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    <title>Descolonización del patrimonio en Puerto Rico con Rafael Capó García y Javier Arbona-Homar • Sur-Urbano</title>
    <dc:date>2026-07-03T22:56:24+00:00</dc:date>
    <link>https://open.spotify.com/episode/53hnMibTVpbKx7C0OfvhAi</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Puerto Rico: Un archipiélago que, cada año, recibe a millones de turistas. Muchos de estos visitantes llegan a un lugar que, por décadas, se ha posicionado en una ruta de consumo caribeño – un lugar famoso por fantasías tropicales de ron, cigarros, café y, más recientemente, reggaetón. Si queremos ser más específicos, el Viejo San Juan, el sector colonial de la capital de Puerto Rico, está organizado en torno a satisfacer al visitante con sus restaurantes de comida criolla, coctelerías, tiendas y una proliferación de alquileres a corto plazo. Pero este modelo termina volviéndose insostenible para quienes la habitan. Detrás de las campañas publicitarias cuidadosamente diseñadas para atraer a turistas a un destino familiar y convenientemente situado “dentro” de los Estados Unidos, se oculta una historia incómoda de guerra, racismo y represión violenta.

Hay muchas personas en Puerto Rico cuestionando el espacio público y excavando las historias que existen debajo de cada monumento, de cada estatua, de cada ciudad y su infraestructura. Una de esas personas es Rafael Capó García, el fundador de Memoria (De)Colonial – un proyecto en Puerto Rico que ofrece recorridos históricos en San Juan. Los guías interrogan los legados coloniales de la herencia y el patrimonio puertorriqueño. Esto lo hacen a través de un lente decolonial y antirracista, y el proyecto tiene como misión promover perspectivas críticas en el momento de acercarnos a un monumento histórico. Pueden conocer más de su proyecto aquí:

https://memoriadecolonial.com/

Para pensar más en este acercamiento hacia los monumentos, nos sentamos también con Javier Arbona-Homar, un profesor puertorriqueño en UC Davis quien se enfoca en el diseño y en los estudios explosivos, es decir, cómo las explosiones transformaron la política espacial de los paisajes. Pueden encontrar su libro más reciente, “Explosivity Following What Remains”, aquí:

https://www.upress.umn.edu/9781517918842/explosivity/ "]]></description>
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    <title>A Resurgence of Educational Localism? A Review of Skipping School - Front Porch Republic</title>
    <dc:date>2026-06-17T10:52:45+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/06/a-resurgence-of-educational-localism-a-review-of-skipping-school/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Unusually for books on homeschooling, Skipping School is written for both scholarly and general audiences."]]></description>
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    <title>In Defense of Our Country: On the Need to Resist AI and AI Data Centers - Front Porch Republic</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["The holiness of the world: that is the heart of the matter. The doors of perception must be cleansed to see the holiness again."]]></description>
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    <title>Tolstoy and the Illusion of Inevitability | THR Web Features | Web Features | The Hedgehog Review</title>
    <dc:date>2026-06-17T10:22:04+00:00</dc:date>
    <link>https://hedgehogreview.com/web-features/thr/posts/tolstoy-and-the-illusion-of-inevitability</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Western thought repeatedly returns to the hope that contingency is an illusion."

...

"<blockquote>“Traveler, there is no road. The road is made by walking.” —Antonio Machado</blockquote>

Machado’s famous line suggests that the future does not exist in advance, waiting to be discovered, but comes into being through a choice among possible actions. Many possibilities exist at any given moment. The one that becomes actual depends on coincidences and chances as well as choices, all producing events whose significance emerges only as they unfold.

That, as it happens, is also Leo Tolstoy’s argument in War and Peace. In the book’s battle scenes, plans dissolve into confusion, causes multiply beyond reckoning, and outcomes hinge on fleeting, unrepeatable moments. On the eve of the Battle of Borodino, the novel’s hero, Prince Andrei, reflects that what lies ahead is not a determinate sequence but “a hundred million chances…decided on the instant.” What matters is less the perfection of a plan and more the ability to respond to what no plan could anticipate, by means of what Tolstoy calls “alertness.”

For Tolstoy, this is a feature not of war alone but of reality in general. History, far from representing the execution of a grand design, is rather the result of countless interacting elements, each shaping and reshaping what can happen next. New possibilities are always emerging as earlier ones are left unrealized. Life more closely resembles an evolving system than a solved equation. Events are contingent in Aristotle’s sense of the term: They “can either be or not be.” After all, if things could only happen one way, human action would collapse into the mechanical execution of what was already implicit in the present.  “If human life could be [entirely] governed by reason,” Tolstoy writes in the book’s epilogue, “the possibility of life is destroyed.” 

And yet again and again, in our aspiration to a hard science allowing for prediction, we are drawn to deny this. That is one reason War and Peace has never lost its relevance.

The Recurring Dream of Certainty

Since the scientific revolution, Western thought has repeatedly returned to the hope that contingency might be an illusion. As Newton explained the baffling complexities of planetary motion by four simple laws, perhaps, many imagined, the same could be done for human affairs. Thinkers as diverse as Marx, Skinner, and Malinowski have shared this dream, with each promising, in his own way, to reveal necessity beneath apparent disorder.

Complexity, for such men, is conceived of as a surface phenomenon, concealing an underlying simplicity that, once uncovered, will render the future knowable. Pierre-Simon Laplace insisted that events are certain, not probable: In speaking of their probability, we are really speaking of the chances our guesses may be accurate, but the events themselves are certain. Time and again, the apparent contingency of events is presented as evidence of our own ignorance. If we knew enough, we would see that events could not have happened otherwise.

But there is another possibility: that contingency is real—that the world is not merely complicated but fundamentally generative, that new possibilities are not simply revealed over time but produced within it, through the interaction of elements that cannot be fully anticipated in advance.

This is the world Tolstoy describes, one where knowledge cannot precede action, only emerge through it.

Time and the Limits of Foresight

Tolstoy’s deepest insight concerns time itself. In a deterministic view, time is a neutral space where events unfold according to fixed laws and the future lies already implicit in the present, waiting to be revealed. But in Tolstoy’s world, time is generative. Each moment reshapes what can happen next. Possibilities interact, combine, and disappear, their significance becoming visible only as events unfold.

One might say that the system is constantly generating variation—new configurations, new alignments, new opportunities—but without any overarching mechanism that selects among them in advance. Selection happens locally, in real time, through action. The closer one looks, the more things fail to simplify, as in the Newtonian model, and ramify instead. What happens to be taken up is what persists.

This is why most Austrian and Russian generals in War and Peace are consistently wrong. They believe they possess a science of warfare—a system capable of anticipating outcomes. Before Austerlitz, they insist that “every contingency has been foreseen.” The result is Napoleon’s greatest victory—yet their confidence remains intact, attributing failure to imperfect execution, never to the limits of prediction itself. As so often happens, the conviction that events must conform to a science makes the supposed science unfalsifiable.

The wisest general, Kutuzov, appreciates that people conceive only of a few possibilities while there are thousands. Famously, in the Council of War before Austerlitz, he advises not more planning but “a good night’s sleep.” What matters most is the alertness to seize opportunities that cannot be anticipated in advance.

This distinction—between a world that can be mapped and one that must be navigated—extends beyond warfare. Wherever outcomes depend on unfolding interactions, local knowledge, and irreversible time, no complete science is possible. One can orient oneself, but one cannot blaze the path in advance.

The Illusion of Inevitability

If the future is open, why does the past so often appear inevitable? Tolstoy offers several answers, including what he calls “the law of retrospection.”

Once events have occurred, we can reconstruct the paths that led to them. We identify signs that seem to foreshadow the outcome we now know. Alternatives fade from view—not because they were not real, but because they left no trace. The result is a powerful illusion: What happened begins to seem as if it had to happen.

Tolstoy asks us to imagine a group of men hauling a log, all pulling in different directions. Wherever they happen to wind up, someone will say they planned to do so.

This retrospective projection—which one of us has called backshadowing—reshapes our understanding of history. We look at earlier moments and conclude that the outcome was implicit all along. The more coherent the explanation, the easier it is to forget that things might have turned out otherwise. To avoid backshadowing, we must practice sideshadowing—recognizing that other outcomes, some of which we can imagine, were genuinely possible.  

That is just the insight that those who believe they have discovered a hard science allowing for prediction in the social world forget or deny. And yet they cannot foresee their own future. 

Tolstoy’s narrative resists this illusion by preserving the density of lived experience—the sense that at each moment multiple futures were genuinely possible. History, in this view, is not a line but a branching structure, most of whose branches vanish without record.

AI and Narrative Certainty

In the age of AI, this dream of certainty has taken a new and more persuasive form. Artificial intelligence can process vast datasets, identify patterns invisible to human perception, and generate explanations with remarkable coherence. Faced with such capabilities, it is tempting to believe that uncertainty can finally be overcome—that the future can be rendered legible in advance.

But the deeper effect of AI lies in its ability to reorganize the past. Given sufficient data, AI systems can produce narratives that make outcomes appear coherent, even inevitable. They can identify correlations, reconstruct causal chains, and highlight what they regard as signs foreshadowing what followed. The result is not necessarily false, but it is selective.

In this way, AI functions less as a predictor than as a powerful engine of narrative compression, reducing the apparent space of possibilities by presenting a single path as the path. What was once understood as a field of possible alternatives becomes retrospectively legible as an inevitable sequence, reducing many “futuribles” to one. The danger here lies in premature coherence, the sense that complexity has been resolved when it has only been reorganized into a persuasive form.

A Compass Rather Than a Map

Tools do more than extend thought; they reshape the environment in which thought occurs. AI, for instance, introduces a distinctive bias by generating what is statistically coherent, what resembles patterns derived from accumulated data.

In an evolutionary system, what persists is not necessarily what is best in any absolute sense but what is most easily selected under prevailing conditions. AI changes those conditions in the intellectual world, lowering the cost of generating variations while subtly guiding selection toward what is already legible within its patterns.

Over time, this can narrow the space of perceived possibilities by making them less visible, less accessible, less likely to be pursued. Certain forms of thought—those that resist simplification, that depend on sustained attention, or that emerge from direct engagement with the world—become comparatively fragile.

What follows from Tolstoy’s ideas, on the other hand, is not that prediction is useless or that analysis should be abandoned, but rather that we must think in terms of a compass rather than a map. A map assumes a fixed terrain and a determinate path, while a compass provides direction without specifying the route. In a world of genuine contingency, only the latter is available. One can choose a bearing, but the path itself is discovered through movement. Orientation is not foresight.

This is the force of Machado’s insight: The road is made by walking not because we lack information but because the path does not exist until it is created.

To accept this is to adopt a different understanding of knowledge, not as a complete representation of what will happen, but as a capacity to respond intelligently to what does happen. It is inseparable from time, from attention, from the ability to recognize significance as it emerges.

The impulse to eliminate contingency is understandable. Uncertainty is uncomfortable: It resists control and frustrates planning. But it is also what makes agency possible.

A world in which everything could be predicted would be a world in which nothing could be otherwise. Action would lose its meaning, since outcomes would already be fixed. The openness of the future is not a defect in our knowledge, but a condition of human life.

Artificial intelligence does not change this condition—but it can make us forget it. By rendering the past as if it had been inevitable, it invites us to imagine that the future is already written. Against this, one must insist on what Tolstoy and Machado understood in saying that the future remains unwritten, not because we have failed to compute it but because it does not yet exist."]]></description>
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    <title>Ellul and Berry – International Jacques Ellul Society</title>
    <dc:date>2026-06-13T21:03:44+00:00</dc:date>
    <link>https://ellul.org/themes/ellul-and-berry/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Ellul and Berry: A Short Comparison of Wendell Berry and Jacques Ellul
by Jason Hudson, 2016

“Once we build beyond a human scale, once we conceive ourselves as Titans or as gods, we are lost in magnitude.” –Wendell Berry

Wendell Berry (born 1934) is a prolific author of novels, short stories, poetry, and nonfiction. He is best known for his critical essays and his environmental activism. Students of Jacques Ellul will find striking similarities between the two. For example, in an essay called “Discipline and Hope,” Berry critiques television as a means that imposes itself on its passive audience by creating images that “will not bear scrutiny.”[1] He goes on to say, “It is a politics of illusion, and its characteristic medium is pre-eminently suited…to the propagation of illusion.”[2] The same essay features the section headings, “The Kingdom of Efficiency and Specialization,” “The Kingdom of Abstraction and Organization,” and “Discipline and Hope, Means as Ends.” Despite their overlapping concerns and Berry’s year (1961) spent studying in France, there is no evidence that either directly influenced the other.[3]
Capitalism and War

Like Ellul, Berry’s early disillusionment with capitalism and the advent of the atom bomb significantly shaped his attitudes toward industrialism and technology. In his 2012 Jefferson Lecture, Berry tells the story (which he inherited from his father) of the tobacco harvest of 1907. The American Tobacco Company had monopolized the industry, and Berry’s grandfather, a farmer, returned home from market with zero profit after transportation cost and commission fees were paid.[4] Additionally, Berry marks the end of WWII as the official turning point in USDA policy toward mechanization that has prioritized efficiency, minimized human agency, and produced an industrial food system that isolates and displaces smaller farms and rural populations. He sees a direct link between technologies of war and technologies of agriculture.
Technology

The most obvious commonality in the thought of Berry and Ellul is their similar critiques of technology. Berry claims that the chief aim of technological progress is an insatiable pursuit of greater efficiency and that human spontaneity and freedom will necessarily be sacrificed to this greater good. Furthermore, Berry argues that there is a tipping point, a limit of scale beyond which technology can no longer be contained by those who create it; it becomes autonomous. Berry writes, “They [works of technical invention] diminish us because…once we build beyond a human scale, once we conceive ourselves as Titans or as gods, we are lost in magnitude; we cannot control or limit what we do… If we have built towering cities, we have raised even higher the cloud of megadeath. If people are as grass before God, they are as nothing before their machines.”[5]
Politics in a Technological Age

Berry sees this drive toward technical efficiency as the dominant factor in all areas of life. Regarding the mechanization of politics, for example, he writes, “It is evident to us all by now that modern totalitarian governments become more mechanical as they become more total. Under any political system there is always a tendency to expect the government to work with mechanical “efficiency”– that is, with speed and no redundancy.”[6] In a later essay, he echoes Ellul’s frequently repeated concern that all things are political: “We must reject the idea — promoted by politicians, commentators, and various experts — that the ultimate reality is political, and therefore that the ultimate solutions are political….It seems likely that politics will improve after the people have improved, not before. The ‘leaders’ will have to be led.”[7]
Language in a Technological Age

Both men are concerned with the function and degradation of language in a technological age. Berry, as a poet, novelist, and English professor has devoted many pages and one collection of essays, Standing by Words, to the exploration of language and the role of the writer. In his essay, “In Defense of Literacy,” Berry argues that mastery of language is now taught as a specialization, and that “the schools…are following the general subservience to the ‘practical,’ as that term has been defined for us according to the benefit of corporations.”[8] Therefore, literacy is practical to the extent that the literate can efficiently function as an integer in a technological economy. He goes on to argue that true literacy, a knowledge of books and mastery of language, is the best defense against this industrial “language-as-weapon.”[9]
Pleasure Industries

Berry has seen that our alienating and inhuman technological society has given rise to an industry of new techniques devoted to help further assimilate people into the technological system; Ellul calls this “human technology.” Our industrial economy, Berry argues, is devoid of true pleasure. He acknowledges, “that we support… a great variety of pleasure industries and that these are thriving as never before. “But,” he counters, “that would seem only to prove my point. That there can be pleasure industries at all, exploiting our apparently limitless inability to be pleased, can only mean that our economy is divorced from pleasure and that pleasure is gone from our workplaces and our dwelling places.”[10]
Violence

Following from their critiques of technology and their common Christian faith, both men advocate for pacifist approaches to violence and war. Berry writes in Blessed are the Peacemakers, “One cannot be aware both of the history of Christian war and of the contents of the Gospels without feeling that something is amiss. One may feel that, in the name of honesty, Christians ought either to quit fighting or quit calling themselves Christians.”[11] He provides further analysis of modern warfare as a product of industrialization: “Modern war and modern industry are much alike, not just in their technology and methodology but also in this failure of imagination.”[12] He clarifies, “In the face of conflict, the peaceable person may find several solutions, the violent person only one.”[13] Finally, Berry links violence in warfare with violence against the creation. He asks, “How would you describe the difference between modern war and modern industry — between, say, bombing and strip mining, or between chemical warfare and chemical manufacturing?”[14]
Differences

Finally, Berry and Ellul take diverging paths at some significant points. Some of the differences are a matter of emphasis. Berry, for example, is never as explicitly theological as Ellul. And while Berry is often known for his environmentalism and his writings on ecology, Ellul only hints at an implicit ecology in his critique of technology and capitalism. Despite Ellul’s own environmental activism and his brief time as a farmer, Bernard Charbonneau took the lead in addressing ecology head-on.[15]

Others differences are a matter of style. Berry’s thought, even on technology, is less systematic and rigorous and is rooted in his own experience in rural Kentucky. Perhaps the greatest rift between the two is their views of work. Berry is far more optimistic about the potential for work to be full of meaning and pleasure, while Ellul sees work as a necessary rather than good part of life in marred world.

If Ellul was concerned with the forest, that is, the big question about fate and freedom, history and eschatology, Berry strives to be only concerned with the trees, asking, “What has happened to the black willows that once grew along the Ohio River.”[16] Ellul was fond of the slogan “Think Globally, Act Locally.” Berry, on the other hand would counter, “Think Locally and Act Locally.” “Global thinking,” he says, “can only do to the globe what a space satellite does to it; reduce it, make a bauble of it. Look at one of those photographs of half the earth taken from outer space, and see if you recognize your neighborhood. If you want to see where you are, you will have to get out of your spaceship, out of your car, off your horse, and walk over the ground.”[17]

[1] Berry, Wendell. A Continuous Harmony: Essays Cultural and Agricultural (New York: Harcourt, Brace,1972), 91. Cf. Ellul’s treatment of images and words in The Humiliation of the Word.

[2] Ibid., 90.

[3] I have recently been assured by Wendell Berry, via personal correspondence, that he is not familiar with Ellul.

[4] Berry, Wendell. It All Turns on Affection: The Jefferson Lecture and Other Essays (Berkeley: Counterpoint, 2012), 9-10.

[5] Berry, Wendell. The Art of the Commonplace: The Agrarian Essays of Wendell Berry. Ed. Norman Wirzba (Washington: Counterpoint, 2002), 95-96.

[6] Berry, Wendell. Life is a Miracle (Washington: Counterpoint, 2000), 51.

[7] Berry, Wendell. Our Only World: Ten Essays (Berkeley: Counterpoint, 2015), 63.

[8] Berry, A Continuous Harmony, 169.

[9] Ibid., 172

[10] Berry, Wendell. What are People For? (New York: North Point, 1990), 139.

[11] Berry, Wendell. Blessed Are the Peacemakers: Christ’s Teachings about Love, Compassion & Forgiveness (Washington: Shoemaker & Harold, 2005), 4.

[12] Berry, Wendell. Sex, Economy, Freedom and Community (New York: Pantheon, 1992), 82.

[13] Ibid., 87.

[14] Berry, What Are People For?, 202.

[15]  Daniel Cerezuelle compares the ecological thinking of Berry and Charbonneau at  http://agora.qc.ca/documents/agriculture_biologique–wendell_berry_et_bernard_charbonneau_par_daniel_cerezuelle

[16] Berry frequently raises this question to demonstrate the difference between “expert” or “specialist” knowledge that is abstract and aloof and his own knowledge which is personal, immediate, and historical.

[17] Berry, Sex, Economy, Freedom, and Community, 20."]]></description>
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<item rdf:about="https://www.frontporchrepublic.com/2026/06/the-humane-localism-of-pope-leo-xiv/">
    <title>The Humane Localism of Pope Leo XIV - Front Porch Republic</title>
    <dc:date>2026-06-13T01:44:35+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/06/the-humane-localism-of-pope-leo-xiv/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Both global solidarity and local subsidiarity are needed if we are to address the emerging technology of so-called AI in sane and humane ways."

...

"The Catholic Church is globalist by definition. Its very name, translated from Greek, means “universal.” The Church has a single authority which oversweeps the planet, and, indeed, applies in theory to the whole cosmos. Its theology is grounded on the idea that the human race forms a sort of unity, a single family, beloved by God. In the realm of ethics, then, it has increasingly called for a more and more universal solidarity and brotherhood throughout its 2000 years of history. It is not possible with consistency to be a Catholic and a nationalist, a jingoist, or a racist.

This presents an interesting challenge for those who are by default skeptical of globalism and global organizations. The Vice President of the United States is perhaps of this sort; one who rails against globalism, international alliances, treaty organizations, and obligations to persons outside one’s own national community. Such a view is incompatible with the global solidarity of Catholic social teaching, which sees nations, and citizens of nations, as related in a “family” and as responsible to and for one another. The globalism of the Church is not the economic globalism which would erase cultures and borders for the sake of maximizing profit–far from it–it is rather a solidarity which means that rich nations cannot wash their hands of global poverty or the sufferings of foreigners.

The Church, particularly since the Second World War, has seen the need for international collaboration, and, indeed, for a common international forum for the resolution of disputes. It was devout Catholics who formed the European Union for purposes like this, in order to keep the peace in Europe. The popes have generally seen a need for something like the United Nations, even if, today, that organization is weak in many respects and in need of serious reform. Without an effective international forum, there is no space for peaceful adjudication of disagreement, too often leaving war as the only means available to nations to settle serious disputes. In the era of nuclear, biological, and chemical weaponry, the popes have put emphasis on the need for increased international collaboration to prevent catastrophe.

Such international agreements and cooperation, Pope Leo has said, are also necessary for a just governance of so-called artificial intelligence. Left totally unregulated, the immense power of these technologies will consolidate in the hands of a few hyper-powerful companies, unaccountable to the public. These companies cannot be trusted to ethically regulate their own conduct, and so what is needed is a collaborative, democratic process of governance to establish rules and laws that will apply to all AI companies. This is the dichotomy he sets up in framing the distinction between Babel and Jerusalem. Will technology be developed in a way that erases all individuality, subjecting the planet to the egos of a few, or will it be a collaborative process that includes all?

In the context of AI, it is not enough for one country to establish just laws. There is a concern that if a nation like the United States unilaterally “disarms” on AI by placing limits on its development and use, other nations, like China, will grow disparately powerful. It may seem unlikely that nations could agree on a common framework, but Pope Leo points to the international agreements that have, up to now, led to a reduction in total nuclear arms and avoided the bellicose release of any nuclear weaponry since those first two bombs in Japan.

Almost anything you predicate of the Catholic Church has to be qualified. Italians have a phrase “si, ma anche no”—”yes, but also no.” And so after describing the ways in which the Church is necessarily globalist, it is important to say “also, no.” As much as the Church is internationalist, it is also intensely localist. To the extent that it is universalist in ethics, it is also particularist. This is the Catholic frame of mind, sometimes also referred to as the “et-et” or “both/and.” Body and soul, man and God, heaven and earth, spirit and matter, freedom and responsibility, order and liberty, grace and free will.

And so, in Catholic social thought, global solidarity is always balanced by the principle of subsidiarity. This is the principle that power and decision-making should always devolve to the lowest and most local level appropriate. The reason the Church wants something like a United Nations is that nothing smaller can facilitate international accords. But it does not desire that such an organization interfere with the integrity of national self-determination, let alone with local, familial, or personal decision-making. Subsidiarity, the Pope writes, is “the principle according to which the role of individuals, families, local communities and intermediary organizations should not be supplanted by higher-level authorities.”

Both global solidarity and local subsidiarity are needed if we are to address the emerging technology of so-called AI in sane and humane ways. In order to regulate the tech giants, the power of international agreements and national legislation are required, but the responsibility for the reception of AI in local communities, schools, and families, require responsibility and freedom from individuals, too. The state may set general guardrails, but local authorities must decide how to implement new technologies in their own contexts. These technologies must not be forced on families or schools or churches.

Although the Church embraces an ethic of global, universal concern, in which each and every person is the subject of inviolable human rights, regardless of ethnicity, class, ability, or other conditions, its interest remains profoundly particular. What must not be lost in the age of AI is the individual value, dignity, and creativity of the unique human person: “The quality of a civilization is measured not by the power of its means, but by the care it is able to offer, by its ability to recognize the other as a face not merely as a function.”

The great risk of AI is that we reduce the human person to nothing but his function. If that is all man is, then why not replace him with a machine? On the grand scale, this might mean displacing the human being from his work, from his power of judgment, from his decision-making, even from his responsibility in war. On the personal level, this might mean replacing real relationships with the isolated hell of simulated friendship and fake belonging.

The Pope’s encyclical merits reading for its response to these problems, but also for its humane and balanced approach to globalism and localism. I was reminded of the approach that the philosopher David McPherson takes in his book The Virtues of Limits, which argues for a “humane localism.” The modifier “humane” is the adjective that keeps localism from devolving into bigotry and selfishness. Such a localism recognizes the principle of subsidiarity and the legitimacy of particular attachments. One really should be particularly attached to the land and the people immediately around them. One is responsible for the people and things that are “there” in their lives.

There is a great deal more that could be said on these themes and their concrete application to AI technology, but for that, I recommend a patient reading of the Pope’s recent letter. For the average reader, who is not a policymaker, the responsibility is to take action in one’s own most local context. International rules or laws are not enough. Whether these are passed and established or not, it is the responsibility of the person to protect his own humanity and to facilitate the humanity of his or her family, neighborhood, and town. The Pope says we have a “duty to remain profoundly human.” For most of us, this will be a very personal and local task. What can we do to keep ourselves and our communities close to one another and close to reality? Responsibility and creativity are required in each of our small, hidden lives.

Beneath the story of regulation and international agreements, the Pope says there is a “hidden and more decisive story,” the local, concrete stories of millions choosing to live well or badly. The good of the world depends on “the ‘martyrs of everyday life’ who care for, educate, accompany and comfort without fanfare, such as parents, nurses, doctors, volunteers and those who remain alongside an elderly person or an outcast. Their testimony demonstrates that goodness does not advance automatically, but requires the perseverance, memory and interior conversion necessary to begin anew, even after defeat.” The responsibility of remaining profoundly human belongs to all of us at every level. This is a hopeful thought, because it means that wherever you are, there is something that you can do, and do today, that can protect the greatness of the human person in the face of our current challenges.

The humane localism of Pope Leo is expressed in what he says must not be lost, which, ultimately, is the care, love, and attention found in concrete human relationships: “The ability to care for one another is a fundamental dimension of our humanity, one that is learned and mastered through lived experience. Reading stories to a child, offering company to an elderly person and arranging a home so that it is welcoming are simple gestures often rooted in family life. They teach us to value care at a societal level and train us to recognize others as persons worthy of attention.”

I think the holy father might agree with the Kentucky farmer, Wendell Berry, that it “all turns on affection.” Only those who have paid close attention to what is around them will learn to love and properly value what is around them. Only the attentive person becomes affectionate, and only the affectionate person becomes good. Lawmakers and businessmen must be shaped by affection for certain particular persons, and, indeed, certain particular woods, fields, and lakes, if they are not to become destructive. And we, too, if we are not to let the computers swamp, isolate, surveil, and manipulate us, must pay attention to what is real around us and learn to love it."]]></description>
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<item rdf:about="https://www.frontporchrepublic.com/2026/06/localists-abroad-a-conversation-with-joel-carillet/">
    <title>Localists Abroad: A Conversation with Joel Carillet - Front Porch Republic</title>
    <dc:date>2026-06-12T01:23:11+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Sometimes I’ll sit still for, say, an hour, and imagine all the people around the world who have embraced me, shook my hand, kissed my cheek."]]></description>
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<item rdf:about="https://www.plough.com/en/topics/community/education/stupidity-is-the-greatest-sin">
    <title>Stupidity Is the Greatest Sin by Peter Mommsen</title>
    <dc:date>2026-05-28T07:05:03+00:00</dc:date>
    <link>https://www.plough.com/en/topics/community/education/stupidity-is-the-greatest-sin</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Studying the liberal arts beyond the classroom can help combat the intellectual dullness that continues to afflict our world."

...

"The aim of small magazines like Plough is not simply to inform or entertain but to offer fresh perspectives that help readers think differently and equip them to live their lives more intentionally. Nor is that a one-way street: from readers who offer contrasting views, argue, critique, and sometimes unsubscribe, editors and writers can learn to see the world from perspectives they otherwise would have missed.

It’s exhilarating to see the power of small magazines to draw together an unlikely assortment of thinkers, readers, and doers into the kind of educational communities that Arnold envisioned. A few publications that have been doing this well are The Baffler, Comment, Commonweal, First Things, The Hedgehog Review, Jacobin, The Lamp, Local Culture, Mere Orthodoxy, Mockingbird, The New Atlantis, and The Point. Increasingly, small magazines like these are facilitating local gatherings of their readers in various towns and cities, to build community through face-to-face conversation.

A common pitfall of the present moment is that any publication risks becoming predictably partisan and then being pigeonholed and dismissed as either right-wing or left-wing. It can be tough to resist the currents tugging a writer or an editor into an attitude that assumes an “us” while excluding a “them,” or that simply serves up regular helpings of whatever kinds of hot take will reliably fire up one’s base. I’ve found that a strong antidote is a rigorous commitment to seeking truth together with people with whom I disagree and an openness to discovering common ground in surprising places.

It’s essential that this truth-seeking be rooted in a way of life – that we find ways to put the insights we gain into practice. Ultimately, it’s within real, not virtual, communities that the lifelong learning of Arnold’s “educational communities” can best be sustained. The small magazines I’ve just mentioned are each, in different ways, focal points for networks of people who want to not just think well, but do well. (Of course, they vary widely in their sense of what this actually looks like.)

To take Plough as the example I know best, this is a network of readers, writers, and practitioners drawn to the magazine for any number of reasons. From surveys, we know they span the political spectrum and hold a wide range of philosophical and religious beliefs. Yet they share a common conviction summed up by the magazine’s motto: “Another life is possible.”

Although today the word “community” carries a suspicious odor thanks to its abuse by corporate marketing departments, for the readership of a small magazine it’s an accurate term. In the case of Plough’s staff, this is true even more literally: the same year that Arnold founded Plough, he also founded the Bruderhof, the Christian intentional community that publishes the magazine and of which many (but not all) of the editors are members. The flesh-and-blood communal life behind the magazine is proof that the collective task of discovering and remembering our purpose as human beings is not just an idealistic project but also an eminently practical one.

As it happens, this somewhat unusual case study provides substantiation, too, for the liberating arts’ broader claim that the search for truth is not something reserved to the academically educated. To speak from my own experience, on the Bruderhof where I grew up, in New York’s Hudson Valley, I got to know older members who were the evidence of this. There was the tool-and-die maker who loved Dostoyevsky, the sheep farmer who sang Schubert’s Lieder, and the former factory worker who kept a copy of Kierkegaard on his coffee table. This was just what Arnold, who himself regularly spent time turning the communal farm’s manure pile before heading to his study to write and edit, had in mind. From a 1920 essay:

<blockquote>We should be ready to spend several hours each day (provided we are in good health) doing physical work. Intellectuals, in particular, would discover the wholesome effect this has. Daily practical work allows each person’s special light, his or her gift, to be kindled. This spark in each one, though maybe hidden, gives a glimpse of various gifts – possibly in scholarship, music, the use of words, creative art in woodwork, sculpture, or painting. Or simplest and best of all, a nature-loving person may have a particular gift for farm or garden work…. Idleness and tedium are symptoms of death. Where there is life, people have alert, creative minds and are ready to serve and help one another. This is not mere fantasy about an unattainable future; it is a present reality in a growing community.</blockquote>

Such lifelong educational community, whatever the varying forms it may take, is the goal of the liberating arts. It’s the way that we can remember our purpose as human beings possessing bodies, minds, and souls. And it’s an effective answer to the stupidity that continues to afflict our world."]]></description>
<dc:subject>liberalarts 2026 petermommsen eberhardarnold education fascism nietzche stupidity magazines small smallmagazines plough thebaffler commentmagazine commonweal firstthings thehedgehogreview jacobin thelamp localculture mereorthodoxy mockingbird thenewatlantis thepoint gatherings local truth community kierkegaard dostoyevsky buderhof christianity educationalcommunities altgdp partisanship truthseeking</dc:subject>
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<item rdf:about="https://comment.org/soiled-work/">
    <title>Soiled Work - Comment Magazine</title>
    <dc:date>2026-05-21T08:40:31+00:00</dc:date>
    <link>https://comment.org/soiled-work/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On learning to love sacred and unholy labour."]]></description>
<dc:subject>adamgustine small everyday work labor meaning legacy impact 2026 life living meaningmaking success ambition local grace christianity</dc:subject>
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<item rdf:about="https://thefarocafe.com/">
    <title>Faro Cafe</title>
    <dc:date>2026-05-05T15:48:33+00:00</dc:date>
    <link>https://thefarocafe.com/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Faro is a coffee shop in Cambridge built on leisure, community, and a deep love for Thoreau. In a world obsessed with the "cold hand of productivity," we’ve chosen to go the other way. We are an analog space, designed for those who believe that real connection happens when the screens go away.


Whether it’s through live music, skill-sharing, or just a long conversation over a ceramic mug, Faro is a place to reconnect—with each other, with the planet, and with the places we inhabit.


Our Philosophy:

• Beyond Consumerism: We imagine regenerative futures through repair workshops, pop-up art, and community talks.

• Deliberate Presence: A space built for conversation and connection, not for "co-working."

• Fiercely Local: Independently owned and dedicated to protecting the disappearing character of our neighborhood.

Faro is your friendly, light-hearted, and slightly irreverent home in Harvard Square. Leave the laptop at home; bring a friend (or a book) instead."

[via:
https://open.spotify.com/episode/11zlpahmklfgr8YOUrtLnY ]]]></description>
<dc:subject>cambridge cafes coffeeshops slow leisure artleisure leisurearts productivity resistance connection attention presence consumerism repair community art deliberateness conversation local neighborhoods laptop-freecafes thoreau</dc:subject>
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<item rdf:about="https://www.frontporchrepublic.com/2026/05/forsaking-success-wendell-berrys-return-to-kentucky/">
    <title>Forsaking Success: Wendell Berry’s Return to Kentucky - Front Porch Republic</title>
    <dc:date>2026-05-05T06:46:54+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/05/forsaking-success-wendell-berrys-return-to-kentucky/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["As one Kentuckian wondered, why would he give up the “glitz and glamour” elsewhere to come back home to farm?"

...

"I find the biblical story of the Rich Young Ruler’s encounter with Jesus particularly vexing. A man approaches Jesus, eager to follow him. Jesus acknowledges that the man is righteous and then tells him to give all his money to the poor. This command requires a sacrifice not only of money but also of status and comfort—a willingness to live in obscurity. But the cost is too steep, he cannot pay it. He is filled with an intense sorrow. Though most of us will not stand before Christ to renounce wealth and status—at least in this life—we will all face painful choices about what a life of conviction requires."

...

"Spending our days amassing wealth and status orders our ambitions and captures our imaginations. To live otherwise is to resist the dominant story and experience the cost of standing outside of this narrative. But Berry’s life gives us hope that our convictions can be richer than the pursuit of financial security or individual recognition. Too often, our vision of thriving begins and ends with money. Through his fiction and poetry, Berry offers glimpses of another way. A life he himself lives, clear-eyed about its hardships. In “Manifesto: The Mad Farmer Liberation Front,” Berry offers these words:

<blockquote>So, friends, every day do something
that won’t compute. Love the Lord.
Love the world. Work for nothing.
Take all that you have and be poor.
Love someone who does not deserve it.</blockquote>

Each day presents new opportunities—large and small—to act on the conviction that personal comfort or prestige are worth sacrificing for more precious goods."]]></description>
<dc:subject>wendellberry local slow small daviddemaree 2026 kentucky academia success conviction wealth status genelogsdon farming land place belonging thomaswolfe identity accomplishments work careers life living howwelive</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=ZqVuNSx7sgs">
    <title>Waymo Says Its Cars Are Safe. Here’s What They Don’t Want You To Know. - YouTube</title>
    <dc:date>2026-04-13T16:25:35+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=ZqVuNSx7sgs</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["If Waymo gets its way, 2 million workers will be out of work.

When Waymo gets a firm hold on a city, wages go down. Some drivers now have to work 12 hours day, 7 days a week just to get by.

This isn't inevitable — but Big Tech is spending millions to make you think it is."]]></description>
<dc:subject>avs waymo uber moreperfectunion labor drivers driving taxis transit transportation legislation law legal google 2026 nyc ericgardner outsourcing economics bigtech work workers employment economy local donaldtrump policy</dc:subject>
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<item rdf:about="https://www.frontporchrepublic.com/2026/04/prophetic-possibilities-a-few-words-on-david-w-orr-and-a-healing-vision-for-america/">
    <title>Prophetic Possibilities: A Few Words on David W. Orr and a Healing Vision for America - Front Porch Republic</title>
    <dc:date>2026-04-11T03:11:31+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/04/prophetic-possibilities-a-few-words-on-david-w-orr-and-a-healing-vision-for-america/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A healing vision for America, Orr suggests in his writings, is one faithful to the great nearby, to the gospel of the local."

...

“How do we reimagine and remake the human presence on earth in ways that work over the long haul?” —David W. Orr

“The plain fact is that the planet does not need more successful people. But it does desperately need more peacemakers, healers, restorers, storytellers, and lovers of every kind. It needs people who live well in their places. It needs people of moral courage willing to join the fight to make the world habitable and humane. And these qualities have little to do with success as we have defined it.” —David W. Orr

...

"And what is Orr’s vision?

In light of the variety of topics he’s written about (love, gratitude, water, oil, speed, scale, diversity, language, education, climate change, technology, science, scientism, spirituality, politics, leadership, citizenship, agriculture, conservation, localism, architecture, ecological design, the industrial economy, and others) and in light of the richness of his expression, attempting a summary of his vision seems a fool’s errand. But let me run that fool’s errand roundaboutly (and uncomprehensively) by sharing a list from his book Hope Is an Imperative, a list of things Orr believes every healthy community needs, a plainly worded but provocative list that I’ve been sharing with friends and students for years:

• front porches
• public parks
• local businesses
• windmills and solar collectors
• local farms and better food
• better woodlots and forests
• local employment
• more bike trails
• summer baseball leagues
• community theaters
• better poetry
• neighborhood book clubs
• bowling leagues
• better schools
• vibrant and robust downtowns with sidewalk cafes
• great pubs serving microbrews
• more kids playing outdoors
• fewer freeways, shopping malls, sprawl, television
• no more wars for oil or anything else"]]></description>
<dc:subject>davidorr small local growth 2026 teddymacker us community society slow consumerism consumption presence poetry life living howwelive humanism hope love gratitude speed scale scientism spirituality education technology science conservation agriculture citizenship civics localism politics land willaimcatton prosperity peace peacemakers healing healers restoration storytelling stories well-being wellbeing success careerism human humane humans earth ecology environment beagoodancestor kinship davidsteindl-rast georgesturt togetherness connection ellendavis joannamacy garysnyder wendellberry intelligence culture religion geography time longnow bighere longhere bignow ugliness sustainability unsustainability ecologicalliteracy knowledge wisdom destabilization climate climatechange globalwarming slowknowledge democracy economics economy deniselevertov vaclavhavel randolphseverson civilization modernity ai artificialintelligence power gandhi martinlutherkingjr mlk haroldrobbins henryadams decency reason responsibilit</dc:subject>
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<item rdf:about="https://psyche.co/guides/how-to-get-to-know-your-neighbourhood">
    <title>How to get to know your neighbourhood | Psyche Guides</title>
    <dc:date>2026-04-09T05:31:04+00:00</dc:date>
    <link>https://psyche.co/guides/how-to-get-to-know-your-neighbourhood</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Whether you are a newcomer or you’ve lived there for years, learn to look closer and deepen your connection"

...

"Maybe you just moved to the neighbourhood or just started working there. Maybe you’re a visitor who’s staying awhile. Or a teen exploring on your own for the first time. You could even be a longtime resident. If any of these describes you, there are aspects of your neighbourhood that you don’t know. And because knowing each other, knowing our history and taking part in local institutions is what strengthens our communities, rooting ourselves in place has never been more necessary. This Guide offers some strategies for knowing your neighbourhood in a new and deeper way.

A neighbourhood is the product of people and culture. It’s as much a feeling as it is an area on a map: many people can sense it in their bodies when they cross into their own neighbourhood. No neighbourhood has just one story, nor even just one neighbourhood. People often disagree on its boundaries or names; there are overlapping neighbourhoods and micro-neighbourhoods. And throughout, there are multiple, even contradictory histories, imaginings, claims and meanings.

While neighbourhoods are often written about from an urban point of view, rural and suburban places have their own shapes of neighbourhood. These might be geographically larger than some urban neighbourhoods if they involve the reach of a car – though this can be true in cities, too – and they might intersect more with natural or agricultural spaces in addition to built ones. Wherever we live, most of us have a need to connect with the people around us, to feel that we belong where we find ourselves. I invite you to interpret this Guide for wherever you are, wherever you go.

Why you should take a closer look at your neighbourhood

Whenever I move to, work in or visit a new neighbourhood, I’m curious to know what other people are seeing and feeling in this place, without judgment or constraint. I want to know how it works. To see all the layers. This is partly because researching and photographing neighbourhoods is what I do professionally – but the impulse is also personal, and one I’ve had since childhood. Maybe it’s one you share?

Beyond satisfying our curiosity, getting to know a neighbourhood is a way to build capacity for compassion, to avoid that all-too-human inclination to see others as less real than ourselves. Really being with the people who live around you is an essential part of recognising our shared humanity, even our shared fate, recognising that we each belong to something larger than ourselves. In this time of loneliness and division, getting to know your neighbourhood and neighbours might be something close to an existential necessity. Overcoming collective crises requires negotiation and collaboration across differences, and it isn’t easy work. The muscles for it need to be built. So, think of getting to know your neighbourhood – through small talk, listening, learning history, contributing – as a low-stakes way to build those muscles, to be ready when the stakes are much higher.
A man sitting in a diner booth Looking at various papers. He is surrounded by windows with a view of the street outside.

Lotto, Golden Gate Donuts, Telegraph Avenue, Oakland, US, 2006

Even in a neighbourhood you think you already know, you can learn completely new things. This happened for me on New York’s Lower East Side. I grew up nearby, lived there, and worked in a community centre there. But I never knew the story of its contested 14-square-block area until I was teaching a class in which I collaborated with housing activists and public historians. Only then did I find out that the parking lots I’d long skirted on my walks were the site of homes torn down in the late 1960s, the result of a failed urban renewal project. The displaced residents, I learned, were promised that they could return to new apartments. Instead, the site sat vacant, an open wound of discrimination and deceit.

Knowing this story changed my life. I worked on projects in this place for almost a decade, even writing a book, Contested City (2019), about it. More importantly, in knowing that history and talking with those directly impacted by it, I came to understand where people’s deep emotions about the place came from, why the 50-year fight to get affordable housing built there mattered so much, and why I should contribute what I could.

Getting to know a neighbourhood is about taking the time to listen, notice and ask questions, to take part, to risk something of yourself. It’s about recognising that you exist in a particular place and time, shaped by other places and other times. In part, of course, this process happens naturally as you make your daily way through a place, as long as you’re paying attention. But to help you go deeper, I’ll share some specific practices that grow from the work of urban researchers, artists and community organisers – people whose job it is to see the invisible linkages in a place. Because that’s part of what it is to know a place: to see what isn’t there, but also very much is.

Key points

1. Knowing your neighbourhood better is good for you and the community. It’s a way to pursue your curiosity, build knowledge and connection, and grow your capacity for compassion.

2. Read the neighbourhood. Use all your senses to explore what its signs (official and unofficial), sounds, traces left by neighbours, buildings, boundaries and books can tell you about its people and history.

3. Explore the neighbourhood at different times. Break out of your routine and observe the crowds, activities and features that emerge at different hours, days and seasons.

4. Take part. Spend time in local gathering places and pay attention to people’s concerns and interests.

5. Give something of yourself. Share something you make with neighbours, join a local group, volunteer, or find other ways to have a stake in the neighbourhood."]]></description>
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    <title>Chinese architect Xu Tiantian: “It’s not about starchitecture anymore.” - YouTube</title>
    <dc:date>2026-04-05T06:34:07+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=7gKEnfXi6AU</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["”It's not about the area of starchitecture anymore.”

We met Chinese architect Xu Tiantian, who believes in architectural acupuncture and minimal intervention.

”Architecture is for people, right? It's not for the architects. So you want to have the involvement and the ownership of the local people.”

”The mainstream concept of architecture is that one day you're going to build these large-scale high-rises or monuments. I think there's now a very different concept and understanding of architecture. We live in a new time, facing all these difficulties, global challenges, climate change, and disparity everywhere around the world. I think the younger generation may already approach architecture differently today. It's more about what architecture can do instead of what I could make. So, it's probably to take yourself out of this thinking.”

”Architectural acupuncture means that the engagement of architecture is rather minimal. It's not looking for the large-scale monuments, but really working with the necessity, really working with the locally available materials, elements, and cultural contexts. Belonging to the place instead of introducing something completely alien.”

Xu Tiantian (b. 1975 in Fujian) is the founding principal of DnA _Design and Architecture. In recent years, Xu has focused on architecture in China’s rural regions. Her practice is dedicated to rural revitalization through a strategy she describes as “architectural acupuncture”—small-scale, site-specific interventions designed to activate local culture, agriculture, and tourism. In 2019, the United Nations Human Settlements Programme (UN-Habitat) recognized her Songyang “architectural acupuncture” initiative as a global model for urban–rural integration.

Xu received her Bachelor of Architecture from Tsinghua in 1997 and went on to earn a Master of Architecture in Urban Design from Harvard University’s Graduate School of Design (GSD) in 2000. She is currently a professor at the School of Architecture, Tsinghua University. Xu was named an International Honorary Fellow of the American Institute of Architects (AIA) in 2020 and elected a member of the German Academy of Arts (Akademie der Künste) in 2024. In addition, Xu has held visiting professorships at Yale University and the Mendrisio Academy of Architecture in Switzerland.

Her work has been recognized with numerous prestigious awards, including the 2025 Wolf Prize in Architecture, the Berlin Art Prize (2023), the Swiss Architectural Award (2022), the Marcus Prize for Architecture (USA), the Holcim Gold Award for Asia-Pacific, and the UNESCO Global Award for Sustainable Architecture. 
Xu Tiantian was interviewed by Marc-Christoph Wagner at the Louisiana Museum of Modern Art in Humlebæk, Denmark. The conversation took place in January 2026 in connection with the opening of the exhibition Memoryscapes at the Louisiana Museum of Modern Art.

Camera: Jarl Therkelsen Kaldan
Edit: Jarl Therkelsen Kaldan
Produced by: Marc-Christoph Wagner
Copyright: Louisiana Museum of Modern Art, 2026"]]></description>
<dc:subject>architecture design xutiantian 2026 starchitecure starchitects local small rural beauty legacy scale nature buildings bridges bamboo quarries identity simplicity necessity adaptability adaptation</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=6yl6JpVZTdM">
    <title>The Care Economy is the Everything Economy - with Emma Holten - YouTube</title>
    <dc:date>2026-04-04T07:44:45+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=6yl6JpVZTdM</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Emma Holten is an economist from Denmark who has written the book Deficit: How Feminist Economics Can Change Our World. Holten details how much of what we consider ‘the economy’ is really underpinned by care of various kinds, mostly done by women. This is very much in line with my own interests around GDP and austerity, as I think our prevailing economic analysis devalues the unseen and leads to policies which hurt people, hurting the economy too. Emma and I had an excellent chat that I think was one of my best on this channel, I hope you all enjoy it!"]]></description>
<dc:subject>emmaholten unlearningeconomics feminism economics 2025 economy society gdp austerity care caring carework careeconomy health healthcare childcare gender hobbes adamsmith johnlocke illness thomashobbes reality humanism relationships social bodies embodiment politicaleconomy sickness unemployment labor work workers culture culturalhistory history quantification numbers statistics data information neoliberalism markets capital capitalism power lobbying influence socialscience socialsciences ideology sexism truth women understanding exclusion aging prices pricing efficiency simnplification methods method inequality diversity externalities coherence disabilities disability predicitons conservatism stabilization predictability equilibrium equilibriumtheory climate climatechange globalwarming change climatecrisis nurses nursing publicsector healthworkers rachelreeves essentialworkers values pandemic covid-19 coronavirus marketvalues qualitative purpose profit profits carecrisis nature environment sustainability uk e</dc:subject>
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<item rdf:about="https://www.robinsloan.com/newsletters/good-trains/">
    <title>Good trains</title>
    <dc:date>2026-03-25T06:04:15+00:00</dc:date>
    <link>https://www.robinsloan.com/newsletters/good-trains/</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>robinsloan trains japan travel hsr highspeedrail california shinkansen johnmaynardkeynes sayakamurata ginnytapleytakemori michicoaoyama alisonwatts taiyomatsumoto michalearias bananayoshimoto meganbackus richardlloydparry kyoto craigmod florentynaleow society johndower 2026 culture jimrion jrkyushu eikimitooka robinrendle poojasaxena spencerchang china jacobastor healthcare food astrideichhorn dwarkeshpatel adapalmer alanjacobs robertmacfarlane language local taiyōmatsumoto</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:d0e288daae85/</dc:identifier>
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</item>
<item rdf:about="https://restofworld.org/2026/ai-agriculture-local-data/">
    <title>AI models from Western tech giants fail in overseas agricultural settings - Rest of World</title>
    <dc:date>2026-03-13T05:18:39+00:00</dc:date>
    <link>https://restofworld.org/2026/ai-agriculture-local-data/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Big Tech’s AI tools trained on Western data often can’t recognize local crops, forests, or farming conditions without adaptation to local environments."

...

"• AI models built in the West often fail to function correctly in poorer nations because they are not trained on local data.

• Effective use of AI in agriculture requires adaptation and local ownership.

• There is a risk that a focus on profit by big tech firms and large agriculture companies will hurt farmers."]]></description>
<dc:subject>local ai artificialintelligence farming agriculture forests 2026 rinachandran west llms</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:e9fb65b25db6/</dc:identifier>
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<item rdf:about="https://www.frontporchrepublic.com/2026/03/welcoming-the-shadow-brother/">
    <title>Welcoming the Shadow Brother - Front Porch Republic</title>
    <dc:date>2026-03-10T07:24:27+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/03/welcoming-the-shadow-brother/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["One recent morning I realized something I should have noticed years ago, namely that for much of my life the extrovert in me has been selling out the introvert"]]></description>
<dc:subject>mellivatino introversion introverts extroversion extroverts small slow 2026 travel relationships living life howwelive timothyferris humanity beauty listening looking seeing observation local waltwhitman emilydickinson josefkoudelka renémagritte art photography jamiewyeth georgiao'keefe writing howwewrite attention conversation bertrandrussell josephconrad</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:f0f299548bf8/</dc:identifier>
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<item rdf:about="https://www.frontporchrepublic.com/2026/02/localism-against-tribalism/">
    <title>Localism Against Tribalism - Front Porch Republic</title>
    <dc:date>2026-02-18T16:29:39+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2026/02/localism-against-tribalism/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We ought to see localism not as an accomplice to the tribalism that’s everywhere rising, but as an antidote to it."

...

"On Sunday mornings I play the organ at St. John’s Episcopal Church. At St. John’s, they’re welcoming and affirming and all the rest. Their big thing is “kindness.” Every year they devote a whole month to being kind. The priest is a woman.

On Thursday evenings I take our oldest son to Awana Club at Arbor Oaks Bible Chapel. At Arbor Oaks they think marriage is for men and women, and that men can’t become women. They have lay elders instead of priests. At the Sunday morning service, only men are allowed to address the congregation.

On Tuesdays my wife Elisa takes the kids to “Adventure Club.” Every week, whatever the weather, 5-10 families spend all day exploring a different state park. Elisa started Adventure Club a few years ago. The people who come run the gamut, from a pastor’s wife to an astrologer.

On weekdays, I teach at one of the local colleges, where my office sits in the middle of a hallway. On my left are the economists. There’s a bad Catholic who mostly believes in free markets and a couple who grew up in communist Romania and really believe in free markets. On my right there’s a historian who writes about racism and a philosopher who started our local chapter of the Democratic Socialists of America.

Around Christmastime I took the boys to the city orchestra’s holiday concert. The pianist was our son’s piano teacher. The director of the children’s choir was the cantor at St. John’s. In the audience were not a few of my colleagues, including the theologian who grew up in an intentional Christian community and the aforementioned Romanian economists, whose memories of communism might make them a little suspicious of “intentional communities.”

All this mixing is pretty normal in our town. When I’m out and about, I’m always running into friends and acquaintances who are all interestingly different from each other. Of course if you put them all into a room and told them to talk politics or religion, “interesting” might not be the right word for what would happen. But everybody’s neighborly, and it doesn’t feel false or strained.

Sometimes I think Dubuque might be a bit special. I grew up in or around another midwestern city of a similar size (about 60,000), but the social connections there never felt so dense. It’s also possible that I’m the weird one. I’m pretty intellectually promiscuous. Maybe my circle is more diverse than the circles of the people in my circle, and none of them would recognize what I’m talking about. But even if one or both of those things is true, I don’t think it can be the whole story.

We moved here from Boston. Before Boston we lived in Portland (Oregon). Before that it was Seoul, South Korea, and before that it was Toronto. I grew up on a family farm in Indiana, but I’ve spent a lot of my life in big cities, many of them among the vaunted “global” cities that get celebrated in The Economist. Never in any of those places did I encounter so many meaningfully different points of view as I encounter here in this decidedly non-global town. Different views were all around me, I’m sure. But I didn’t encounter them. It was like the ocean and the thirsty man. Water, water, everywhere, and not a drop to drink. In the global cities, I was practically swimming in “diversity.” If I wanted to know just how much diversity there was, I could look up the stats and congratulate myself for floating around serenely in the middle of it all. But it wasn’t easy to do anything besides know about it. So it mostly stayed an “it”—a fact, an abstraction, a non-thing that was “out there” to be known. In Dubuque, where life is smaller, “it” is more often flesh and blood. All those people I’m always running into have names that I know, and they know mine. Here, diversity is something I can actually taste.

I’m not about to say that people in small places are necessarily better at “real diversity” than people in big places. Maybe if I didn’t encounter what was there in those global cities, that’s on me, not on the cities. Partly this must be true. When I look back on how I lived then, I see plenty of missed opportunities to connect. And when I look at people I know now who still live in big places, I see many of them doing a better job than I did of building a complex social life that crosses all kinds of lines. Nor do I regret the time I spent in those places, even if my older self knows what my younger self might have done differently. Adventuring and exploring are good things. And there are lots of good things that can only exist when enough people come together in one place. The Dubuque Symphony Orchestra is great, but it can’t perform Mahler’s 8th.

But the dominant prejudice goes in the opposite direction, and what I do want to say is that it’s just that: a prejudice. We’ve been taught by a lot of our stories to imagine small places as homogenizers. A lot of us have in our heads a black-and-white film-set diner where the locals are eternally turning en masse to stare silently at the stranger who disturbs their regular morning argument about the new traffic light on main street. H. L. Mencken is doing a voice-over narration, which is very funny and makes us feel very good about not being interested in traffic lights. There are lots of zingers about “yokels” and “morons,” and at some point he quotes Marx about “rural idiocy” while saliva drops from the open mouths of the badly dressed white men at the counter.

When the dominant prejudice is challenged, the challenger is often an equally reductive counter-image of small-town coziness in which there are no strangers because everybody knows your name. The Mencken idea is that small places are soul-crushingly boring because nobody’s allowed to be different. The anti-Mencken idea is that small places are nurturing and protective because nobody’s being pressured to stand out. It’s never a very satisfying debate because it’s just a contest between competing generalities. The winner gets to determine the emotional valence that gets instinctively attached to a caricature of a reality far richer and more complicated.

A better conversation would counter the dominant prejudice against small places with an emphasis on just how different people in small places can be from one another. I don’t mean this in the usual sense, which is that every single person is the center of an unrepeatable story, and it’s just a question of whether you’re attentive enough to notice what makes us all unique. That’s true enough, but it’s the sort of high-brow cliche that novelists like to trot out when they’re trying to explain why everybody should read novels. I happen to agree that everybody should read novels, and that this is one of the reasons. If you read widely enough, you learn that when you know how to look at it, the life of a contented housewife in Peoria becomes just as compelling as the life of a striving artist in New York. But that way of defending small town life from big city prejudice can give too much ground to the prejudice, and too much credit to the novelist. It argues that under the surface there’s diversity in small places, and that you’ll see it if your vision is sharp enough. The stronger argument is that there’s actually plenty of diversity on the surface, and that it takes wilful blindness to overlook it.

That’s the point of those examples I opened with. None of the differences between the people I mention are hard to parse. It’s simple, big-picture stuff, the kinds of social cleavages and ideological divides that sort people into camps and parties and keep the demographers busy shoveling fresh statistics to the talking heads. You can easily predict who most people at St. John’s voted for, and who most people at Arbor Oaks voted for, without knowing them as individuals. Certainly it’s better to know people as individuals, and I’m not entirely convinced that demography isn’t of the devil. But tribes are real, and as long as they are, it helps to realize that small places can contain multitudes as well as any global city.

Or maybe they can contain them even better. In its more negative sense, “tribal” is a pretty good word for what seems to be unfolding now on the grander stage of the nation and its bigger cities. I don’t know what recently happened in Minneapolis, for example. But when the stage is this big, it doesn’t really matter. All that matters is which tribe I trust to tell me what happened in a city I’ve never visited. And I trust the tribe I want to win. I don’t want them to win because I trust them; I trust them because I want them to win. My trust is a political resource I want them to have. Because they’re my tribe. That’s it.

That’s tribalism. Not the fact that tribes exist, but the relentless reduction of every question about “the facts” to one that can be answered by that fact. And the truly countercultural claim is that this reduction is something that happens more easily when the scale of political life is big than when it’s small.

Part of the Mencken story about local life is that tribalism flourishes when people don’t have enough contact with members of other tribes, and that this cross-tribal contact is harder to experience in small places than in big ones. The best response isn’t to accept the premise but then to insist that in small places it’s easier to get to know people more deeply, as individuals. That’s probably not even true. If your aim is to connect on that level, then by definition you should be able to do it in a big place as well as in a small place, since people are individuals either way. No, the best response is to insist that it might actually be easier in small places to meet people on the more superficial level, as members of other tribes.

If that’s true, then localism takes on more urgency the more tribalistic we get. We ought to see localism not as an accomplice to the tribalism that’s everywhere rising, but as an antidote to it. And it’s not an antidote that depends on the moral quality of the locals. What I’m talking about here is structure, not character. Localism works against tribalism not because people who live in small places are saints who love their enemies (they’re not), but because they’re literally more likely to meet their enemies in contexts in which their enmities are irrelevant. On the local level, it’s just as easy to have your tribal differences, but it’s a lot harder for them to become the most important thing, which is what leads to tribalism.

But we ought to be intentional about it, too, especially if we call ourselves localists, as opposed to just being locals. We didn’t really plan to get involved with two very different kinds of churches, but I think it’s good that we are, and now we try to actively cultivate our relationships in both places. Elisa doesn’t exactly control who comes to Adventure Club (it’s pretty self-selecting), but she certainly wanted it to become what it is, and she does a lot of work to make it work. I didn’t choose my colleagues at work, but I’m glad they exist. (Not getting to choose is an important part of all this; a lot of the tribalism we face now is downstream of having too much control over who we interact with.) Maybe that’s the most important thing: that you actually come to like all this random hobnobbing with “the Other.” It’s just good clean fun to run into people you know, even and especially if they’re on the other side of the Big Issues. When tribal differences don’t degenerate into tribalism, it’s possible to enjoy them.

Real “diversity” isn’t some dramatic idea that you loudly believe in. It’s a simple, everyday pleasure. Seek it out. And realize that you’re more likely to find it when the stage is small."]]></description>
<dc:subject>localism adamsmith 2026 local small conflict difference urban urbanism cities dubuque iowa boston portland oregon seoul prejudice social socirty hlmencken tribalism</dc:subject>
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<item rdf:about="https://connectivetissue.substack.com/p/achieving-independence-for-the-sake">
    <title>Achieving independence for the sake of mutual interdependence</title>
    <dc:date>2026-02-16T01:37:22+00:00</dc:date>
    <link>https://connectivetissue.substack.com/p/achieving-independence-for-the-sake</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A Q&A with L.M. Sacasas, author of "The Convivial Society" newsletter"]]></description>
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<item rdf:about="https://buttondown.com/monteiro/archive/how-to-vote-early-and-often/">
    <title>How to vote early and often • Buttondown</title>
    <dc:date>2026-02-16T01:15:11+00:00</dc:date>
    <link>https://buttondown.com/monteiro/archive/how-to-vote-early-and-often/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Is voting an illusion?

Short answer, ehhhhh… no. Voting is real. Too many people have died for the right to vote for me to make light of it. The fact that millions of people are willing to wait in line, many of them under threat of harassment (both physical and bureaucratic) to get their vote counted makes it real. Very real. The fact that so many terrible people in power spend so much energy trying to keep people from voting also tells me that voting is very real. And something that scares them.

I get why you feel frustrated by the process though. I sometimes share in your frustration. But as a naturalized citizen who had to jump through a few mild hoops and wave a little flag in order to get the right to vote, I still take pride in the act of voting, if not so much with the choices of who or what to vote for.

The problem isn’t the voting. It’s everything around the voting. Everything from the names that get printed on the ballots, to how those names are chosen, the money that puts those names there (and the lack of money that keeps other names off), and then how those votes are cast, collected, and counted. With a side of gerrymandering, as a treat.

But I want to talk to you about another kind of voting today. Because while I agree that voting is real, and you should aim to do it, I also don’t want to have a discussion about elections. Which is what we end up talking about when we talk about voting. (I also don’t want to start an argument about how it’s our duty to vote for the candidate who wants to commit genocide with a sad face versus the candidate who wants to commit genocide with a scowl on their face, and I won’t berate people for withholding their vote from candidates that want to bomb their family. We can save that argument for another day.)

Here’s the truth about voting: We vote every day. Which is not to say that the voting that typically happens on November 4 isn’t important, it is. But what I’m saying is the voting you do on the other 364 days of the year are just as important, if not—in some ways—more so. Because in America, the biggest ballot box is the cash register, and in America you vote with your dollar. I want to talk about where we’re putting our dollar.

To see how quickly the oligarch class threw democracy under the bus in order to continue doing business as usual should be enough to disabuse you of the notion that they care about democracy in the least. To see how quickly the tech oligarchs caved to fascism in order to get the deregulation they needed to continue inhaling profit they’ve long ago stopped needing should disabuse you of the notion that they saw democracy as anything but a feel-good fantasy they were willing to entertain because, sure why not.

The honest truth is that the collapse of American Democracy™ hasn’t had much of an effect on people in power. They’re still in power. And sure, Tim Cook might not exactly enjoy flying to DC to kiss the ring, show up with lucite awards, and sit in a private screening room (which has to reek of Big Mac farts pressed through a syphilitic tube) to watch Melania, but he’s going to do it because it’s the new price of doing business in America. Chuck Schumer wishes he was majority leader of the Senate—it looks good on a résumé, I suppose, and who doesn’t want to be Top Boy—but the difference between AIPAC donations to Senate Majority Leaders and Senate Minority Leaders is fairly negligible. Chuck’s doing fine. And he sure as shit isn’t putting those contribution checks in danger because you had a bad day of being murdered by ICE goons. (Have you tried not being murdered by ICE goons?)

Most of the people in power were willing to do away with the fantasy of democracy as long as capitalism kept chugging along. Capitalism is the true cornerstone of what makes America America. Because in America, the biggest ballot box is the cash register.

We need to be more mindful of where we are putting our dollar.

I was fifteen years old when the ET video game for the 2600 came out in 1982, very shortly on the heels of the movie. (Some of you reading this are old enough that you just got angry.) For those not familiar, this video game was the most shoddily-made piece of cash-grab garbage that had ever entered our young lives. It was unplayable. It scarred us. I still bring it up in therapy. Also, that fucking game also cost $30 and at fifteen years of age you either got those $30 from your parents or by saving up $30, which in 1982 took shoveling the snow from six houses. Which meant that you weren’t getting another game for a while. I myself didn’t get an ET game at the time because I didn’t have an Atari 2600 yet. But my friend Rob did. He put thirty of his dollars down on an ET game. So we’d hang out in his basement trying to make ET eat his fucking Reese’s Pieces and see if this was maybe the time the game did what it was supposed to do, which of course it didn’t because it was a badly coded piece of shit. Nevertheless, we persisted because to admit that it didn’t work was to admit that he had put his thirty dollars on something stupid.

A few months later, after I’d finally persuaded my parents into getting me a 2600, I walked into Toys R Us and there was an endcap mountain of ET cartridges for $1. I remember staring at them, arching my short body’s neck up to see the top of the mountain, and thinking “well, it’s only a dollar” before snapping out of it and remembering how much that game sucked and no, it was not getting my dollar.

I was reminded of all this as I left the house this morning and ran into my neighbor who was telling me he was in the market for a new car. He mentioned that he really wanted an EV, which is a reasonable thing. Then, lowering his voice just a little bit, mentioned that used Teslas were going for about five dollars. And suddenly I was back at Toys R Us staring at a mountain of ET cartridges and thinking fuck no, that is still too much. That is not where you should put your dollar.

San Francisco can tell me it is a progressive city all it wants to, but when I ride my bike I see evidence that it’s simply not true. Because I can see how you’ve voted with your dollar. I see that you were willing to give your dollar to a nazi transphobe that defunded USAid and killed 22 million people in the process.

“But we didn’t know he was like that.”

Yes we did.

Every time we shop at Target we are supporting a company that dismantled all its DEI and Pride initiatives before they were even threatened with anything. They caved ahead of the curve. (The fact that Target headquarters is in Minneapolis should fill everyone on the board of that company with a lifelong shame.) Every time we walk into a Home Depot or a Lowe’s we’re supporting a company that gives ICE a reach-around every time they pull into their parking lot. Every time we share a Substack we’re supporting a company that’s built fascism into the core of its business model. Every time we walk into a Starbucks we’re giving our dollar to union busters. Every time we install a Ring camera from Amazon on our front door we are putting an ICE agent between us and our neighbors. Every Uline order you place is a bullet in the gun of an ICE agent.

You cannot complain about all the retail vacancies in town while also getting thirty Amazon packages delivered to your door every week.

You cannot complain all the restaurants are closing when you’re ordering all your meals from UberEats ghost kitchens.

This list could go on forever.

Every dollar we put down is a ballot cast for the values of the organization that we’ve handed it to.

More importantly, when we put our dollars there, we don’t have that dollar anymore. We no longer have a dollar that we can give to our local hardware store, to our local coffee shop, to the trans-inclusive Girl Scout troop, to a rent relief fund in Minnesota. We’ve already voted.

We gotta be better voters.

What we’re seeing in Minneapolis right now is the strength of community. People with a strong core of decency—who probably disagree on a lot of things—coming together and looking out for one another. And we’ve all seen a lot of photos of what’s happening on the ground. And in those photos there are storefronts. And in those storefronts there are signs telling ICE to get the fuck out of their town, and telling their neighbors that they are welcome there. These are the places where you should put your dollar. These are the places where you should place your vote. The same community that will look out for you when you need it. And I fear that we will all need it, if not against the current madness then a madness yet to come. And let me also make sure to say that community is not necessarily geography. The people of Minneapolis are our community, wherever we might be. And we are theirs.

We need to vote for each other. We need to put our dollar where it best feeds our community because in America, the biggest ballot box is a cash register.

To finish off the ET story, all the unsold Atari cartridges eventually went unsold. On September 26, 1983, Atari buried 700,000 game cartridges in a landfill outside Alamogordo, New Mexico. I remember hearing this as a rumor when I was a kid. The great ET Landfill. We wanted desperately to believe it was true, because that fucking game stole our thirty dollars and we were still angry. But this was before the internet, so who knew whether it was just wishful thinking or not. In 2014 it was verified. The landfill is real! And while not all 700,000 cartridges were ET cartridges, many of them were. (A lot were Pac-Man, which also sucked, but it was at least mildly playable.)

The things you refuse to put your dollar on, the things you refuse to vote for, will eventually end up buried, lost to time. I hope to some day visit the ET Landfill in Alamogordo, New Mexico but when I do I hope to also see the Tesla Landfill next to it, and the Ring Camera landfill next to that, and the Harry Potter Landfill next to that (because fuck JK Rowling), and the ICE equipment landfill next to that. (With apologies to the people of New Mexico. Maybe we should spread these around.)

Oligarchs like Tim Cook and Elon Musk have shown us their ass. But when you show someone your ass you end up also exposing your neck. America has one neck, and it’s capitalism. Which runs on your dollar. If you want to change how America works, change where you’re putting your dollar.

Change your vote."]]></description>
<dc:subject>mikemonteiro 2026 voting elections consumption consumerism oligarchy resistance electoralpolitics politics capitalism timcook apple aipac ice usaid elonmusk tesla sanfrancisco dei pride minneapolice uline fascism ubereats community local decency jkrowling</dc:subject>
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<item rdf:about="https://www.niemanlab.org/2026/02/terribly-frustrating-after-usps-changes-more-newspapers-arent-reaching-subscribers-on-time/">
    <title>“Terribly frustrating”: After USPS changes, more newspapers aren’t reaching subscribers on time | Nieman Journalism Lab</title>
    <dc:date>2026-02-16T00:27:30+00:00</dc:date>
    <link>https://www.niemanlab.org/2026/02/terribly-frustrating-after-usps-changes-more-newspapers-arent-reaching-subscribers-on-time/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Newspaper delays are just one consequence of cost cuts and changes to a fraying 250-year-old system."]]></description>
<dc:subject>usps sophieculpepper 2026 publishing newspapers delivery journalism rural maine michigan local southdakota postoffice</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://antigourmet.com.ar/">
    <title>Antigourmet</title>
    <dc:date>2026-02-10T23:01:44+00:00</dc:date>
    <link>https://antigourmet.com.ar/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["¿Qué es ser Antigourmet?

Un Antigourmet es una persona que le gusta salir a comer en lugares HONESTOS.

Sin perder de vista este valor fundamental, nosotros, el Equipo Antigourmet recorremos bodegones, parrillas, cantinas, clubes, pizzerías y carritos de la costanera en busca de buenos momentos para compartir entre amigos.

No tenemos categoría, ni definiciones para todo. Simplemente si nos dicen: "tienen que ir a...", nosotros vamos. Si alguien nos tira un dato, vamos. Si avisan que el mejor bife está en tal lado, vamos. Nosotros, vamos, vamos y vamos.

A la pesca de platos abundantes, buenos precios y la atención de mozos que hacen honor a su profesión. Lugares atendidos por sus dueños, en un ambiente familiar. Lugares que están más preocupados por la elaboración de sus platos, que por su presentación.

Eso es ser un Antigourmet. El resto es otra cosa."

[via:
https://www.youtube.com/watch?v=yl0k1q_-jCc ]]]></description>
<dc:subject>argentina buenosaires food restaurants bodegones local</dc:subject>
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<item rdf:about="https://www.youtube.com/watch?v=tu1hHCMB7us">
    <title>Echoes | From Basques to Palestine - YouTube</title>
    <dc:date>2026-02-06T18:08:01+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=tu1hHCMB7us</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How Athletic Club, one of Europe’s most prestigious football institutions and a symbol of Basque heritage, came to stand apart from the continent’s elite through its clear and consistent solidarity with Palestine.

Echoes is a brand new MEE host-led documentary series where Azad Essa travels to uncover overlooked stories, exploring the legacies of empire, the lines of power that shape our world, and the solidarities connecting distant struggles. Each episode tells stories from the margins that cross borders, revealing shared histories and freedoms still being fought for today."]]></description>
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<item rdf:about="https://placesjournal.org/article/bookshelf-fall-2025/">
    <title>Bookshelf: Fall 2025 | Book Reviews in Places Journal</title>
    <dc:date>2026-01-18T00:51:46+00:00</dc:date>
    <link>https://placesjournal.org/article/bookshelf-fall-2025/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Landscape Fieldwork: How Engaging the World Can Change Design
Gareth Doherty (University of Virginia Press, 2025)
Reviewed by Liska Chan

I often tell students that the most important tool in fieldwork is time. Not the measuring tape, camera, or even sketchbook, but the willingness to stay put: to sit on a curb or lean against a fence long enough for the landscape to start talking back. Gareth Doherty’s Landscape Fieldwork builds on the same premise, treating fieldwork not as a preliminary stage but as the very ground of design practice.

Drawing on his ethnographic research in Paradoxes of Green: Landscapes of a City-State, Doherty elevates the small acts that shape design: scribbling marginal notes, making hurried sketches, listening for birdsong or traffic hum. These, he argues, are not incidental but methodological, cultivating attention to the entanglements of bodies, materials, and environments. Fieldwork, in his framing, is plural and provisional — encompassing surveys and maps, but also walking, noticing, and lingering. His examples move fluidly from classrooms to global sites, reminding readers that fieldwork is at once everyday and expansive, rooted in habit but also in improvisation.

[images: 

"Design sketch of a proposal for the village center of his hometown in Ireland, created by the author as a design school project. Drawing by Gareth Doherty, reproduced in Landscape Fieldwork.

and

"Aerial view of the roof garden of Safra Bank, São Paulo, designed in 1938 by Roberto Burle Marx. Photo by Leonardo Finotti, from Landscape Fieldwork."]

From a feminist perspective, this emphasis on situated and embodied methods resonates with longstanding calls to rethink how knowledge is produced. Donna Haraway has reminded us (beginning, in 1988, with Situated Knowledges) that there is no view from nowhere, and Doherty’s account echoes that insight. Gillian Rose’s critiques of visuality (e.g. in Feminism and Geography, from 1993) similarly describe observation as always partial, shaped by the position of the observer. Yet at times, Doherty smooths over difference. No field is neutral: who observes, and under what conditions, matters as much as what is observed. More engagement on Doherty’s part with feminist traditions that foreground reciprocity, vulnerability, and positionality could have deepened this claim. Readers might also look to contemporary practitioners such as Present Practice (Katherine Jenkins and Parker Sutton), Michael Geffel, and the Curious Methods project by Sean Burkholder and Karen Lutsky, whose inventive approaches to drawing, mapping, and site-based research model fieldwork as both critically attuned and experimentally open.

Still, Landscape Fieldwork makes a timely contribution. In an era of climate crisis and civic unraveling, Doherty’s invitation to linger feels urgent. To linger in the field is not an indulgence but a politics: what we choose to notice — weeds, rust, butterflies, bottles — shapes the worlds we imagine into being, and the futures we are willing to fight for."]]></description>
<dc:subject>liskachan garethdoherty fieldwork slow time 2025 via:javierarbona method observation noticing landscape ethnography presentpractice presence katherinejenkins parkersutton michaelgeffel curiousmethods methods process seanburkholder karenlutsky gillianrose visuality donnaharaway situation walking lingering small local surveys maps mapping improvisation situatedknowledge vulnerability reciprocity positionality practice drawing climatecrisis</dc:subject>
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<item rdf:about="https://andypetro.substack.com/p/the-quiet-erosion-of-us">
    <title>The Quiet Erosion of Us - Short Stack</title>
    <dc:date>2025-12-30T20:15:21+00:00</dc:date>
    <link>https://andypetro.substack.com/p/the-quiet-erosion-of-us</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["On Losing the People-ness of a Place"

...

"Community doesn’t disappear all at once.

It fades the way old paint does. First, the bright flakes go, then the undertones, until one day you look up and realize you’re staring at a color that no longer remembers what it used to be. And that’s when the question finally crystallizes with enough weight to ask aloud:

This Substack is reader-supported. To receive new posts and support my work, consider becoming a free or paid subscriber.

Where did the community go in my community?

I don’t mean the municipality. Municipalities can keep right on existing long after the people inside them stop knowing one another. I don’t even mean the familiar slogans about “supporting local businesses” and “loving where you live,” as if community were something you could conjure with a well-designed flyer. I mean the real thing; the people-doing-life-together thing; the stumble-upon-your-neighbor thing; the “Hey, since you’re here…” thing. The thing every human creature was made for long before zoning laws and borough councils existed.

When I say “community,” I mean the connective tissue of a place. And Beaver County, where I’ve lived all my life, once had a lot of that tissue. Strong cords of it. Not perfect, not idyllic, not Rockwellian, but unmistakably human.

So where did it go?

Like everything significant, the answer is slow, layered, and feels a bit like grief.

Those who remember the mills running, B&W, J&L, Crucible…and the constellation of shops that orbited them…don’t romanticize the heat or the danger or the shift work. But they do remember something undeniably communal: a town that had a center of gravity. A place where men knew one another because they had to depend on one another. A place where quitting time spilled people into the streets and diners and bowling alleys…not back into isolated pockets of climate-controlled boredom.

When those mills closed, something sturdier than steel quietly gave way. The economy changed, yes. But the deeper casualty was an erosion of encounter. Fewer reasons to gather. Fewer occasions to overlap. Fewer causes that bound our ordinary lives into something shared.

Factories didn’t create community, people did.

But the factories provided the occasion for that community to thicken, for acquaintances to mature into friendships, and for friendships to become something like belonging.

Now, in the absences left behind, the question isn’t whether the past was better. It’s whether the present is still capable of giving birth to the kind of humanity we actually need.

The slow vanishing of community might have stopped there, plateaued, leveled, if not for the Great Enemy of Togetherness: Convenience.

Convenience, as we currently experience it, is not merely a feature of modern life. It has become a habitat, a worldview, a reflex. It promises frictionless living, but the truth is that friction is how humans connect. People are like stones in a riverbed: it’s the rubbing, the bumping, the awkwardness, the proximity that smooths us, shapes us, prepares us for life in the real world.

But now?

We’ve learned to sand off the edges of ordinary human experience until we barely touch each other at all.

DoorDash can bring us dinner.

Amazon can bring us the world.

Streaming can bring us entertainment custom-fitted to our narrowest preferences.

And our gas stations, once places you actually had to go inside, now offer touchscreen burritos because the last thing we need is a conversation with the teenager behind the counter.

We used to have slogans like “You deserve a break today—so get up and get away.”

Today the spirit of the age has updated it to something like, “Sit still. We’ll come to you. Don’t trouble yourself with humanity.”

The old commercials invited us out.

The new ones coax us inward - endlessly.

It isn’t that DoorDash or Amazon are evil. It’s that they train us into habits where we stop needing each other. And once we stop needing each other, we forget how to know each other. Which is to say: we forget how to be human in the vocational sense of the word.

Oddly enough, we still love the aesthetics of community.

We adore the annual festivals, the parade routes, the Christmas lights strung across town squares. We post nostalgic photos of Main Street, gather our kids for the tree lighting, and tell ourselves that the place still hums with the energy it used to.

But look closer.

We love the look of tradition without the labor of it. We enjoy the scenery of community without the inconvenience of stepping into it. And why? Because somewhere deep down, we have begun to treat communal life like a performance…something put on for us to enjoy, not something we must help create.

We want the trappings of belonging without the obligations of belonging.

It’s all very American, very modern, and very lonely.

Community is not magic; it’s muscle.

It forms when people bump into each other often enough that they stop being strangers. It forms when someone has to wait in line behind you, or when you share the same pew for twenty-five years, or when you buy the same cup of coffee from the same person who remembers (and possibly judges) your order.

It forms when you can’t curate your way out of the mundane, because the mundane is where the kingdom of God most often hides.

But in a world where we curate everything - our playlists, our feeds, our shopping carts, our meals - we have slowly curated ourselves out of the presence of others.

We are losing the liturgy of proximity.

Theologians sometimes talk about God as Emmanuel, God with us, as if nearness were not just a divine attribute but a divine strategy. Jesus came not as a concept but a body. Not as a delivery service but a presence. Not as a product but a person.

Real community always follows this pattern: show up, stay a while, belong.

And we’re forgetting how.

Beaver County is just the test case I know best.

I’ve lived in its towns, taught in its schools, shopped in its stores, watched its families succeed and fail, celebrated its small-town victories, and mourned its quiet losses.

But what’s happening here is happening everywhere.

Ask folks in Montana.

Ask folks in Tennessee.

Ask folks in the suburbs of Chicago or the rural edges of Maine.

Ask them if they know the people who live three doors down. Ask if they’ve had dinner with neighbors this year. Ask if they’ve built a life with the people around them or a lifestyle that replaces them.

The warning is this:

A community that no longer practices being a community will eventually forget how.

The critique is this:

We have outsourced the ordinary acts of neighborliness to algorithms, gig apps, and convenience industries whose only interest in us is our purchasing predictability. They will not build towns for us. They will not build belonging for us. They will not build love for us. They cannot.

And the call is this:

We have to practice being people again.

Nothing dramatic. Nothing heroic. Nothing that deserves a plaque or ribbon cutting. Just simple, old-fashioned nearness.

Go out.

Buy your coffee in person.

Pick up your own dinner.

Try strolling instead of scrolling.

Attend the school play even if you don’t have a kid in it.

Go to the game.

Walk downtown.

Say, “Hello.”

Learn a name.

Stay long enough for something unscheduled to happen.

Because community isn’t built on events; it’s built on habits.

And habits are built on small decisions that say, “I will live here with these people, not beside them.”

The truth is, we don’t need the old days back.

We need the old disciplines back.

At the heart of all this is something simple and sacred:

people are meant to be known. We are meant to be threaded into the lives of others, to belong to a place, to be recognized by name, to have our stories intertwined with the stories around us.

A convenience economy can give us everything but that.

But a community…rebuilt slowly, stubbornly, faithfully…can give us the one thing no app can:

a sense that we are part of something larger, older, and more beautiful than ourselves.

And that’s worth walking out the front door for."]]></description>
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<item rdf:about="https://www.frontporchrepublic.com/2025/12/still-asking-berrys-question/">
    <title>Still Asking Berry’s Question - Front Porch Republic</title>
    <dc:date>2025-12-30T20:14:19+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2025/12/still-asking-berrys-question/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The promise of liberation from drudgery quickly becomes liberation from purpose."

...

"Wendell Berry asked a question that modernity hates because it cannot be monetized: What are people for? The industrial age answered without blushing: people are for the economy. They are for the factory, for the spreadsheet, for the gross domestic product, for the “growth curve.” And because modernity is very sure of itself, it named this clear and quantifiable purpose “progress.” Berry, being a sane man, said no. People are not raw material. The farm is not a mine. The town is not a labor pool. The land is not “natural resources.” The creature is not a “human resource.” People are for love, for neighborliness, for covenant, for the stewardship of place, for the worship of God. The economy is for people, not the other way around.

Now we have entered a new chapter in the same old story. The factory was thick steel and soot; the algorithm is clean glass and the promise of frictionless living. But the question has not changed. What are people for? If you listen to the evangelists of ubiquitous AI, you can hear the old answer updated for a sleeker age: people are for optimizing the system. People are for feeding the model. People are for “upskilling” to stay relevant. People are for consumption while machines produce. We are for being managed, curated, nudged, entertained, medicated, subsidized, and finally rendered unnecessary…except perhaps as data points.

We should not pretend this is a neutral development. A tool is never just a tool. Every tool is a moral proposal. The plow proposes a certain kind of farming. The automobile proposes a certain kind of city. The smartphone proposes a certain kind of attention span. And AI proposes a certain kind of humanity. Powerful tools do not merely serve us; they slowly train us to serve them. And if the only virtues we value are efficiency and expediency, we will bow to any machine that offers more of both.

The ideologues of automation speak with a kind of missionary zeal. AI will free us from drudgery. AI will remove human error. AI will multiply economic output. AI will personalize education, healthcare, entertainment, companionship. AI will be the “next electricity,” they say, and so it must be everywhere, in everything, all at once. And then the pious conclusion: anyone raising a hand in caution is anti-progress, anti-science, afraid of the future.

But there is another word for the future they are selling: displacement. The question is not whether AI can do certain tasks as well as humans. Of course it can, and increasingly it will. The question is whether a society that systematically replaces human labor with machine labor is still a society ordered to human good. The promise of liberation from drudgery quickly becomes liberation from purpose. And purpose is not an optional accessory. It is a necessity of being human. A man without meaningful work is not a man who has been freed; he is a man who has been cut loose.

“Work” here does not mean mere wage-earning. It means the human vocation to make and keep, to cultivate and guard, to build what is worth inheriting. Work is the way love takes shape in the world. A father works to provide. A mother works to nurture. A neighbor works to repair what is broken. A farmer works to husband the soil. A teacher works to pass on wisdom. A carpenter works to make shelter. A church member works to bear burdens. These are not interchangeable economic units. They are acts of embodied responsibility. Berry’s complaint against abstraction is precisely this: once people become “labor” in the system, their particular loves and particular places no longer matter.

Ubiquitous AI accelerates abstraction like gasoline on a brushfire. The more that work is done by disembodied systems, the less work is tied to place. And the less work is tied to place, the weaker the ties of membership become. The logic is brutal and simple: if a machine can do it cheaper, humans shouldn’t. If a town is inefficient, the market will bypass it. If a craft is slow, an algorithm will swallow it. If a family is fragile, a platform will replace it with services. We are invited to live in a world of permanent outsourcing, where the friction of being human is treated as a bug to be fixed.

And the social consequences are not hard to predict because many of them are already here. First comes automation. Then comes permanent unemployability for a wide class of people; not because they’re lazy, but because the ladder has been kicked away. “Learn to code” was the pep talk of the last decade; now AI codes. “Go into design” was the assurance of the creative economy; now AI designs. “Do knowledge work” was the shelter from industrial replacement; now AI writes, summarizes, drafts, advises. The goalposts will keep moving because the goal is not human flourishing. The goal is maximal efficiency.

What happens to a people whose sense of worth is tethered to usefulness, when usefulness is mechanized away? We should be honest enough to answer: despair. Aimlessness. Addiction. Political hysteria. A general lowering of the national mood. In some cases, yes, rebellion. In other cases, a dull flotation in entertainment and substances. You cannot turn the human being into a dependent and expect him to remain a citizen. You cannot treat him as superfluous and expect him to remain sane.

“Universal basic income will solve that,” we are told. Money for nothing; a subsidy to float those who have been made redundant. But here again is Berry’s question in another costume. What are people for? If the answer is “for consuming products and staying quiet while machines do the meaningful stuff,” then yes, UBI is a tidy solution. It is also a polite form of social euthanasia. Bread without work is not dignity; it is sedation. The Christian tradition does not say, “If a man does not work, let him receive a check so he can endlessly scroll.” It says, “If a man does not work, neither shall he eat”—not to be cruel, but because work is woven into the fabric of a meaningful life. We were made to bear responsibility. We were made to put our love to work in the service of God and neighbor. A society that tries to offload that need is not merciful; it is vandalizing the soul.

The defenders of ubiquitous AI assume that meaning is something you can invent once the machines handle the necessities. “People will be free to pursue art, leisure, relationships, play.” But leisure is only leisure after labor. Play only means something because there is something serious to play from. Art is not a default state produced by free time; it is the fruit of disciplined attention, usually learned under the patient hand of a community. Relationships fray when no one is needed. If we take away the ordinary callings that knit people to one another, we don’t create a paradise of creativity. We create a petri dish for narcissism.

The deeper issue is theological before it is economic. God made man in His image. That image includes the charge to rule, name, cultivate, and create. We are not gods, but we are makers under God. We were not fashioned to be ornamental. When the machine becomes the primary actor in the world and the human becomes a passive recipient, the image is insulted. The cult of AI is not just a business strategy. It is an anthropology: a doctrine about what humans are. And its doctrine is that humans are error-prone meat devices. The system is wise. Trust the system. Give over agency. Let the optimization proceed.

Berry’s resistance to industrialism was never about nostalgia for hard labor. It was about fidelity to creaturely limits and local loves. The point is not that we should forbid every use of machine intelligence. The point is that we must never enthrone it. Tools are gifts when they remain tools. They are curses when they become masters.

So what does it mean to refuse subservience to the tool?

It means we stop speaking as though inevitability were the same as righteousness. “AI is coming, so we must adapt,” is not an argument. Plagues come too. Pornography comes too. Tyrants come too. The question is not what is coming, but what is good. And goodness is measured by whether human beings become more fully human in their homes, churches, and towns.

It means we choose…deliberately, even stubbornly…to preserve human-centered work where it matters. A community that keeps teachers teaching, craftsmen crafting, nurses nursing, pastors pastoring, and parents parenting is not inefficient; it is sane. It is recognizing that the speed of a machine is not the same thing as the health of a people.

It means we re-localize what AI tries to de-localize. The more our economy is mediated by distant, opaque systems, the less accountable it becomes. AI concentrates power because it concentrates knowledge and production into the hands of those who own the models and compute. If Berry taught us anything, it is that concentrated power is always a threat to the land and the people. The antidote is smallness, transparency, and face-to-face responsibility.

It means we insist that education is for forming persons not “training users.” If AI shortcuts every hard mental hill, it does not make students free; it makes them dependent. Wisdom grows through struggle, through memory, through attention, through the risk of being wrong. A classroom ruled by AI tutoring as the default is a classroom that has quietly replaced the teacher’s moral authority with the machine’s efficiency. That is a bad bargain.

It means we regard the family and church as the primary economies of meaning. A man who is needed at home and in his congregation is not easily replaced by an algorithm. A village that sees its young people as future members rather than future data labor is harder to colonize by tech inevitability. You can’t build that kind of belonging with a push notification.

Some will call this reactionary. Fine. The Hebrews have been “reactionary” against idolatry since Pharaoh, and the Christians followed their example in Rome. We are not against tools. We are against false gods. We give thanks for whatever genuinely helps a mother care for her kids, a doctor diagnose disease, a farmer steward soil, a teacher teach clearly. But we refuse to live in a world where the human is downstream from the machine. We refuse to trade our birthright for convenience.

Berry’s question presses us toward a final clarity. People are not for AI. People are not for the market. People are not for the state. People are not for the machine. People are for God, and therefore for one another, and for the care of the earth that God has placed beneath our feet. Everything else is a tool. And if the tool demands that we become smaller, thinner, more passive, less responsible, and less bound to place and neighbor, then the tool is not helping. It is devouring.

So in this new industrial moment, the old counsel holds: put the living at the center. Keep the machines in the shed. Let them serve actual communities, actual households, actual farms, actual schools, actual churches. And when efficiency asks to be worshiped, laugh at it like Elijah laughed at the prophets of Baal. We were not made to be optimized. We were made to be faithful."]]></description>
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<item rdf:about="https://live-ssmatrix.pantheon.berkeley.edu/research-article/alexis-madrigal/">
    <title>Alexis Madrigal: &quot;To Know A Place&quot; - Social Science Matrix</title>
    <dc:date>2025-12-28T20:58:00+00:00</dc:date>
    <link>https://live-ssmatrix.pantheon.berkeley.edu/research-article/alexis-madrigal/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Recorded on December 4, 2025, this video features a Social Science Matrix Distinguished Lecture, “To Know a Place,” presented by journalist and author Alexis Madrigal.

Madrigal has long explored how technology, culture, and environment shape our lives; from his work co-founding The COVID Tracking Project to his books Powering the Dream and The Pacific Circuit. In this talk, Madrigal turns his attention to the question of how we come to know a place. Drawing on his background as a reporter, writer, and thinker of cities, landscapes, and histories, he explores different ways of writing about and understanding place, revealing how perspective, memory, and narrative inform the stories we tell about the world around us. 

About the Speaker

Alexis Madrigal is a journalist in Oakland, California. He is the co-host of KQED’s current affairs show, Forum, and a contributing writer at The Atlantic, where he co-founded The COVID Tracking Project. Previously, he was the editor-in-chief of Fusion and a staff writer at Wired. His latest book, The Pacific Circuit, came out in March 2025 from MCD x FSG. He is the proprietor of the Oakland Garden Club, a newsletter for people who like to think about plants. Madrigal authored the book Powering the Dream: The History and Promise of Green Technology. He has been a visiting scholar at UC Berkeley’s Information School and UC Berkeley’s Center for the Study of Technology, Science, and Medicine as well as an affiliate with Harvard’s Berkman Klein Center for Internet & Society. He was born in Mexico City, grew up in rural Washington State, and went to Harvard.

Podcast and Transcript

Watch the panel above or on YouTube [https://www.youtube.com/watch?v=URcgwVjoxbE ]. Or listen to the audio recording via the Matrix Podcast below (or on Apple Podcasts)."]]></description>
<dc:subject>alexismadrigal place urban urbanism bayarea 2025 technology culture socialscience cities landscape perspective memory narrative storytelling time watershed placemaking bighere longnnow bignow longhere biomes ecology temporality technophily online internet web bioredionalism garysnyder indigeneity indigenous life living flora fauna reallifemag meatspace nathanjorgenson bodies helenharrison newtonharrison saraamariwalker oakland eastbay peterberg planetdrum berkeley claremontcreek politics institutions robinwallkimmerer siliconvalley sanfrancisco waterfront south norcal mountdiablo mounttamalpais ecofeminism liberation robinsloan treasureisland spirituality strawberrycreek midlredhoward running physical adamwebb astrobiology margaretgordon eastpaloalto richmond marincity race racism russellcity bayview hunterspoint westoakland biology bart capitalism lakemerritt rondellums air water pacificcircuit claireleister sanjose solidarity geology history hydrology baybridge humanism human humans land california wilderne</dc:subject>
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<item rdf:about="https://www.frontporchrepublic.com/2025/11/everything-was-once-a-place/">
    <title>Everything Was Once a Place - Front Porch Republic</title>
    <dc:date>2025-12-06T05:04:20+00:00</dc:date>
    <link>https://www.frontporchrepublic.com/2025/11/everything-was-once-a-place/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Practices that began as bounded places we visited have thinned into atmospheres we inhabit."

...

"In her recent Front Porch Republic essay, “When the Internet Was a Place,” Raleigh Adams remembers the computer room as a threshold: a door you crossed to arrive online and a door you closed to leave. That remembered doorway is more than a charming artifact—it is a structure of freedom. Doors grant beginnings and endings; they give us a way to be “on” and a way to be “done.” Once you grasp Adams’s point about the web, it becomes hard not to see the same pattern elsewhere. Again and again, practices that began as bounded places we visited have thinned into atmospheres we inhabit. The story of convenience is also the story of thresholds lost.

Consider time. Bells and public clocks once gathered a people into a shared tempo. Work began together and ended together; morning, noon, and evening were communal events. As time moved from tower to wall to wrist to phone, it slid from a common doorway to a private overlay, a luminous summons we carry everywhere. We gained coordination and productivity, and we lost sabbath and seasonality. The clock follows us into the bedroom and the bath, into the few spaces where time once softened into silence.

Light and heat tell a similar tale. The hearth gathered a household in the evening and yielded, with gratitude, to night. Gas and electricity—and later the quiet miracle of central HVAC—extended safety and comfort, which are no small gifts. But they also dissolved natural edges. Dusk no longer gathers us; winter no longer counsels patience; summer no longer slows the town at noon. Indoors, the year feels nearly uniform, as if the seasons were an error to be engineered away.

The weather too shifted from entry and exit to haze. The farmer’s almanac and the evening forecast were moments to consider the week and then turn to other things. Minute-by-minute maps in the pocket are useful—keep the severe-weather alerts on—but constant hyperlocal pings put the nervous system on edge. It becomes difficult to remember what an ordinary season feels like.

News used to ask for our feet and our attention. You walked to the noticeboard or the town crier, unfolded the weekly, or tuned in at the hour everyone else did. These were gates: times to attend to the larger world and times to return to the block and to the people on it. Now headlines arrive before sunrise and long after midnight, a trickle that becomes a flood. “Breaking” is less often an emergency than a tactic. We are perhaps broader in what we know and thinner in how we know it. To be fair, real emergencies deserve real alerts; the tools of convenience can save lives when storms roll in or sirens sound. But perpetual interruption trains the mind for crisis even when there isn’t one, and our civic attention frays because it is asked to be everywhere at once.

Water began at the river. The well made scarcity visible and stewardship personal: you carried a bucket, met a neighbor, saw the source. Indoor plumbing is a mercy and a marvel. It also hides the system and the cost, and when the resource is invisible, responsibility tends to be invisible too. Faucets can teach us to mistake a gift moving through pipes and aquifers for a feature of the tap.

Money followed suit. Market days and bank counters marked the act of exchange. You counted bills, signed a ledger, felt the moment, and then you were done. Tap-to-pay, autopay, and one-click checkout are wonders of design, but they nudge exchange into the background hum of life. When expenses pass like conditioned air, prudence becomes an afterthought. Debt hides inside silence. We pay for convenience with attention we don’t notice we’ve spent.

Music was once an occasion. You dressed for a concert, gathered in a pew, or drew chairs around a radio at the appointed hour. The phonograph made songs portable; the stream made them ambient. Music now accompanies everything and demands almost nothing. The price is not access but occasion. A common repertoire thins because we rarely sit still together for the same sound at the same time. We live inside a permanent soundtrack we barely choose.

Photography opened its door in the studio. A sitting was an event. A roll of film imposed economy. An album asked to be retrieved from a shelf. The camera in the phone, the lens in the doorbell, and the cloud that never forgets have turned image-making into air. We are grateful for memories kept and crimes deterred, and yet constant capture changes behavior under the gaze. It is harder to be unselfconsciously present when the possibility of performance and display hovers over the table.

Even our waste moved from doorway to atmosphere. A midden or a dump day forced a town to face what it used and left behind. Trucks, chutes, and sealed bags protect public health, and they also bury consequence. When refuse disappears on schedule, imagination about limits tends to disappear with it. We don’t see our trail, so we don’t learn to shorten it.

Some domains carry sharper hazards. Gambling once lived behind distinct doors—racetrack, casino, card room—with social cues and hours that functioned, however imperfectly, as brakes. Notifications stitched into a ballgame broadcast blur the line between play and compulsion. Yes, there are cool-off timers and weekly caps; they help. But the design dissolves the banks that once kept the current in its channel. Sexual content, too, required crossing rooms and counters guarded by embarrassment and law. Now the channel never ends. Remedies here are necessarily local and particular: households, parishes, and schools need norms and rhythms that teach chastity and reverence, and they need them more than they need sweeping proclamations. Subsidiarity is not a slogan; it is the scale at which virtue can actually be learned.

Adams helps us see that the internet is not an outlier but a recent chapter in a long civilizational habit. Take a bounded practice that requires intention—fetching water, reading the news, marking the hour—expand it with scale and circuitry, and in the expansion erase the door that made the practice humane. Gratitude for the mercies is right. Few of us wish to return the lightbulb or the faucet. The point is not to reverse history but to notice what we traded away so we can choose, where possible, to buy some of it back.

Buying it back will be small, local, and wonderfully unoriginal. In one nearby township, a light pollution ordinance passed almost without fanfare. Within weeks, neighbors noticed that by ten o’clock the block felt gentler. Porch lights were shielded; lot lights aimed down; municipal LEDs warmed a few degrees. Children pointed out constellations their parents had never learned. Nothing dramatic—just edges restored to the night.

This vignette suggests a larger rule: friction is a civic virtue. A little resistance at the right place preserves agency downstream. Put differently: occasion beats ambience. A practice with a threshold often proves more humane than one that bathes us continuously. That is why the early web mattered in the way Adams describes. Pagination and “neighborhoods” gave us the mercy of beginnings and ends. We have reasons to appreciate what came after; we should not pretend the trade was neutral.

The doorway doesn’t hinder freedom; it brings it into focus. Doors let us enter and leave, begin and be done. When we preserve or rebuild them, we aren’t fighting the future so much as creating the conditions under which people can live sanely inside it. Adams’s remembered computer room is a postcard from that sanity. It reminds us that place and occasion, when they frame a practice, make that practice more humane. If we keep enough doors on their hinges—in our houses, our schools, our parishes, and our towns—the internet can become a place again rather than a condition, and the rest of life can regain the contours that teach us how to dwell."]]></description>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Many competing movements claimed the late, eminent moral philosopher, whose encompassing critique of modernity made him an outsider despite his outsized influence."]]></description>
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    <title>Frictionfulness - by Hadden Turner - Over the Field</title>
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<item rdf:about="https://vimeo.com/1092092090">
    <title>POWER STATION TRAILER GRADED on Vimeo</title>
    <dc:date>2025-10-18T02:45:03+00:00</dc:date>
    <link>https://vimeo.com/1092092090</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>solar diy power energy danieladelstyn 2025 electricity local small slow solarpunk</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:3f02c99490be/</dc:identifier>
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<item rdf:about="https://playb.it/">
    <title>playbit</title>
    <dc:date>2025-10-17T05:35:25+00:00</dc:date>
    <link>https://playb.it/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Playbit is an operating system & development environment which encourages playful learning, building & sharing of local-first software on a personal scale.

communal technology

playbit is built on a collaborative foundation with a shared file system and multiplayer. Building collaborative software together with other people should feel natural. 

Creating in a playful way leads to more interesting ideas;
playbit gives us a "safety net" for our software adventures.

approachable collaborative open playful powerful reliable safe human modular systematic simple flexible posix webgpu local-first 

Guiding principles

Approachable
Collaborative & Open
Playful
Powerful
Safe exploration
Human
Modular
Systematic
Simple & flexible
Balanced
Consistent

The zen of playbit

Playbit is delightful and invites exploration.
Exploration is always safe, but not at the expense of flexibility.
It is in many ways a tool for getting the job done; a means to an end, but not at the expense of delight or playful exploration.
Explicit is better than implicit.
Simple is better than complex.
Simple is better than easy.
Easy is better than having to make many choices.
Simplicity does not mean easy, but it may mean straight-forward or uncomplicated.
Just because something may be simple, don’t mistake it for crude.
Simplicity is a goal, not a by-product.
Choose simplicity over completeness. There is an exponential cost in completeness.
Complex is better than complicated.
Flat is better than nested.
Special cases aren't special enough to break the rules, although practicality beats purity.
Errors should never pass silently, unless explicitly silenced.
Mutable state is hard.
Immutable data can be safely shared and reasoned about.
Isolated data is safe.
Namespaces are a brilliant idea."]]></description>
<dc:subject>computers computing programming software hardware os simplicity playbit collaborative approachability play local communal operatingsystems leaning building sharing scale small</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:f294d26ae16f/</dc:identifier>
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<item rdf:about="https://www.theatlantic.com/magazine/archive/1991/02/out-your-car-your-horse/309159/">
    <title>Out of Your Car, Off Your Horse, by Wendell Berry (1991) - The Atlantic</title>
    <dc:date>2025-10-15T23:20:03+00:00</dc:date>
    <link>https://www.theatlantic.com/magazine/archive/1991/02/out-your-car-your-horse/309159/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Twenty-seven propositions about global thinking and the sustainability of cities"

[archived:
https://archive.ph/xkUk3

via:
https://social.ayjay.org/2025/10/15/wendell-berry-abstraction-is-the.html ]

"I. Properly speaking, global thinking is not possible. Those who have "thought globally" (and among them the most successful have been imperial governments and multinational corporations) have done so by means of simplifications too extreme and oppressive to merit the name of thought. Global thinkers have been, and will be, dangerous people. National thinkers tend to be dangerous also; we now have national thinkers in the northeastern United States who look upon Kentucky as a garbage dump.

II. Global thinking can only be statistical. Its shallowness is exposed by the least intention to do something. Unless one is willing to be destructive on a very large scale, one cannot do something except locally, in a small place. Global thinking can only do to the globe what a space satellite does to it: reduce it, make a bauble of it. Look at one of those photographs of half the earth taken from outer space, and see if you recognize your neighborhood. If you want to see where you are, you will have to get out of your space vehicle, out of your car, off your horse, and walk over the ground. On foot you will find that the earth is still satisfyingly large, and full of beguiling nooks and crannies.

III. If we could think locally, we would do far better than we are doing now. The right local questions and answers will be the right global ones. The Amish question "What will this do to our community?" tends toward the right answer for the world.

IV. If we want to put local life in proper relation to the globe, we must do so by imagination, charity, and forbearance, and by making local life as independent and self-sufficient as we can—not by the presumptuous abstractions of "global thought."

V. If we want to keep our thoughts and acts from destroying the globe, then we must see to it that we do not ask too much of the globe or of any part of it. To make sure that we do not ask too much, we must learn to live at home, as independently and self-sufficiently as we can. That is the only way we can keep the land we are using, and its ecological limits, always in sight.

VI. The only sustainable city—and this, to me, is the indispensable ideal and goal—is a city in balance with its countryside: a city, that is, that would live off the net ecological income of its supporting region, paying as it goes all its ecological and human debts.

VII. The cities we now have are living off ecological principal, by economic assumptions that seem certain to destroy them. They do not live at home. They do not have their own supporting regions. They are out of balance with their supports, wherever on the globe their supports are.

VIII. The balance between city and countryside is destroyed by industrial machinery, "cheap" productivity in field and forest, and "cheap" transportation. Rome destroyed the balance with slave labor; we have destroyed it with "cheap" fossil fuel.

IX. Since the Civil War, perhaps, and certainly since the Second World War, the norms of productivity have been set by the fossil-fuel industries.

X. Geographically, the sources of the fossil fuels are rural. Technically, however, the production of these fuels is industrial and urban. The facts and integrities of local life, and the principle of community, are considered as little as possible, for to consider them would not be quickly profitable. Fossil fuels have always been produced at the expense of local ecosystems and of local human communities. The fossil-fuel economy is the industrial economy par excellence, and it assigns no value to local life, natural or human.

XI. When the industrial principles exemplified in fossil-fuel production are applied to field and forest, the results are identical: local life, both natural and human, is destroyed.

XII. Industrial procedures have been imposed on the countryside pretty much to the extent that country people have been seduced or forced into dependence on the money economy. By encouraging this dependence, corporations have increased their ability to rob the people of their property and their labor. The result is that a very small number of people now own all the usable property in the country, and workers are increasingly the hostages of their employers.

XIII. Our present "leaders"—the people of wealth and power—do not know what it means to take a place seriously: to think it worthy, for its own sake, of love and study and careful work. They cannot take any place seriously because they must be ready at any moment, by the terms of power and wealth in the modern world, to destroy any place.

XIV. Ecological good sense will be opposed by all the most powerful economic entities of our time, because ecological good sense requires the reduction or replacement of those entities. If ecological good sense is to prevail, it can do so only through the work and the will of the people and of the local communities.

XV. For this task our currently prevailing assumptions about knowledge, information, education, money, and political will are inadequate. All our institutions with which I am familiar have adopted the organizational patterns and the quantitative measures of the industrial corporations. Both sides of the ecological debate, perhaps as a consequence, are alarmingly abstract.

XVI. But abstraction, of course, is what is wrong. The evil of the industrial economy (capitalist or communist) is the abstractness inherent in its procedures—its inability to distinguish one place or person or creature from another. William Blake saw this two hundred years ago. Anyone can see it now in almost any of our common tools and weapons.

XVII. Abstraction is the enemy wherever it is found. The abstractions of sustainability can ruin the world just as surely as the abstractions of industrial economics. Local life may be as much endangered by "saving the planet" as by "conquering the world." Such a project calls for abstract purposes and central powers that cannot know, and so will destroy, the integrity of local nature and local community.

XVIII. In order to make ecological good sense for the planet, you must make ecological good sense locally. You can't act locally by thinking globally. If you want to keep your local acts from destroying the globe, you must think locally.

XIX. No one can make ecological good sense for the planet. Everyone can make ecological good sense locally, if the affection, the scale, the knowledge, the tools, and the skills are right.

XX. The right scale in work gives power to affection. When one works beyond the reach of one's love for the place one is working in, and for the things and creatures one is working with and among, then destruction inevitably results. An adequate local culture, among other things, keeps work within the reach of love.

XXI. The question before us, then, is an extremely difficult one: How do we begin to remake, or to make, a local culture that will preserve our part of the world while we use it? We are talking here not just about a kind of knowledge that involves affection but also about a kind of knowledge that comes from or with affection—knowledge that is unavailable to the unaffectionate, and that is unavailable to anyone as what is called information.

XXII. What, for a start, might be the economic result of local affection? We don't know. Moreover, we are probably never going to know in any way that would satisfy the average dean or corporate executive. The ways of love tend to be secretive and, even to the lovers themselves, somewhat inscrutable.

XXIII. The real work of planet-saving will be small, humble, and humbling, and (insofar as it involves love) pleasing and rewarding. Its jobs will be too many to count, too many to report, too many to be publicly noticed or rewarded, too small to make anyone rich or famous.

XXIV. The great obstacle may be not greed but the modern hankering after glamour. A lot of our smartest, most concerned people want to come up with a big solution to a big problem. I don't think that planet-saving, if we take it seriously, can furnish employment to many such people.

XXV. When I think of the kind of worker the job requires, I think of Dorothy Day (if one can think of Dorothy Day herself, separate from the publicity that came as a result of her rarity), a person willing to go down and down into the daunting, humbling, almost hopeless local presence of the problem—to face the great problem one small life at a time.

XXVI. Some cities can never be sustainable, because they do not have a countryside around them, or near them, from which they can be sustained. New York City cannot be made sustainable, nor can Phoenix. Some cities in Kentucky or the Midwest, on the other hand, might reasonably hope to become sustainable.

XXVII. To make a sustainable city, one must begin somehow, and I think the beginning must be small and economic. A beginning could be made, for example, by increasing the amount of food bought from farmers in the local countryside by consumers in the city. As the food economy became more local, local farming would become more diverse; the farms would become smaller, more complex in structure, more productive; and some city people would be needed to work on the farms. Sooner or later, as a means of reducing expenses both ways, organic wastes from the city would go out to fertilize the farms of the supporting region; thus city people would have to assume an agricultural responsibility, and would be properly motivated to do so both by the wish to have a supply of excellent food and by the fear of contaminating that supply. The increase of economic intimacy between a city and its sources would change minds (assuming, of course, that the minds in question would stay put long enough to be changed). It would improve minds. The locality, by becoming partly sustainable, would produce the thought it would need to become more sustainable."]]></description>
<dc:subject>1991 wendellberry local small slow affection politics dorothyday sustainability environment economics farming locality globalization global nyc poenix diversity ecology loce humility care caring culture love loving howwelive living life abstraction earth wealth power decentralization information education knowledge institutions industry property employers employment freedom liberation rural geography fossilfuels human humans humanism humanity wwii ww2 production productivity cities urban urbanism kentucky globalthinking us williamblake scale</dc:subject>
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    <title>Generative AI has access to a small slice of human knowledge | Aeon Essays</title>
    <dc:date>2025-10-14T01:31:35+00:00</dc:date>
    <link>https://aeon.co/essays/generative-ai-has-access-to-a-small-slice-of-human-knowledge</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Huge swathes of human knowledge are missing from the internet. By definition, generative AI is shockingly ignorant too"

[also here:

"What AI doesn’t know: we could be creating a global ‘knowledge collapse’

As GenAI becomes the primary way to find information, local and traditional wisdom is being lost. And we are only beginning to realise what we’re missing"
https://www.theguardian.com/news/2025/nov/18/what-ai-doesnt-know-global-knowledge-collapse ]]]></description>
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<item rdf:about="https://www.poetryfoundation.org/poems/49622/perhaps-the-world-ends-here">
    <title>Perhaps the World Ends Here, by Joy Harjo | The Poetry Foundation</title>
    <dc:date>2025-10-11T02:52:12+00:00</dc:date>
    <link>https://www.poetryfoundation.org/poems/49622/perhaps-the-world-ends-here</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The world begins at a kitchen table. No matter what, we must eat to live.

The gifts of earth are brought and prepared, set on the table. So it has been since creation, and it will go on.

We chase chickens or dogs away from it. Babies teethe at the corners. They scrape their knees under it.

It is here that children are given instructions on what it means to be human. We make men at it, we make women.

At this table we gossip, recall enemies and the ghosts of lovers.

Our dreams drink coffee with us as they put their arms around our children. They laugh with us at our poor falling-down selves and as we put ourselves back together once again at the table.

This table has been a house in the rain, an umbrella in the sun.

Wars have begun and ended at this table. It is a place to hide in the shadow of terror. A place to celebrate the terrible victory.

We have given birth on this table, and have prepared our parents for burial here.

At this table we sing with joy, with sorrow. We pray of suffering and remorse. We give thanks.

Perhaps the world will end at the kitchen table, while we are laughing and crying, eating of the last sweet bite."]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=yHMGb-dLfOU&amp;t=1s">
    <title>Fighting San Francisco's Manhattanization with Tim Redmond - YouTube</title>
    <dc:date>2025-10-08T20:56:00+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=yHMGb-dLfOU&amp;t=1s</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Welcome to another episode of the Doomloop Dispatch, the news show covering the worst parts of the San Francisco Bay Area. In this episode, Kevin and D Scott talk to Tim Redmond, editor of the 48 Hills and former executive editor of the Bay Guardian. We get into Tim’s reporting on the recall of San Francisco supervisor Joel Engardio and his thoughts on Engardio’s replacement. We also talk about how real estate speculation destroyed the city and the state of local legacy media. Really good stuff!

Sources

All of Tim’s stories in 48Hills
https://48hills.org/author/tim/

Here’s what Scott Wiener has done
https://48hills.org/2025/09/heres-what-scott-wiener-has-done/

The Engardio recall, Yimby urbanist elitism, and the next step in SF politics
https://48hills.org/2025/09/the-engardio-recall-yimby-urbanist-elitism-and-the-next-step-in-sf-politics/

The Engardio recall and the failure of conservative politics in SF
https://48hills.org/2025/09/the-engardio-recall-and-the-failure-of-conservative-politics-in-sf/

Strange (and maybe inappropriate) actions at the Planning Commission …
https://48hills.org/2025/09/strange-and-maybe-inappropriate-actions-at-the-planning-commission/

Bullshit opinion piece on Family Zoning plan
https://sfstandard.com/opinion/2025/09/21/small-business-lurie-upzoning-sharky-laguana-ben-bleiman/ "]]></description>
<dc:subject>sanfrancisco timredomnd joelengardio daniellurie doomloop doomloopdispatch crime 2025 yimby yimbyism yimbys nimby nimbyism transit publictransit infrastructure housing scottwiener recalls politics policy displacement rentcontrol media urbanurbanism urbanplannign denisty elections inequality taxes taxation eisenhower richardnixon history dwightdeisenhower construction profit profits marhetrateghousing vancouver britishcolumbia zoning aiboom aibubble artificialintelligence ai affordability opeanai chatgpt kevinjones dscotmiller salesforce speculation displacment ronaldreagan homelessness homeless gentrification socialsafetynet sros redevelopment neoliberalism economics california us publichousing 1960s developers housingcrisis affrodability nyc latecapitalism latestagecapitalism billclinton joebiden barackobama race racism reaganism irs data coyotemedia soleilho planning vienna socialhousing donaldtrump taxrate stockholm cities finance socialism universityofcalifornia wealth socialservices publicgood productivi</dc:subject>
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</item>
<item rdf:about="https://jasmi.news/p/from-counterculture-to-cyberculture">
    <title>from counterculture to cyberculture (ft. fred turner)</title>
    <dc:date>2025-09-26T01:36:21+00:00</dc:date>
    <link>https://jasmi.news/p/from-counterculture-to-cyberculture</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Stewart Brand, accelerationism, dating apps"

[on YouTube:
https://www.youtube.com/watch?v=6TNg34K85-8

"Today's guest is Fred Turner, a Professor of Communication at Stanford and probably the best historian of Silicon Valley culture over the past 100 years
.
His book, From Counterculture to Cyberculture: Stewart Brand, the Whole Earth Network, and the Rise of Digital Utopianism, is my favorite book on Silicon Valley's history, focusing on how hippies and hackers came together from the 60s to the 90s.

Fred is also one of the warmest, most enthusiastic storytellers I know—the kind of history teacher everyone wishes they had. You’ll leave this listen with a bunch of fun facts about the Whole Earth Catalog, Burning Man, and the Italian futurists; but more importantly, a deep appreciation for what humans and the humanities can offer.

01:00 The two types of Bay Area hippies
10:59 Military tech since the Vietnam War 
22:59 Disembodiment and dating apps
45:30 Zuckerberg, Chappell Roan, and the free market
1:02:50 Accelerationism from Mussolini to now
1:30:03 Teaching the humanities in 2025"]]]></description>
<dc:subject>fredturner jasminesun 2025 stewartbrand siliconvalley datingapps history markzuckerberg chappellroan mussolini hippies californianideology miliary vietnamwar humanities teaching howweteach benitomussolini toddgitlin newleft berkeley marissavio newcommunalists haight-ashbury thehaight politics psychedelics lsd janisjoplin left escape communalism sharedconsciousness computers computing technology military vietnam 1960s 1970s wiredmagazine buckminsterfuller decentralization hierarchy hierarchies geodesicdome bureaucracy individualism counterculture burningman design liberation kenkesey apple wholeearthcatalog tescreal immateriality class war singularity singularitarianism transhumanism dematerialization online internet web abstraction disembodiment combat bodies veterans iraq iraqwar militaryindustrialcomplex stanford italianfuturists italianfuturism futurism information godcomplex stevejobs cybernetics immaterial philosophy networks networkedthinking cyberculture google catalogs race segregation racism privilig</dc:subject>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:56ace5aeab77/</dc:identifier>
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</item>
<item rdf:about="https://www.youtube.com/watch?v=55sjVjyIZk4">
    <title>Trump, I Do Mind Dying - YouTube</title>
    <dc:date>2025-09-25T23:59:51+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=55sjVjyIZk4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[Also here:
https://www.youtube.com/watch?v=Ri_UOH202pc
https://www.youtube.com/watch?v=AcVGlqL1uhg ]]]></description>
<dc:subject>jacksonrising 2025 kaliakuno northernireland thetroubles resistance civilrightsmovement uprisings democracyatwork identity solidarity song inperson communication society fascism occupation movements ira uk guerillawarfare ciaránmacgiollabhéin annemariequinn belfast edgetbetru joeguinan tommymckearney séannawalsh authoritarianism occuption donaldtrump onepartyrule us neworleans nola jackson oalkland baltimore nyc local communities violence defense massparticipation self-defense activism militarism media framing armedresistance oppression civilrights collectives cooperatives participation struggle organization information newspapers leaflets publishing radio massmovements</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:c2a5f556dec7/</dc:identifier>
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<item rdf:about="https://www.youtube.com/watch?v=CFaTxvlMWuY">
    <title>The Wisdom of Not Knowing (with Pico Iyer and Nathan Gardels) - YouTube</title>
    <dc:date>2025-09-16T17:16:11+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=CFaTxvlMWuY</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["We live in a culture hooked on speed and certainty. Hot takes, quick fixes, and algorithms that claim to know us better than we know ourselves. Yet despite all the information at our fingertips, the world seems to make less sense by the day.

In this episode, renowned travel writer Pico Iyer describes how globalization – which offered up the mirage of a global monoculture – has instead led to a clash of civilizations and identity. For Pico, wisdom resides not in mastery but in doubt. From his decades of constant travel to his retreats in silence, Iyer describes how humility and stillness can open a clearer view of the world than certainty ever could.

Chapters
0:00 Intro
2:15 What’s in a Name
4:28 Travel and Stillness
7:19 The Contemplative Life
9:02 The Mirage of Globalization
14:06 The Inward Clash of Civilizations
17:36 The Nation of No Nation
24:24 The Return of the Strong Gods
26:54 Science, Spirituality, and the Dalai Lama
31:36 Leonard Cohen and the Half-Known Life
40:50 Ego and Undeludedness
43:00 Living in the Moment
46:41 Fire and Impermanence
52:19 The Danger of Certainty"]]></description>
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<dc:identifier>https://pinboard.in/u:robertogreco/b:e501fb627c6a/</dc:identifier>
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</item>
<item rdf:about="https://mdwiki.org/wiki/WikiProjectMed:Internet-in-a-Box">
    <title>WikiProjectMed:Internet-in-a-Box - WikiProjectMed</title>
    <dc:date>2025-08-22T21:46:46+00:00</dc:date>
    <link>https://mdwiki.org/wiki/WikiProjectMed:Internet-in-a-Box</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Internet-in-a-Box (IIAB) is an effort to provide MDWiki, Wikipedia, and other content via physical media. It is primarily for distribution in places where access to the Internet is limited or controlled. The device includes software which creates a Wi-Fi hotspot that offers closed platform access.

What we ship is a Raspberry Pi Zero W 2 with a 256 Gb uSD card in a 3D printed case. Up to 32 users who are within about a hundred meters of the hotspot can connect to the device and access or download the content that exists on the device: Wikipedia slices, medical knowledge, videos, and books.

Cost is 58 USD plus 5 USD shipping for anywhere globally. IIAB is not intended to further connect users to the Internet or to content, beyond what is presented in the Box itself."]]></description>
<dc:subject>hardware raspberrypi wikipedia mdwiki wifi localnet local hyperlocal</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:35c2b1c63ca8/</dc:identifier>
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</item>
<item rdf:about="https://chrishedges.substack.com/p/when-religious-mafia-and-rightwing">
    <title>When Religious Mafia &amp; Rightwing Extremists Take Over (with Rollo Romig) | The Chris Hedges Report</title>
    <dc:date>2025-08-14T01:21:55+00:00</dc:date>
    <link>https://chrishedges.substack.com/p/when-religious-mafia-and-rightwing</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The 2017 murder of Gauri Lankesh, an Indian journalist and activist, is indicative of the expanding tide of authoritarianism worldwide that is now infecting the United States."]]></description>
<dc:subject>gaurilankesh rolloromig chrishedges authoritarianism india narendramodi bjp journalism local activism assassination language languages politics us donaldtrump press pressfreedom bangalore suppression hindunationalism nationalism ethnonationalism religion government governance democracy islam muslims fringegroups republicans whitesupremacy mafia organizedcrime violence nazism brownshirts whtesupremacy militias radicalism rightwing farright al-qaeda history christianright fascism sanatansanstha society cults jayantbalaji multiculturalism bosnia pluralism israel socialmedia trolls hinduism blasphemy lingayats akramanujan dissent mussolini benitomussolini rashtriyaswayamsevaksangh congressparty democrats jimcrow</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
<dc:identifier>https://pinboard.in/u:robertogreco/b:b7818181d8e3/</dc:identifier>
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<item rdf:about="https://www.afterbabel.com/p/the-algorithm-next-door">
    <title>The Algorithm Next Door - by Deepti Doshi - After Babel</title>
    <dc:date>2025-08-10T14:39:35+00:00</dc:date>
    <link>https://www.afterbabel.com/p/the-algorithm-next-door</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["The Unintentional Business Model is Fear

The stakes are so much greater than one boy, Liam, needing a chaperone to play with the other boys at my son’s birthday party. It’s about a generation of Liams, who aren’t exploring their independence, cultivating friendships, and building self-confidence in their own neighborhoods.

If you don’t know your neighbors, everyone on the block is a stranger and potential threat. Kids like Liam stay inside to play video games, and when they get older, scroll social media. They become the data points of our loneliness epidemic.

My friend Caitlin’s feeds are not at all unusual: Nextdoor’s best performing content is often the most incendiary content on the platform — the most violent and alarming incidents closest to you (which are often not even all that close, depending on how active your area is1).

If you’ve got an account, search your email for “Nextdoor” and you’re likely to see some of the worst things people are capable of and can experience: shootings, abandoned animals, car crashes, robberies. A small number of crime and safety posts are a huge source of engagement for Nextdoor, and engagement is vital to their stock price.

Nextdoor has just rolled out a redesign of their app, with a glossy new interface and some AI features. It’s too soon to say for sure, but at first glance, the fundamentals have remained the same: Nextdoor is in the business of fear.

And beyond Nextdoor, Facebook groups, WhatsApp groups, and email listservs are everywhere, in almost every community throughout the US. According to Pew, about half of US adults get local news and information from online forums and groups like these. Unfortunately, it’s not unusual for them to spill over into chaos, toxicity, and fearmongering.

I know, because I used to be on the inside: I was an exec at Facebook, working specifically on Groups. I saw firsthand how the incentives of these companies — to grow and drive engagement and sell ads — aren’t aligned with building the social cohesion and trust that parents and children need.

That’s — in part — why racist, terrified posts rack up views on Nextdoor, and Facebook group posts can inspire militia group activity in a rural community."]]></description>
<dc:subject>local facebook nextdoor socialmedia fear deepidoshi neighborhoods crime news zachrausch jonathanhaidt algorithms racism militias newpublic</dc:subject>
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<item rdf:about="https://blog.ayjay.org/my-anarchist-notebook/">
    <title>my anarchist notebook – The Homebound Symphony</title>
    <dc:date>2025-08-04T21:30:43+00:00</dc:date>
    <link>https://blog.ayjay.org/my-anarchist-notebook/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["I mentioned in a recent post [ https://blog.ayjay.org/flanagans-ireland/ ] that reading Thomas Flanagan’s novels about Ireland has me thinking about revolution – the causes and consequences of revolution, and of course the difficulty of defining “revolution.” Often it is defined quite narrowly as “an attempt to overthrow an existing government by force of arms” and equally often quite expansively as “advocacy for major social change.” In my recent thinking Michael Collins has played a large role, because while there can be no doubt that Collins wanted the British out of Ireland altogether, he became convinced that the best way to do this was to move one step at a time, to accept Dominion status as a way-station to complete independence. This made him, I think, a kind of gradualist revolutionary, though to his Irish opponents it made him into something altogether unrevolutionary, which is why they killed him. (For urgent Irish revolutionaries, the advocacy of anything other than immediate violence made you a “West Briton,” as Gabriel Conroy is called by Miss Ivors in Joyce’s story “The Dead.”) 

My interest in anarchism complicates my thinking about these matters. On the one hand, an anarchist society would be radically different than the one we now live in, and in that sense would be the fruit of a revolution. But organized armed revolution could not, in my view, be pursued anarchically – it would be anti-anarchist even if conducted in the name of anarchy. That was also true of the “anarchist” bombers of the late 19th and early 20th centuries: they were not anarchists, for as Proudhon said, “Anarchy is order”; rather, they were Chaotics, a very different thing. To render a social order non-functional in the hope that something more just will somehow rise from the ruins is antithetical to the character of anarchism, which is all about collaboration and cooperation. Terrorism and armed insurrection are thus equally alien to true anarchism. 

So how could anarchism be practiced in such a way that society changes for the better? How is it possible to remake the world without betraying your principles in the process? (“We had to destroy the village in order to save it.”)

I’ve written off and on about these matters for years – see the “anarchism” tag at the bottom of this post – but my thoughts are still largely confused. So I decided to make this post a kind of notebook of ideas. I’ll post today but then I will come back and add second and third thoughts later, and see if some kind of order eventually emerges. After all, isn’t anarchic method appropriate to the study of anarchism? 

If you haven’t read anything I’ve written about this, start with this essay [https://harpers.org/archive/2022/12/between-chaos-and-the-man-the-dawn-of-everything-graeber-wengrow-the-dispossessed-ursula-k-le-guin/ ] and then this reflection on Christian anarchy [https://blog.ayjay.org/anarchism-as-a-spiritual-discipline/ ].

One more thing: my major guides to thinking about anarchism are 

- Peter Marshall, Demanding the Impossible: A History of Anarchism [https://archive.org/details/demandingimpossi0000pete ] 
- James Scott, Two Cheers for Anarchism [https://press.princeton.edu/books/paperback/9780691271781/two-cheers-for-anarchism ]
- David Graeber, essays [https://theanarchistlibrary.org/category/author/david-graeber ]

And now on to the notebook: 

Malatesta [https://en.wikipedia.org/wiki/Errico_Malatesta] thought that the committed libertarian, who cares only about his own freedom of movement, will if he follows his natural course become a tyrant, and in even the best case “anything but an anarchist.” 

•

It is vitally important to distinguish anarchism from libertarianism [https://blog.ayjay.org/a-path-forward/ ]. The highest goods of the libertarian are freedom of action and freedom to own property, both conceived as belonging to the individual. The anarchist, by contrast, seeks some form of the good life in collaboration and cooperation with others. Anarchism is therefore intrinsically social, pluralistic, and unplanned. Because, as Isaiah Berlin says, the Great Goods are not always compatible with one another, you collaborate with people who share your priorities, understanding and accepting that others will find other structures of collaboration. And in pursuing those goods you have the humility to recognize that you don’t know how they may be achieved; that is something you discover through your collaboration. (Related by me: this [https://hedgehogreview.com/web-features/thr/posts/alexander-herzen-and-the-plural-world ] and this [https://hedgehogreview.com/web-features/thr/posts/ten-theses-on-monism-and-pluralism-plus-a-quotation ].) 

Anarchism is therefore not a system of government but a practice, and one can practice it at any level of social interaction. The parent who tells two squabbling children to work out their differences themselves, rather than appealing to a parental verdict, is practicing anarchism, and a very important form of it too. 

•

The true anarchist can never throw bombs, because when you do that you are making decisions for other people without their consent, which is anthithetical to anarchism. 

•

Anarchism can never be revolutionary in the sense in which political systems (communism, socialism, fascism) can be revolutionary. But the ultimate effects of anarchism can be far greater than the effects of any of those other movements. As Hannah Arendt said, every revolutionary becomes a conservative the day after the revolution; as The Who said, “Meet the new boss, same as the old boss.” Anarchism declines bosses altogether. And that is truly revolutionary – but it is only brought about by means so slow and patient that no one can see them at work. 

•

It is a shame that, in The Dispossessed, Ursula K. Le Guin never describes in detail the revolution that led to the anarchist colony on Anarres. We only learn, in a wonderful story, about “The Day Before the Revolution.” [https://storyoftheweek.loa.org/2017/08/the-day-before-revolution.html ] So the question of how principled anarchists revolt is left unanswered. 

•

James Scott speaks of “the anarchist tolerance for confusion and improvisation that accompanies social learning, and confidence in spontaneous cooperation and reciprocity.” The key point here is that link between improvisation and “social learning.” An algorithmic order is incompatible with both improvisation and social learning. 

Scott again: in the last hundred years we have learned that “material plenty, far from banishing politics, creates new sphere of political struggle” and also that “statist socialism was less ‘the administration of things’ than ==the trade union of the ruling class protecting its privileges==.” 

•

Jacques Ellul thinks that Christians should be anarchists because God, in Jesus Christ, has renounced Lordship. I think something almost the opposite: it is because Jesus is Lord (and every knee shall ultimately bow before him, and every tongue confess his Lordship) that Christians should be anarchists.

[image]"]]></description>
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<item rdf:about="https://www.audubon.org/magazine/how-indigenous-community-amazon-created-bird-guide-their-own">
    <title>How an Indigenous Community in the Amazon Created a Bird Guide of Their Own | Audubon</title>
    <dc:date>2025-06-26T21:09:32+00:00</dc:date>
    <link>https://www.audubon.org/magazine/how-indigenous-community-amazon-created-bird-guide-their-own</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Inspired by naturalist Alfred Russel Wallace’s visit nearly two centuries ago, an isolated Indigenous community in Brazil worked with scientists to survey local birds and document cultural traditions. In doing so, they flipped the script of how research gets done."]]></description>
<dc:subject>amazonia 2025 birds animals nature wildlife morethanhuman multispecies alfredrusselwallace brazil brasil indigeneity indigenous science local culture research baniwa citizenscience</dc:subject>
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<item rdf:about="https://theanarchistlibrary.org/library/unsalted-red-flags-before-you-join-that-org">
    <title>Red Flags: Before You Join That Org… | The Anarchist Library</title>
    <dc:date>2025-06-11T01:23:14+00:00</dc:date>
    <link>https://theanarchistlibrary.org/library/unsalted-red-flags-before-you-join-that-org</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A Primer on Authoritarian & Vanguard Communist Groups & What You Can Do Instead"]]></description>
<dc:subject>anarchism 2024 authoritarianism left redguards blackhammer psl tactics canon decentralization centralization power cooption recruitment coalitions fronts entryism deception dishonesty via:javierarbona dissent autonomy anarchy charisma leaders leadership authority abuse care caring lgbtq coercion self-criticism governance government horizontality hierarchy queer local bamn rcp frso rca cpusa sep iysse ycl lyc iso swp leninism maoism marxism communism stalinism values beliefs learning relationships cults gazikodzo bigotry sexism socialism liberation centralism cultism cultofpersonality purges co-optation cooptation marxism-leninism anti-authoritarianism</dc:subject>
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    <title>James C. Scott’s “In Praise of Floods,” Reviewed | The New Yorker</title>
    <dc:date>2025-04-20T22:00:23+00:00</dc:date>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["James C. Scott and the Art of Resistance
The late political scientist enjoined readers to look for opposition to authoritarian states not in revolutionary vanguards but in acts of quiet disobedience."

...

"“Seeing Like a State” was published in 1998, after the collapse of the Soviet Union and the decline of socialism, and after the United States had lost its taste for New Deal-style economic planning. Perhaps as a result, the book appeared more conservative than Scott meant it to be. The political scientist Francis Fukuyama gave it an approving notice in Foreign Affairs, and, a year after it was published, the head of the libertarian Cato Institute invited Scott to address its annual convention, much to his dismay. Many on the left concurred with their libertarian colleagues that Scott had made, however inadvertently, a pro-market case against state power. In a review, the liberal economist Brad DeLong noted the striking similarities in argument between Scott’s brief against planning and the libertarian Austrian economist Friedrich Hayek’s praise of the “spontaneous order” of market economies. Scott, unlike Hayek, was an avowed skeptic of free markets; in “Seeing Like a State,” he had argued, albeit briefly, that “market-driven standardization” was susceptible to many of the flaws of modern social engineering. But his critics on the left weren’t wrong to compare his arguments to Hayek’s: so intently and thoroughly did Scott make his case against the modern state that, once you’ve read “Seeing Like a State,” it’s difficult to imagine the virtue of any state action, even of the incremental and meliorist variety. After such knowledge, what forgiveness?

Years later, it’s possible to look at Scott’s book less as an isolated broadside against the state and more as a way of seeing, through extreme examples, the extent to which planning ignores local knowledge at its peril. Still, even in those instances, Scott offers equivocal lessons. When it comes to contemporary debates on how best to solve our nationwide housing crisis, for instance, he can be read as an ally to movements attempting to protect neighborhoods against large-scale development. He asks planners to “prefer wherever possible to take a small step, stand back, observe, and then plan the next small move.” He makes special pleas for “context and particularity.” At the same time, he asks to make room for “human inventiveness” and “surprises,” which might suggest removing constraints to development—for example, restrictive zoning—that stifle initiative and drive. If you need room to build, better for the state to get out of the way. Both stances are conceivable within the capacious framework of the book, and that is perhaps why radicals and conservatives alike have found support for their arguments in its pages.

“Seeing Like a State” offers an even more complex (or blurry) lens through which to view the climate crisis. Scott’s study of how states reordered the natural world to generate maximum revenue may help to explain our own landscapes of fracking pads and pipelines. But it’s difficult to extract from the book a coherent strategy to fight climate change. To avoid the worst of the devastation from rising global temperatures will undoubtedly require not just state action but multistate coöperation on an unprecedented scale. Governments may need to override city and country alike to produce solar arrays and wind farms, shut down coal- and gas-fired power plants, unearth minerals for large-scale battery storage, and retrofit millions of houses, offices, and schools with electric cooling and heating systems. With Scott in mind, it’s possible to hope that states engaged in this collective project will overcome the blindness of the past. Still, if they—and we—are to succeed, Scott’s advice that planners pause before making their “next small move” will likely be discarded.

It’s an irony of Scott’s career that, though he pleaded for respecting local knowledge, his own writing began to take on imperial proportions in the later decades of his life. The last major works that he published before his death, “The Art of Not Being Governed” and “Against the Grain,” both cover centuries of history, confidently summing up many shelves’ worth of research and surveying wide tracts of geography. Scott examines how ancient states formed around sedentary agricultural practices—growing rice in medieval Southeast Asia, and wheat in ancient Mesopotamia—not because such farming had any intrinsic or inevitable value but because it was an important step in creating a “legible” and “manageable” state. Outside the rice “padi-state” and “grain states,” in Scott’s view, intrepid rebels engaged in more mobile, nomadic forms of agriculture, trying to escape taxation and forced labor.

Scott saw each step in the civilizing process, from farming cereals to working on an assembly line, as a loss of complexity, a diminishing of the “great diversity of natural rhythms” to which our ancestors were attuned. “It is no exaggeration to say,” he writes, before arguably risking just such an exaggeration, “that hunting and foraging are, in terms of complexity, as different from cereal-grain farming as cereal-grain farming is, in turn, removed from repetitive work on a modern assembly line. Each step represents a substantial narrowing of focus and a simplification of tasks.” From this perspective, a civilization’s collapse, rather than something to be lamented, might be experienced, at least by those at the edge of a state, as “an emancipation.” Scott acknowledged that so-called dark ages offer “fewer important digs for archaeologists, fewer records and texts for historians, and fewer trinkets—large and small—to fill museum exhibits.” But he argued that “such ‘vacant’ periods represented a bolt for freedom by many state subjects and an improvement in human welfare.” Anarchic social orders erect no monuments, and leave no ruins to be bleached over the centuries in the desert sand. Instead they offer alternative visions of how society might have developed had states not formed, concentrating manpower and crops, homogenizing landscapes, and taming rivers.

Some critics have called Scott a romantic, in part for seeming to indulge the lawlessness of non-state peoples. In “Against the Grain” and “The Art of Not Being Governed,” there is an ineluctable charisma to the frontier nomads, with their state-repelling egalitarianism and their sense of freedom. “In Praise of Floods” extends the forms of resistance Scott celebrates to nonhuman subjects. Laboring to evoke the sheer variety of what gets lost when rivers are subjugated by humans, he devotes a questionable chapter to ventriloquizing the voices of riverine animals—mollusks, river dolphins, snow carp, Asian hairy-nosed otters—speaking out against human intervention. But his work, even at its most tendentious, speaks uncannily to our current political mood of gnawing anxiety, fleeting optimism, and partial resignation over the future of the human project. To read Scott is to feel the fatalistic sense that civilization may have been botched from the beginning. But it is also to be hopeful—that what seems to be a runaway ecological crisis and a global drift toward authoritarianism contains within it the potential for political transformation, if you look closely enough.

At Scott’s memorial service, last October, organizers handed out tote bags with the slogan “Become Ungovernable.” Disobedience was, in certain respects, the watchword of all his work. In “Two Cheers for Anarchism,” a short book published in 2012, he testifies, like a latter-day Henry David Thoreau, to insubordination as an animating principle of all social change. He describes the desertion of Confederate soldiers during the Civil War as potentially a key factor in the overthrow of slavery, and even lauds the Vietnam War-era practice of “fragging,” in which infantrymen supposedly used live grenades to eliminate their commanding officers. Authoritarianism, in Scott’s view, dies this way: not through “revolutionary vanguards or rioting mobs” but through “the silent, dogged resistance, withdrawal, and truculence of millions of ordinary people.” Just as “millions of anthozoan polyps create, willy-nilly, a coral reef,” he writes, “so do thousands upon thousands of acts of insubordination and evasion create an economic or political barrier reef of their own.” "]]></description>
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<item rdf:about="https://www.honest-broker.com/p/9-rules-for-new-technology">
    <title>9 Rules for New Technology - by Ted Gioia</title>
    <dc:date>2025-04-18T21:15:46+00:00</dc:date>
    <link>https://www.honest-broker.com/p/9-rules-for-new-technology</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Wendell Berry's list from 1987 is more relevant than ever before

What do you want from new technology?

A flying car? An AI girlfriend (or boyfriend)? A bottomless cup of coffee?

You need to think bigger.

Forget about that AI lover and cup of joe—instead ask youself what a healthy society should expect from new tech. Or a healthy family. Or just a small town girl living in a lonely world….

Wendell Berry provided a list of nine reasonable requirements for new tech back in 1987, and they’re still appropriate today.

Berry’s list is actually more relevant than ever before. And the failure of tech companies to meet his modest demands is now painfully evident to everybody.

It wasn’t always this bad.

A few years ago, most new technology lived up to many of Berry’s requirements. But not anymore. And the pace of decline gives us a useful way of measuring how poorly we are served by the current generation of technocrats.

Let’s go back to 1987.

Wendell Berry was living on a farm in Kentucky, and did his writing with pen and paper. His wife Tanya would create typewritten drafts of his manuscripts on a Royal standard typewriter purchased in 1956—which was, he insisted, “as good now as it was then.”

But friends told him he needed a computer. It would make it easier to write, they insisted.

In response, Berry came up with his list of nine reasons to embrace new technology. Let’s revisit them, one by one.

**************

Nine Standards for Technological Innovation

**************

(1) The new tool should be cheaper than the one it replaces.

This is a very persuasive selling point for new technology. And for most of my life, tech companies worked hard to lower prices.

I still recall my parents scrimping and saving in order to buy a color television when I was seven years old. It cost almost $500—a huge amount in those days.

They probably should have waited. A few months later, RCA dropped prices to $399.

Prices continued to drop in later years. You can buy a high tech TV today at Best Buy for less than what my parents paid in the 1960s.

Computers also got more affordable—at least until recently.

I got my first computer (an Apple IIE) when I was in graduate school—it was an expensive gift from the Boston Consulting Group in exchange for accepting their job offer.

The list price back then was $1,400. I could never have afforded to buy it on my tight student budget.

But, over a period of many years, each subsequent computer I acquired was better and cheaper than my previous model. Alas, that happy trend has now ended.

When I buy a new computer now, I pay more. And the performance is not always better. I recently had to scrap a new desktop after only a few months, and go back to my previous model.

The new computer didn’t work as well as my five-year-old one.

When did new tech stop getting cheaper?

It happened the day Steve Jobs died. Maybe not exactly on that date—but shortly afterwards.

Look at this chart of iPhone prices, adjusted for inflation, and you can see what I mean.

[image: chart]

Now let’s go to the second reason to adopt new tech from Wendell Berry’s list.

**************

(2) It should be at least as small in scale as the one it replaces.

This is another good reason to upgrade your setup. And tech did get smaller for many decades.

Guess who played a key role in that? Yes, Steve Jobs again. Because of his obsession with product design, we now carry a huge amount of advanced tech in our pocket.

Just consider this remarkable fact: Every device featured in this Radio Shack advertisement from 1991 has been replaced by your tiny phone.

[image: "Your smartphone has replaced every one of these devices."]

But this, too, changed soon after Jobs died. (Are you noticing a pattern here?)

The thinnest iPhone ever was the iPhone 6 (2014)—at a slim 6.9mm. The company continued to launch ‘mini’ models for a few years, but stopped after iPhone 13.

Tech is now bulking up. It’s not just the devices—wait until you see those AI data centers. A single facility can spread over two kilometers.

[image: screenshot of title and subtitle " AI data centers are becoming 'mind-blowingly large': Clusters of GPU chips in coming years will have to connect over distances longer than a mile, says the CEO of this fiber-optics firm." from https://www.zdnet.com/article/ai-data-centers-are-becoming-mind-blowingly-large/ ]

**************

(3) It should do work that is clearly and demonstrably better than the one it replaces.

This is the most obvious requirement for new tech. It needs to work better than old tech.

But Silicon Valley has totally abandoned this ideal. Every web interface I use has gotten worse over time—from search engines to social media to software to shopping apps.

Google is worse than ever. Twitter is worse than ever. Amazon is worse than ever. Facebook is worse than ever. Everything I get from Microsoft is worse than ever.

So here, too, we see that new tech previously fulfilled Berry’s requirement—but stopped doing so around the time Steve Jobs died.

**************

(4) It should use less energy than the one it replaces.

Here, again, we see an ominous reversal. With the rise of AI, tech companies now use up more energy than ever before. They are sucking the power grid dry in many places.

And it’s going to get worse—much worse.

[image: chart "Summary of GenAI demand forecast"]

What makes this especially revealing is the fact the public intensely dislikes AI—surveys make this absolutely clear. So tech companies are destroying the environment solely to increase their dominance and control—not to please you and me.

**************

(5) If possible, it should use some form of solar energy, such as that of the body.

Now Berry is asking for something our technocracy has never delivered.

And here we encounter the exact opposite of the AI situation described above.

We saw that AI depends on huge investment from corporations, while consumers are mostly indifferent. Solar energy is the opposite: It’s supported by investment from consumers—who use it to heat their homes, water, etc.—while corporations are mostly indifferent.

What a sad state of affairs. Private citizens have more prudent approaches to tech than the tech companies themselves (or their billionaire owners).

**************

(6) It should be repairable by a person of ordinary intelligence, provided that he or she has the necessary tools.

This, too, has changed during my lifetime. I once saw my father unscrew the back of our home TV set, and fix a malfunctioning part. Nowadays you can’t even open up those bad boys.

Tech providers create all sorts of obstacles to prevent repairs—unusual screws, arcane software, special tools, etc.

Consider the case of John Deere tractors, which wouldn’t start until a company-trained technician cleared out the error code. The company also refused to sell spare parts. Their practices got so abusive that politicians passed right-to-repair bills to protect farmers.

But the worst example happened during the COVID pandemic, when companies tried to prevent hospitals from fixing their malfunctioning ventilators. Manufacturers put software locks on this life-saving equipment to prevent repairs.

This represents a total failure on the part of the technocracy—and actual malfeasance by the executives who run these companies.

**************

(7) It should be purchasable and repairable as near to home as possible.

Finally I can give some tiny credit to our tech titans. They do offer home delivery—even if the product is made in a sweatshop far, far away.

**************

(8) It should come from a small, privately owned shop or store that will take it back for maintenance and repair.

This is a pipe dream. The tech product lifecycle is built on planned obsolescence, not simple repairs.

When your device or software stops working, you replace or upgrade—whether you want to or not.

In some instances, you aren’t even allowed to own, let alone fix, your tech—you just license or lease or subscribe. It’s like communism. You own nothing, and will love it.

**************

(9) It should not replace or disrupt anything good that already exists, and this includes family and community relationships.

This may be the biggest tech failure of them all.

The leading tech companies have deliberately promoted dysfunctional apps that destroy lives. And they know it.

- Leaked internal documents from TikTok show that they were aware that teens get addicted to their app in just 35 minutes. They built it that way. https://www.npr.org/2024/10/11/g-s1-27676/tiktok-redacted-documents-in-teen-safety-lawsuit-revealed

- Facebook knew that Instagram use leads to depression, anxiety, eating disorders, and other problems. https://www.cbsnews.com/news/facebook-instagram-dangerous-content-60-minutes-2022-12-11/

- Spotify insiders have confirmed the company’s systematic plan to reduce royalties to musicians by manipulating passive listeners. https://www.honest-broker.com/p/the-ugly-truth-about-spotify-is-finally

- For more examples, see my list of 52 indicators that technological progress is reversing. https://www.honest-broker.com/p/52-reasons-to-fear-that-technological

This is the new normal for tech: It deliberately makes things worse, not better.

Here’s the entire list of Wendell Berry’s criteria. If this were a report card, your tech leaders would all get failing grades.
Wendell Berry's list of criteria for new tech.

The curious fact is that the most up-to-date and forward-looking thing is this whole article is Berry’s list from 1987. Nothing on it is obsolescent or inappropriate or dysfunctional or harmful.

I wish our tech companies could say the same for their work."

[via:
https://2ndbreakfast.audreywatters.com/ai-is-carceral-ed-tech/ ]]]></description>
<dc:subject>tedgioia wendellberry technology innovation progress tools 2025 1987 spotify facebook meta apple iphone ai artificialintelligence gerativeai instagrm tiktok maintenance repair plannedobsolescence repairability local small slow covid-19 coronavirus pandemic ventilators capitalism consumerism growth solar energy climate climatechange globalwarming waste disposability energyuse consumption siliconvalley stevejobs microsoft amazon google enshittification scale scaling decentralization computers computing society civilization canon cv soicopathy bigtech righttorepait care relationships electricity families community anxiety pathology depression</dc:subject>
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<item rdf:about="https://greattransition.org/publication/for-love-of-place">
    <title>For Love of Place: Reflections of an Agrarian Sage | Wendell Berry</title>
    <dc:date>2025-04-03T02:24:31+00:00</dc:date>
    <link>https://greattransition.org/publication/for-love-of-place</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["How do we cultivate a sense of place in an industrialized, globalizing world? Writer and farmer Wendell Berry discusses the role of agrarian values in nurturing communitarian consciousness with Tellus Senior Fellow Allen White."

...

"You are a champion of “agrarian” values. What are these values, as you understand them?

Because of questions like this, I took some care in the introduction to my latest book to write out a list of agrarian values. A shortened version would be:

<blockquote>1. An elated, loving interest in the use and care of the land.

2. An informed and conscientious submission to nature.

3. The wish to have and to belong to a place of one’s own, as the only secure source of sustenance and independence.

4. A persuasion in favor of economic democracy; a preference for enough over too much.

5. Fear and contempt of waste of every kind, and its ultimate consequence in land exhaustion.

6. A preference for saving rather than spending.

7. An assumption of the need for a subsistence or household economy.

8. An acknowledged need for neighbors, and a willingness to be a good neighbor.

9. A living sense of the need for continuity of family and community life.

10. Respect for work, and (as self-respect) for good work.

11. A lively suspicion of anything new, contradicting the ethos of consumerism and the cult of celebrity.</blockquote>

That is my list."

[via:
http://sarahendren.com/2025/04/03/elated-interest-lively-suspicion/

"This week I had architecture students reading about rural and remote spaces. Among other things, they looked at the terrific work of Rural Studio, Rebecca Solnit’s A Field Guide to Getting Lost, and essays by Wendell Berry. I also included this interview with Berry, which cites an abbreviated version of his “agrarian values.” I asked students to identify the ideas that are not explicitly environmental, in the familiar green-rhetoric sense, and to speculate about why they might be part of Berry’s wider vision. We had one of the best conversations all semester thanks to the provocations below:

[list above]"

See also:
https://micro.blog/ablerism/61417449

"that list helped us get pretty quickly to the larger malaise of modernity by means of environmentalism. And somehow it's an oblique way for them to consider the sacred cows of the zeitgeist: limitless choice, endless growth, etc."]]]></description>
<dc:subject>2018 wendellberry allenwhite place farming values local small scale nature sustenance sustainability democracy economics slow conservation neighborliness work labor luddism neoluiddites luddites neoluddism cleebrity consumerism consumption frugality maintenance care repair community life living modernity choice growth degrowth</dc:subject>
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<item rdf:about="https://columbia.demo.elsevierpure.com/en/projects/prophecies-of-palestine-geology-and-intimate-knowledge-of-the-sub">
    <title>Prophecies of Palestine: Geology and Intimate Knowledge of the Subterranean - Columbia University</title>
    <dc:date>2025-03-22T22:26:48+00:00</dc:date>
    <link>https://columbia.demo.elsevierpure.com/en/projects/prophecies-of-palestine-geology-and-intimate-knowledge-of-the-sub</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This dissertation examines the narratives deployed to produce space(s) and how they become imbued with the authority to do so. The narratives-as-knowledge considered here are grounded in a specific place: the Mediterranean Basin, within which the site of analysis, Palestine, sits. How, in this particular place, has the earth been read and translated into different narratives of the past and the present, how does one gain the authority to do so, and how does this authority enable prophesizing the future? I argue for the importance of understanding the foundations of the earth sciences, namely geology, which remains steeped in colonial and capitalist roots and the ideological logics of extractivism as opposed to mutuality. Geology governs much of our understandings of the earth, space, and time. In Palestine, Biblical and geological narratives emerged concomitantly and they read the history of earth and mankind through its translation of the strata of the underground, which in turn granted the authority to prophesize the future. The local, intimate knowledge of the land, and thus the narratives of the land, are in contest in colonial contexts – colonial knowledge depends on and exploits local knowledge. Later, the modern-nation state enfolds the holders of this knowledge within its institutions as it seeks to make nature legible for extraction. In settler-states, however, the holders of intimate knowledge are excluded from the state. This, I argue, can help us understand the impasse between Gaza's tunnel diggers and the Israeli military and offers us a case study of the potential of subterranean knowledge to rethink the Earth Sciences and their colonial capitalist paradigms. Place matters, and I focus on the dueling narratives in Gaza that reproduce it; I first argue Gaza should be unmapped from 'the Gaza Strip,' and counter-mapped (through history and ethnography) as Southern Palestine. After redefining the geography of Gaza, I focus in on daily life on the surface of a vibrant Gaza filled with unexpected relations. The dissonance of mainstream humanitarian discourse on Gaza is shorn of historical context of colonialism and prophesizes certain death, whereas the anti-colonial narrative of local resistance promises a liberated future. I then move underground to the tunnels of Gaza, where smuggling and the logics of capital accumulation – which per local analysts had only the certainty of social deterioration – butt up against the underground resistance's liberatory discourse and reality on the ground. I detail how the 'purity' of resistance and its intimate knowledge is contained and captured in the different nation-states dividing the region of southern Palestine, namely Israel and Egypt and the quasi-state status in Palestine. Back above ground, social deterioration is mediated through conspiracy theories prophesizing an uncertain future for Gaza, namely the Deal of the Century that threatens to redraw the map of Gaza. Meanwhile, Egypt and Israel continue to deploy local knowledge for extractive industries. However, I argue, something fugitive remains that cannot be contained even by their powerful militaries. The dominant mainstream narratives of humanitarianism, climate catastrophe, the Deal of the Century, and so on only lead to catastrophe, whereas looking to local, intimate knowledge that is fugitive from containment or erasure offer a different reading of and relationship with the land and hence different possibilities for the future. Following the missive that we are a storytelling species (Wynter) and should re-write our origin stories and hence our prophecies, I conclude with a reflection on what a critical geology or all-inclusive theories of earth might look like."]]></description>
<dc:subject>hadeelassali palestine geology 2021 land history local knowledge geography gaza resistance tunnels egypt israel</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=C1kjDRGiugA">
    <title>Learnings from &quot;Death of The Liberal Class” - YouTube</title>
    <dc:date>2025-03-17T04:40:31+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=C1kjDRGiugA</link>
    <dc:creator>robertogreco</dc:creator><dc:subject>dasiasade 2024 chrishedges mutualaid local small community capitalism liberalism neoliberalism softbank masayoshison cheguevara marxism truth abuse</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.youtube.com/watch?v=pBKRNbe9Wxs">
    <title>Peter Thiel Unmasked: From Lapsed Libertarian to Architect of the New Right - YouTube</title>
    <dc:date>2025-03-16T23:00:11+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=pBKRNbe9Wxs</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Peter Thiel began his career as a libertarian idealist, championing free markets and techno-utopian escape from politics, but his trajectory has led him into the heart of reactionary power. From PayPal to Palantir, his vision has shifted from decentralization to a fusion of state and corporate control, aligning himself with the rising forces of the new right. In this episode, we examine his 2009 essay The Education of a Libertarian, tracing the contradictions in his ideology and the deeper implications of his political influence today. Joined by Dr. Gregory Sadler, we explore Thiel’s evolution, his role in shaping contemporary conservatism, and what his vision means for the future of democracy and governance."]]></description>
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</item>
<item rdf:about="https://namhenderson.wordpress.com/2010/11/13/a-simple-suggestion/">
    <title>A SIMPLE SUGGESTION??? | Thoughts on Everything under the Sun or I am a guilty Secularist</title>
    <dc:date>2025-03-16T18:39:34+00:00</dc:date>
    <link>https://namhenderson.wordpress.com/2010/11/13/a-simple-suggestion/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Gary Snyder on moving or rather the opposite. He writes, DON’T MOVE!

“Without further rhetoric or utopian scheming, I have a simple suggestion that if followed would begin to bring wilderness, farmers, people, and the economies back. That is: don’t move. Stay still. Once you find a place that feels halfway right, and it seems time, settle down with a vow not to move any more. Then, take a look at one place on earth, one circle of people, on realm of beings over time, conviviality and maintenance will improve. School boards and planning commissions will have better people on them, and larger and more widely concerned audiences will be attending. Small environmental issues will be attended to. More voters will turn out, because local issues at least make a difference, can be won—and national scale politics too might improve, with enough folks getting out there. People begin to really notice the plants, birds, stars, when they see themselves as members of a place. Not only do they begin to work the soil, they go out hiking, explore the back country or the beach, get on the Freddies’ ass for mismanaging Peoples’ land, and doing that as locals counts! Early settlers, old folks, are valued and respected, we make an effort to learn their stories and pass it on to our children, who will live here too. We look deeply back in time to the original inhabitants, and far ahead to our own descendants, in the mind of knowing a context, with its own kind of tools, boots, songs. Mainstream thinkers have overlooked it: real people stay put. And when things are coasting along ok, they can also take off and travel, there’s no delight like swapping stories downstream. Dont Move! I’d say this really works because here on our side of the Sierra, Yuba river country, we can begin to see some fruits of a mere fifteen years’ inhabitation, it looks good.”

From Upriver/Downriver newsletter Number 10, circa 1991…

Via Arthur Magazine‘s Email Bulletin, November 12, 2010 – No. 000195"]]></description>
<dc:subject>garysnyder 1991 namhenderson local slow stillness moving roots place 2010 unschooling land noticing small presence being softbank masayoshison cheguevara marxism truth abuse</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://www.wbur.org/endlessthread/2025/03/14/hasan-piker-twitch">
    <title>The stream is up: The politics of Twitch personality Hasan Piker and his dedicated community | Endless Thread</title>
    <dc:date>2025-03-15T02:40:14+00:00</dc:date>
    <link>https://www.wbur.org/endlessthread/2025/03/14/hasan-piker-twitch</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Every day, seven days a week, for eight hours or more, Hasan Piker is live on the video game streaming platform, Twitch. This is where he shares his political commentary with a dedicated community of viewers — many of whom fall into a particularly sought-after electoral demographic: young men.

One of the dominant theories about the re-election of President Donald Trump in November 2024 was that it was aided by commentators like Piker: brash and bro-y. But Piker is a Socialist, considerably to the left of the mainstream Democratic Party. He gets into streamer beefs, but he also talks a lot about empathy and bringing a spirit of charitability to political discourse. What kind of effect does he have on his community and their political activism? Who's tuning in 50 hours a week to get their news from one guy (spoiler: it's not just twentysomething men), and really — who's that guy?

Endless Thread talks to Hasan Piker and his fans.

Show notes:
Hasan Piker's Twitch, Instagram, and YouTube
https://www.twitch.tv/hasanabi
https://www.instagram.com/hasandpiker/
https://www.youtube.com/c/hasanabi

INTERVIEWING YEMENI TIMOTHEE CHALAMET (HasanAbi on YouTube)
https://www.youtube.com/watch?v=Ufvr1lpNy_k

Can this Twitch superstar be the 'left's Joe Rogan'? He says no, thanks (CNN)
https://www.cnn.com/2024/11/26/politics/video/hasan-piker-joe-rogan-democrats-election-digvid

r/Hasan_Piker (Reddit)
https://www.reddit.com/r/Hasan_Piker/ "

[See also:

"Donald Trump news: The president’s greatest political threat may be hiding in plain sight.
Who’s Afraid of Hasan Piker?
He’s hot. He’s “dangerous.” Young men actually listen to him. Is he what Democrats are looking for?"
https://slate.com/news-and-politics/2025/02/hasan-piker-donald-trump-news-elon-musk-jd-vance.html ]]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=lWaZZjErdq4">
    <title>Erald Kolasi’s “The Physics of Capitalism” with Timour Kamran and Jordan Whelchel - YouTube</title>
    <dc:date>2025-03-01T21:57:30+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=lWaZZjErdq4</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[See also:

The Physics of Capitalism: How a New Political Ecology Can Change the World, by Erald Kolasi (2025)
https://nyupress.org/9781685900908/the-physics-of-capitalism/

"A comprehensive blueprint for a new post-capitalist order—which values our collective future over immediate economic gains

The fate of all economic systems is written in the energy flows they obtain from the natural world. Our collective humanity very much depends on nature—for joy, for comfort, and for sheer survival. In his prescient new book, The Physics of Capitalism, Erald Kolasi explores the deep ecological physics of human existence by developing a new theoretical framework for understanding the relationship between economic systems and the wider natural world.

Nature is full of complex and dynamic systems that are constantly interacting with our societies. The collective physical interactions of the natural world guide and forge many fundamental features of human societies and civilizations. Humanity does not exist on a magical pedestal above the rest of reality; we are just one slice in a grand continuum of physical systems that interact, combine, and transform over time. We too belong to the natural world. And it’s this critical fact that controls the long-term fate of our economies and civilizations. Among all the living organisms that have called this blue marble home, humans are a very recent species. In that short period of time, we have managed to become one of the most dominant life forms in the history of the planet, creating powerful civilizations with elaborate cultures, large populations, and extensive trade networks. We have been nomads and farmers, scientists and lawyers, nurses and doctors, welders and blacksmiths. Our achievements are both astonishing and unprecedented, but they also carry great risks.

Throughout history, economic growth has depended heavily on people converting more energy from their natural environments and concentrating the resulting energy flows towards the application of specific tasks. The economic and demographic growth of human civilization over the last ten thousand years has profoundly impacted natural ecosystems throughout the planet, triggering major instabilities across the biosphere that threaten to reverberate on civilization and to destabilize its long-term trajectory. Swamped with multiple ecological challenges of historic proportions, global civilization now stands at a critical tipping point that deserves closer scrutiny. If we are to have any hope of addressing the difficult challenges we face, then we must begin by understanding them and appreciating their complexity. And then, we must act. This book offers a comprehensive blueprint for our collective future, pointing the way to a new post-capitalist order that can provide long-term viability and stability for human civilization on a global scale."


https://monthlyreview.org/product/the-physics-of-capitalism-how-a-new-political-ecology-can-change-the-world/ ]]]></description>
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<item rdf:about="https://www.sternberg-press.com/product/agonistic-assemblies/">
    <title>Agonistic Assemblies – Sternberg Press</title>
    <dc:date>2025-02-11T20:50:16+00:00</dc:date>
    <link>https://www.sternberg-press.com/product/agonistic-assemblies/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["This anthology presents work on cultures of assembly. It stresses the relevance of small-scale and decentralized spatial formats of local knowledge production to community building and embedded political decision-making in the context of the socio-ecological transition. It reinforces the role of both individual and collective action while proposing distributed assembly and proximity as core attributes in the production of the contemporary and future city. It calls for a revised form of spatial politics.

Miessen’s ongoing research trajectory Cultures of Assembly was initially kicked off during a Harvard GSD fellowship in collaboration with Joseph Grima, in which the two architects investigated the sociopolitical dimension of (urban) spatial design. Observing the Kuwaiti cultural and social landscape with a specific interest in the politico-spatial phenomenon of Diwaniya, this distributed urban form of para-institutional assembly established a starting point for a long-term body of research.

Diwaniya can be understood and interpreted in multiple ways. Beyond a techno-futuristic idea of progress, it presents a showcase of an alternative that attempts to imagine a model of a (more) solidary city. On the scale of a city, and in fact small country, it interrogates how we—as a society—can learn from and produce alternative formats of physical exchange, working towards realistic scenarios of decentralized decision-making and spatial justice.

Agonistic Assemblies asks: how can spaces—both physical and virtual—be envisaged to create publics? How is collectivity and society being generated spatially and in terms of policy? How do we “practice” society as a bodily, spatial form, and how does this practice contribute to spatial justice? Are there specific spatial settings that can intensify these practices? What kind of spatial design can we imagine as platforms for change?

Central to this project is the reflecting on and rendering of the underlying driving forces of informal institution building at the interface of agonistic (urban) spatial politics—in a global political climate facing what Mark Fisher famously framed as “capitalist realism” in conjunction with the social-ecological transition while, arguably, also facing a crisis of imagination.

This project articulates a curatorial impetus towards urban policy making in conjunction with spatial proximity as a tool to mediate between the individual, the collective, the neighborhood, the city, state politics, and society at large. If we understand assembly as a form of spatial gathering, and the bonfire as the prehistoric space of assembly, what constitutes its contemporary equivalent?"]]></description>
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    <title>The 50-Year Farm Bill - The Atlantic</title>
    <dc:date>2025-01-27T00:51:17+00:00</dc:date>
    <link>https://www.theatlantic.com/national/archive/2012/11/the-50-year-farm-bill/265099/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["American agriculture's land "emergency," and how to solve it"

]]></description>
<dc:subject>wendellberry 2012 farms farming agriculture land policy kentucky sustainability conservation soil aldoleopold jrussellsmith alberthoward biodiversity communities culture local</dc:subject>
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    <title>Nature as an Ally: An Interview with Wendell Berry - Dissent Magazine</title>
    <dc:date>2025-01-27T00:46:07+00:00</dc:date>
    <link>https://www.dissentmagazine.org/article/nature-as-an-ally-an-interview-with-wendell-berry/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["Each generational wave of environmental concern seems to lap at Wendell Berry’s doorstep. He gave up teaching and writing in New York in the sixties to return to Kentucky, establishing a small farm at Lanes Landing near Port Royal, and dedicating himself to writing about the roots of the life he leads there. Readers have sought his inspiration to overcome the incessant churning of environmental destruction and industrial food production. Berry embodies a certain sort of alternative. When I arrived at Lanes Landing, I knew that many seekers had come before me to put a face to the writing, and to see this life for themselves.

Berry is best known for his attention to place—an insistence on community and an intimate knowledge of home, from the soil to the weather patterns to the human history. I initially came to his work through the Southern Agrarians, a group of twelve Southerners who in 1930 published I’ll Take My Stand, a manifesto against Northern industrialism and the loss of a romanticized, rooted, agrarian life. Berry’s resistance to capitalist definitions of progress rhymes with a long intellectual tradition of skepticism of American urbanization, mechanization, and hypermobility. His 1973 “Manifesto: The Mad Farmer Liberation Front” begins with the image of the uprooted, commercially oriented modern:

Love the quick profit, the annual raise,
vacation with pay. Want more
of everything ready-made. Be afraid
to know your neighbors and to die.
And you will have a window in your head.
Not even your future will be a mystery
any more. Your mind will be punched in a card
and shut away in a little drawer.
When they want you to buy something
they will call you. When they want you
to die for profit they will let you know.

Even as he subjects market society to a scathing critique, he seeks out the tensions that remained deeply unresolved in the writings of the Agrarians: how people might become more free—free from patriarchy, racism, and so on—without becoming deracinated. In The Hidden Wound, Berry explored race through his experience growing up on a Kentucky farm, and in essays like “Feminism, the Body, and the Machine,” he set freedom in relation to the productive household economy; feminism for him, and male freedom too, is full and free employment within an independent household, minimally reliant on commodities.

Berry’s influences can be traced beyond the Agrarians to ecological and religious conceptions of nature. He asks how we can develop our understanding of our environment so that we can respect its limits as we arrange our human lives. He therefore opposes the national-parks model of conservation: purity on this side, despoliation on the other. “Agriculture using nature,” he has written, “…would approach the world in the manner of a conversationalist….On all farms, farmers would undertake to know responsibly where they are and to ‘consult the genius of the place.’”

All of this raises serious questions about a sort of agrarian epistemology. If we can’t count on technocratic solutions, how can we determine our limits? How do we consult the genius of place? Berry approaches this question through discussions of the farming life, but through religion and poetry as well. His most recent book, The Poetry of William Carlos Williams of Rutherford, is a tribute to the poet whose work explored Paterson, New Jersey, with all the sensitivity and accompanying understanding that Berry brings to poetic explorations of his own place.

Lest this all sound too abstract, the first thing Berry placed in my hands, after a glass of water, was the 50-Year Farm Bill, a long-term proposal largely devised by his friend Wes Jackson of the Land Institute “for gradual systemic change in agriculture.” The proposal focuses on redeveloping the natural biodiversity of land, and Berry has been to Washington to lobby on its behalf. Berry has been active as well in opposition to the coal industry in Kentucky, and recently withdrew his papers from the University of Kentucky after it accepted coal money to build a dormitory for the basketball team.

Berry, now seventy-seven, has received many accolades for his work. This year he was chosen to give the Jefferson Lecture in the Humanities, the federal government’s top honor in the humanities. The Michael Pollans of the world pay him tribute openly and often. But the state of ecological affairs in America and the world is now more dire than when he started writing.

Berry’s farmhouse sits on a steep hillside overlooking the Kentucky River and land about which he has long written, “a place I don’t remember not knowing.” It is heartening to see Berry honored and his works quoted, but Berry asks us to be concerned with the whole agricultural process, from the land to the workers, all the overlapping realms of economy discussed by the authors in this special section. This is not an easy thing to do in the face of impending environmental catastrophe, a situation that would seem to demand quick fixes. We began with Berry’s lamentation that food alone should so dominate public discussion.

-Sarah Leonard

Wendell Berry: The discussion about food doesn’t make any sense without discussion at the same time of land, land use, land policy, fertility maintenance, and farm infrastructure maintenance. How are you going to get the best farming and the best food from a landscape that has removed its fences, which means the animals have been removed from agriculture? Without animals, something essential is removed from the minds of the farmers. Corn and bean people, I’m afraid, have extremely specialized minds.

Sarah Leonard: Can you talk about how you think about your farm working?

WB: [The British agricultural scientist] Sir Albert Howard said that in her management of the native forest—and, [Land Institute founder] Wes Jackson would say, of the native prairie—nature never farms without livestock. And Howard’s understanding of nature’s “farming” in undisturbed ecosystems is the scientific bedrock of organic agriculture….The difference, then, between a large Midwest farm practicing a corn and soybean rotation on every tillable acre and a good small farm with an orderly diversity of plants and animals is one of structure, and this is a critical difference. There is no structural complexity at all in a corn and bean rotation. The connections between people and land are dangerously oversimplified and mainly technological.

SL: And more grotesquely in meat production.

WB: You’re talking about the industrial system that confines the animals closely in one place and grows their food in another place, usually distant. This breaks the fertility cycle and violates all the principles of nature on which sustainable agriculture and a dependable food supply depend. The proper role of animals in agriculture is to complete the ecological integrity of farms, and to produce food for humans from pastures—especially pastures on land that is mainly, or entirely, suitable only for grazing.

Do you know the phrase “mind-numbing work”? This is a cliché that for a long time has been used to denigrate farming. If your economic policies drive farmers off the land, you are pleased to have saved them from “mind-numbing work”—which is usually associated with smaller farms. But if you have several thousand acres of corn, and you’re getting up in the morning to spend all day long driving a cultivator, or a sprayer, or a combine through those identical rows, day after day. . . that’s dull. And it would dull your mind. But suppose you have, say a hundred or a hundred and fifty acres of rolling land, maybe twenty-five Jersey cows, a few hogs, a garden, flowers everywhere, cliff swallows nesting against the barn wall, and children playing and wandering about. That isn’t dull. That requires hard work, of course. But it also requires constant attention and intelligence; it gives a lot of pleasure, and you’ll probably find that it depends on love.

SL: Do you think that a large portion of the population would be happy doing this kind of work?

WB: Maybe not. . . .But, you’ve switched the conversation to the question of vocation. It would be wrong to assume that every person is called to be a farmer. To use the Amish example, the agrarian community needs mechanics, manufacturers (there are things they need that we don’t make), farriers, harness makers, horse breeders, carpenters, and so on. I have never, ever said that everybody ought to be a farmer. But I do say that everybody ought to work at something useful and necessary, and not destructive. Our substitution of “job” (any “job”) for vocation is disastrous.

SL: Why do you think urban agriculture has gotten so much attention?

WB: We have everything to gain from urban agriculture. But that’s not farming. Louisville, Kentucky, for example, is not going to feed itself from gardening alone. They need milk and meat—things that you can’t produce in the city. Every time someone in Louisville plants something to eat, we’re better off out here. Urban gardeners know something of the biology, the art, and the chanciness of growing food, which makes it possible for them to imagine the life and work of farming out in the countryside. From this and the interest in local food, you get an urban agrarianism that I think is simply indispensable.

SL: Why do you think the emphasis has been so heavy on urban agriculture, and not on things outside the city?

WB: Well, urban people have been permitted, by cheap fossil fuel and other subsidies, to think of themselves as somehow islanded. Independent. And you could contrast that with the ancient Greek idea of the city, which included both the built-up urban center and the tributary landscape. Ancient Greek cities and towns had granaries and stables. Harvested grain would be brought into the city, and the flocks and herds would be driven into the city at night for safety. That was an immediate contact between city and country, and we’ve lost that. Louisville lost the Bourbon Stockyards and much of the meatpacking industry that was there, and most Louisvillians seem to have counted that as progress. I tried to help an effort to relocate a stockyard in the Lexington, Kentucky, neighborhood but the people didn’t want it at all, anywhere. They wanted the meat, but not the live animals or the manure. That’s hard to deal with, also crazy. You’ve got to put your mind on the whole fundamental economic structure, from field and forest to city, so that you can have economic justice (some sense of parity along the line), and you don’t have any demeaning work. If you’ve got a large-scale meat-processing industry, for instance, where some poor soul has to knock cows in the head all day, that’s demeaning to everyone involved.

But any kind of drudgery is horrible. Drudgery is having too much repetitive work to do, for too long, with no choice but to do it, with no sense of vocation, and under the rule of a boss. When everybody here had a tobacco crop, an uninitiated person from some suburb or city who came to our work at harvest time would just be horrified. It was extraordinarily difficult work. Hot. Long days, virtually from dark to dark, and strenuous. But that didn’t last all year around. And we were doing it with our neighbors and for no pay. (The old rule was, nobody’s done until everybody’s done.) This was not drudgery.

SL: One of the trends among young people (maybe a bit of a revival?) is WWOOFing [Worldwide Opportunity on Organic Farms]—in which people travel and work on organic farms for a time. The farms are all listed in a book and online now. The young people can go and work on the farm. The time you stay can range wildly. It’s agriculture without place. People use it to travel…

WB: To really be effective, the apprenticeship probably needs to last a whole year—to get the annual cycle and see how the whole thing works.

SL: I think for people who want to go work on a farm, it seems like it would be fulfilling. It takes on a therapeutic ethos.

WB: You have to see the whole picture. Nobody comes to farm to dispose of dead livestock or to cope with a disease outbreak. Nobody comes to mend fences, although I happen to like mending fences myself. You have to have some sense of how each task is gathered into the larger pattern.

SL: A lot of people—not just supporters of agribusiness—wonder if there were a world of small farms, could we feed the world population as it exists now?

WB: No, it can’t be definitively answered. For one thing, we don’t know anything about the future. For another thing, the “small farm” can’t be defined once for every place. There are all kinds of critical questions requiring answers. Is there such a thing as a bad small farm? Are there good large farms? You have to study and evaluate a range of examples. If you have a lucrative grain market, and virtually every farmer is growing soybeans or corn on every acre that’ll hold up a tractor, and fertilizing it with chemical fertilizer, the inevitable runoff going into the local watershed and on into the Mississippi River and the Gulf of Mexico—that so-called dead zone in the Gulf—you can say that is wrong. There is nothing in that scheme that guarantees you a long-term food supply. You are destroying the land resource, the land communities, and the soil itself. The soil is part of the land community, which is where you have to start, and that’s where the 50-Year Farm Bill starts. It addresses not food production but the problems of agriculture as it now is: erosion, toxicity, and the destruction of the husbandry cultures in local communities. If you are feeding people by destroying the land, and the rural communities, and polluting the water systems—and if you consider that damage to be a sustainable cost—you’re crazy.

This turns us toward the need for a better general criticism than we have of the economy and the culture. One crucial thing to consider is what Wes Jackson calls the “eyes to acres” ratio. If you’re going to take care of the land well you need to have enough people caring for it and watching over it. In industrial agriculture, a few people “farm” a lot of land with big machines and a lot of chemicals—with the results I’ve just described. That’s the large-scale farming some people think will “feed the world,” the billions of people now mostly in cities. It’ll feed them for a short time. But we need to feed them for a long time. My side of the argument says it’s possible to have a more complex, long-term structure. It’s possible to have a farming culture in which everything helps everything else—following the example of nature. A good farmer I know used to say, “It’s good to have nature working for you. She works at a minimum wage.” Nature is a powerful ally, if you respect her and her ways.

If you work against her, as we are now doing, she’ll work against you. The penalties may be severe.

The agri-industrialists have what they think is a rhetorical question addressed to my side: “If you farm by your principles, who’s going to decide who’s going to starve?” We could put that question back to them: “Who’s going to decide who is going to starve when you get done polluting and eroding the arable land, and destroying all the world’s cultures of land husbandry?”

SL: The Southern Agrarians looked to religion to do what nature does—to be something all powerful and uncontrollable and mysterious.

WB: Nature has a very high place in poetic tradition. What I want to insist on about religion is not that it’s spiritual, but that it’s economic. The practice of religion is economic. And that’s more or less insisted upon in the Bible. Ellen Davis at Duke has written about that in her book Scripture, Culture, Agriculture.

SL: If, in America, we were to develop a system of farming that was not corporate, the scale of the change would be enormous, it would take politics.

WB: I’m committed to the 50-Year Farm Bill, which is directed at the U.S. Department of Agriculture. It’s one of my last causes. When they ask me to go to Washington and advocate for that bill, I will go.

SL: Is that, in fact, happening?

WB: Well, Fred Kirschenmann [of the Leopold Center for Sustainable Agriculture at Iowa State University] and Wes Jackson and I did carry that bill to Washington, and were kindly received by [Deputy Secretary of Agriculture] Kathleen Merrigan and her staff in the Department of Agriculture, also a few senators or their staff people. Since then, the bill seems to have gained more attention and maybe a little momentum. Maybe you could call it the beginning of a significant change.

So I’m hardly against politics. I’m committed also to the movement against mountaintop removal. That movement is certainly growing, and it is drawing more attention. But state government here is mostly owned by the coal industry. It’s hard to influence people who are corporate properties.

SL: Do you think of good farming, or farms that are on a proper scale, to be compatible with capitalism or with free markets?

WB: To have good farming or good land use of any kind, you have got to have limits. Capitalism doesn’t acknowledge limits. That is why we have supposedly limitless economic growth in a finite world. Good agriculture is formal. You can have limits without form, but you can’t have form without limits. If you look around the country and find small farmers who have prospered in hard times, you’ll probably find that they’ve prospered because they’ve accepted their limits. Among other things, they’ve increased production by complicating structure.

But good agriculture is a community enterprise, too. The Amish prosper and net a high percentage of gross, partly because they are good neighbors to one another. The great Amish asset is neighborliness. That’s a religious principle: Love thy neighbor as thyself. But it’s also an economic asset. If you’ve got a neighbor, you’ve got help, and this implies another limit. If you want to have neighbors, you can’t have a limitless growth economy. You have to prefer to have a neighbor rather than to own your neighbor’s farm. There’s a fundamental incompatibility between industrial capitalism and both the ecological and the social principles of good agriculture. The aim of industrialization has always been to replace people with machines or other technology, to make the cost of production as low as possible, to sell the product as high as possible, and to move the wealth into fewer and fewer hands. People talk about “job creation,” as if that had ever been the aim the industrial economy. The original Luddites were right. The aim was to replace people with machines.

SL: Are you a socialist?

WB: From what I’ve read and heard, socialism and communism have been just as committed to industrial principles as capitalism. My own inclination 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.

SL: Are there political figures who you think have been good at this?

WB: No. No politicians are standing up for this. No politicians. And the prominent economists whose work you see in newspapers or magazines never mention the land or the land economies.

SL: Michael Pollan figures…talk about food and maybe less about farming. Do you think that the people who have taken up this burden are as concerned with the farming as you are?

WB: I don’t know—I don’t know how you’d measure somebody’s concern. I know that Michael Pollan, Eric Schlosser, and others know what is wrong with the industrial food production systems, and that includes farming. There are several good younger writers now writing about agriculture, and I’m more grateful for them than I can easily say.

It may be that a lot of the people most disposed to go back and farm are those with the least farm experience. Too many farm-raised young people want to work in industry or the professions to get away from the economic constraints their families have suffered. Their families are telling them “Get out of this,” and you can’t blame them. I was talking to a group of people in Central Kentucky about the importance of keeping the farm-raised kids in farming. Someone in the audience said, “By the time they get out of college they have so much debt they can’t afford to farm.” I said. “Then we’ve got to keep them out of college.”

SL: I want to get at this idea of looking for some intrinsic value in what’s around you, a persistent theme in your nonfiction and your poetry. I wonder if it could be described as … “wonder”?

WB: “Wonder” is a word that applies. To live and work attentively in a diverse landscape such as this one—made up of native woodlands, pastures, croplands, ponds, and streams—is to live from one revelation to another, things unexpected, always of interest, often wonderful. After a while, you understand that there can be no end to this. The place is essentially interesting, inexhaustibly beautiful and wonderful. To know this is a defense against the incessant salestalk that is always telling you that what you have is not good enough; your life is not good enough. There aren’t many right answers to that. One of them, one of the best, comes from living watchfully and carefully the life uniquely granted to you by your place: My life, thank you very much, is just fine.

SL: Andrew Nelson Lytle in I’ll Take My Stand writes something similar. I know you’ve written about the Twelve Southerners, too. I wonder if you ever think about region as useful to thinking about agriculture, whether it obscures the way people think about land and agriculture.

WB: I did talk about that in an essay on the Civil War. The South is a region, but mainly in the political sense. Geographically, ecologically, even historically, the South has many regions. Kentucky has many regions. But that won’t tell you how to farm. What we’re talking about is adapting the farming to the farm, and to the field. . . . John Todd wrote a sentence that has mattered immensely to Wes Jackson and me: “Elegant solutions will be predicated on the uniqueness of place.” One of the wonders of modern agriculture is that agricultural science—like all other science—is founded on evolutionary biology, which sees local adaptation as an absolute necessity for every species, but we have we managed to exempt the human species.

SL: Is there anything else you’d like to add?

WB: Here’s the tragedy of agriculture in our time. In the middle of the last century, Aldo Leopold was writing and publishing on the “land community” and ecological land husbandry. Sir Albert Howard and J. Russell Smith had written of natural principles as the necessary basis of agriculture. This was work that was scientifically reputable. At the end of the Second World War, ignoring that work, the politicians, the agricultural bureaucracies, the colleges of agriculture, and the agri-business corporations went all-out to industrialize agriculture and to get first the people and then the animals off the land and into the factories. This was a mistake, involving colossal offenses against both land and people. The costs have not been fully reckoned, let alone fully paid."]]></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>Library Field</title>
    <dc:date>2025-01-03T00:43:16+00:00</dc:date>
    <link>https://libraryfield.org/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A place-based initiative in Westchester County brought to you by Metropolitan New York Library Council

New perspectives on the field

The Library Field is a place to deepen our relationships—between institutions, communities, and individuals—and the earth. By probing the ways that we choose to observe, record, organize, access, and preserve the natural world, we have the opportunity to think critically about our role in natural systems and advance the field of librarianship.

Prioritizing relationality over extraction invites new ways of understanding

Cultural stewardship
Developing tools, practices, and frameworks that celebrate the dynamism of culture and place while thinking critically about traditional forms of documentation and preservation.

Climate justice
Understanding and mitigating climate change is an essential but insufficient step towards ensuring a safe and vibrant future for all of Earth’s inhabitants.

Cultivating awareness & solidarity
Self-actualization requires developing relationships beyond humans and the constructed world; movement towards building empathy with all things.

Growing through concentric connection with partners both local and global
Aarhus Public Libraries building
SDG Lab
Aarhus Public Libraries

Global
A person gardening at the Library Farm
Library Farm
Northern Onondaga Public Library

Regional
children investigating outdoor space at Greenpoint Library and Environmental Center
Greenpoint Library and Environmental Center
Brooklyn Public Library

Local
people engaging with natural space
Nature Library Project
Anythink Libraries

National

[image: concentric rings akin to rings of a tree's growth or a topographical map representing the importance of interconnected engagement across scalesa line showing the SDG Lab connected to the outtermost ring representing global engagementa line showing the Library Farm connected to the second innermost ring representing regional engagementa line showing the Greenpoint Library and Environmental Center connected to the innermost ring representing local engagementa line showing Nature Library connected to the second outtermost ring representing national engagement ]

METRO

METRO works to create a sustainable culture of creativity, collaboration, and open exchange for libraries, archives, museums, and cultural institutions in the Metropolitan New York region and around the world. We accomplish our mission through leadership, grantmaking, resource sharing, professional learning, research, technology services, creative practice, and more.

[image: a diagram highlighting overlapping themes of METRO]

Spirit of Interrogation
Commitment to networked knowledge
Supportive yet self-guided environment
Perpetually evolving
The Library Field wants to know what you hope from a shared outdoor space organized by New York City and Westchester County libraries."

[See also:
https://frog.house/projects/library-field/library-field ]]]></description>
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    <title>The Promise of Translation</title>
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    <dc:creator>robertogreco</dc:creator><description><![CDATA["Futuress’s editors reflect on the feminist politics of carrying stories across affective, geographical, and linguistic borders."

]]></description>
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<item rdf:about="https://www.youtube.com/watch?v=VKcoi4camxI">
    <title>E104: Is 2025 Europe’s Last Chance? Yanis Varoufakis and Srećko Horvat on Palestine, Syria and more - YouTube</title>
    <dc:date>2024-12-11T20:42:57+00:00</dc:date>
    <link>https://www.youtube.com/watch?v=VKcoi4camxI</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["2024 has been a year of upheaval and awakening, marked by climate disasters, rising inequality, and a geopolitical landscape in turmoil. From the ongoing war in Ukraine to the genocide in Palestine and widespread protests across Europe, it's been a tough year for many. Meanwhile, political paralysis and a sense that decisions about our future are being made behind closed doors have left citizens feeling powerless.

In this live conversation, Yanis Varoufakis and Srećko Horvat, together with host Mehran Khalili, will reflect on the defining moments of 2024, and look ahead to 2025. 

And we'll be asking: How can we build a Europe that works for everyone, not just the powerful few? And how can we ensure that 2025 becomes a turning point for democracy, peace, and justice everywhere?"]]></description>
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<item rdf:about="https://blog.ayjay.org/family-matters/">
    <title>family matters – The Homebound Symphony [Alan Jacobs]</title>
    <dc:date>2024-12-10T22:22:30+00:00</dc:date>
    <link>https://blog.ayjay.org/family-matters/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["For Lasch, the Left and the Right alike consider the family largely sentimentally — the sentiments from the Right being positive, those from the Left negative — rather than analytically. And Haven in a Heartless World, while being in part a contribution to that analytical task, is more fundamentally a plea to Lasch’s fellow scholars to get to work to provide a deeper understanding of the extraordinarily complex situation of the modern family. 

Here again I want to invoke Wendell Berry, who made this very point at some length in his seminal 1992 essay “Sex, Economy, Freedom, and Community”: 

<blockquote>The conventional public opposition of “liberal” and “conservative” is, here as elsewhere, perfectly useless. The “conservatives” promote the family as a sort of public icon, but they will not promote the economic integrity of the household or the community, which are the main stages of family life. Under the sponsorship of “conservative” presidencies, the economy of the modern household, which once required the father to work away from home – a development that was bad enough – now requires the mother to work away from home, as well. And this development has the wholehearted endorsement of “liberals,” who see the mother thus forced to spend her days away from her home and children as “liberated” – though nobody has yet seen the father’s thus forced away as “liberated.” Some feminists are thus in the curious position of opposing the mistreatment of women and yet advocating their participation in an economy in which everything is mistreated.</blockquote>

This is effectively the conclusion that Lasch came to by the end of his book: that the conservation of the family is something that can only be achieved by politically and economically radical means. (Related: that’s why Lasch, like Berry, can’t be accurately described as a liberal or a conservative. That binary opposition is useless in many contexts.) 

One of the difficult questions Lasch raises is this: Why had parents, in the decades preceding the writing of the book, so often acquiesced in being sidelined? Why had they agreed to allow schools and institutions linked to schools — primarily clinical counseling of various kinds — usurp the role of formation that had once been essential to the family? Perhaps realizing that he had not clearly addressed this issue in the book proper, Lasch uses the Preface to the paperback edition to venture this idea:

The school, the helping professions, and the peer group have taken over most of the family’s functions, and many parents have cooperated with this invasion of the family in the hope of presenting themselves to their children strictly as older friends and companions.

— the idea being, Lasch thinks, to eliminate conflict from the home. A fruitless notion, says Lasch, in his quasi-Freudian mode: “The attempt to get rid of conflict succeeds only in driving it underground.”

My purpose in this post (and subsequent ones, when I can get them written) is to indicate some of the ways in which Lasch’s half-century-old book illuminates current ideas about the family — for the trends he identified in 1978 have continued to this day. And much can learned by juxtaposing the family’s complicity in its own marginalization with another point, one raised by one of Lasch’s critics from the Left. That critic, Mark Poster, rejects Lasch’s argument for the necessity of the family in these terms: “The only way to [ensure] democracy for children is to provide them with a wide circle of adults to identify with, the ability to select their sources of identification, and a separation between authority figures and nurturant figures.” (Poster published a book in the same year, 1978, that the paperback edition of Haven appeared: it is called Critical Theory of the Family and its argument is pretty much what you would expect from that title.)

There’s much that could be said about each of Poster’s criteria for ensuring “democracy for children,” but I think the key one is this: “the ability to select their sources of identification.” I believe that for Poster — and this is true of many, if not most, leftist critics of the family — the ineradicable failing of the family is simply that it is given, not chosen. From this point of view, only what the individual chooses for him- or herself can be valid for that individual. (Except in the case of race, which, as we learned some years ago from the cases of Rachel Dolezal and Rebecca Tuvel, simply though mysteriously cannot be chosen.) Poster’s user of the term “identification” is prescient, especially when one thinks of people who who say things like “I was assigned male at birth, but I identify as female.” I reject what was given and I choose otherwise. And the value of what I choose is determined wholly by the fact that I choose it. It is not something that anyone else has a right to an opinion about. (I find myself here thinking of Roger Scruton’s comment in The Meaning of Conservatism that the primary goal of liberalism is “the satisfaction of as many choices as short time allows.”) 

This mode of conceiving the person can shape how people think about their families as well, something readily seen in a recent New York Times article about people who end all contact with their families. One woman interviewed in that article — who cut off her father because he demonstrated “a lack of interest in my life as I got older” — articulates the key principle of this movement: “It is not a child’s responsibility to maintain a relationship with their parent(s).” In family matters, there are no responsibilities — at least none that bind me; there — again, for me — are only free choices. It would be interesting to know whether people who adhere to this principle think that parents have any responsibilities to their adult children. 

~ 2 ~
I was effectively raised by my paternal grandmother, because my mother worked long hours to keep a roof over our heads and my father was in and out of prison. He was a drunkard, and a violent one, so for me things were better when he was locked up. Not that we didn’t have good moments; you just never knew when the pivot to darkness would come. But you did know that it was coming. My mother was in a bad situation and did the best she could; but she was never an emotionally demonstrative woman, and at the end of the working day she didn’t have much energy left. Almost all of the demonstrated affection I received came from Grandma. Often she and she alone kept my head above water.

At age twenty-one, when I married the woman who has now been my wife for forty-four years, I entered a new family. I was not then merely rough around the edges — all my surfaces were abraded and abrasive, and I quiver slightly whenever I think about the conversations Teri’s parents must have had about the boy their daughter had determined to marry. Lord knows they had hoped for, and expected, someone much better than I was. But here’s the thing: once Teri’s father had said Yes to my request for his daughter’s hand in marriage — and yes, that’s how Teri wanted it: not just to give her consent, but to ask for and abide by the consent of her parents — I was his and his wife’s son. From that day forward I belonged to them just as securely and unquestionably as the children of their own marriage. I was not what they had chosen; I was handed to them not on a silver platter but on a chipped dinner plate; but they welcomed me into their home, into their life, into their hearts, and they never looked back. They could have said No; instead they said Yes, to me and all that I was and wasn’t. 

It is impossible for me to overstress how much that welcome meant to me, and how determinative that was for my future. Gradually I became someone not unlike the person they would have chosen if they had been the ones choosing, and one of the most gratifying moments of my life came when I was around fifty years old, and my father-in-law — a working man from Columbiana, Alabama, a simple man with a high-school education and a great big heart — gave me one of his characteristic bone-cracking hugs, looked me right in the eye, and said: “Alan, I’m so proud of the man you’ve turned out to be.” A Nobel Prize wouldn’t have meant so much to me as that word of praise from that man.

But all this began when they accepted me without question and without reservation, and committed themselves to my flourishing, as they were already committed to the flourishing of their biological children. I truly do not know what would have become of me if not for the constancy of their love. They loved their daughter; their daughter loved me; they were therefore called to love me too. So they did. To them it was as simple as that. 

Everything I think about family arises from this experience.

~ 3 ~

The phrase “haven in a heartless world” is Lasch’s but it is adapted from Karl Marx, who (in the introduction to his Contribution to the Critique of Hegel’s Philosophy of Right) wrote that “Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.” Lasch’s phrase is thus more ambivalent and ambiguous than it appears to those who do not know what it borrows from, and have not grasped his long argument. That argument is: The modern economic order simultaneously creates the need for family to be a haven and prevents it from serving as a haven. (To get Marx’s argument, substitute “religion” for “family” in the previous sentence.) Lasch: 

<blockquote>The same historical developments that have made it necessary to set up private life — the family in particular — as a refuge from the cruel world of politics and work, an emotional sanctuary, have invaded this sanctuary and subjected it to outside control.</blockquote>

As our socio-economic order has extended itself into what I call metaphysical capitalism, its power to penetrate and demolish all would-be havens has only increased. It strives to render us all homeless, and then to sell us the goods and services that, it is claimed, compensate for any and all losses. And homelessness is a key concept here. The comforts intrinsic to family life are those that arise from what a family at its best does, which is to make a home.

When people are groping about for a good quote about home, they typically turn to a couple of lines from a poem by Robert Frost: “Home is the place where, when you have to go there, / They have to take you in.” But the quoters rarely know the context.

Those lines come from a dialogue in verse called “The Death of the Hired Man” (1915)."]]></description>
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</item>
<item rdf:about="https://diymethods.net/">
    <title>DIY Methods 2024 (also info about 2022 and 2023)</title>
    <dc:date>2024-11-24T23:43:18+00:00</dc:date>
    <link>https://diymethods.net/</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA["A Mostly Screen-Free, Zine-Full, Remote-Participation Conference on Experimental Methods for Research and Research Exchange

As the past years have proven, the methods for conducting and distributing research that we’ve inherited from our disciplinary traditions can be remarkably brittle in the face of rapidly changing social and mobility norms. The ways we work and the ways we meet are questions newly opened for practical and theoretical inquiry; we both need to solve real problems in our daily lives and account for the constitutive effects of these solutions on the character of the knowledge we produce. Methods are not neutral tools, and nor are they fixed ones. As such, the work of inventing, repairing, and hacking methods is a necessary, if often underexplored, part of the wider research process.

This conference aims to better interrogate and celebrate such experiments with method. Borrowing from the spirit and circuits of exchange in earlier DIY cultures, it takes the form of a zine ring distributed via postal mail. Participants will craft zines describing methodological experiments and/or how-to guides, which the conference organisers will subsequently mail out to all participants. Feedback on conference proceedings will also proceed through the mail, as well as during optional workshops and discussion sessions on Zoom during the zine-making process.

The conference itself is thus an experiment with different temporalities and medialities of research exchange. As a practical benefit, this format guarantees that the experience will be free of Zoom fatigue, timezone difficulties, travel expenses, and visa headaches. More generatively, it may also afford slower thinking, richer aesthetic possibilities, more diverse forms of circulation, and perhaps even some amount of delight. The conference format itself is part of the DIY experiment.


Conference Format
Prospective participants will submit approximately 300-500 word pitches to lowcarbonmethods@gmail.com by April 15th, describing their proposed topic and format. These submissions will be juried, with conference acceptance determined through a combined assessment of potential analytic merit, aesthetics, and the viability of the project plan.

Completed zines will be due on July 29. Participants will have the choice of either printing and mailing copies of their zine to the conference team, or sending in a print master or digital file to the conference team for print production. Printed zines will be packaged and mailed en masse to all conference attendees in September, along with pre-addressed envelopes and a subsidy for postage to help you craft replies to your fellow participants. A digital volume containing all the zines (the conference proceedings, if you will) will also be published online via the Low-Carbon Research Methods Group’s website, allowing for wider circulation and archiving. Let us know if you would like to receive an update once conference proceedings have been published online."]]></description>
<dc:subject>academia activism art climate climatechange emmlab zines sarahtayner annepasek 2023 conferences form exchange covid-19 coronavirus pandemic travel sustainability lowtech zero-carbonconferences publishing mail mailart correspondence sharing usps emissions flight flights carbonfootprint environment decarbonization biennials virtual inclusivity regional local openaccess carbonneutrality carbonemissions globalwarming airplanes airtravel aviation zoom streaming participation participatory access zoomfatigue 2024 2022 diymethods</dc:subject>
<dc:source>https://pinboard.in/</dc:source>
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<item rdf:about="https://emmlab.info/Resources_page/EMMLAB_WhitePaper_ZineBasedConferencing_2023.pdf">
    <title>Zine Based Conferenceing: A Guide, an EMM Lab White Paper by Sarah Rayner and Anne Pasek [.pdf]</title>
    <dc:date>2024-11-24T23:27:52+00:00</dc:date>
    <link>https://emmlab.info/Resources_page/EMMLAB_WhitePaper_ZineBasedConferencing_2023.pdf</link>
    <dc:creator>robertogreco</dc:creator><description><![CDATA[[via:
https://www.are.na/block/25555435 ]

"RATIONALE
WHY CONDUCT A CONFERENCE BY MAIL?

At first this may seem to be an anachronism. The history of academic research exchange can be told as one of progressive technological advances.1 Letters to distant colleagues were a useful (and often sole) option in the early history of universities, configured by post and print into a Republic of Letters. However, with the rise of trains, cars, and airplanes, academics have been keen passengers on an ever-wider itinerary of in person meetings and lectures. And, when the COVID-19 pandemic put a (seemingly temporary) halt on this, we quickly upped the technological ante with streaming video talks and workshops.

This confluence of technologies and mobilities have shaped our expectations around what ‘good’ research exchange looks like.We expect academic talks to look a certain way (prim powerpoints) and for networking to happen under certain conditions (in a rush after a panel, in the hallway of a conference hotel, or—indeed—at the hotel bar).

When the pandemic threatened the continuity of this system, we rushed to rebuild it online, mimicking our old norms as closely as possible. This has only been a partial success; while more people than ever can enjoy a wide variety of conferences and talks from their laptops, complaints about poor attention, lost connections, and (of course) Zoom fatigue abound.

What’s more, it’s not clear that our old norms were doing the work we hoped them to do—at least, not for everyone. Conference travel is expensive, time-consuming, and often requires border crossing and visas. This shapes the kinds of academics who are likely to show up at conferences (namely those with favorable funding, passports and familial care arrangements) and thus the kinds of voices that dominate our fields.2 It also limits the way we express and receive ideas: most often, one slide after another,3 followed by a clipped and chaotic Q&A.4 Finally, it’s clear that all this travel5 (and perhaps too, all this video streaming6) is unsustainable for the climate system. If we want to cut our carbon emissions, and increase the equity and conviviality of our gatherings, we’ll need to try something different.

Mail offers a low-tech, low-carbon, high-fidelity, screen-free alternative. It’s also a usefully unusual format to academics today, free of formal expectations for what research exchange and collegial participation should look like in the medium. If you wanted to convey your research-in-progress on the page, but not yet as a formal journal publication, what would be the best way to do so? And how should your audience best share their response with you in turn? These questions matter so much at this moment because they are unanswered.

We (the Experimental Methods & Media Lab + the Low-Carbon Research Methods Group) explored one set of possible answers in running DIY Methods, a zine-based conference. Our first year was 2022, culminating in an exchange between over 90 academics in 7 different countries. Everyone got over 1 kg of zines in the mail detailing different methodological experiments and provocations in a variety of printed formats. Many involved participatory elements, soliciting their reader to fill out prompts, response forms, and to send postcards back to the author. The conference materials were also digitized and uploaded to H-Commons, where anyone could access them.

It was a lot of fun. Conference contributors made beautiful, exciting work, and reported feeling more enthusiastic about participating in the event than in their regular conferences. The zines were insightful, weird, and frequently delightful. No one got Zoom fatigue.

It was also a fair bit of work for the conference organizers. To be fair, so is every conference ever organized. But there are a fair few peculiarities to working with zines and the postal service, and plenty of lessons learned along the way. To remind our future selves, and to support the development of other such experiments, we decided to write a white paper outlining logistical and social considerations in organizing conferences by mail. We aim here to share both our enthusiasm, experiences, and a few cautionary tales. We hope that it inspires and supports many more experiments in accessible and sustainable research exchange.


...

TABLE OF CONTENTS
Rationale 1
Conference Timeline 4
Call-for-Zines 4
Supporting Zine Development 8
Receiving Submission s 10
Printing 11
Mailing 16
Digital Distribution 19
Online Exchanges 21
Budget Breakdown 26
Conclusions 27
Bibliography / More Resources 29"]]></description>
<dc:subject>zines sarahtayner annepasek 2023 academia conferences form exchange covid-19 coronavirus pandemic travel sustainability lowtech zero-carbonconferences publishing mail mailart correspondence sharing usps emissions flight flights carbonfootprint environment decarbonization biennials virtual inclusivity regional local openaccess carbonneutrality carbonemissions climatechange globalwarming airplanes airtravel aviation zoom streaming participation participatory access zoomfatigue emmlab diymethods</dc:subject>
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