and responded differently, was differently possible.

His readers are the inheritors, across all the decades of his work, of a legacy that will always reapprehend the possibilities. We inherit his routing of the “power-shit” of everyday corporate hierarchy and consumerism, his determined communality, his ethos of unselfishness in a solipsistic world, his procreative questioning of the given shape of things, his articulate compassion, the relief of that articulacy. We inherit writing that won’t ever stop giving. A reader coming anywhere near his work encounters life-force, thought-force – and the force, too, of the love all through it.

It’s not just hard, it’s impossible, to think about what he’s given us over the years in any past tense. Everything about this great thinker, one of the great art writers, the greatest responders, is vital – and response and responsibility in Berger’s work always make for a fusion of thought and art as a force for the understanding, the seeing more clearly and the making better of the world we’re all citizens of. But John Berger gone? In the dark times, what’ll we do without him? Try to live up to him, to pay what Simone Weil called (as he notes in his essay about her) “creative attention”. The full Weil quote goes: “Love for our neighbour, being made of creative attention, is analogous to genius.”

Berger’s genius is its own fertile continuum – radical, brilliant, gentle, uncompromising – in the paying of an attention that shines with the fierce intelligence, the loving clarity of the visionary he was, is, and always will be.

***

Geoff Dyer

There is a long and distinguished tradition of aspiring writers meeting the writer they most revere only to discover that he or she has feet of clay. Sometimes it doesn’t stop at the feet – it can be legs, chest and head too – so that the disillusionment taints one’s feelings about the work, even about the trade itself. I count it one of my life’s blessings that the first great writer I ever met – the writer I admired above all others – turned out to be an exemplary human being. Nothing that has happened in the 30-odd years since then has diminished my love of the books or of the man who wrote them.

It was 1984. John Berger, who had radically altered and enlarged my ideas of what a book could be, was in London for the publication of And Our Faces, My Heart, Brief as Photos. I interviewed him for Marxism Today. He was 58, the age I am now. The interview went well but he seemed relieved when it was over – because, he said, now we could go to a pub and talk properly.

It was the highpoint of my life. My contemporaries had jobs, careers – some even owned houses – but I was in a pub with John Berger. He urged me to send him things I’d written – not the interview, he didn’t care about that, he wanted to read my own stuff. He wrote back enthusiastically. He was always encouraging. A relationship cannot be sustained on the basis of reverence and we soon settled into being friends.

The success and acclaim he enjoyed as a writer allowed him to be free of petty vanities, to concentrate on what he was always so impatient to achieve: relationships of equality. That’s why he was such a willing collaborator – and such a good friend to so many people, from all walks of life, from all over the world. There was no limit to his generosity, to his capacity to give. This did more than keep him young; it combined with a kind of negative pessimism to enable him to withstand the setbacks dished out by history. In an essay on Leopardi he proposed “that we are not living in a world in which it is possible to construct something approaching heaven-on-earth, but, on the contrary, are living in a world whose nature is far closer to that of hell; what difference would this make to any single one of our political or moral choices? We would be obliged to accept the same obligations and participate in the same struggle as we are already engaged in; perhaps even our sense of solidarity with the exploited and suffering would be more single-minded. All that would have changed would be the enormity of our hopes and finally the bitterness of our disappointments.”

While his work was influential and admired, its range – in both subject matter and form – makes it difficult to assess adequately. Ways of Seeing is his equivalent of Keith Jarrett’s Köln Concert: a bravura performance that sometimes ends up as a substitute for or distraction from the larger body of work to which it serves as an introduction. In 1969 he put forward Art and Revolution “as the best example I have achieved of what I consider to be the critical method”, but it is in the numerous shorter pieces that he was at his best as a writer on art. (These diverse pieces have been assembled by Tom Overton in Portraits to form a chronological history of art.)

No one has ever matched Berger’s ability to help us look at paintings or photographs “more seeingly”, as Rilke put it in a letter about Cézanne. Think of the essay “Turner and the Barber’s Shop” in which he invites us to consider some of the late paintings in light of things the young boy saw in his dad’s barber shop: “water, froth, steam, gleaming metal, clouded mirrors, white bowls or basins in which soapy liquid is agitated by the barber’s brush and detritus deposited”.

Berger brought immense erudition to his writing but, as with DH Lawrence, everything had to be verified by appeal to his senses. He did not need a university education – he once spoke scathingly of a thinker who, when he wanted to find something out, took down a book from a shelf – but he was reliant, to the end, on his art school discipline of drawing. If he looked long and hard enough at anything it would either yield its secrets or, failing that, enable him to articulate why the withheld mystery constituted its essence. This holds true not just for the writings on art but also the documentary studies (of a country doctor in A Fortunate Man and of migrant labour in A Seventh Man), the novels, the peasant trilogy Into Their Labours, and the numerous books that refuse categorisation. Whatever their form or subject the books are jam-packed with observations so precise and delicate that they double as ideas – and vice versa. “The moment at which a piece of music begins provides a clue to the nature of all art,” he writes in “The Moment of Cubism”. In Here Is Where We Meet he imagines “travelling alone between Kalisz and Kielce a hundred and fifty years ago. Between the two names there would always have been a third – the name of your horse.”

The last time we met was a few days before Christmas 2015, in London. There were five of us: my wife and I, John (then 89), the writer Nella Bielski (in her late 70s) and the painter Yvonne Barlow (91), who had been his girlfriend when they were still teenagers. Jokingly, I asked, “So, what was John like when he was 17?” “He was exactly like he is now,” she replied, as though it were yesterday. “He was always so kind.” All that interested him about his own life, he once wrote, were the things he had in common with other people. He was a brilliant writer and thinker; but it was his lifelong kindness that she emphasised.

The film Walk Me Home which he co- wrote and acted in was, in his opinion, “a balls-up” but in it Berger utters a line that I think of constantly – and quote from memory – now: “When I die I want to be buried in land that no one owns.” In land, that is, that belongs to us all.

***

Olivia Laing

The only time I saw John Berger speak was at the 2015 British Library event. He clambered on to the stage, short, stocky, shy, his extraordinary hewn face topped with snowy curls. After each question he paused for a long time, tugging on his hair and writhing in his seat, physically wrestling with the demands of speech. It struck me then how rare it is to see a writer on stage actually thinking, and how glib and polished most speakers are. For Berger, thought was work, as taxing and rewarding as physical labour, a bringing of something real into the world. You have to strive and sweat; the act is urgent but might also fail.

He talked that evening about the need for hospitality. It was such a Bergerish notion. Hospitality: the friendly and generous reception and entertainment of guests, visitors or strangers, a word that shares its origin with hospital, a place to treat sick or injured people. This impetus towards kindness and care for the ill and strange, the vulnerable and dispossessed is everywhere in Berger’s work, the sprawling orchard of words he planted and tended over the decades.

In 1972 he won the Booker prize, and in his acceptance speech explained that he would be donating half his winnings to the Black Panthers. His closing words were “clarity is more important than money”. Few people have possessed such clarity, nor yoked it to such persistently generous political ends. Art he saw as a communal and vital possession, to be written about with sensual exactness.

His essays on painting are packed with unforgettable images, the diligent, inspired seeing of an artist who’d given himself over to written language. Vermeer’s rooms, “which the light fills like water in a tank”. Goya, whose cross-hatched tones gave “a human body the filthy implication of fur”. Bonnard’s “dissolving colours, making his subjects unattainable, nostalgic”. Pollock’s “great walls of silver, pink, new gold, pale blue nebulae seen through dense skeins of swift dark or light lines”. Art criticism is rarely this plain, this fruitful, or this adamant that what happens on a canvas has a bearing on our human lives.

Capitalism, he wrote in Ways of Seeing, “survives by forcing the majority to define their own interests as narrowly as possible”. It was narrowness he set himself against, the toxic impulse to wall in or wall off. Be kin to the strange, be open to difference, cross-pollinate freely. He put his faith in the people, the whole host of us.

Host: there’s another curious word, lurking at the root of both hospitality and hospital. It means both the person who offers hospitality, and the group, the flock, the horde. It has two origins: the Latin for stranger or enemy, and also for guest. It was Berger’s gift, I think, to see that this kind of perception or judgment is always a choice, and to make a case for kindness: for being humane, whatever the cost.

***

Simon McBurney

No one I have ever met listened like John. He leaned forward. His very blue eyes scanning yours. Then glancing away for away for a moment as his ear turned towards you. To be the object of this fierce attention was… to feel heard. And being heard, at once you had a place in the world. You belonged. You were situated. Sited.

John’s writing desk in his house in the mountains in France faced the wall. Above it drawings by his son Yves and his granddaughter Melina. A CD of Glenn Gould lay beside one of Tom Waits. His pen (he only wrote in ink) was fat and comfortable. The window to his left looked out onto the garden. A vegetable patch gave way to apple trees which in turn bordered a field where cows, except in winter, would graze.

We would watch them as each evening they were called to milk. Bells sounding, arses covered in shit. He listened to them in the same way. With the same attention. He was never not listening.

In 1992, never having met, I watched him watching The Street of Crocodiles (a play created from the writings of Bruno Shultz) from a point of vantage above the audience. His body so concentrated as if he himself were creating the piece before him. Afterwards he suggested we eat. Days later he was in my kitchen discussing the show and the magnetic knife rack beside my ancient gas stove.

His short story The Three Lives of Lucie Cabrol is the final entry in a collection entitled Pig Earth, the first of the epic trilogy Into Their Labours, which chronicles peasant life, and migration into the cities, in the 20th century. I asked him if he would allow me to make Lucie Cabrol into a piece of theatre.

He invited me to visit him in the Haut Savoie and picked us up at the airport. “Lucie was not her real name,” shouted John as he drove Tim Hatley, my designer, and I into the mountains. “I will show you where she lived and the site of her death.”

We drank his coffee, saw the memorials to the Maquis, walked the precipitous slopes. Laughed. There was always laughter with John. We heard how he had first heard the story of this woman, a mythic figure in the all the local villages. “To live here was always an act of resistance. She was tiny, the unlikeliest of survivors. But never accepted defeat. Even in the face of her own murder.”

For him resisting was part of existing. “... defiant resistance in the face of likely defeat. The poor, the ill, animals, the prisoner, especially the political prisoner, the migrant, the peasant, the Palestinian: he saw none of them as failures,” as Anthony Barnett writes.

John Berger was my friend. Seeing people’s responses to his death over the last few days, many many people would claim him as theirs too. John had that quality of engagement. “The opposite of love is not hate, but separation,” he wrote.

His words joined things together. With certainty, clarity and, always, tenderness. The personal and the political, the poetic and the prosaic, the natural with the man made. And also the writer and the reader. They too were joined, bound together. Thus people felt, correctly, he was attached to them. And they to him. He was theirs. He listened to them. Even now, in the most deafening roar of these dark and absurd times, he makes me feel that it is possible to be heard. That we must be heard.

One consolation in the face of his absence, is that his writing will remain for me a place of refuge. A site where “language has acknowledged the experience which demanded which cried out...” Where words promise “that which has been experienced cannot disappear as if it had never been.”

“Can you hear me in the dark?”

In 1999, in the abandoned Aldwych Underground station we created, together, for Artangel, A Vertical Line. A meditation on the origins of art. The last movement was in a deep tunnel imagining the discovery of the Chauvet cave, the site of the worlds oldest prehistoric paintings.

“Can you hear me in the dark?” John shouts. And the piece begins...

Yes, John, we can still hear you in the dark.

The last time he fetched me from the airport, aged 84, he was holding two crash helmets. Laughing. We’re on the bike. Minutes later John and I were weaving through the Geneva traffic and hitting the motorway towards the mountains. Over his shoulder I glanced at the speedometer as it climbed towards 160kph. If we die, I thought, at least it will be quick. Then I closed my eyes and pushed myself into his back."]]></description>
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<item rdf:about="https://www.ted.com/talks/courtney_martin_the_new_american_dream/transcript?language=en">
    <title>Courtney Martin: The new American Dream | TED Talk Subtitles and Transcript | TED.com</title>
    <dc:date>2016-10-30T00:35:56+00:00</dc:date>
    <link>https://www.ted.com/talks/courtney_martin_the_new_american_dream/transcript?language=en</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: https://twitter.com/campcreek/status/792521887343607810 ]

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

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

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

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

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

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

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

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

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

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

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

Turns out, the biggest danger is not failing to achieve the American Dream. The biggest danger is achieving a dream that you don't actually believe in."]]></description>
<dc:subject>happiness interdependence courtneymartin life living relationships economics success solidarity community agesegregation cohousing us 2016 vulnerability policy health housing unschooling deschooling education learning privacy hospitality radicalhospitality kindness bellhooks intergenerational emotionallabor labor work domesticlabor families money wealth individualism failure insecurity meaningmaking consumerism materialism connectedness courage sfsh openstudioproject lcproject</dc:subject>
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<item rdf:about="http://hyperallergic.com/319742/werner-herzog-taps-into-the-humanity-of-the-internet/">
    <title>Werner Herzog Taps into the Humanity of the Internet</title>
    <dc:date>2016-09-04T01:37:28+00:00</dc:date>
    <link>http://hyperallergic.com/319742/werner-herzog-taps-into-the-humanity-of-the-internet/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["At this point, it seems like Herzog has to be knowingly participating in his own memes of production. He’s certainly aware of people using him in memes: in a video over at The Daily Beast in which he analyzes Kanye West’s “Famous,” he observes that “there’s a lot of doppelgängers pretending to be me, trying to speak in my accent, my voice, answering things on Facebook, on Twitter. It’s all impostors.” In that same video, he describes storytelling as the art of telling one narrative while simultaneously in pursuit of a “parallel story that only occurs in the collective mind of the audience.” The parallel story I found myself faced with while watching Lo and Behold: Reveries of the Connected World, Herzog’s most recent documentary, was one of taking a subject readily dismissed with memetic shorthand (the internet) and exploring its deeper, weirder truths. As in many of his other films, the subject matter is paradoxically both crucial and incidental: Lo and Behold is a film about the internet in the same way that Fitzcarraldo is about an opera house, or Grizzly Man is about some guy who really liked bears. Herzog makes films about humans trying to actualize dreams — about people in pursuit of something far greater than themselves, and the contradictions and calamities endured in that pursuit.

In Lo and Behold, he at times goes for breadth over depth, providing fairly superficial context for topics as far-flung as internet history, radiation sickness, game addiction, artificial intelligence, cyberwarfare, and the Internet of Things. Herzog treats his interview subjects (who range from legends of internet history to recovering gaming addicts to cosmologists studying deep space) to disarmingly intimate questions about the ambitions of technology, such as “Does the internet dream of itself?” Intermittently he ruminates on malevolent dwarves and fantasizes about a Chicago emptied of humans by a successful SpaceX mission to Mars (a sequence that made me long for a Herzog documentary about the internet that veers deeper into the kind of illuminating absurdity he pulled off so beautifully in Lessons of Darkness — what would a post-apocalyptic, sci-fi history of the internet look and sound like, and could anyone but Herzog pull it off?).

It’s in the midst of these weird ruminations, as well as the more polished invective, that it’s hard to believe Herzog isn’t in on the joke of his own memeification. There is little in this world as satisfying as listening to Werner Herzog express disgust at or disdain for something — and little as unnerving, as his loathing often suggests a way of living few are capable of pulling off. When Herzog declares the hallways of UCLA’s Boelter Hall “repulsive” before entering the college’s weird shrine to the “birthplace of the internet,” the audience doesn’t laugh because the hallway is perfectly fine — we laugh because we have no better way to contend with the idea of living a life in such uncompromising pursuit of what Herzog calls “ecstatic truth” that an uninspiring hallway can inspire revulsion. It’s also, frankly, far easier and more entertaining to formulaically imitate Herzogian disgust than Herzogian joy: just insert the words “agony,” “murder,” or “unbearable cruelty of the universe” into a sentence, deliver with flat Bavarian intensity, and boom! You’ve invoked all the signifiers of Herzog without having to contend with the actual strangeness or complexity of his oeuvre (she typed, after renewing the domain name wernerherzogvalentines.com).

Some of the most compelling aspects of Lo and Behold aren’t Herzog providing tweetable, nihilistic soundbites, however; they’re moments that showcase the deep generosity and compassion that the filmmaker affords many of his subjects. For example, the victims of radio sensitivity (people made physically ill by cell phone and wifi signals) that Herzog meets in the National Radio Quiet Zone are granted a degree of dignity and kindness that, it’s clear in interviews, they were rarely offered while living in our hypermediated world. Herzog even elicits compassion for figures I might otherwise have been hard-pressed to find redeeming. In one sequence, he juxtaposes astronomer Lucianne Walkowicz’s devastating critique of Mars exploration with an immediate cut to a silent, sullen-looking Elon Musk. It would have been easy to let that zinger stand, but instead, after a long silence, the tech billionaire and SpaceX founder  proceeds to respond to an unheard question about his dreams, confessing that he “only remembers the nightmares.” In that moment, Musk briefly ceases to be the cartoonish Bond villain I typically take him for and reveals himself as just another vulnerable, terrified man trying to build something greater than himself in a world that he clearly suspects is too far gone for salvation.

There are a few chapters of the film that touch on doomsday anxieties and depression at the cruelties of humanity — a story about the unspeakable cruelty of online mobs, discussion of the possibility of a solar flare destroying all human communication systems, a look at the threats of cyber warfare and the inherent insecurity of the network — but they’re presented not as cautions against a networked world so much as the grave realities of it. We continue to live in and build a networked world in spite of all those harms and threats — in spite of not knowing what benefits actually emerge from, say, building football-playing robots capable of defeating a FIFA World Cup champion. When Herzog asks Joydeep Biswas, the Carnegie Mellon student working on those football-playing robots, if he loves one of the particularly talented machines, Biswas’s sincere, enthusiastic “yes” isn’t really played for laughs, any more than the film’s closing sequence of residents in the National Radio Quiet Zone enjoying the simpler pleasures of their offline community. It’s by diving into that very human in spite of that Herzog reminds me why his disdainful bon mots are more hopeful and more generous than he’s often given credit for, and where the film offers some of its more compelling observations."]]></description>
<dc:subject>wernerherzog internet film 2016 ingridburrington documentary dignity kindness elonmusk humanity humans</dc:subject>
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<item rdf:about="http://qz.com/625870/after-years-of-intensive-analysis-google-discovers-the-key-to-good-teamwork-is-being-nice/">
    <title>After years of intensive analysis, Google discovers the key to good teamwork is being nice — Quartz</title>
    <dc:date>2016-07-22T23:38:52+00:00</dc:date>
    <link>http://qz.com/625870/after-years-of-intensive-analysis-google-discovers-the-key-to-good-teamwork-is-being-nice/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via: https://workfutures.io/message-ansel-on-overwork-jenkin-on-the-workplace-cortese-on-stocksy-mohdin-on-project-3cb6502c79a8 ]

"Google’s data-driven approach ended up highlighting what leaders in the business world have known for a while; the best teams respect one another’s emotions and are mindful that all members should contribute to the conversation equally. It has less to do with who is in a team, and more with how a team’s members interact with one another.

The findings echo Stephen Covey’s influential 1989 book The 7 Habits of Highly Effective People: Members of productive teams take the effort to understand each other, find a way to relate to each other, and then try to make themselves understood."]]></description>
<dc:subject>google work niceness kindness labor teams howwework commonsense understanding administration leadership management sfsh conversation productivity projectaristotle 2016</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=JK7mGE3_Awg">
    <title>The Pleasures of Community - YouTube</title>
    <dc:date>2016-07-20T00:49:06+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=JK7mGE3_Awg</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["There’s a lot of pressure on us to make our individual lives interesting. But sometimes, the best experiences aren’t those connected up with our personal triumphs; they’re moments of joy at belonging with others."]]></description>
<dc:subject>community individualism media presentation life social people interdependence schooloflife competition narcissism normalcy kindness trust sports sharing communitycenters collectivism belonging society collectivepride</dc:subject>
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<item rdf:about="http://www.newyorker.com/culture/culture-desk/the-limits-of-grit">
    <title>The Limits of “Grit” - The New Yorker</title>
    <dc:date>2016-06-25T04:53:54+00:00</dc:date>
    <link>http://www.newyorker.com/culture/culture-desk/the-limits-of-grit</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For children, the situation has grown worse as we’ve slackened our efforts to fight poverty. In 1966, when Lyndon Johnson’s War on Poverty initiatives were a major national priority, the poverty rate among American children was eighteen per cent. Now it is twenty-two per cent. If we suffer from a grit deficiency in this country, it shows up in our unwillingness to face what is obviously true—that poverty is the real cause of failing schools.

In this context, grit appears as a new hope. As the federal programs stalled, psychologists, neuroscientists, pediatricians, education reformers, and journalists began looking at the lives of children in a different way. Their central finding: non-cognitive skills play just as great a role as talent and native intelligence (I.Q.) in the academic and social success of children, and maybe even a greater role. In brief, we are obsessed with talent, but we should also be obsessed with effort. Duckworth is both benefitting from this line of thought and expanding it herself. The finding about non-cognitive skills is being treated as a revelation, and maybe it should be; among other things, it opens possible avenues for action. Could cultivating grit and other character traits be the cure, the silver bullet that ends low performance?"

…

"Now, there’s something very odd about this list. There’s nothing in it about honesty or courage; nothing about integrity, kindliness, responsibility for others. The list is innocent of ethics, any notion of moral development, any mention of the behaviors by which character has traditionally been marked. Levin, Randolph, and Duckworth would seem to be preparing children for personal success only—doing well at school, getting into college, getting a job, especially a corporate job where such docility as is suggested by these approved traits (gratitude?) would be much appreciated by managers. Putting it politically, the “character” inculcated in students by Levin, Randolph, and Duckworth is perfectly suited to producing corporate drones in a capitalist economy. Putting it morally and existentially, the list is timid and empty. The creativity and wildness that were once our grace to imagine as part of human existence would be extinguished by strict adherence to these instrumentalist guidelines."

…

"Not just Duckworth’s research but the entire process feels tautological: we will decide what elements of “character” are essential to success, and we will inculcate these attributes in children, measuring and grading the children accordingly, and shutting down, as collateral damage, many other attributes of character and many children as well. Among other things, we will give up the sentimental notion that one of the cardinal functions of education is to bring out the individual nature of every child.

Can so narrow an ideal of character flourish in a society as abundantly and variously gifted as our own? Duckworth’s view of life is devoted exclusively to doing, at the expense of being. She seems indifferent to originality or creativity or even simple thoughtfulness. We must all gear up, for grit is a cause, an imp of force. “At various points, in big ways and small, we get knocked down. If we stay down, grit loses. If we get up, grit prevails.” Through much of “Grit,” she gives the impression that quitting any activity before achieving mastery is a cop-out. (“How many of us vow to knit sweaters for all our friends but only manage half a sleeve before putting down the needles? Ditto for home vegetable gardens, compost bins, and diets.”) But what is the value of these projects? Surely some things are more worth pursuing than others. If grit mania really flowers, one can imagine a mass of grimly determined people exhausting themselves and everyone around them with obsessional devotion to semi-worthless tasks—a race of American squares, anxious, compulsive, and constrained. They can never try hard enough.

Duckworth’s single-mindedness could pose something of a danger to the literal-minded. Young people who stick to their obsessions could wind up out on a limb, without a market for their skills. Spelling ability is nice, if somewhat less useful than, say, the ability to make a mixed drink—a Negroni, a Tom Collins. But what do you do with it? Are the thirteen-year-old champion spellers going to go through life spelling out difficult words to astonished listeners? I realize, of course, that persistence in childhood may pay off years later in some unrelated activity. But I’m an owlish enough parent to insist that the champion spellers might have spent their time reading something good—or interacting with other kids. And what if a child has only moderate talent for her particular passion? Mike Egan, a former member of the United States Marine Band, wrote a letter to the Times Book Review in response to Judith Shulevitz’s review of Duckworth’s book. “Anyone who would tell a child that the only thing standing between him or her and world-class achievement is sufficient work,” Egan wrote, “ought to be jailed for child abuse.”

Duckworth not only ignores the actual market for skills and talents, she barely acknowledges that success has more than a casual relation to family income. After all, few of us can stick to a passion year after year that doesn’t pay off—not without serious support. Speaking for myself, the most important element in my social capital as an upper-middle-class New York guy was, indeed, capital—my parents carried me for a number of years as I fumbled my way to a career as a journalist and critic. Did I have grit? I suppose so, but their support made persistence possible.

After many examples of success, Duckworth announces a theory: “Talent x effort = skill. Skill x effort = achievement.” It’s hardly E=mc2. It’s hardly a theory at all—it’s more like a pop way of formalizing commonplace observation and single-mindedness. Compare Duckworth’s book in this respect with Malcolm Gladwell’s “Outliers.” Gladwell also traced the backgrounds of extraordinarily accomplished people—the computer geniuses Bill Gates and Bill Joy, business tycoons, top lawyers in New York, and so on. And Gladwell discovered that, yes, his world-beaters devoted years to learning and to practice: ten thousand hours, he says, is the rough amount of time it takes for talented people to become masters.

Yet, if perseverance is central to Gladwell’s outliers, it’s hardly the sole reason for their success. Family background, opportunity, culture, landing at the right place at the right time, the over-all state of the economy—all these elements, operating at once, allow some talented people to do much better than other talented people. Gladwell provides the history and context of successful lives. Duckworth—indifferent to class, race, history, society, culture—strips success of its human reality, and her single-minded theory may explain very little. Is there any good football team, for instance, that doesn’t believe in endless practice, endurance, overcoming pain and exhaustion? All professional football teams train hard, so grit can’t be the necessary explanation for the Seahawks’ success. Pete Carroll and his coaches must be bringing other qualities, other strategies, to the field. Observing those special qualities is where actual understanding might begin."]]></description>
<dc:subject>grit 2016 angeladuckworth race class luck perseverance daviddenby education mastery practice kipp character classism elitism obsessions malcolmgladwell serendipity mikeegan judithshulevitz capital privilege success effort talent skill achievement history culture society edreform nep pisa testing standardizedtesting nclb rttt socialscience paultough children schools poverty eq neuroscience jackshonkoff martinseligman learnedoptimism depression pessimism optimism davelevin dominicrandolph honesty courage integrity kindliness kindness samuelabrams</dc:subject>
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</item>
<item rdf:about="https://www.poets.org/poetsorg/poem/kindness">
    <title>Kindness | Academy of American Poets</title>
    <dc:date>2016-03-13T21:36:08+00:00</dc:date>
    <link>https://www.poets.org/poetsorg/poem/kindness</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Before you know what kindness really is
you must lose things,
feel the future dissolve in a moment
like salt in a weakened broth.
What you held in your hand,
what you counted and carefully saved,
all this must go so you know
how desolate the landscape can be
between the regions of kindness.
How you ride and ride
thinking the bus will never stop,
the passengers eating maize and chicken
will stare out the window forever.

Before you learn the tender gravity of kindness
you must travel where the Indian in a white poncho
lies dead by the side of the road.
You must see how this could be you,
how he too was someone
who journeyed through the night with plans
and the simple breath that kept him alive."

[via: ““This was a poem that was given to me. I was simple the secretary for the poem. I wrote it down.” —#NaomiShihabNye”
https://twitter.com/onbeing/status/707290833469333504 ]]]></description>
<dc:subject>kindness poems naomishihabnye 1995 poetry onbeing</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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</item>
<item rdf:about="http://www.quietrev.com/quiet-schools-network/">
    <title>Quiet Schools Network - Quiet Revolution</title>
    <dc:date>2016-02-24T19:18:57+00:00</dc:date>
    <link>http://www.quietrev.com/quiet-schools-network/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our mission is to create Quiet Schools, which are characterized by an inclusive culture in which everyone is recognized for their potential to learn and lead in authentic ways.

We partner with schools to train Quiet Ambassadors to serve as experts in introversion/extroversion and work with their colleagues to:

• Enhance engagement, creativity and kindness.
• Foster the ability to communicate with presence and compassion.
• Tap into the power of quiet leadership."

…

"Quiet Ambassador Program
Our yearlong comprehensive training and support of one or more Quiet Ambassadors from your school includes in-person and online workshops, individual and team coaching sessions, and a treasure trove of online resources for the entire community.

Susan Cain, whose work has been deemed by educators as “salient, timely, and crucial,” will kick off the Quiet Summer Institute with a keynote about the Quiet Revolution in education, which will be followed by two full days of interactive workshops that promise to be engaging and enlightening. After developing a deeper awareness of their own personality styles, participants learn strategies that include, but are not limited to: empowering quiet students, collaborating more effectively with colleagues, maximizing flow in the creative process, and creating more balanced classroom environments.

…and Membership in Quiet Schools Network
When schools partner with Quiet Revolution through the Ambassador Program, they become part of a national independent school community dedicated to collective innovation and the sharing of best practices. Network benefits include a monthly newsletter, a yearly student magazine, regional seminars offered by our Quiet Revolution team, and measurement tools for year-end assessments."]]></description>
<dc:subject>quiet susancain heidikasevich schools education kindness presence compassion lcproject openstudioproject introverts schooldesign leadership sfsh</dc:subject>
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</item>
<item rdf:about="http://www.drtimlomas.com/#!analytic-lexicography/pliik">
    <title>drtimlomas | Analytic lexicography</title>
    <dc:date>2016-01-31T06:09:27+00:00</dc:date>
    <link>http://www.drtimlomas.com/#!analytic-lexicography/pliik</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>words glossaries language languages culture lexicon revelry cosiness coziness savoring joy bliss peace calm nirvana via:anne feelings hope longing freedom saudade aesthetics relationships intimacy friendship affection desire love pro-sociality kindness compassion morality hospitality communication communality resources grit spirit skill decency flourishing spirituality character soul path understanding transformation japanese spanish arabic español portuguese chinese sanskrit russian turkish cherokee french german hungarian swedish norwegian polish hindi hebrew italian huron finnish greek icelandic javanese swahili indonesian dutch inuit korean catalan yiddish pashto farsi bantu urdu tagalog pintupi welsh danish hygge balinese thai georgian nahuatl yagán timlomas catalán</dc:subject>
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<item rdf:about="http://www.michellebastian.net/home/an-ethics-of-time-in-academia">
    <title>An Ethics of Time in Academia? - Michelle Bastian</title>
    <dc:date>2016-01-31T06:02:34+00:00</dc:date>
    <link>http://www.michellebastian.net/home/an-ethics-of-time-in-academia</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Recently I have been thinking about a few incidents that raise questions for me about the ethics of time in academia (and perhaps also a collective politics):

<blockquote>I am too sick to attend the first day of a two day meeting. I get sent the reading materials to look at that day so that I can be up to speed with everyone if I end up attending the next day. 

I have been asked to write a short report for a newsletter but decline saying I am overcommitted and have been letting people down so I am not taking anything else on. The next day I’m sent an email urging me to rethink as ‘it only needs to be short’.

I am at a network coordination meeting where we are discussing ways of managing email inquiries. A few people agree to keep an eye on this, but others say they really feel like they wouldn’t be able to handle it. Someone suggests that we should send them the password to the email account anyway, just in case they later found that they could fit it in.</blockquote>

What is common to all of them the assumption that it’s ok to ask someone to squeeze something more in. We ignore the illnesses, the anxiety, the overwork and ask for ‘just a little bit more.’ I have the feeling that this is something that many people will be familiar with. It’s something that happens to us and something many of us do to other people.

Perhaps one reason we do this is that we get so caught up in our own deadlines and worries that we can’t accept that what we had planned just isn’t going to happen. The report you really hoped to have in the newsletter won’t be getting written. The attendees at your event won’t be synchronised with each other. Once, when a speaker had to cancel their attendance at a meeting I’d organised, I didn’t get back to them for a week because I was too busy worrying about what I was going to do without them.

In my own work I’ve come to think about time as a form of relationality. Our stories about time tell us what is it to be with others, or to not be with them. They also tell us what kinds of forms this ‘withness’ can take. This means that time can also be seen as a form of ethical encounter. If that’s so, what are we doing when we ignore other people’s claims that they don’t have the time?

It seems that in order to treat the other ethically, you have to come to terms with your  disappointment, let go of the anticipated future you had been working with, and then still have the generosity to be able to say to the person who has somehow let you down “Of course, no problems, hope things get better for you soon”.

I had a lovely lesson in this when I witnessed a colleague deal with a keynote having to drop out of an event only a couple of weeks before the start date. The speaker had obviously wrestled with the guilt of doing this and was extremely apologetic. Almost immediately the reply came back that they would be missed, but it is far more important for them to take care of themselves, everyone would manage, and there was no need to feel bad. Even though it wasn’t directed to me, the kindness and compassion of it brought me to tears.

I had this in mind when I was sitting in that network coordination meeting, listening to stressed people being asked to take on even more. I realised that sending them the email passwords ‘just in case’ would still add another thing the pile of things they felt like they should be doing. So I objected and suggested that they should in fact be deliberately not sent the password so they wouldn’t have it at the backs of their minds.

It was only a tiny little gesture, but it’s an event that stays with me because it reminds me that there are these kinds of ethical decisions to be made, and I hope I can learn to be more like my colleague, who focused on care rather than guilt."]]></description>
<dc:subject>time guilt 2016 ethics via:anne michellebastian relationality health withness kindness compassion</dc:subject>
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<item rdf:about="http://greatergood.berkeley.edu/">
    <title>Greater Good: The Science of a Meaningful Life</title>
    <dc:date>2016-01-12T06:52:29+00:00</dc:date>
    <link>http://greatergood.berkeley.edu/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Our Mission

The Greater Good Science Center studies the psychology, sociology, and neuroscience of well-being, and teaches skills that foster a thriving, resilient, and compassionate society.

Based at the University of California, Berkeley, the GGSC is unique in its commitment to both science and practice: Not only do we sponsor groundbreaking scientific research into social and emotional well-being, we help people apply this research to their personal and professional lives. Since 2001, we have been at the fore of a new scientific movement to explore the roots of happy and compassionate individuals, strong social bonds, and altruistic behavior—the science of a meaningful life. And we have been without peer in our award-winning efforts to translate and disseminate this science to the public.

We have pursued this mission through the following activities, which are supported by people like you:

Greater Good, our online magazine, is home to a rich array of award-winning media, including articles, videos, quizzes, and podcasts—all available for free. With nearly five million annual readers, the research-based stories, tools, and tips on the site make cutting-edge research practical and accessible to the general public, especially parents, educators, health professionals, business leaders, and policy makers.

Greater Good in Action is a clearinghouse of the best research-based practices for fostering happiness, resilience, kindness, and connection. Synthesizing hundreds of scientific studies, it presents each practice in a step-by-step format that’s easy to navigate, digest, and act on.

The Science of Happiness, our free online course, is taught by the GGSC’s Dacher Keltner and Emiliana Simon-Thomas, who lead students through a 10-week exploration of what it means to lead a happy and meaningful life. Students engage with some of the most provocative and practical lessons from a variety of disciplines, discovering how this science can be applied to their own lives. More than 300,000 students from around the world have enrolled in the course to date; evidence suggests that it boosts well-being and reduces stress.

The GGSC Education Program supports the well-being of students, teachers, and school leaders through a variety of activities, including Greater Good Education articles that cover new trends in social-emotional learning and contemplative practice in education. The program also runs an annual Summer Institute for Educators, which equips education professionals with social-emotional learning tools that benefit themselves and their students, and cultivate a positive school climate.

GGSC Events bring together leading scientists, educators, and members of the public to discuss concrete strategies for promoting the greater good. Our Science of a Meaningful Life seminar series has included presentations by luminaries like Paul Ekman, Jon Kabat-Zinn, Barbara Fredrickson, and Philip Zimbardo, many of which can be watched in our video archive.

The Expanding the Science and Practice of Gratitude project supports the scientific research and promotes evidence-based practices of gratitude in schools, workplaces, homes, and communities. This initiative is supported with funding from the John Templeton Foundation and run in collaboration with the University of California, Davis.

Fellowships to UC Berkeley undergraduate and graduate students are the flagship of the Center’s scientific initiatives. The GGSC’s fellowship program supports scholars whose work relates to our mission, from across a broad spectrum of academic disciplines. Previous GGSC fellows have gone on to top research and teaching positions at universities nationwide, providing a significant boost to the science of compassion, resilience, altruism, and happiness.

These programs are supported by donors large and small—and we hope you’ll consider signing up as a member. You can also sign up for our free newsletter to receive updates on our work.

To learn more about the GGSC, please download our brochure, which includes our “Six Habits of Happiness.”
 
Our Core Beliefs

• Compassion is a fundamental human trait, with deep psychological and evolutionary roots. By creating environments that foster cooperation and altruism, we help nurture the positive side of human nature.
• Happiness is not simply dependent on a person’s genes. It is a set of skills that can be taught, and, with practice, developed over time.
• Happiness and altruism are intertwined—doing good is an essential ingredient to being happy, and happiness helps spur kindness and generosity.
• Science should do more than help us understand human behavior and emotion in the abstract; it should be applied toward improving people’s personal and professional lives.
• Studying the roots of good, healthy, and positive behavior is just as important as studying human pathologies. To promote individual and social well-being, science must examine how people overcome difficult circumstances and how they develop positive emotions and relationships.
• Individual well-being promotes social well-being, and social well-being promotes individual well-being. The well-being of society as a whole can best be achieved by providing information, tools, and skills to those people directly responsible for shaping the well-being of others."]]></description>
<dc:subject>via:aimeegiles education happiness psychology research science neuroscience sociology well-being resilience compassion society ucberkeley berkeley ggsc greatergoodsciencecenter paulekman jonkabat-zinn barbarafredrickson philipzimbardo ucdavis altruism kindness generosity behavior humans human life living cooperation ucb cal ucd wellbeing</dc:subject>
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<item rdf:about="https://vimeo.com/album/3447854/video/131786900">
    <title>Sha Hwang - Keynote [Forms of Protest] - UX Burlington on Vimeo</title>
    <dc:date>2016-01-03T23:26:06+00:00</dc:date>
    <link>https://vimeo.com/album/3447854/video/131786900</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Let’s close the day by talking about our responsibilities and opportunities as designers. Let’s talk about the pace of fashion and the promise of infrastructure. Let’s talk about systematic failure — failure without malice. Let’s talk about the ways to engage in this messy and complex world. Let’s throw shade on fame and shine light on the hard quiet work we call design."]]></description>
<dc:subject>shahwang 2015 design infrastructure fashion systemsthinking complexity messiness protest careers technology systems storytelling scale stewartbrand change thehero'sjourney founder'sstory politics narrative narratives systemsdesign blame control algorithms systemfailure healthcare.gov mythmaking teams purpose scalability bias microaggressions dignity abuse malice goodwill fear inattention donellameadows leveragepoints making building constraints coding code programming consistency communication sharing conversation government ux law uxdesign simplicity kindness individuals responsibility webdev web internet nava codeforamerica 18f webdesign</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://storify.com/rogre/the-lessons-between-the-lessons">
    <title>Tyler Reinhard on the Lessons Between the Lessons (with tweets) · rogre · Storify</title>
    <dc:date>2015-12-12T03:10:28+00:00</dc:date>
    <link>https://storify.com/rogre/the-lessons-between-the-lessons</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Update 7 Feb 2017: Additional related thoughts from Tyler Reinhard and reference to this collection here: https://pinboard.in/u:robertogreco/b:54a9852bd341 ]

"one of the greatest teachers i ever had told my mom i was struggling to stay engaged so she was going to triple my workload … it worked

she probably saved my life … she’s a cashier at a department store now

in 11th grade, i was such a problem for my teacher that the principal moved me to independent study in her third grade class

she probably saved my life too

the reason schools are so terrible in this country is because we don’t treat the women who run them with any respect

i think the reason i hated school so much was because i had to watch all these powerful women helping me slowly be broken by the state

i was really lucky to have a lot of really great teachers – almost exclusively women, but they were all visibly and chronically depressed

their constant advocacy *despite* their depression was perhaps the greatest lesson … and what ultimately motivated me to drop out of school

the best english teacher i ever had gave me a C minus and inspired me to become a writer

the best social studies teacher i ever had told me i would end up in prison for my beliefs, and inspired me to become a publisher

the best math teacher i ever had gave me extra homework on september 11 2001 in case we were being invaded

the best art teacher i ever had kicked me out of class for laughing at someones painting

the best science teacher i ever had taught me how to track animals and people through the woods

my mom raised me herself, we were in poverty the whole time, and enrolled me the first publicly funded Montessori school in the country

and when i told her i wanted to drop out, she supported me …

where do all these strong constantly generous women come from

how do they endure this world?

perhaps most importantly – what can we ever do to say thank you

all of the strong women in my life who have taught me how to be a good person have also inspired me to continue living through depression

never forget that helping people see beauty and knowledge in the chaos of the world could save their life

and never forget about the people who have taken the time to show that to you

we end up holding up education as the “way out of poverty” for marginalized people of color, but we miss what is important about school

they say “go to school” as if to say “you’re going to need some skills you won’t learn at home"

but for me, a black kid in a mostly white working class rural town, school was the place where i learned how hopeless the world really was

and was taught by the women of that town how to cope with it, and push on.

all the “job skills” i developed came from my outright opposition to that hopeless world

the wisdom to identify my interest in how other people handled powerlessness and depression as a site of lifelong learning came from school.

i wrote about why i think holding school up as a means of emancipation for people of color is a bad idea: http://maskmag.com/1IPzzQp

i want to encourage the parts of early education that matter: preparing children for a grueling life of darkness by teaching them empathy

not just by instruction, but by immersion …. i empathized with my teachers, and the monumental (largely hopeless) task they took on

the fact that teachers have to sneak massive life lessons between the lines of boring teach-the-test bullshit is a powerful metaphor

because if school prepares us for work, it means that work *doesn’t matter*, but what happens at work *does*.

from that curriculum, we can see economics, politics, social issues, and technology from a totally different position

not as productive machines, but as cages.

where relationships *have to form*

how we treat the people in our lives matters more than what we do with our lives, and it doesn’t matter if you do your homework

ok i’m done. thanks for listening."]]></description>
<dc:subject>tylerreinhard education society marginalization 2015 empathy learning howwelearn howweteach depression teachers work labor engagement women gender advocacy poverty resilience hope beauty knowledge hopelessness opposition jobskills wisdom emancipation life living lifelessons whatmatters economics politics socialissyes technology cages relationships kindness homework</dc:subject>
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<item rdf:about="http://www.wussu.com/poems/pltm.htm">
    <title>Philip Larkin - The Mower</title>
    <dc:date>2015-12-09T06:26:31+00:00</dc:date>
    <link>http://www.wussu.com/poems/pltm.htm</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[ "we should be careful

Of each other, we should be kind
While there is still time."]]></description>
<dc:subject>poetry quotes poems kindness philiplarkin via:lukeneff</dc:subject>
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<item rdf:about="http://www.alfiekohn.org/blogs/leadership">
    <title>All Aboard the LeaderShip - Alfie Kohn</title>
    <dc:date>2015-10-31T20:45:02+00:00</dc:date>
    <link>http://www.alfiekohn.org/blogs/leadership</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If you’re going to lead a school or other organization, it might be smart to give some thought to what it means to be a good leader. But that fact doesn’t explain why some schools proudly announce that they train their students — every last one of them — in the art of leadership. What’s up with that?

I’d suggest three possible explanations. The first is that leadership, like a lot of other terms that show up in mission statements (transformational, responsible, good citizens, 21st-century as an adjective), is just a rhetorical flourish — something we’re not supposed to think about too carefully. No one is likely to stand up and say, “Hey, wait just a minute! Exactly which characteristics does this school regard as admirable in the 21st century that it didn’t value in, say, 1995?”

Similarly, you’re not expected to ask how it’s possible for everyone to be a leader. You’re just supposed to smile and nod. Leadership good.

Possibility number 2 is that the term does have a specific meaning — a meaning that’s actually rather disturbing in this context. “When colleges promise to make their students leaders, they’re telling them they’re going to be in charge,” William Deresiewicz wrote in the September issue of Harper’s magazine. In fact, that pact with the privileged begins well before college. The message, if made explicit, would sound something like this: “No, of course everyone can’t be a leader. The elite are far more likely to attain that status. So buy your kids an education here and we’ll equip them to be part of that elite.”[1]

It’s a shrewd selling point for a selective school, granted. And it explains why, as someone observed recently, you don’t find many institutions that refer to themselves as “followership academies.”

The relatively benign word leadership may be a way to mute the objectionable implications of grooming certain students to run the world. It’s not unlike how adults try to make themselves feel better about punishing children by referring to what they’re doing as “imposing a consequence.”

*

When I mused about this issue on Twitter a few weeks ago, wondering whether appeals to leadership implicitly endorsed a competitive hierarchy, my post produced a bushel of responses that made me consider possibility number 3: Maybe leadership, like a lot of other words, just means whatever the hell you want it to mean.

One person pointed me to a website about being a “servant/leader” — a phrase with religious roots, I discovered. The site, which had the feel of a late-night TV commercial, offered materials to promote both “personal development” and an “entrepreneurial mindset.”

Here, reproduced verbatim, are a few of the other replies I received:

* Leadership requires that we lead ourselves first. Part of being a great leader is being a good follower too

* Students can lead in 4 directions- leading up, leading peers, leading down, and leading self

* Everyone can be a leader, everyone can be a servant, and everyone can treat others w/ respect

* Some leadership actually comes from the followers within a group

* Lead from YOUR passion. All can.

* [I] always interpreted “teaching leadership” to mean recognizing/owning our gifts & challenges, and learning what we can do with them

One reasonable reaction to all these declarations would be: “Huh?” The dictionary says a leader is “one who is in charge or command of others.” The leader’s style doesn’t have to be (and ideally wouldn’t be) heavy-handed or authoritarian. But that doesn’t mean the word can be redefined to signify anything we choose, such that the inherent power differential between leaders and followers is magically erased. To deny that feature, or to claim that leadership can refer to being a good follower, stretches the word beyond all usefulness. Likewise for the blithe reassurance that everyone can be a leader, which recalls Debbie Meier’s marvelous analogy: It’s like telling children to line up for lunch, then adding, “And I want all of you to be in the front half of the line!”

In a political context, it makes sense to discuss how to prevent leaders from abusing their power. But if our focus is on education or child rearing, then I’m not sure why we’re promoting a hierarchical arrangement. And teaching kids to “follow as well as lead” doesn’t address this concern any more than the harm caused by having a punitive parent is rectified by having another parent who’s permissive.

It’s fine to hope that those children who do eventually end up in leadership positions will act with kindness and skill. But, again, why frame education in these terms? Why not promote characteristics that apply to everyone (just by virtue of being human) and are relevant to children as well as adults: compassion, skepticism, self-awareness, curiosity, and so on? Why not emphasize the value of being part of a well-functioning team, of treating everyone with respect within a model that’s fundamentally collaborative and democratic? At best, a focus on leadership distracts us from helping people decide things together; at worst, it inures us to a social order that consists of those who tell and those who are told.

*

Alongside my substantive objection to an emphasis on leadership (as the word is actually defined) I will confess to some irritation with the more general tendency to be unconstrained by how words are actually defined. This temptation presents itself with respect to all sorts of terms, and even people with admirable views give in to it. Faced with an objection to a certain idea or practice, the response is likely to be, in effect, “No, no. I use that label to mean only good things.”

Thus: “I reject your criticisms of the flipped classroom [making students watch lecture videos as homework and do what’s more commonly assigned as homework during class] because when I talk about flipped classrooms, I mean those that include wonderful student-designed projects.”

Or: “Why would someone who’s progressive raise concerns about the idea of a growth mindset [attributing outcomes to effort rather than to fixed ability]? The way I use that term, it includes a rejection of grades and other traditional pedagogical practices.”[2]

We’ve disappeared through the looking glass here, finding ourselves in a reality where, as Lewis Carroll had Humpty Dumpty put it, “a word…means just what I choose it to mean – neither more nor less.”[3] Like Carroll, I think it’s fine to argue that x is consistent with things you already like (if you can defend that proposition), but it’s not fine to defend x by redefining it however you see fit.

After all, that’s something a good leader would never permit."]]></description>
<dc:subject>alfiekohn leadership education howweteach schools williamderesiewicz skepticism power elitism buzzwords missionstatements 2015 deborahmeier compassion self-awareness curiosity democracy collaboration society selfishness language lewiscarroll growthmindset flippedclassroom pedagogy whatweteach words kindness consensus hierarchy horizontality competition</dc:subject>
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<item rdf:about="http://www.newyorker.com/books/page-turner/my-writing-education-a-timeline">
    <title>My Writing Education: A Time Line - The New Yorker</title>
    <dc:date>2015-10-31T18:32:52+00:00</dc:date>
    <link>http://www.newyorker.com/books/page-turner/my-writing-education-a-timeline</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One day I walk up to campus. I stand outside the door of Doug’s office, ogling his nameplate, thinking: “Man, he sometimes sits in there, the guy who wrote Leaving the Land.” At this point in my life, I’ve never actually set eyes on a person who has published a book. It is somehow mind-blowing, this notion that the people who write books also, you know, *live*: go to the store and walk around campus and sit in a particular office and so on. Doug shows up and invites me in. We chat awhile, as if we are peers, as if I am a real writer too. I suddenly feel like a real writer. I’m talking to a guy who’s been in People magazine. And he’s asking me about my process. Heck, I *must be* a real writer."

…

"For me, a light goes on: we are supposed to be—are required to be—interesting. We’re not only *allowed* to think about audience, we’d *better*. What we’re doing in writing is not all that different from what we’ve been doing all our lives, i.e., using our personalities as a way of coping with life. Writing is about charm, about finding and accessing and honing ones’ particular charms. To say that “a light goes on” is not quite right—it’s more like: a fixture gets installed. Only many years later (see below) will the light go on."

…

"Doug gets an unkind review. We are worried. Will one of us dopily bring it up in workshop? We don’t. Doug does. Right off the bat. He wants to talk about it, because he feels there might be something in it for us. The talk he gives us is beautiful, honest, courageous, totally generous. He shows us where the reviewer was wrong—but also where the reviewer might have gotten it right. Doug talks about the importance of being able to extract the useful bits from even a hurtful review: this is important, because it will make the next book better. He talks about the fact that it was hard for him to get up this morning after that review and write, but that he did it anyway. He’s in it for the long haul, we can see. He’s a fighter, and that’s what we must become too: we have to learn to honor our craft by refusing to be beaten, by remaining open, by treating every single thing that happens to us, good or bad, as one more lesson on the longer path.

We liked Doug before this. Now we love him.

Toby has the grad students over to watch A Night at the Opera. Mostly I watch Toby, with his family. He clearly adores them, takes visible pleasure in them, dotes on them. I have always thought great writers had to be dysfunctional and difficult, incapable of truly loving anything, too insane and unpredictable and tortured to cherish anyone, or honor them, or find them beloved.

Wow, I think, huh."

…

"I notice that Doug has an incredible natural enthusiasm for anything we happen to get right. Even a single good line is worthy of praise. When he comes across a beautiful story in a magazine, he shares it with us. If someone else experiences a success, he celebrates it. He can find, in even the most dismal student story, something to praise. Often, hearing him talk about a story you didn’t like, you start to like it too—you see, as he is seeing, the seed of something good within it. He accepts you and your work just as he finds it, and is willing to work with you wherever you are. This has the effect of emboldening you, and making you more courageous in your work, and less defeatist about it."

…

"End of our first semester. We flock to hear Toby read at the Syracuse Stage. He has a terrible flu. He reads not his own work but Chekhov’s “About Love” trilogy. The snow falls softly, visible behind us through a huge window. It’s a beautiful, deeply enjoyable, reading. Suddenly we get Chekhov: Chekhov is funny. It is possible to be funny and profound at the same time. The story is not some ossified, cerebral thing: it is entertainment, active entertainment, of the highest variety. All of those things I’ve been learning about in class, those bone-chilling abstractions theme, plot, and symbol are de-abstracted by hearing Toby read Chekhov aloud: they are simply tools with which to make your audience feel more deeply—methods of creating higher-order meaning. The stories and Toby’s reading of them convey a notion new to me, or one which, in the somber cathedral of academia, I’d forgotten: literature is a form of fondness-for-life. It is love for life taking verbal form."

…

"Toby is a generous reader and a Zen-like teacher. The virtues I feel being modeled—in his in-class comments and demeanor, in his notes, and during our after-workshop meetings—are subtle and profound. A story’s positive virtues are not different from the positive virtues of its writer. A story should be honest, direct, loving, restrained. It can, by being worked and reworked, come to have more power than its length should allow. A story can be a compressed bundle of energy, and, in fact, the more it is thoughtfully compressed, the more power it will have.

His brilliant story “The Other Miller” appears in The Atlantic. I read it, love it. I can’t believe I know the person who wrote it, and that he knows me. I walk over to the Hall of Languages and there he is, the guy who wrote that story. What’s he doing? Talking to a student? Photocopying a story for next day’s class? I don’t remember. But there he is: both writer and citizen. I don’t know why this makes such an impression on me–maybe because I somehow have the idea that a writer walks around in a trance, being rude, moved to misbehavior by the power of his own words. But here is the author of this great story, walking around, being nice. It makes me think of the Flaubert quote, “live like a bourgeoisie and think like a demigod.” At the time, I am not sure what a bourgeoisie is, exactly, or a demigod, but I understand this to mean: “live like a normal person, write like a maniac.” Toby manifests as an example of suppressed power, or, rather: *directed* power. No silliness necessary, no dramatics, all of his considerable personal power directed, at the appropriate time, to a worthy goal."

…

"What Doug does for me in this meeting is respect me, by declining to hyperbolize my crap thesis. I don’t remember what he said about it, but what he did not say was, you know: “Amazing, you did a great job, this is publishable, you rocked our world with this! Loved the elephant.” There’s this theory that self-esteem has to do with getting confirmation from the outside world that our perceptions are fundamentally accurate. What Doug does at this meeting is increase my self-esteem by confirming that my perception of the work I’d been doing is fundamentally accurate. The work I’ve been doing is bad. Or, worse: it’s blah. This is uplifting–liberating, even—to have my unspoken opinion of my work confirmed. I don’t have to pretend bad is good. This frees me to leave it behind and move on and try to do something better. The main thing I feel: respected. Doug conveys a sense that I am a good-enough writer and person to take this not-great news in stride and move on. One bad set of pages isn’t the end of the world."

…

"On a visit to Syracuse, I hear Toby saying goodbye to one of his sons. “Goodbye, dear,” he says.

I never forget this powerful man calling his son “dear.”

All kinds of windows fly open in my mind. It is powerful to call your son “dear,” it is powerful to feel that the world is dear, it is powerful to always strive to see everything as dear. Toby is a powerful man: in his physicality, in his experiences, in his charisma. But all that power has culminated in gentleness. It is as if that is the point of power: to allow one to access the higher registers of gentleness."

…

"I am teaching at Syracuse myself now. Toby, Arthur Flowers, and I are reading that year’s admissions materials. Toby reads every page of every story in every application, even the ones we are almost certainly rejecting, and never fails to find a nice moment, even when it occurs on the last page of the last story of a doomed application. “Remember that beautiful description of a sailboat on around page 29 of the third piece?” he’ll say. And Arthur and I will say: “Uh, yeah … that was … a really cool sailboat.” Toby has a kind of photographic memory re stories, and such a love for the form that goodness, no matter where it’s found or what it’s surrounded by, seems to excite his enthusiasm. Again, that same lesson: good teaching is grounded in generosity of spirit."

…

"One night I’m sitting on the darkened front porch of our new house. A couple walks by. They don’t see me sitting there in the shadows.

“Oh, Toby,” the woman says. “Such a wonderful man.”

Note to self, I think: Live in such a way that, when neighbors walk by your house months after you’re gone, they can’t help but blurt out something affectionate."

…

"I do a reading at the university where Doug now teaches. During the after-reading party, I notice one of the grad writers sort of hovering, looking like she wants to say something to me. Finally, as I’m leaving, she comes forward and says she wants to tell me about something that happened to her. What happened is horrible and violent and recent and it’s clear she’s still in shock from it. I don’t know how to respond. As the details mount, I find myself looking to Doug, sort of like: Can you get me out of this? What I see Doug doing gets inside my head and heart and has stayed there ever since, as a lesson and an admonition: what Doug is doing, is staring at his student with complete attention, affection, focus, love—whatever you want to call it. He is, with his attention, making a place for her to tell her story—giving her permission to tell it, blessing her telling of it. What do I do? I do what I have done so many times and so profitably during my writing apprenticeship: I do my best to emulate Doug. I turn to her and try to put aside my discomfort and do my best to listen as intently as Doug is listening. I remember this moment as an object lesson in what I take to be Doug’s ethos: be kind, pay attention, err on the side of generosity."

…

"Toby comes back to do a reading at Syracuse. He reads “Bullet in the Brain” to a standing-room-only crowd. Afterwards, there is a stunned, appreciative silence—a little like that moment after fireworks just before the yelling starts. I look at Paula. There are tears in her eyes. Mine too. These, we later agree, are tears of gratitude. How lucky we are, we feel, that such a person exists in this world, and that we had the good fortune to cross paths with him, and be his students. Knowing him has helped us grow into better versions of ourselves: more dignified, less selfish. This, of course, is what a ‘role model’ is: someone who, by gracefully embodying positive virtues, causes you to aspire to them yourself."

…

"Why do we love our writing teachers so much? Why, years later, do we think of them with such gratitude? I think it’s because they come along when we need them most, when we are young and vulnerable and are tentatively approaching this craft that our culture doesn’t have much respect for, but which we are beginning to love. They have so much power. They could mock us, disregard us, use us to prop themselves up. But our teachers, if they are good, instead do something almost holy, which we never forget: they take us seriously. They accept us as new members of the guild. They tolerate the under-wonderful stories we write, the dopy things we say, our shaky-legged aesthetic theories, our posturing, because they have been there themselves.

We say: I think I might be a writer.

They say: Good for you. Proceed."]]></description>
<dc:subject>georgesaunders 2015 teaching teachers writing kindness listening tobiaswolff dougunger audience voice criticism love attention family adoration howweteach confidence howwelearn pedagogy praise self-esteem literature chekhov storytelling stories humility power understanding critique gentleness affection toaspireto aspirations generosity focus education howelearn antonchekhov</dc:subject>
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    <title>Are you raising nice kids? A Harvard psychologist gives 5 ways to raise them to be kind - The Washington Post</title>
    <dc:date>2015-09-15T04:54:44+00:00</dc:date>
    <link>https://www.washingtonpost.com/news/parenting/wp/2014/07/18/are-you-raising-nice-kids-a-harvard-psychologist-gives-5-ways-to-raise-them-to-be-kind/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Earlier this year, I wrote about teaching empathy, and whether you are a parent who does so. The idea behind it is from Richard Weissbourd, a Harvard psychologist with the graduate school of education, who runs the Making Caring Common project, aimed to help teach kids to be kind.

I know, you’d think they are or that parents are teaching that themselves, right? Not so, according to a new study released by the group. (Chat with Weissbourd here.)

About 80 percent of the youth in the study said their parents were more concerned with their achievement or happiness than whether they cared for others. The interviewees were also three times more likely to agree that “My parents are prouder if I get good grades in my classes than if I’m a caring community member in class and school.”

Weissbourd and his cohorts have come up with recommendations about how to raise children to become caring, respectful and responsible adults. Why is this important? Because if we want our children to be moral people, we have to, well, raise them that way.

“Children are not born simply good or bad and we should never give up on them. They need adults who will help them become caring, respectful, and responsible for their communities at every stage of their childhood,” the researchers write.

The five strategies to raise moral, caring children, according to Making Caring Common:

1. Make caring for others a priority

Why? Parents tend to prioritize their children’s happiness and achievements over their children’s concern for others. But children need to learn to balance their needs with the needs of others, whether it’s passing the ball to a teammate or deciding to stand up for friend who is being bullied.

How? Children need to hear from parents that caring for others is a top priority. A big part of that is holding children to high ethical expectations, such as honoring their commitments, even if it makes them unhappy. For example, before kids quit a sports team, band, or a friendship, we should ask them to consider their obligations to the group or the friend and encourage them to work out problems before quitting.

Try this
• Instead of saying to your kids: “The most important thing is that you’re happy,” say “The most important thing is that you’re kind.”
• Make sure that your older children always address others respectfully, even when they’re tired, distracted, or angry.
• Emphasize caring when you interact with other key adults in your children’s lives. For example, ask teachers whether your children are good community members at school.

2. Provide opportunities for children to practice caring and gratitude

Why? It’s never too late to become a good person, but it won’t happen on its own. Children need to practice caring for others and expressing gratitude for those who care for them and contribute to others’ lives. Studies show that people who are in the habit of expressing gratitude are more likely to be helpful, generous, compassionate, and forgiving—and they’re also more likely to be happy and healthy.

How? Learning to be caring is like learning to play a sport or an instrument. Daily repetition—whether it’s a helping a friend with homework, pitching in around the house, or having a classroom job—make caring second nature and develop and hone youth’s caregiving capacities. Learning gratitude similarly involves regularly practicing it.

Try this
• Don’t reward your child for every act of helpfulness, such as clearing the dinner table. We should expect our kids to help around the house, with siblings, and with neighbors and only reward uncommon acts of kindness.
• Talk to your child about caring and uncaring acts they see on television and about acts of justice and injustice they might witness or hear about in the news.
• Make gratitude a daily ritual at dinnertime, bedtime, in the car, or on the subway. Express thanks for those who contribute to us and others in large and small ways.

3. Expand your child’s circle of concern.

Why? Almost all children care about a small circle of their families and friends. Our challenge is help our children learn to care about someone outside that circle, such as the new kid in class, someone who doesn’t speak their language, the school custodian, or someone who lives in a distant country.

How? Children need to learn to zoom in, by listening closely and attending to those in their immediate circle, and to zoom out, by taking in the big picture and considering the many perspectives of the people they interact with daily, including those who are vulnerable. They also need to consider how their decisions, such as quitting a sports team or a band, can ripple out and harm various members of their communities. Especially in our more global world, children need to develop concern for people who live in very different cultures and communities than their own.

Try this
• Make sure your children are friendly and grateful with all the people in their daily lives, such as a bus driver or a waitress.
• Encourage children to care for those who are vulnerable. Give children some simple ideas for stepping into the “caring and courage zone,” like comforting a classmate who was teased.
• Use a newspaper or TV story to encourage your child to think about hardships faced by children in another country.

4. Be a strong moral role model and mentor.

Why? Children learn ethical values by watching the actions of adults they respect. They also learn values by thinking through ethical dilemmas with adults, e.g. “Should I invite a new neighbor to my birthday party when my best friend doesn’t like her?”

How? Being a moral role model and mentor means that we need to practice honesty, fairness, and caring ourselves. But it doesn’t mean being perfect all the time. For our children to respect and trust us, we need to acknowledge our mistakes and flaws. We also need to respect children’s thinking and listen to their perspectives, demonstrating to them how we want them to engage others.

Try this:
• Model caring for others by doing community service at least once a month. Even better, do this service with your child.
• Give your child an ethical dilemma at dinner or ask your child about dilemmas they’ve faced.

5. Guide children in managing destructive feelings

Why? Often the ability to care for others is overwhelmed by anger, shame, envy, or other negative feelings.

How? We need to teach children that all feelings are okay, but some ways of dealing with them are not helpful. Children need our help learning to cope with these feelings in productive ways.

Try this
Here’s a simple way to teach your kids to calm down: ask your child to stop, take a deep breath through the nose and exhale through the mouth, and count to five. Practice when your child is calm. Then, when you see her getting upset, remind her about the steps and do them with her. After a while she’ll start to do it on her own so that she can express her feelings in a helpful and appropriate way."]]></description>
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